Volume 4 / Part 1 — PREFACE. (continued 3)

CHAPTER XI. How Namakaokahai Gave Everything to Aukelenuiaiku, Her Husband, and the Battle that was Fought Between Kuwahailo and Aukelenuiaiku in the Heaven. MOKUNA XI. Ka Hooili ana o Namakaokahai i na mea a pau Maluna o Aukelenuiaiku Kana Kane; ke Kaua ana o Kuwahailo me Aukelenuiaiku i ka Lani.

We must bear in mind that this trip to be undertaken by the brothers of Namakaokahai and Aukelenuiaiku was to heaven.

Ia Aukelenuiaiku e noho pu ana me kana wahine, me Namakaokahai, ua makaukau ko ka wahine manao e hooili i na mea a pau maluna o Aukelenuiaiku. Nolaila, kahea aku la o Namakaokahai i na kaikunane ona ia, Kanemoe, Kaneapua, Leapua, Kahaumama.

A hiki mai la lakou, olelo aku ko lakou kaikuahine, i aku la ia lakou: “E pii oukou i luna a olelo aku i kuu makuakane a me kuu kaikunane, o Kuwahailo, ka makuakane, o Makalii, ke kaikunane, e olelo aku oukou. Ua hooili au i na mea a pau no kuu kane. O luna, o lalo, o uka, o kai, o ka hao pae, o ke meki ku i ka honua, o ka palaoa, o ka ea makaulii, o ka maulele i ka aina, o ka huhui hoku. A e olelo aku no hoi oukou i kuu makuakane a me kuu kaikunane, ua pau loa keia mau mea a pau maluna o kuu kane, i ka hooili ia, a e lawe pu aku oukou i kuu kane i ike mai laua.” Ma keia mau olelo a Namakaokahai, he mea oluolu loa ia ia lakou. Ma keia wahi a kakou e hoolohe nei, e noonoo iho kakou me ka manao oiaio, i luna o ka lani, keia lele ana o Aukelenuiaiku me na kaikoeke.

After Namakaokahai had delivered her orders to her brothers, they began their flight, going as far as the top of the mountains where they rested. In this first flight Aukelenuiaiku went on to heaven, reaching his wife’s place, a most sacred sphere, not accessible to anyone. Although they flew at the same time with Aukelenuiaiku, he got ahead of his brothers-in-law and arrived in heaven first. While Aukelenuiaiku was standing in the sacred place of Namakaokahai, he was seen by Kuwahailo, who said to himself: “Alas! I am afraid my niece is dead; that is why a wizard has arrived, for no one can get up here unless those below are dead.” Mahope o ko Namakaokahai olelo ana mai ia lakou, lele aku la lakou a ke kua, hiwi hoomaha, ma ia lele hookahi ana, ua hala aku o Aukelenuiaiku i ka lani. Ma keia lele ana o Aukelenuiaiku, hiki mua aku la ia i kahi o kana wahine, o Namakaokahai, he wahi kapu loa ia, aohe mea hele ma laila. Ia Aukelenuiaiku e ku ana ma kahi kapu o Namakaokahai, nana aku la o Kuwahailo, a olelo iho i loko ona: “Auwe! make kuu kaikamahine, ke hiki nei ke kupu i luna nei, no ka mea, aohe kanaka nana e pii mai o luna nei, hiki no ke kanaka, ua make o lalo.”

In this flight to heaven, Aukelenuiaiku did not think that he was going to meet anyone who would oppose him, and consequently he went along unguarded; but through the powers of his god Lonoikoualii he was warned in time, for the god called out to him: “Say, Aukelenuiaiku, watch or else we will be killed, for I see that we are going to be attacked. Put on your garment of ashes and cover yourself from head to feet; don’t be slow or we will be killed.” By this warning Aukelenuiaiku knew that a conflict was about to begin, and he immediately put on his war pau. As soon as his god finished giving the warning a bolt of fire was sent out from the hand of Kuwahailo and the land began to be in flames. The name of this bolt of fire was Kukuena. After which a large black rock was sent out, called Ikuwa, the thunder. When these things came in contact with the robe of ashes of Aukelenuiaiku, they became as nothing, like chaff and were blown away by the wind. Ma keia lele ana o Aukelenuiaiku i luna i ka lani, aole ona manao he kaua, a he hakaka, ua lele oia me ka nanea walewale. Aka, maloko o ka olelo a kona akua ia ia, a Lonoikoualii, he kaua, penei na olelo: “E Aukelenuiaiku e! make kaua, eia la he kaua ko luna nei. E aahu oe i ko kapa lehu mai ko poo a ko manea wawae, mai lohi oe o make auanei.” Ma keia mau olelo a ke ’kua ia Aukelenuiaiku, ma laila i maopopo ai he kaua ko luna. Mahope o ka olelo a ke ’kua ia Aukelenuiaiku, oili mai la ka momoku ahi mai loko mai o ka lima o Kuwahailo a a ana i ka honua. O ka inoa o ua momoku ahi la, o Kukuena, a mahope ona kuu ia mai la ka pohaku o Ikuwa, he pohaku koeleele, oia ka hekili. A pa keia mau mea i ke kapa lehu o Aukelenuiaiku, he mea ole laua, he opala, he mea uhauha na ka makani. Ma keia moolelo, ua olelo ia, i ka wa i pa ai ka hekili i ke kapa lehu o Aukelenuiaiku, nolaila mai ka nakeke o ka hekili a hiki i keia la.

A mao ae la ka momoku ahi a me ka pohaku, nana aku la o Kuwahailo ia Aukelenuiaiku, e ku mai ana no, aole i make. He mea kaumaha loa ia i ko Kuwahailo manao ana, a he mea inoino loa i kona ike ana aku e oia mai ana kona enemi, ke ahikanana o Kuaihelani. Ia wa, kuu hou o Kuwahailo i ka lua o ka momoku ahi, oia o Mahuia, a kuu hou i ka lua o ka pohaku, oia o Welehu, o ka lua ia o na hekili ikaika loa, nakeke, opaipai ka lani, naueue na kukulu o ka honua, haki kaikoo o ka moana, nakaka na pohaku, kahako ka pali, lele ke koae. I ka pa ana i ke kapa lehu o Aukelenuiaiku, ua lilo ia i mea ole, heaha la kona ano, he puahiohio paha.

After these death aims of Kuwahailo he again looked and saw Aukelenuiaiku standing in the same place, and still alive. Kuwahailo then said to himself: “Here I have exhausted all my death-dealing weapons and still that man is not killed yet. This is the first man that has been able to withstand all this.” A hala keia make a Kuwahailo, i nana aku ka hana i ka oioi o Kuaihelani, e ku mai ana no, aole i make, i iho o Kuwahailo: “Ka! akahi no ka make ole o nei kanaka, no ka mea, o ka pau no keia o na mea make, aohe make iho.”

Maanei e hoomaha iki kakou i ka hoolohe ana no Kuwahailo, a me Aukelenuiaiku, a e kamailio kakou no na kaikunane o Namakaokahai, na kaikoeke o Aukelenuiaiku. Ma keia lele ana o lakou mai ka honua ae a ka lani, ua pakeu aku ko Aukelenuiaiku lele i ko na kaikoeke. No ka mea, hookahi la, hookahi po o ka lele ana, o Aukelenuiaiku mai ka honua ae a ka lani; elima la, elima po o ka lele ana o na kaikoeke, hiki i ka lani. Maloko o ka manawa lele o na kaikoeke, ko Kuwahailo manawa i kaua ai me Aukelenuiaiku i ka lani. A hiki na kaikoeke i luna ma kahi kaawale i ko Kuwahailo wahi, ike mua ia mai la ka momoku ahi o Kukuena, a me ka pohaku koeleele o Ikuwa e lele mai ana i mua o lakou. Uwe iho la lakou i ko lakou kaikoeke i ka make, holo aku la lakou a moe leho i ke kahawai ala, a pau ka lele ana mai o ke ahi a me ka hekili, mao ae la, ike aku la lakou ia Aukelenuiaiku e ku mai ana. Ia lakou e nana ana ia Aukelenuiaiku, kahea aku la lakou e hele mai a moe a leho pu iho me lakou ma ke kowa o ka ala, no ka mea, hookahi make i koe, oia kela ahi hope a me ka hekili a Kuwahailo. I aku o Aukelenuiaiku ia lakou: “Moe ia no oukou ma laila, maanei no wau e ku ai, a pepehi aku ia Kuwahailo.” A hala na make a Kuwahailo i hope, oili aku la na keiki a ku ana i mua o Kuwahailo. Ninau mai ko lakou makuakane: “Pehea ko oukou kaikuahine?” “Aia no ke noho la.” “A nohea hoi nei kanaka kupua?” “O ko hunona ia o ke kane ia a Namakaokahai.” A lohe o Kuwahailo i keia olelo a na keiki, ku iho la ia me ka makau a me ka haalulu, a noonoo iho la ia i kana mea e hana aku ai ia Aukelenuiaiku, ka ihu kaeaea o Kuaihelani. I aku la ia i kana hunona: “E, i mua ou wau i hana aku ai i ka hewa, a me ka pono ole, a nolaila, ke waiho aku nei au i ka mohai i mua ou, elua lau kanaka (ewalu haneri ia).” A hiki o Kuwahailo me na lau kanaka elua i mua o Aukelenuiaiku, ninau mai o Aukelenuiaiku: “He kanaka aha keia?” Olelo mai kona makuahunowai: “He mohai ia oe.” I aku o Aukelenuiaiku: “Ua oki ke kanaka no ka moopuna, a no ka aina no hoi.”

After this the brothers-in-law of Aukelenuiaiku delivered their message, saying: “We have been sent by your niece to bring you a message.” Kuwahailo then asked: “What is the message?” “She told us to tell you, ‘that the things above, below, in the uplands, in the lowlands, are your [new] relative’s: you will live under him: everything has been given to this man,’ her husband.” This was agreeable to Kuwahailo. After this, they all sat down and held a council. In the council, Makalii came and met Aukelenuiaiku. In coming to meet Aukelenuiaiku, Makalii also brought his wife, Malanaikuaheahea. Mahope o laila, hai aku la na keiki ia Kuwahailo: “He olelo ka makou i hoouna ia mai nei e ko kaikamahine e hai aku ia oe.” Ninau aku o Kuwahailo: “Heaha kana olelo ia oukou?” Eia kana olelo ia makou: “O luna, o lalo, o uka, o kai, maluna ko hunona, malalo aku oe e noho ai, a me na mea a pau loa.” Ma keia mau olelo a na keike he mea oluolu loa ia i ko Kuwahailo manao, ae mahope o keia olelo ana, ahaolelo iho la lakou. Ma keia ahaolelo ana, hele mai la o Makalii e halawai me Aukelenuiaiku. Ma keia hele ana mai o Makalii, hele pu mai la me kana wahine me Malanaikuaheahea.

Maanei e kamailio uuku no ka wahine a Makalii. O keia wahine o Malanaikuaheahea, he wahine maikai a me ka nani loa, o kona kino ke nana aku, ua like me ka ula o ke ahi ka ula. I kona ku ana a hele mai kona hale noho mai, ua paku ia ka malamalama o ka la, a pouli, nee mai la ka uakoko, uhi mai la ka ohu, kokolo mai la ka noe, halii mai la ke awa, kahe mai la ka wai ula, olapa ka uila. Mahope o keia mau mea, ike ia mai la ke kino o Malanaikuaheahea, e hele mai ana ma luna o ka welelau o ka lima o na kanaka, ua nani loa me ka hiwahiwa ua wahine la ke nana aku, nokamea, ua hoohinuhinu loa o Makalii i kana wahine, a ua nani loa. O ka la, ua pau ia ma hope ona, o ke anuenue malalo o kona mau wawae. A ike o Aukelenuiaiku i keia mau mea a pau i mua ona, a me ka wahine a Makalii, ua maule kona manao, ua poniuniu kona lunaikehala, a ua maule kona noonoo kanaka, nolaila, olelo o Aukelenuiaiku, e hoi i lalo nei.

CHAPTER XII. Relating to Kaumaiilunaoholaniku. MOKUNA XII. No Kaumaiilunaoholaniku.

A hiki o Aukelenuiaiku i mua o kana wahine a me ka laua keiki noho iho la laua he kane a he wahine, a hala elua malama. Ia wa, moe iho la o Aukelenuiaiku i ke awakea, a i loko o keia moe ana, ike aku la ia ma ka moe uhane i ka uhane o kana keiki, o Kaumaiilunaoholaniku. O keia keiki a Aukelenuiaiku, oia no kela keiki a lakou i holo pu mai ai mai Kuaihelani mai, a kela kaikuaana huhu o Aukelenuiaiku, a Kekamakahinuiaiku. A ike o Aukelenuiaiku i ka uhane o ua keiki la, uwe iho la ia i loko o kona wa hiamoe, a puoho ae la me ia uwe no.

Ma keia ala ana, kau mai la ka halialia ia Aukelenuiaiku, no ke keiki a me na kaikuaana, nolaila, uwe hamama ae la ia. Ia Aukelenuiaiku e uwe hamama ana, ninau aku la kana wahine o Namakaokahai: “Heaha hoi kau e uwe nei?” “E uwe ana au i ke aloha i kuu keiki.” “Ua loaa keiki no ka oe?” “Aohe na’u, na ko’u kaikuaana, i ka la a makou i ku mai ai ianei ka make ana. A maloko o kuu moe uhane, ike aku nei au i kona uhane, e pii mai ana mai loko mai o ke kai, oia ka maka mua o na uhane a pau loa.”

A lohe kana wahine i keia mau olelo a kana kane, i mai la ia: “Ua ola ko keiki.” I aku o Aukelenuiaiku: “Pehea e ola ai?” I mai kana wahine: “Aia a hoolohe oe i ka’u olelo, alaila, ola ko keiki.” “Pehea au e hoolohe ai?” “E lawe oe i ka ai a me ka ia a waho, i laila oe e ai ai, malama o ike mai ka uhane o ko keiki i ko ai aku, hele mai. A i hiki mai ka uhane o ko keiki i ko alo, mai hopu oe, a i hele a ku ma ko kua mai hopu no oe, aka, i hele mai a noho i luna o ko uha, alaila oe hopu ae, ola ko keiki a me ou kaikuaana, aole e make, no ka mea, e pii ana ka uhane i ke kuahiwi, i ka ai pioia.”

As soon as these instructions were given him Aukelenuiaiku did as he was told by his wife. While he was eating, the spirit of his nephew came to him. The wife then said to Aukelenuiaiku: “Be quick with your meal so that the spirit of your nephew will remain with you longer.” While Aukelenuiaiku was eating very fast, the spirit kept on going around him at his back and in front of him. As the spirit came nearer and got quite close to Aukelenuiaiku, Aukelenuiaiku attempted to catch it; when he did this it disappeared. At this his wife said: “You will not be able to save your nephew now, because you acted too hastily. Had you obeyed my instructions, he would have been brought to life again. Now the spirit of your nephew is dead.” When Aukelenuiaiku heard this from his wife, he became down-hearted and believed what his wife told him, that the spirit of his nephew was now beyond recovery. Aukelenuiaiku therefore refused to take food for five days and five nights; he would not touch either food or water, and he denied himself everything, for he was so sorry for his nephew. When Namakaokahai saw her husband refuse to take food she asked him: “Why have you refused to take food?” Her husband replied: “You know quite well why I have refused food, my wife; that is, the spirit of my nephew. I will not take food until my days of grief are over; then I will again take food.” Mahope o keia mau olelo, hana aku la o Aukelenuiaiku e like me na olelo a kana wahine, ia ia e ai ana launa mai la ka uhane o ke keiki. I aku ka wahine ia Aukelenuiaiku: “E wikiwiki kau ai ana i noho paa mai ka uhane o ko keiki.” Ia Aukelenuiaiku e ai wikiwiki ana, poai mai la ka uhane o ke keiki ma kona mau aoao a pau loa, ma ke kua a ma ke alo. No keia kokoke loa o ka uhane o ua keiki la, hopu aku la o Aukelenuiaiku, ia wa, nalowale ka uhane o ke keiki. I aku ka wahine: “Aole e loaa ko keiki, ua wikiwiki oe i ka hopu, ina oe i hoolohe i ka’u olelo, ina ua ola ko keiki. Ua make loa aku la ka uhane o ko keiki.” Ma keia olelo a kana wahine, he mea kaumaha loa ia i ko Aukelenuiaiku manao, a ua hoomaopopo loa iho la ia e like me na olelo a kana wahine, e make io ana no ka uhane o ke keiki. Nolaila, hooke ai iho la o Aukelenuiaiku, maloko o na la elima, a me na po elima, aohe ai i ka ai, aohe inu i ka wai, pela no a pau na mea e ae, no ka nui o ke aloha i ke keiki. A ike o Namakaokahai i ko Aukelenuiaiku hooke ai, i aku ia i kana kane: “Heaha kou mea i haalele ai i ka ai?” I aku ke kane: “Ua ike no oe e ka wahine i ke kumu o ko’u hooke ai ana, oia no ka uhane o kuu keiki; nolaila, aia a pau ae kuu kaumaha, alaila, ai aku no wau i ka ai.”

No keia mea, komo mai la ke aloha i loko o ka wahine no kana kane, nolaila, olelo aku la ia i ke kane: “Aia a nui ko ikaika, ola ko keiki, a me ou kaikuaana, aka, i emi ko ikaika, aole e ola ko keiki a me ou kaikuaana.” I aku o Aukelenuiaiku i ka wahine: “Heaha ia mea a’u e hana aku ai me ka ikaika?” “O ka wai ola loa a Kane. Ina i loaa ia oe, ola ko keiki a me ou kaikuaana.” Ma keia olelo a kana wahine, lalau iho la o Aukelenuiaiku i ka ai a me ka ia, a ai iho la, o ke kumu o ka ai ana, o ka lohe ana i ka mea e loaa ai o ka uhane o ke keiki, a me na kaikuaana ona. Mahope o ka ai ana, ninau aku o Aukelenuiaiku i ka wahine: “Mahea ko’u alanui e kii ai i ka wai ola loa a Kane?” I aku ka wahine: “Eia ko alanui e hele ai; mai ke alo o kaua a ka hikina a ka la malaila oe e hele ai, loaa ka wai ola a Kane.”

CHAPTER XIII. How Aukelenuiaiku Went in Search of the Water of Life of Kane. MOKUNA XIII. No ka Imi ana o Aukelenuiaiku i ka Wai Ola Loa a Kane.

We will here see the power and courage of Aukelenuiaiku on his mission in a strange land in search of the water of life of Kane. The wife then said to her husband: “On this direct line you must go without once departing from it. You must not go towards the right, for you will then be wandering in the sky and die. You must not go to the left of this line, for you will then fall into space and you will be lost. All these instructions you must keep in your mind.” As soon as his wife concluded with her instructions, Aukelenuiaiku took up the box which contained his god Lonoikoualii, put it under his arm and then put on his robe of ashes. When Aukelenuiaiku was ready to proceed on his journey, he fell on his wife’s neck and they kissed each other, and then made his flight toward the rising sun. Maanei e ike ai kakou i ko Aukelenuiaiku mana a me kona hele ana i ka aina malihini e huli i ka wai ola a Kane. Olelo aku ka wahine i kana kane: “Maluna o keia kaha pololei oe e hele ai, malaila oe e lele pololei ai, mai lele oe ma ka hema o ke kaha, o hala oe i ka lewa, make oe. A mai lele oe ma ka akau o ke kaha o haule oe i ka nenelu make oe, aole oe e ola. O keia mau olelo a pau loa, e hoopaa oe ma ko naau.” A pau na olelo a ka wahine i kana kane, lalau aku la o Aukelenuiaiku i ka pahu o kona akua o Lonoikoualii, hookomo ae la maloko o kona poaeae, aahu iho la i ke kapa lehu mawaho ona. A makaukau ko Aukelenuiaiku hele, lele aku la ia a aloha i ka wahine, honi iho la laua, a pau ke aloha ana o Aukelenuiaiku me kana wahine o Namakaokahai, lele aku la ia ma ka hikina a ka la.

We will here say a few words relating to the relatives of Namakaokahai and how they all mourned for Aukelenuiaiku.

A hala ka mahina hookahi o ko Aukelenuiaiku lele ana, hemo ae la o Namakaokahai a waho o ka hale, nana ae la. Mahope o keia nana ana, noho iho la o Namakaokahai hookahi mahina hou, alua mahina, hemo ae la a waho nana, i nana ae ka hana, e lele ana no ke kane. Noho hou iho la ia kakali, hookahi mahina hou, a hala ia mahina, nana hou ae la ia, aohe ike ia o Aukelenuiaiku. Ma keia nalo ana o Aukelenuiaiku mai ko Namakaokahai maka aku, manao iho la ia ua make kana kane, no ka lele ana ma waho o ke kaha pololei. Ma kona noonoo, ua haule o Aukelenuiaiku i ka nenelu o ka lewa nuu a me ka lewa lani. Mahope o keia, uwe hamama ae la o Namakaokahai i ke aloha i ke kane. Ma keia uwe ana, lohe aku la na kaikunane i keia leo uwe, hele mai la lakou e ike, ninau mai la: “Heaha kau e uwe nei?” “O ke kaikoeke o oukou ua make.” Ma keia wahi, e kamailio iki kakou no na mea a pau loa, i ko lakou uwe ana a me ke kanikau ana no Aukelenuiaiku.

A hiki na kaikunane i mua o Namakaokahai, kena aku la ia: “E kii i na mea a pau o luna, e iho mai e kanikau no Aukelenuiaiku, oia ka po, ke ao, ka la, ka hoku, ka hekili, ke anuenue, ka uwila, ka waipuilani, ka ohu, ka ua noe, ka mahina oia o Kaukihikamalama, he kupunakane no Namakaokahai. O lakou a pau loa, ina aole lakou e hiki mai e uwe i kuu kane, pau loa lakou i ka make ia’u.” Mahope o keia olelo ana, ua kiina na mea a pau loa, a ua akoakoa mai lakou i loko o ka wa pokole loa, no ka makau o make ia Namakaokahai.

A hiki mai keia poe, kena hou aku la o Namakaokahai: “E kii i ko ka lani poe, oia keia, Kuwahailo, Makalii, Kamalanaikuaheahea, Kukuena, Mahuia, Ikuwa, Welehu. O keia poe a pau loa, e iho mai lakou i lalo nei e uwe kanikau ai kuu kane, ina aole lakou e hiki mai i ka’u kauoha pau lakou i ka make ia’u. A e olelo aku oukou i kuu kaikunane ia Makalii, pau ka hele ana mai o ka wahine maluna o ka lima o na kanaka, ina ia e hoole i keia, make ia ia’u i keia la.”

In a very short time this message was delivered and the people all came together and joined in weeping for Aukelenuiaiku, the husband of their queen. We will now take up again the flight of Aukelenuiaiku. Mahope o keia mau olelo, ua makaukau na mea a pau loa, a ua akoakoa i loko o ka wa pokole. O ka hana a keia poe a pau loa, o ke kanikau i ke kane a ke ’lii wahine, oia no o Aukelenuiaiku. Ma keia kamailio ana, e hoi hou kakou e olelo no ka lele ana o Aukelenuiaiku.

In this flight, Aukelenuiaiku did not fly within the straight limits given him, so he fell into space and he grew weaker and weaker until he was almost dead. In this long flight, the arm under which the box containing the god was held, became so tired that he changed the box under the other arm; in doing this the god Lonoikoualii saw for the first time that they had departed from the direct line shown them by Namakaokahai. Lonoikoualii then said to Aukelenuiaiku: “We are flying outside of the limits given us and not on the line. The fire is burning there on the earth and I see everybody has gone down below except one person.” Aukelenuiaiku asked: “Who is it that is still up here?” Lonoikoualii, his god, replied: “That thing stationed up there; fly for it and hold it fast, and then we will be saved.” The object which the god Lonoikoualii referred to was the grandfather of Namakaokahai, Kaukihikamalama, the moon. The reason why he was later than the others in obeying the summons of his granddaughter was because he was delayed in preparation of food for him on the way to the earth. But before he was ready to come he was held by Aukelenuiaiku, and because of this fact we now see the moon not quite as bright as it used to be. It was because Aukelenuiaiku held it so tightly. Anyway, that is the reason given in this story. Ma keia lele ana o Aukelenuiaiku, aole oia i lele pono maluna o ke au o ke kaha pololei, nolaila, ua haule loa kona lele ana ma ka nenelu o ka lewa, a kokoke loa e make. A ma keia lele ana hoi, ua lolohi loa ko Aukelenuiaiku lima i ka paa i ka pahu o kona akua, o Lonoikoualii, nolaila, hoololi ae la ia ma kekahi aoao, ma keia hoololi ana, ike iho la o Lonoikoualii ke ’kua, ua haalele laua i ke au o ke kaha, kahi a Namakaokahai i olelo mai ai. Nolaila, olelo ae la o Lonoikoualii ia Aukelenuiaiku: “Ke lele nei kaua ma kahi e, aole maluna o ke au o ka aina, aia ke a mai la ke ahi i ka honua, ua pau na mea a pau loa i lalo, a, hookahi wale no mea i koe i luna nei.” Ninau aku o Aukelenuiaiku: “Owai ka mea i koe i luna nei?” I aku o Lonoikoualii, kona akua: “O kela mea e kau mai la, e lele pono oe a laila, puliki oe a paa loa, alaila, ola kaua.” E pono e olelo uuku kakou no kela mea a ke ’kua o Aukelenuiaiku e kuhikuhi nei, i maopopo. O ke kupunakane ia o Namakaokahai, o Kaukihikamalama (he mahina). O kona mea i lohi ai i lima, a ike ia ai e Lonoikoualii, o ka hoomakaukau ana i o nona e lele ai mai luna mai a ka honua. Aka, mamua o kona makaukau ana e lele, ua paa i ka hopu ia e Aukelenuiaiku, a ma keia hopu ana a Aukelenuiaiku, ua puahilohilo ka mahina ke nana aku. O ke kumu i puahilohilo ai o ka mahina, o ka puliki ana o Aukelenuiaiku, pela ka mea i olelo ia maloko o keia moolelo.

A kau o Aukelenuiaiku a me Lonoikoualii i luna o ka mahina, ninau ae la ka mahina me ka hookae ia Aukelenuiaiku: “Nawai ke kupu o oe e na kanaka hookano? Aole i pii ia ko’u kua e ka’u moopuna ponoi, e Namakaokahai, a ia oe, pii ia ana ko’u kua.” “Nau no ke kupu, owau nei la.” “Na’u na wai?” I aku o Aukelenuiaiku: “Nau no.” Olelo ae o Kaukihikamalama: “Oi ana kahi o ka pili ana?” “Owau ke keiki a Kapapaiakea laua o Iku.” I mai o Kaukihikamalama: “O ka hanai no oe a Kapoino laua o Kamooinanea?” “Ae, owau no.” I aku ka mahina: “Mai make e kuu haku.” Ma keia kamailio ana a Aukelenuiaiku me Kaukihikamalama i ka lani, ua lohe o Namakaokahai i lalo nei i ko laua olelo ana. Ia wa, akahi no a maopopo ia ia o Aukelenuiaiku keia, no ka mea, o ka inoa o Aukelenuiaiku ia lakou, o Kanakaokai. Nolaila, olelo ae la o Namakaokahai i kona makuakane, a me kona mau kaikunane: “Kupanaha! kai no he kanaka e keia, aole ka; eia no ka o Aukelenuiaiku, ke keiki a Kapapaiakea laua o Iku, ka hanai a Kapoino laua o Kamooinanea.”

After this, Namakaokahai called out to Kaukihikamalama to come to her with his grandson Aukelenuiaiku. When Aukelenuiaiku was returning to the earth, Namakaokahai commanded that all the different lights return to their respective stations in the heaven so as to give Aukelenuiaiku light by which to return to earth; these being the sun, the daylight, the lightning and the fire. When Aukelenuiaiku again reached the earth the people all cried for joy. After the weeping, Kuwahailo, Makalii, Kamalanaikuaheahea, Kaukihikamalama and the others prepared to return to heaven. Mahope o laila, kahea ae la o Namakaokahai ia Kaukihikamalama e lele mai, me ka moopuna, oia o Aukelenuiaiku. A hoi mai la o Aukelenuiaiku i ka honua, kena ae la o Namakaokahai i na mea hoomalamalama a pau loa e lele i luna o ka lani, i malamalama o Aukelenuiaiku ke hoi mai, oia ka la, ke ao, ka uwila, ke ahi.

After the return of their friends, Aukelenuiaiku and Namakaokahai for a long time remained by themselves, as husband and wife. After this, however, Namakaokahai said to her husband: “You must make another search for the water of everlasting life of Kane.” Aukelenuiaiku agreed to this. Namakaokahai then said to him: “I want you to watch the course you are to go by. From the door of our house in a straight line to the rising sun, and I want you to remember this: that you must go over this course from one end to the other, and you must not go outside of these limits, for if you do you will die.” At the close of the instructions, Aukelenuiaiku again began his second flight toward heaven. At the end of the long flight he stood on the edge of a hole, in the bottom of which was kept the water of everlasting life of Kane. The journey was only completed, however, after a flight of six months. A hiki o Aukelenuiaiku i lalo nei, uwe iho la lakou, a pau ka uwe ana, makaukau o Kuwahailo, Makalii, Malanaikuaheahea, Kaukihikamalama, e hoi. A pau lakou i ka hoi i luna o ka lani, noho iho la o Aukelenuiaiku me Namakaokahai he manawa loihi loa, ma ke ano o ke kane a me ka wahine; a mahope o laila olelo aku o Namakaokahai i ke kane: “E imi hou ae oe i ka wai ola loa a Kane.” Ae aku o Aukelenuiaiku i keia olelo a kana wahine, alaila, olelo aku o Namakaokahai: “Ke hoomoe nei au i keia auhau, mai ka puka o ka hale o kaua a ka hikina a ka la, nolaila, e nana pono oe me ka malama loa. Maanei oe e hele ai, mai keia kihi a kela kihi, maluna pono o ke au o ka aina a me ke kaha pololei loa, mai lele oe ma keia aoao, a ma kela aoao, o make oe.”

As Aukelenuiaiku stood on the edge of the hole he saw Kanenaiau, the guard who was placed there by Kamohoalii to keep away all intruders. When Aukelenuiaiku saw him he flew and lit on the back of the guard. While Aukelenuiaiku was perched on his back, he asked in anger and hatred: “Say, you are awfully conceited! Whose conceited child are you? My back has never been climbed by my grandchild Kamohoalii, and here you have come and done it.” Aukelenuiaiku replied: “Your own.” “Mine by whom?” “I am the child of Kapapaiakea and Iku.” “Are you the grandchild of Kapoino and Kamooinanea?” “Yes,” said Aukelenuiaiku. A pau ke kamailio ana a Namakaokahai ia Aukelenuiaiku, lele aku la ia i ka lani, a ku ma ke kae o ka lua, aia i lalo o ia lua ka wai ola loa a Kane. O ka loihi nae, o ka manawa o ka lele ana, eono mahina. Ma keia ku ana o Aukelenuiaiku i luna o ke kae o ka lua, lele aku la ia a kau ana i luna o Kanenaiau, he kiai ia i hoonoho ia malaila e nana a pepehi aku i ke kupu hiki ma laila, na Kamohoalii i hoonoho aku i laila. Ia Aukelenuiaiku e ku ana ma kona kua, ninau ae la ia me ka huhu hookae: “E! hookano wale oe? nawai ke kupu o oe? Aole i pii ia ko’u kua e ka’u moopuna e Kamohoalii, a ia oe ka hoi pii ia ko’u kua.” I iho o Aukelenuiaiku: “Nau no.” “Na’u na wai?” “O ke keiki au a Kapapaiakea laua o Iku.” “O ka moopuna oe a Kapoino laua me Kamooinanea?” “Ae,” aku o Aukelenuiaiku, “ae.”

When the guard heard these words from Aukelenuiaiku, he greeted him, saying: “My greetings to you, my lord. What has brought you here?” Aukelenuiaiku replied: “I have come for the water of everlasting life of Kane, for my nephew and my brothers.” Kanenaiau then asked: “Isn’t it all gone?” Aukelenuiaiku replied: “No, it is not all gone.” Kanenaiau said: “Look at my middle.” While Aukelenuiaiku was looking at the middle of Kanenaiau, he was instructed as to the course by which he was to fly, as follows: “Where art thou, don’t fly on this side, for you will strike the bamboo growing in this place; if you strike the bamboo, the sound will reach the ears of your cousin, and the water will be covered up and you will not get it. You must therefore fly on this side and you will be able to get the water of everlasting life of Kane.” A lohe kela i keia mau olelo a Aukelenuiaiku, aloha mai la ia: “E walina hoi ia oe e kuu haku. Heaha kau huakai o ka hiki ana mai?” Olelo aku o Aukelenuiaiku: “I kii mai nei au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau mai o Kanenaiau: “Ua pau loa nae paha?” I aku o Aukelenuiaiku: “Aole i pau.” I mai la kela: “Nana ia i kuu piko.” Ia Aukelenuiaiku e nana ana i ka piko, kuhikuhi mai la kela i ke ala e lele ai. “Auhea oe, mai lele ma keia aoao o pa oe i ka ohe, no ka mea, ina e pa ka ohe, o ka halulu no ia o ka ohe, a lohe ko kaikuaana, paa ka wai, aole e loaa mai ia oe. Nolaila, maanei oe e lele ai, alaila, loaa ia oe ka wai ola loa a Kane.”

At the end of these instructions Aukelenuiaiku continued on his flight. After flying for some time he saw and lit on Hawewe, when the same questions were asked relating to Aukelenuiaiku’s connections to him. Hawewe asked: “My lord, what is your object in coming here?” “I have come in search of the water of life of Kane.” Hawewe then answered: “You must not fly on the left side, else you will strike the lama trees, and the sound will reach the ears of your cousin below, and you will never be able to get the water of life of Kane. You must therefore fly on this side, then you will get what you wish.” These two men were the granduncles of Aukelenuiaiku on the side of his mother, Kapapaiakea. The time consumed by Aukelenuiaiku in his flight from the first man to the second man was two months. A pau ka olelo ana ia Aukelenuiaiku, mahope o laila, lele aku la o Aukelenuiaiku a kau ana i luna o Hawewe. E like me na olelo i kela mau mea i hala aku, pela no ka olelo ana maanei. I mai o Hawewe: “E kuu haku, heaha kau huakai o ka hiki ana mai?” “I hele mai au e imi i ka wai ola a Kane.” Ia wa, olelo mai o Hawewe: “Mai lele oe ma ka aoao hema, o pa auanei ka lama ia oe, halulu, o ia halulu a lohe ko kaikuaana i lalo, loaa ole ka wai ola a Kane ia oe. Nolaila, maanei oe e lele ai, alaila, loaa ia oe ka wai ola a Kane.” O keia mau kanaka elua, he mau kupunakane no Aukelenuiaiku, ma ka aoao o kona makuawahine, o Kapapaiakea. O ka nui a me ka loihi o ka manawa o Aukelenuiaiku i lele ai, mai ke kanaka mua a keia kanaka hope elua mahina o ka lele ana.

A haalele o Aukelenaiaiku i ke kamailio ana me Hawewe, lele hou mai la o Aukelenuiaiku a kau i luna o Kanenaenae. A pau ka Aukelenuiaiku olelo ana nona a me kona mau makua, komo aku la ia olelo ma ko Kanenaenae pepeiao, maopopo ua pili loa o Aukelenuiaiku ia ia. Alaila, uwe iho la ia ia Aukelenuiaiku; a pau ka uwe ana, ninau aku la ia: “Heaha ka huakai a kuu haku o ka hiki ana mai?” I aku o Aukelenuiaiku: “I kii mai au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau mai o Kanenaenae: “Ua pau loa nae paha?” “Aole i pau loa.” “Ae, ua loaa; nana ia i kuu piko i pololei.” Ia Aukelenuiaiku e nana ana, i mai la kela: “Mai lele auanei oe ma keia aoao la, o pa oe i ka loulu, halulu. O ia halulu a lohe ko kaikuaana i lalo, paa ka wai ola a Kane, aole e loaa mai ia oe, nolaila, maanei oe e lele ai. Ma keia lele ana au a hiki oe i lalo i ko kupunakane, a nana oe e olelo mai, alaila, loaa ka wai ola ia oe.”

After receiving these instructions, Aukelenuiaiku continued on his flight and flew along until he lit on Kuemanu. After the several questions had been asked and the usual answers given, Aukelenuiaiku said: “I am your own offspring.” The guard then asked: “Mine by whom?” “I am the child of Kapapaiakea and Iku.” When Kuemanu heard this he wept over Aukelenuiaiku and then asked: “Are you the grandson of Kapoino and Kamooinanea?” Aukelenuiaiku assented, saying: “Yes, I am their grandchild.” Kuemanu then asked: “What thing of such importance is it that has brought you here?” Aukelenuiaiku replied: “I have come in search of the water of everlasting life of Kane, for my nephew and brothers.” “Yes, you shall get it. You must go down to your grandaunt, who is down there at the base of the cliff, Luahinekaikapu, who is blind. When you come to her, you will find her roasting bananas, four in number. When she reaches out to take one up, you also reach and take one; do this until the last ones are taken. Then when she reaches out for the others and fails to find them and asks, ‘What mischievous fellow is this that has come?’ and receives no reply, she will take up the ashes and sprinkle them to her right; you must then run over to her left side. And when she sprinkles the ashes on her left side, you must run to her right side. After this you want to watch her as she takes up the ashes and smells of it. If she should do this, then she will discover you; then be very careful or the old woman will kill you. Look out for another attack, for she will then take up one of her clubs which is used for beating kapas and strike at you with it, when you must run to her left side; and when she strikes to her left, run to her right. After you have overcome all these things, then you must run and climb on to her back and sit there.” Mahope o keia olelo ana a laua, lele mai la o Aukelenuiaiku a kau ana i luna o Kuemanu. Olelo iho o Aukelenuiaiku: “Nau no ke kupu owau.” Ninau mai kela: “Na’u na wai?” “O ke keiki au a Kapapaiakea laua o Iku.” A lohe o Kuemanu i keia mau olelo, uwe iho la ia ia Aukelenuiaiku, a ninau ae la: “O ka moopuna no oe a Kapoino laua o Kamooinanea?” “Ae,” aku o Aukelenuiaiku, “ae, owau no ka laua moopuna.” Alaila, ninau mai la o Kuemanu: “Heaha kau huakai nui o ka hiki ana mai?” I aku o Aukelenuiaiku: “I hele mai au e imi i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” “Ae, ua loaa; o iho i lalo i ko kupunawahine, aia i lalo kahi i noho ai i ke kumu o ka pali, oia o Luahinekaikapu, ua makapo nae. A hiki oe, e pulehu maia ana kela, hookahi kauna maia, i lalau auanei kela hookahi, lalau oe hookahi, pela a pau na maia eha. Alaila, nana ia e lalau iho a nele, olelo iho, penei: ‘Nohea la hoi keia kalohe i hiki mai nei?’ Alaila, lalau kela i ka lehu a lu ma ka aoao akau, holo oe ma ka aoao hema e ku ai, a pau ia, lu hou kela ma ka aoao hema, holo oe ma ka aoao akau e ku ai. Mahope o laila, nana aku oe i ka lalau i ka lehu a honi i ka ihu, a i kihe kela ma keia nana ana, ua honi i ka hohono kanaka, alaila, malama oe ia oe iho, o make oe i ka luahine. Nana aku oe, hookahi make i koe; lalau kela i ka ie hohoa a hili ia oe, holo oe ma ka hema, a huli ma ka hema e hili ai, holo oe ma ka akau. A hala keia mau mea, alaila, holo oe a pii i luna o ke kua e noho ai.”

We will not take up the meeting of Aukelenuiaiku and his grandaunt, and how he overcame all her attacks by strictly following the advice of his granduncle, but we will speak of what took place after Aukelenuiaiku won over the old woman. Maanei, e waiho kakou i na olelo o ka launa ana o Aukelenuiaiku me ke kupunawahine, a kona kupunakane i aoao mai ai, a e olelo kakou no ka pau ana o na mea make a ka luahine ia Aukelenuiaiku, a me na olelo hope.

After the old woman had exhausted all her attempts to dispose of her opponent, Aukelenuiaiku then climbed on to her lap, when she asked: “Whose conceited child art thou?” Aukelenuiaiku replied: “Your own.” “Mine by whom?” “I am the child of Kapapaiakea and Iku.” When the grandaunt heard this, she again asked of Aukelenuiaiku: “Are you, then, the grandchild of Kapoino and Kamooinanea?” Aukelenuiaiku assented to this, saying: “Yes.” The grandaunt then asked: “What has brought my lord here?” “I have come for the water of everlasting life of Kane, for my nephew and brothers.” The grandaunt then asked him: “Is it not all gone?” “No.” She then said: “My grandchild, look at me. I have no eyes; I am blind; I cannot see. I may not be able to give you the water of everlasting life of Kane.” By these words of his grandaunt, Aukelenuiaiku began to be doubtful about getting what he wished, and for a moment he did not know what to do. At last he said to his grandaunt: “Let us go outside.” When she heard this she assented and she was led out by Aukelenuiaiku and was made to lie down under a coconut tree. Aukelenuiaiku then climbed up the coconut tree and picked off two young shoots of the coconut, and then called to his grandaunt: “Say, Luahinekaikapu, turn your face toward the sky.” When the old woman heard this she turned her face up as directed. Aukelenuiaiku then threw with much force the two young shoots at the eyes of Luahinekaikapu. When these struck her in the eyes, she jumped up and cried with a loud voice: “Oh! I am killed.” Aukelenuiaiku then called out to her: “Don’t cry, be quiet; rub your eyes, they may open up and you will then be able to see.” When the old woman heard this call from her grandchild, she began rubbing her eyes. After doing this her sight was restored and she was able to see as before. Aukelenuiaiku then called out to her: “How are your eyes?” “I can see now.” After this Aukelenuiaiku climbed down the tree. A pau na mea make a ke kupunawahine, alaila, pii ae la o Aukelenuiaiku a noho iho la i luna o ka uha, ninau ae la ke kupunawahine: “Na wai ke kupu o oe?” I aku o Aukelenuiaiku: “Nau no.” “Na’u na wai?” “Owau no ke keiki a Kapapaiakea a me Iku.” A lohe ke kupunawahine, olelo ae la ia ia Aukelenuiaiku: “O ka moopuna no oe a Kapoino laua o Kamooinanea?” “Ae,” aku o Aukelenuiaiku, “ae.” Ia wa ninau mai la kona kupunawahine: “Heaha ka huakai nui a kuu haku o ka hiki ana mai ianei?” “I kii mai nei au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau aku ke kupunawahine ia Aukelenuiaiku, “ua pau loa nae paha?” “Aole.” “E ka moopuna, e nana mai oe ia’u, aohe maka, ua makapo, aohe ike aku, aole paha auanei e loaa ka wai ola loa a Kane.” Ma keia mau olelo a kona kupunawahine, ua komo mai ke kanalua ia Aukelenuiaiku no ka hooko ole ia o kona makemake. Nolaila, noonoo iho la o Aukelenuiaiku a maopopo ia ia, i aku la ia i ke kupunawahine: “E hele kaua i waho”, a lohe ke kupunawahine, ae mai la ia. Alakai aku la o Aukelenuiaiku a hiki i waho, hoomoe iho la i ke kupunawahine malalo o ke kumu niu, pii ae la o Aukelenuiaiku i luna o ka niu, a loaa elua muo hou o ka niu. Mahope o ka hahaki ana a Aukelenuiaiku i na muo niu elua, kahea iho la ia i ke kupunawahine: “E Luahinekaikapu e! nana ae ko maka i luna i ka lewa.” Ia Luahinekaikapu e huli ana ke alo a nana i ka lani, ia manawa i kiola ai o Aukelenuiaiku me ka ikaika loa, i na muo niu elua i na maka o Luahinekaikapu, alaila, puoho ae la ia a uwe iho la me ka leo nui: “Auwe kuu make!!” Kahea iho o Aukelenuiaiku: “Mai uwe oe, hamau, anaanai ia ko maka, malama o mohala ae ike ko maka.” A lohe ke kupunawahine i ka olelo a kana moopuna, a Aukelenuiaiku, anai koke ae la ia i na maka. Ma keia anai ana, ua loaa mai ka ike i kona mau maka e like me mamua. Kahea iho la o Aukelenuiaiku: “Pehea ko maka?” “Ua ike au.” Mahope o laila iho iho la o Aukelenuiaiku mai luna iho o ka niu, a hiki i lalo.

Luahinekaikapu then said to Aukelenuiaiku: “I want you to go and bring me some pohuehue and akoko.” Aukelenuiaiku procured these things and brought them to his grandaunt. She then took and pounded them together with some charcoal, kukui nut and dirt, until the whole mess became soft. The old woman then said to her grandchild: “We will now proceed to fix you up.” By this the old woman meant that she was to paint or rub the stuff prepared by her on the hands of Aukelenuiaiku so as to make them look like the hands of Kamohoalii. Olelo aku o Luahinekaikapu ia ia: “E kii oe i ka pohuehue a me ka akoko,” a loaa mai la ia mau mea i mua o ke alo o kona kupunawahine, kui iho la ia me ka nanahu, ke kukui, ka lepo, a wali; a pau loa keia mau mea i ka akoakoa. I aku ke kupunawahine i ka moopuna: “Akahi no kaua a hana ia oe.” Maanei e maopopo ai keia mau mea i hana ia, eia ke ano, he mea hamo i ka lima o Aukelenuiaiku i like me ko Kamohoalii lima.

After these things the hands of Aukelenuiaiku were painted black so that they looked like the hands of Kamohoalii, for the guards who had the keeping of the water of life of Kane knew that the hands of Kamohoalii were black. The water of life of Kane was being watched by certain men, and any hands that reached down that were not black would not be able to receive the water. Mahope o keia mau mea, pena iho la o Luahinekaikapu i ka lima o Aukelenuiaiku a eleele loa, i like me ko Kamohoalii lima ka eleele; no ka mea, o ka poe nana i kiai ka wai ola a Kane, ua maa lakou i ka eleele o ka lima, no ka mea, o ka wai ua paa i ka pulama ia me na kiai, a o ka lima i paele ole ia a lalau, aole e loaa mai ka wai.

After the hands of Aukelenuiaiku had been blackened the grandaunt said to him: “We will sit here until the preparation of the awa is finished, when you must approach the opening. When you get to the opening, reach in with your hands. The first gourd they will give you contains the bitter water; throw that away and reach in again, and when they hand you the second gourd, that one contains the water of life of Kane; bring that with you.” Aukelenuiaiku then followed these instructions and approached the opening of the place in which the water of life of Kane was kept. After waiting for a moment Aukelenuiaiku reached in with his hands. When the guards saw these hands reaching in they were surprised, for they had never seen such a thing before. Being surprised, they hesitated for a while to study what they should do. The guards then took up some food and placed it into the hands of Aukelenuiaiku, but the hands dropped the food; they then placed some fish in the hands, and still the fish was dropped. The guards then wondered what the hand was reaching for. Finally one of the guards said: “Perhaps the hands are after the water of life of Kane.” One of the other guards thought that this was possible, so the gourd called Huawaiakaula, which held the water of life of Kane, was taken up and placed into the hands of Aukelenuiaiku. Mahope o ka paele ana i na lima o Aukelenuiaiku, olelo aku ke kupunawahine i ka moopuna: “Maanei kaua e noho ai, a pau ka hana ana mai o ka awa, alaila, hele aku oe a ka puka. A hiki oe ma ka puka, alaila haawi mai ka wai ia oe, he wai aumiki ia, hoolei aku no oe, nanao hou aku no ko lima, a i haawi hou mai auanei ia oe i ka wai i loko o ka huewai, alaila, o ka wai ola ka hoi ia a Kane, lawe mai oe.” Ma keia mau olelo a ke kupunawahine i olelo ai i kana moopuna, hana aku la no ia e like me ia mau olelo kuhikuhi. A hiki o Aukelenuiaiku ma ka puka o ka wai ola, noho iho la ia a liuliu, nanao aku la na lima ona, i loko, ma keia nanao ana, ua haohao loa ka poe e noho ana e kiai i loko o ka puka, no ka mea, aole lakou i ike ia mea mamua. Ma keia haohao o lakou, noonoo iho la i ka mea e pono ai, nolaila, lalau lakou i ka ai a kau mai la i luna o na lima; kiola ae la ka lima o ia nei i ka ai. Haawi mai la lakou i ka ai, a kau i ka lima o ia nei, kiola ae la no ka lima o ia nei, haule i lalo; nolaila, noonoo iho la lakou i ke ano o keia lima paele e nanao nei. I mai kekahi kiai: “Malama paha no ka wai ola a Kane keia lima e nanao nei.” “Ae,” mai la kekahi, “ae.” Ia wa lalau aku la lakou ia Huewaiakaula, kahi i waiho ai o ka wai ola a Kane, a haawi iho la i ka lima o Aukelenuiaiku.

A loaa ka huewai ia Aukelenuiaiku lawe ae la ia a luna, hahaki ae la ia i ka nuku o ka huewai, ninini iho la i ka wai i loko o kona huewai, a mokumoku ae la i ka aha, o ka huewai oia o Paleaikaahalanalana.

Mahope o keia mau mea a pau loa, lele ae la o Aukelenuiaiku i luna ma kahi e, aole hoi i lele aku ma kahi o kona kupunawahine, o Luahinekaikapu. Aka, ua ike no nae kona kupunawahine i keia lele ana, nolaila, uwe iho la ia i ke aloha i kona kaikaina o Kamooinanea, a me Lonoikoualii, ko laua kaikunane.

Nolaila, haku iho la ia i mele aloha no kona kaikaina. Penei ua mele la:

“I thought it was at Napili,

On the road by which Kanemakua came,

Lono is human indeed,

For he has at times caught Ulaula, the fire,

And has fought against Kuluheiua,

Killed the heavy rain

And routed the rain drops,

The fine rain,

The continuous rain

That fell constantly at Kamakalana,

There is a season, a season of endearment,

A season, a season when they become parted.

Cut the navel and its cord is severed.

Art thou the one? Awake, O Lono!

The earth above here is thine, O Kane,

Where the waters are drawn up from the ocean,

And are again sprinkled by Lonowaimakua.

O ye rains! O ye rains!!

How I grieve for you two as you drift by,

How I long for the wind that blows the fine rain of Kuaihelani.”

“Kuhi aku au i Napili,

I ke ala a Kanemakua i hele mai ai,

Ka haku, ka lauoho o Kuliliikaua,

He kanaka no o Lono e!

He hopu manawa no Ulaula i ke ahi,

He kaua ia Kuluheiua,

Make ai ua loku,

Hee ai na paka,

O ka ua kilikili ka,

O ka ua hoomau

Hoomau ka ua i Kamakalana,

Pili i ka hulu o Maui,

Poowai o Ikumailani.

He kau he kau hoowiliwili,

He kau he kau hookookoo,

O oki ka piko moku ka ewe.

O oe ka ia, e ala e Lono,

Ka honua au i luna nei e Kane e,

Ka omo wai o na piliwai,

Ke lu ia ae la e Lonowaimakua.

E ka ua, e ka ua,

Aloha olua e lele la e,

Aloha ka makani kehau noe o Kuaihelani.”

While she was weeping and chanting the mele, Aukelenuiaiku was still flying. On this return flight he got tangled in the lama trees and the sound of the broken lama was carried below to the ears of Kamohoalii. When Kamohoalii heard the sound he woke up from his sleep and listened, trying to ascertain the cause of the sound, but after listening for two months no further sound reached him there below. Aukelenuiaiku on the other hand continued on with his flight until he again got tangled up with the loulu palm leaves, and again the sound was carried down below to Kamohoalii. After getting out of the loulu grove he continued on with his flight until he got into the bamboo grove, and the sound of the breaking of the bamboo was carried down to Kamohoalii. By this time Aukelenuiaiku had reached the top of the hole. Ia ia e uwe ana me keia mele, e lele ana no o Aukelenuiaiku. Ma keia le le ana ua komo ia i loko o ka lama, a ua pa kona kino i ka lama, nolaila, ua o ka lama a hiki i lalo i o Kamohoalii la. Alaila, ala ae la o Kamohoalii a hoolono o ka hiki aku, a hala elua mahina, aohe hoea aku i lalo. Lele hou aku la no o Aukelenuiaiku a koma i loke o ka loulu, halulu ana, o ka hele no ia o ka halulu o ka loulu a lohe o Kamohoalii i lalo. Lele hou no o Aukelenuiaiku a komo i ka ohe, owe a me ka halulu, lohe hou no o Kamohoalii, aka, ua puka loa o Aukelenuiaiku i luna o ka lua.

We will here pause for a moment in speaking of Aukelenuiaiku and let us take up Kamohoalii. When Aukelenuiaiku entered the lama grove and he became entangled with the trees, the sound of the breaking lama was carried to the ears of Kamohoalii, but not being certain as to the direction from which the sound came, he listened for two months. At the end of the two months he heard the sound of the breaking of the loulu palm leaves, so Kamohoalii knew that the person who had entered these groves was traveling from the bottom of the hole upwards. This he was quite sure, because the sound of the loulu palm leaves was like the sound of thunder; the lama was like the sound of a shell, and the sound of the bamboo was like the beating of the waves against a cliff. By these different sounds and the rotation in which they sounded, Kamohoalii was able to know that the person was on his way out of the hole. Therefore he enquired of those who were guarding the water-gourd, Huawaiakaula: “Where is the water-gourd and the net outside of the gourd?” The guard replied: “You came and took it some time ago.” Kamohoalii then said to them: “I did not come for it.” Maanei, e hoomaha uuku iho kakou i ka olelo a me ka hoolohe no Aukelenuiaiku, a e hoolohe kakou no Kamohoalii. Ia Aukelenuiaiku i hiki ai i kahi o ka lama e ku ana, ua hiki aku ke o ana o ka lama i na pepeiao o Kamohoalii, aka, ua kakali oia no ka hiki aku a hala elua mahina. Mahope o keia mau malama elua, ua lohe hou ia ka halulu o ka loulu, nolaila, noonoo iho la o Kamohoalii malalo mai keia kalohe, aole maluna aku nei. No ka mea, o ka halulu o ka loulu, ua like ia me ka hekili, o ke o o ka lama, ua like me ke kani o ka pu, o ka owe o ka ohe, me ke kai e poi ana i ka pali; ma ke ano okoa o ke kani o keia mau mea, malaila i maopopo ai malalo mai keia kalohe. Nolaila, ninau aku la ia i ka poe nana i malama o Huewaiakaula: “Auhea ka huewai a me ke koko aha o ka hue?” I mai na kiai: “Ua kii mai oe a lawe aku, aole e kala wale.” I aku o Kamohoalii ia lakou: “Aole au i kii aku.”

After this Kamohoalii flew up until he met Kuemanu, one of the guards on the way up, and asked him: “Have you seen the mischievous man?” Kuemanu replied: “I saw him coming up from below; he is your cousin Aukelenuiaiku, who came for the water of life of Kane for his nephew and older brothers.” When Kamohoalii heard this, he said: “He is a wicked fellow. That is not the proper thing for a cousin to do; he should have come and seen me on the matter, and not steal it. I don’t blame him for taking the water of life, but he has ill-used our grandmother, Huawaiakaula, and our grandfather Paleaikalanalana.” This was because Aukelenuiaiku had broken off the neck of the water gourd, and also pulled to pieces the network of strings that served as the covering. Mahope o keia olelo ana, lele aku la o Kamohoalii a loaa o Kuemanu, ke kiai o ka lewa, ninau aku la ia: “Aole anei oe i ike i ke kanaka kalohe?” I mai la o Kuemanu: “Ua ike au malalo mai nei, o ko kaikaina o Aukelenuiaiku, i kii mai nei i wai ola no ke keiki a me na kaikuaana.” A lohe o Kamohoalii, olelo aku la ia: “He kanaka hana ino ia. Aole ia o ka hana pono ana a ke kaikaina; o ka hele mai a launa, he alo he alo, kamailio pono ana, eia ka kana ke kii aihue. Aole au ahewa no kona lawe ana i ka wai ola, eia wale no, no ka hana ino ana ona i ke kupunawahine o maua ia Huewaiakaula, a me ke kupunakane o maua o Paleaikaahalanalana.” Eia ke ano, o ka hahahi i ka nuku o ka huewai, o ka mokumoku ana i ka aha o waho e paa ai.

At the end of the conversation with Kuemanu, Kamohoalii used his greatest efforts in flying, with the idea of overtaking Aukelenuiaiku, when he would fight him. When Kamohoalii reached the top of the hole, he asked of the guard, Kanenaiau: “Have you seen the man that came up from below?” “I have seen him, and it was Aukelenuiaiku, your cousin.” “How long ago since he passed here?” “One year and six months.” When Kamohoalii heard this he seized Kekuaokalani’s stick, Hoolehelehekii, and returned to the bottom of the hole. A pau kana kamailio ana me Kuemanu, ia wa o Kamohoalii i hao ai i kona mana ma ka lele, aole o kana mai o ka lele, me ko Kamohoalii manao e loaa o Aukelenuiaiku, alaila, hana ma ka aoao keiki kane. A hiki o Kamohoalii ma ke kae o ka lua, ninau aku la ia i ke kiai ia Kanenaiau: “Aole anei oe i ike i ke kanaka malalo mai nei?” “Ua ike au o ko kaikaina, o Aukelenuiaiku.” “Pehea ka loihi o ka manawa o ka lele ana aku mai anei aku?” “Hookahi makahiki me na mahina eono.” A lohe o Kamohoalii i keia olelo, lalau aku la i ka laau a Kekuaokalani, o Hoolehelehekii, a hoi aku la i lalo o ka lua.

CHAPTER XIV. How Aukelenuiaiku Brought Back to Life His Nephew and Older Brothers. MOKUNA XIV. No ka Hoola ana o Aukelenuiaiku i ke Keiki, a me na Kaikuaana.

A hiki o Aukelenuiaiku i ka moana i make ai ke keiki, me na kaikuaana, nini iho la ia i ka wai ola i loko o ke kai a kokoke e pau ka wai, he hapalua paha ke koe. Ia Aukelenuiaiku e nini ana, ike aku la o Namakaokahai i ke kane e nini ana i luna o ke kai, aole nae he ola o ke keiki a me na kaikuaana. Kahea aku la ka wahine: “E Aukelenuiaiku e, hoi mai.” A hiki mai la o Aukelenuiaiku, olelo aku ka wahine: “Halaoa oe e ke kane.” Ke ano o ia, mahaoi oe e ke kane. Wahi a ka wahine: “Kai no o ka imi kau a loaa na’u e hana aku, alaila, ola ko keiki me ou kaikuaana. Aole ka! O ka hoi mai no kau a hana naaupo; e pau loa aku la ka wai, aole e ola ko keiki a me ou kaikuaana.”

Soon after this they entered the house, and Namakaokahai was confined and a child was born to them, and he was named Kauilanuimakaehaikalani. This child had two natures, the nature of a god and of a human being. The appearance of the child at the back was like a rock, that is, from the head to the feet; but in front it had the appearance of a human being. Eia ka mea hou, ia Aukelenuiaiku i hiki ai ma ka hale, a launa me ka mea aloha he wahine, mahope olaila, hanau ka laua keiki, oia o Kauilanuimakaehaikalani. Elua ano o ke keiki, he ano akua, a he ano kanaka. Ma ke ano o ua keiki la, he pohaku mai luna o ke poo a lalo o na wawae, a ma ke alo hoi, he kanaka mai luna a lalo o ke kino.

After the confinement Namakaokahai said to her husband: “Let me bring back your nephew and older brothers to life again.” Aukelenuiaiku gave his consent to this, and they set out to that part of the ocean where the brothers and nephew of Aukelenuiaiku had been destroyed and there they stopped. Namakaokahai then said to her husband: “Pour out some of the water of life in the hollow of your hand, and I will sprinkle it into the sea.” Aukelenuiaiku did as he was requested. Namakaokahai then dipped the end of her finger into the water and sprinkled it into the sea. After this they returned to the shore without looking back. On reaching land they turned and looked back and, lo and behold! there stood the ship; and they saw the men climbing up the masts folding the sails and coiling the ropes. I aku o Namakaokahai i ke kane: “Ho mai na’u e hoola ko keiki, a me ou mau kaikuaana.” Ae mai la o Aukelenuiaiku. Holo aku la lakou a ka moana i make nui ai, lana iho la lakou i laila. Olelo aku ka wahine i ke kane: “E ninini iho oe i ka wai ola a ka poho o ko lima, na’u ia e lalau a kapi aku i luna o ke kai.” Mahope o keia olelo, hooko iho la o Aukelenuiaiku. Lalau aku la o Namakaokahai me ka manamana o kona lima a kapi ae la, a pau ke kapi ana, hoi mai la lakou me ka nana ole i hope, a pae i uka. Alaila, huli aku la lakou a nana i hope, aia hoi e ku mai ana ka moku ia manawa, a e pii ana na kanaka i luna o na kia, e lawelawe ana i ke kaula me na pea.

After Aukelenuiaiku and the others had landed, Aukelenuiaiku said to his son, Kauilanuimakaehaikalani: “When your uncles and cousin come ashore and you should have a quarrel with your cousin, don’t use bad words, because he is a boy whose very words are sacred; he is a great favorite, and his very words are to be obeyed, even to death and the offering on the altar. My older brothers themselves are very touchy upon hearing words not altogether proper; so I want you to be very quiet; don’t answer back, but be at peace with one another. This will also be the course of your parents.” Upon hearing these words from his father, the boy promised to do as he was told. Mahope nae o ka pae ana o Aukelenuiaiku ma i uka, olelo aku o Aukelenuiaiku i ka laua keiki ponoi me Namakaokahai, oia o Kauilanuimakaehaikalani: “E! i pae mai ou makuakane me ko kaikuaana, a i hakaka olua ea, mai olelo ino oe, no ka mea, he keiki leo kapu, he keike punahele, pane ka leo, make ke kanaka, kau i ka lele, no ka mea, o’u kaikuaana la, he manene wale ke lohe i na olelo pono ole, nolaila, e noho malie loa oe, mai pane iki, o ka noho oluolu ko olua pono, pela hoi makou, ko olua mau makua.” Ma keia mau olelo a ka makuakane, he ae wale no ka ke keiki.

While Aukelenuiaiku was cautioning his son, the older brothers and nephew came ashore where they all met and wept over each other, and after their greeting they went to the house and settled down. The length of time from their death until the bringing back to life of these people was three years. Ia Aukelenuiaiku e olelo ana no ke keiki, pae mai la na kaikuaana a me ke keiki i uka o ka aina. Uwe iho la lakou a pau me ke aloha, hoi aku la a ka hale noho iho la. Mai ka make ana, a ke ola hou ana, ekolu makahiki ka loihi. Mahope o ko lakou hui ana, haawi aku o Aukelenuiaiku i ka aina a pau i na kaikuaana.

After they had lived together for some time, Aukelenuiaiku gave all his lands to his brothers, and furthermore he also gave them his wife, Namakaokahai, and they virtually had all the say about her, and they slept with her, traveled with her and lived with her. The brothers took turns with the wife in this way: first one brother would have her for a day and a night, then the next brother would have her for a day and a night, and so on down; but the older brother, Kekamakahainuiaiku, the one who hated Aukelenuiaiku, had a double portion; that is, he took their wife for two days and two nights at a time. Eia ka lua, o ka wahine o Namakaokahai, haawi aku la ia i kona mau kaikuaana, o lakou ka mea mana maluna o ka wahine, me lakou ka moe ana, ka hele ana, ka noho ana. Penei ke ano o ka wahine i na kaikuaana; hookahi po, hookahi ao, e moe ai me kekahi kaikuaana, pela a pau like lakou, aka, o ko lakou mua loa, oia o Kekamakahinuiaiku ke kaikuaana huhu o Aukelenuiaiku, elua ona po, elua ao e moe ai me ka wahine a lakou, alaila pau.

From the time in which this legend deals until today, who can be compared with Aukelenuiaiku for his great liberal nature in giving away his own possessions and even his wife to others? There is none like him. Mai ka hoomaka ana o keia moolelo e malama ia a hiki i keia la, owai la ka mea like me ka mea hala ole me Aukelenuiaiku ka haawi wale aku i kona punawai momona no hai? Aole he mea like.

In thus giving away his wife and lands, Aukelenuiaiku reserved nothing for himself, and he therefore became like a dependent. While living in this humble way his one occupation was to go down to the seashore daily with a rod and spend his time fishing, and in time he became an expert. In his daily trips out rod fishing he often met Pele and Hiiaka, cousins of Namakaokahai. In their meetings Aukelenuiaiku began to admire the two girls, and he spent more of his time with them than he did at fishing. In time Aukelenuiaiku could do but very little fishing, for the desire to see the two girls, Pele and Hiiaka, was his greatest pleasure, and after a time he became infatuated with them and thought of very little else but the features of Pele and Hiiaka, and he found himself oftener with them than anywhere else. Maloko o keia mau olelo haawi a Aukelenuiaiku i ka aina a me ka wahine, aohe ona kuleana pono i koe, ua lilo ia i kuewa hoopili wale. Ia ia e noho haahaa ana, hookahi ana hana, he kamakoi ma na lae kahakai i na manawa a pau loa, a ua lilo loa ia i mea makaukau ia hana. Ia ia e hana mau ana i ke kamakoi, ua halawai mai o Pele laua o Hiiaka me ia, he mau kaikaina laua no Namakaokahai. Ia lakou e halawai ana ma kahi o Aukelenuiaiku e kamakoi ana, ua hoalualu loa ia ko Aukelenuiaiku manao e ko laua mau helehelena kino, oia o Pele a me Hiiaka. A he mea poina ole i ko Aukelenuiaiku manao ko Pele helehelena a me ko Hiiaka; ua lilo ia mea he mea hana ino i ka manao, a he mea hiaa loa i ka noho ana ma ka hale.

We have seen that Namakaokahai had altogether become the property of his brothers, and that Aukelenuiaiku was without a wife; but Namakaokahai never forgot Aukelenuiaiku; she loved him still and held him as dear to her as before. At nights while at home, Aukelenuiaiku thought of nothing else but his two companions, and so each morning he would take up his line, hook and rod, and pretend to be very busy with them as though they needed overhauling. In doing this Aukelenuiaiku wanted to make his wife, Namakaokahai, believe that he was really very much taken up with his pastime, that of fishing, and in that way keep his wife from suspecting him. Aukelenuiaiku was absent once for three whole days on one of his fishing trips, and the wife began to suspect that something was wrong. Before this it was his usual custom to go out early in the morning, and after dark would come home; but this time he forgot to dry out his fish-line as before. When his wife saw this she became suspicious, and knowing that his wife knew his neglect about drying out his fish-line, he was very much depressed. Ma ka olelo mua a kakou i olelo ae nei, ua lilo loa o Namakaokahai i na kaikuaana, a ua nele o Aukelenuiaiku i ka wahine ole, aka, o ko Namakaokahai manao, aole i pau kona aloha ia Aukelenuiaiku, e mau ana no e like me mamua. Ia Aukelenuiaiku ma ka hale i ka po, aole ana mea e ae e manao lana ai, a e noonoo mau ai, o na mea palupalu mau wale no a kela mau kaikamahine puu kuolo. Nolaila, hoolalau ka Aukelenuiaiku hana i ke aho, ka makau, ke kamakoi, e hamo ai me ka lohi au, a me ka apa. Ma keia mau hana a Aukelenuiaiku, he mau hana hoonalonalo i kana wahine ia Namakaokahai, i ike ole ia mai kona manao huna o loko. Ekolu la o ko Aukelenuiaiku hele ana i ka lawaia, alaila, komo mai la ka noonoo i kana wahine no keia mau hana ana. He mea mau ia ia ka hele ana e lawaia i ka wa kakahiaka nui o ka la, a hiki i ka wa poeleele o ke ahiahi, hoi mai. Ma keia hele ana a Aukelenuiaiku, ua poina ia ia ke kaulai ana i kana aho, aole i hana e like me mamua ke kaulai i ke aho a maloo. A no ka maloo ole o ke aho, ua lilo ia i mea na kana wahine e noonoo ai. No keia mea ua lilo ia i mea kaumaha no Aukelenuiaiku.

A hala keia la, hiki hou mai kekahi la, he mea mau no ko Aukelenuiaiku iho ana i ka makoikoi i kai, a hiki i ke ahiahi, hoi aku la me ka wahine. Mamua ae nae o kona hoi ana me ka wahine, hou iho la i ke aho a me ka makau i loko o ka wai, i mea e manao mai ai ka wahine i ka lawaia. A hiki o Aukelenuiaiku i ka hale, hookahi ana hana o ka milikaa i ke aho me ka makau, no kona hana mau ia mea he milimili, i aku ka wahine, penei: “Aia no hoi ka mili a ke kane i ke aho, a he loaa ka ia, e hele nei, ola la hoi ke kiai hale; o kau hana no ka milikaa i ke aho me ka makau, aole nae he ia ke hoi mai. Poho ka la ia oe.” I aku ke kane: “Ua manao anei oe e ka wahine, he mea hopuhopu wale ka ia o ka moana, o kii aku a lawe mai? Kai no o ke aho, ka makau, o ko’u kuleana no ia, aohe o ke kii aku a lawe mai, aia i ko ka ia manao ka ai ae i ka’u a me ka ole.” A mahope o keia kamailio, hele hou no o Aukelenuiaiku e lawaia, a ahiahia poeleele, hoi mai la, elua no wahi ia, he mau wahi aloiloi. I aku ka wahine: “Kupanaha oe, po ka la ke hele, o na wahi ia iho la no ia.”

Aukelenuiaiku then said with great cunning: “I met with a queer experience today. When I arrived at the seashore I tied the bait to my hook and cast it into the sea. After I had let the line down it got caught in the coral down below, and so I dived down and after getting the line loose I came up. I was not at all hurt at this time. But on casting my line the second time it again got tangled and I dived the second time. After this it was caught the third time and again I went down, but before I had gone very far I got the cramps and I was carried by the current away down to the bottom where I was rubbed against the coral until my back was all cut up. After this I recovered myself and swam up, and this time I was caught in an eel hole, and there I was rolled about by the surf until I was almost out of breath. Had I been a boy from the backwoods I would have been killed, and you would not have known how, and how pitiful that would have been.”

A hele hou o Aukelenuiaiku i ka lawaia, loaa hou ia ia ka apiki ma keia hele ana. Ua pau loa kona kino i ke nahu ia, a o kona ai, ua uwau ia a weluwelu, a ahiahi, hoi mai la me na wahi ia elua. A hiki i ka hale, nana aku la o Namakaokahai i ke kino a me ka ai, ua pau loa i ka uwau ia. Olelo nanenane aku la: “Ae, elua no ia nanahu o kai, he mano, he puhi. E ke kane, kupanaha ka pau o kou ili i ke nahu ia, a me kou ai i ka uwau ia. Aole hoi au mano me ka puhi e hoi mai nei.” Alaila, olelo mai o Aukelenuiaiku me ka maalea loa: “He mea kupanaha, ia’u i hiki ai i kai, hana iho la au i ka makau a paa i ka maunu, kuu aku la i loko o ke kai. Ma keia kuu ana, ua mau i ke akoakoa o lalo, e luu aku ana au a hiki i lalo, a ea i luna, aole au i eha i keia luu ana, hoi au a luna, kuu hou i ka makau, e mau hou iho ana. Ma keia mau ana o kuu makau, luu hou no wau, o ka lua ia, a mahope, mau hou no, o ke kolu ia o ka mau ana. Ma keia luu ana, loaa mai ia’u ka eha; ia’u i hoomaka ai e luu, e mio aku ana ke kai ia’u a hala i lalo loa, loaa au i ke akoakoa, kuolo ia kuu kua a weluwelu. A pau ke kuolo ana, pii ae la au a komo i keia halehale pupuhi, i laila, kuolo ia au e ka nalu i o i anei a pau kuu aho. Ina owau a he keiki no ka uka lae laau, ina ua make, aole la oe e ike i ko’u make ana. Ehia ka hoi mea aloha o ko kaua noho ana o ke ao.”

Ma keia kamailio ana, ua maopopo loa i na Anekelope maka palupalu a pau loa, e nana ana i keia moolelo, he kalohe io no o Aukelenuiaiku. A ua pili mai no ia hana mua i ka poe o neia mau la e hooipoipo ana, a nolaila he hana no ia a ke keiki Aukelenuiaiku e loaa ana i kona mau hooilina o keia mau la hope nei. A maanei no hoi e ike ai kakou i ko ka wahine puni ole.

CHAPTER XV. How Namakaokahai Quarreled with Her Cousins Pele and Hiiaka. MOKUNA XV. Ka Hakaka ana o Namakaokahai me na Kaikaina, oia o Pele a me Hiiaka.

With all Aukelenuiaiku’s smooth words, his wife did not believe him. She then said to him: “Say, cunning, do you think I am a fool, and am not aware of your doings and your deceit? I know that you have a woman whom you go down every day to see. So here is what I wish to say to you: The outside of your body is free to others, but your skin and flesh are my property, and I do not want to have you scratched and ill-treated.” Ma keia mau olelo a Aukelenuiaiku, aohe nalowale i kana wahine, ia Namakaokahai. I aku ka wahine: “E maalea, kuhi ana anei oe he naaupo au, i kau mau hana, a me kau mau olelo hoopunipuni? Ua maopopo ia’u, he wahine kau o kai e iho mau nei oe i na la a pau loa. Nolaila, eia ko’u manao ia oe: “E noa ko kino ia hai, mawaho, a o ka ili a me ka io, na’u ia na ka mea waiwai, aole o’u makemake e uwau, a e hana ino ia oe.”

With all this advice from his wife, still Aukelenuiaiku did not take heed; they were as nothing to him, for he kept on going down to fish. When Aukelenuiaiku came back from his next trip his body was scratched and bitten all over and his neck was cut in several places. When Namakaokahai saw how her husband was all cut up, and how he had disregarded her words of advice, she grew less angry of him and transferred all her anger to her cousins, Pele and Hiiaka. Ma keia mau olelo a ka wahine, heaha la ia ia Aukelenuiaiku, he mea ole. Hoomau aku la no ia i ka iho i ke kamakoi, a ma keia iho hou ana a Aukelenuiaiku, a hoi mai aohe kino i koe i ka uwau a me ke nahu ia, a pela me ka ai i ka uwau ia. A ike ka wahine, o Namakaokahai, i ka pau loa o ka ili o ke kane i ka uwau ia, a me ka hoolohe ole no hoi o ke kane ia ia, ke ao aku, nolaila, haalehe ia i ka huhu i ke kane, a lilo kona huhu i na kaikaina, ia Pele a me Hiiaka.

Maanei, e nana pono kakou i ka huhu aloha ole o Namakaokahai i kona mau hoahanau o ka pupuu hookahi, a me ka lewalewa. A hoomaka o Namakaokahai i ka huhu, lalau aku la ia i na kaikaina a pepehi. Ma keia pepehi ana o Namakaokahai, lele mai na kaikunane kokua i na kaikaina, pau pu i ka eha. Lele liilii na kaikunane me na kaikaina ia Namakaokahai, a ua lanakila loa ia maluna o lakou. Nolaila, makau na kaikaina a hele aku ma kahi e e noho ai. Ma keia noho ana ma laila, kii aku la no o Namakaokahai hookuke i na kaikaina. Ma ka manao o na kaikaina, ua pau ae la no ka huhu o ko laua kaikuaana o Namakaokahai. No ka huhu ino loa o ko laua kaikuaana, nolaila, hoohiki iho la laua, aole e hoi hou i hope, aole hoi e noho i ka aina hookahi me ko laua kaikuaana, no ka makau i ka huhu. Nolaila, ma keia kipaku ana, noonoo iho la laua i kahi e hele ai a noho, a ua loaa no ia laua, o Kauai.

Ma keia hele ana a laua, hiki laua ma ka aina o Kauai a noho iho la, me ko laua manao e haalele ko laua kaikuaana i ka hahai ia laua. O kahi a Pele laua o Hiiaka i noho mua ai o Kauai, o Puukapele, aia ma ka hikina o Mana. Ia laua e noho ana i laila, hoa ae la laua i ke ahi ma laila; ma keia a ana o ke ahi, ua holo aku kona malamalama i kahi kiekie o Nuumealani, oia kahi a Namakaokahai e noho ana nana i na kaikaina. Ua like paha ke kiekie o ia aina me ke kuahiwi o Kaala.

When Namakaokahai saw the glare of the fire on Kauai, she knew that Pele and Hiiaka were there, so she followed on to Kauai where she met her cousins and another fight was had. In this fight Pele and Hiiaka almost overcame their cousin, but being possessed of great strength Namakaokahai was enabled to overcome her cousins. Therefore, being driven from their Kauai home, they journeyed on to Oahu where they settled. Because of the fight that took place on Kauai, the land in which it occurred was called Puukapele, and it is so to this day. Ia Pele ma e ho-a ana i ke ahi a ike o Namakaokahai, ia wa no o Namakaokahai i hiki ai i Kauai a hakaka me na kaikaina; ma keia hakaka ana kokoke e lanakila o Pele ma laua o Hiiaka, aka, no ka nui loa o ko Namakaokahai ikaika, ua pio laua ia la. Nolaila, kipaku ia mai laua mai Kauai mai, a hele a noho i Oahu. No keia hakaka ana ua kapa ia kela aina o Puukapele a hiki i keia la.

Mahope o keia haalele ana ia Kauai, hele mai la o Pele laua o Hiiaka a noho i Kealiapaakai ma Moanalua, Oahu, malaila laua i eli iho ai a kaka i ka lepo, a noho iho la ma laila. Ua lawe pu mai laua i ka manu a me ka paakai, a ma laila i haule ai keia mau mea, o ka paakai a me ka manu. Nolaila, kapa ia keia mau inoa elua, o Kealiamanu, a me Kealiapaakai.

Haalele laua ia Aliapaakai no ka papau, hele aku la laua a noho i Leahi. Ia laua e noho ana ma Leahi, hoao iho la laua i ke kohi i ka lepo a no ka papau, haalele laua a hele hou aku la, mai Leahi aku a hiki i Molokai, ma Kalaupapa, noho iho la laua i laila.

Ma keia noho ana i laila, kohi iho la laua i ka lepo, a loaa ke kai o lalo, haalele iho la laua ia Molokai. Ua kapa ia nae ia lua a laua i kohi ai o Kauhako. Malaila aku laua i hele ai a noho ma Haleakala ma Maui. Kohi iho la laua i ka lua a hamama i luna o ke kuahiwi. Na Pele laua me Hiiaka, ke a o Hanakaieie ma Kahikinui.

We will now take up Namakaokahai. After Pele and Hiiaka had been driven away from Kauai, through the terrible fight that took place, Namakaokahai returned to Nuumealani, and proceeded to the highest peak where she could see Maui. While Namakaokahai was living on Nuumealani, she again saw Pele and Hiiaka starting a fire on the mountain on Maui, so she left Nuumealani and came to Maui where another battle was fought in which Pele was killed. Namakaokahai then returned to the peaks on Nuumealani. After a time she looked towards Hawaii and saw Pele’s fire burning on Mauna Loa. But Namakaokahai discontinued her warfare against Pele and Hiiaka. Maanei kakou e olelo ai no Namakaokahai. Ia Pele laua o Hiiaka ma Kauai, ia wa lakou i hakaka ai me ka ikaika loa, a pio o Pele laua o Hiiaka, hookuke ia mai laua. Ia laua e hele ana ma ka hookuke a Namakaokahai, hoi aku la o Namakaokahai a noho i Nuumealani. Oia ka aina kiekie e nana ana ia Maui. Ia Namakaokahai e noho ana i Nuumealani, ike mai la ia ia Pele laua o Hiiaka, e hoa ana i ke ahi i luna o ke kuahiwi o Maui. Alaila, haalele o Namakaokahai ia Nuumealani, hele mai la a hiki i Maui. Hakaka iho la lakou, a make loa o Pele, hoi aku la o Namakaokahai a noho i luna o Nuumealani. Mahope o laila, nana hou mai la oia i Hawaii; ma keia nana ana, e a hou aku ana ke ahi a Pele i Mauna Loa, nolaila, haalele o Namakaokahai i kona manao pepehi ia Pele laua o Hiiaka.

Maanei, e olelo uuku ia ko Pele ano. Ua make loa o Pele ma keia pepehi ana a ko laua kaikuaana, aka, ua hele uhane aku o Pele a hiki i Hawaii, a ma laila oia i ola hou ai. A na Pele laua o Hiiaka i kohi kela lua o Kilauea, e pili la ma ke kuahiwi o Mauna Loa. A ua lilo ia wahi i kuleana alokio no Pele a hiki i keia la, aole mea nana e hoole. Ma keia hoi ana o Namakaokahai mai kona pepehi ana ia Pele a make loa, hoi aku la ia a hiki i kona aina ponoi, o Kalakeenuiakane, noho iho la me na kane a me na keiki.

After the lapse of some considerable time, the two boys, the son of Aukelenuiaiku and the son of the oldest brother got into a fight. The cause of the quarrel was this: The forehead of Kauilanuimakaehaikalani was cuffed by his cousin, the son of of the oldest brother of Aukelenuiaiku, the one whose every word was sacred. A few words in explanation regarding the two boys. One of these boys was human and the other, Kauilanuimakaehaikalani, was god-like. In their fight Kauilanuimakaehaikalani said to his cousin: A hala ka wa loihi, hakaka na keiki a elua. O ke kumu o ka hakaka ana, i pai ia ka lae o Kauilanuimakaehaikalani e kona kaikuaana, ke keiki a ka mua loa o Aukelenuiaiku, oia kela keiki leo kapu loa. Olelo hoakaka: o keia mau keiki a elua, hookahi keiki kanaka, hookahi keiki akua, o ke keiki akua, o Kauilanuimakaehaikalani. Ia laua e hakaka ana, olelo aku o Kauilanuimakaehaikalani, penei:

“You are a lot that for a time were dead, You were food for the maggots; You are a lot whose bones were whitened. It was my parents that brought you back to life, You were a lot that were asleep in the bottom of the sea With eyes all rotted.” “Ka poe make iki, He poe ai oukou na ka ilo, He poe iwi kuakea, Na ko’u mau makua oukou i hoola, He poe oukou a moe ana i lalo o ke kai; Ua popo na maka.”

When the uncles heard these words they became very angry, and all decided to return to Kuaihelani, their own land. When their youngest brother and wife saw that the brothers were about to depart, they entreated them not to leave them, but the brothers would not listen. After they were ready for their journey they boarded their ship and set sail for Kuaihelani; but in mid-ocean they encountered disaster and all sunk to the bottom of the sea. Ma keia mau olelo a ua keiki la, ua huhu loa na makua. Nolaila, hehu mai la na makua i ka hoi i Kuaihelani ko lakou aina, a ike ko lakou kaikaina a me ka wahine e hoi ana, kaohi mai laua e noho aole make e hoi, aka, he mea ole ia i ko lakou manao. A makaukau lakou e hoi, hoi mai la lakou a ka moana, loohia lakou i ka poino a me ka make, nolaila, ua pale hou lakou i lalo o ka moana a make iho la. A maanei, ua pau loa ka olelo no lakou, ua make aku la, a e olelo kakou no na mea i koe, no Namakaokahai, a me Aukelenuiaiku.

Here ends their story for they are all dead. Continuing that of Namakaokahai and Aukelenuiaiku. After they had lived on in peace and happiness for some time, Aukelenuiaiku said to his wife: “My wife, we have lived together now for many days, and I have become old and about to die in this strange land. I would therefore request of you that you grant me leave to go and see our parents.” A liuliu ko laua noho ana, he kane a he wahine, a mahope o keia noho oluolu ana, nonoi aku o Aukelenuiaiku i kana wahine o Namakaokahai, penei: “E kuu wahine, ua nui na la i hala ia kaua o ka noho pu ana, a ua kokoke e make ma keia aina malihini; nolaila, ke nonoi aku nei au ia oe, e ae mai oe ia’u e holo au e ike i na makua o kaua.”

CHAPTER XVI. Aukelenuiaiku’s Trip to Kuaihelani. MOKUNA XVI. Ka Holo ana o Aukelenuiaiku i Kuaihelani.

After Namakaokahai had given her consent for her husband to return to his native land, Aukelenuiaiku proceeded to see his brothers-in-law Kanemoe, Kaneapua, Leapua and Kahaumana, and told them of his intentions. He said: “I am going to the land of Kuaihelani to see my parents.” When the brothers of Namakaokahai heard this they all gave their consent, and Kanemoe, the oldest, expressed a desire to accompany Aukelenuiaiku to Kuaihelani. Mahope o ko Namakaokahai ae ana ia Aukelenuiaiku e holo i Kuaihelani, hele aku la o Aukelenuiaiku e hai aku i na kaikoeke i kona hele, oia o Kanemoe, Kaneapua, Leapua, Kahaumana. I aku o Aukelenuiaiku i na kaikoeke: “E hele ana au i ka aina o Kuaihelani e ike ai i na makua o kakou.” A lohe na kaikoeke, ae mai la; a o Kanemoe, o ka mua loa, oia kai olelo mai e holo pu me Aukelenuiaiku, i Kuaihelani.

We will here speak of Kanemoe, to prevent confusion. It is said in this legend that in order to accomplish his desire he had to resort to cunning and deceived his sister. Namakaokahai was feared by her brothers; therefore, in order to be able to answer the calls, Kanemoe planned to take out his spirit from his body and give it another body, and then to leave the one containing his spirit behind as a substitute to make the replies to the sister’s calls. No sooner than he hit upon this plan he proceeded to the making of the new body for his spirit. E pono nae e olelo kakou no Kanemoe mamua, i ole oukou e haohao e ka poe e heluhelu ana. Ua olelo ia maloko o keia moolelo, ua hana o Kanemoe ma kona maalea. He mea makau loa ia ko Namakaokahai leo e kona mau kaikunane, a no ka makau o Kanemoe ia Namakaokahai, nolaila, noonoo iho la ia penei, e hiki ia ia ke hana i kona uhane i kino okoa, i pani nona e noho ai mahope i ka wa e hea mai ai o Namakaokahai. Nolaila, ua hana ia ko Kanemoe uhane maanei i kino maoli, nolaila, e hoolohe kakou i ka moolelo.

After the body was completed Kanemoe took out his spirit and put it into the new body, which resembled him in all details. In order not to make any mistakes in reference to the sound of the voice he thought he would make a test, so he called out, imitating his sister: “Kanemoe, Kaneapua, Leapua, Kahaumana?” They all answered, the three real bodies and the spirit. The voice sounded just like his, except that it was rather weak. Because of this weakness in the voice of his substitute, he prevailed upon Aukelenuiaiku to delay their trip for a while until the voice of his substitute grew stronger. This request was granted and the trip was postponed for a while. Unuhi ae la o Kanemoe i kona uhane, a noho iho la me he kino kanaka ala, Kahea aku la o Kanemoe e like me ka Namakaokahai kahea ana penei: “Kanemoe, Kaneapua, Leapua, Kahaumana.” O like mai la lakou a pau loa, o na kino maoli ekolu, o ke kino uhane hookahi, ua like no na leo o lakou aole nae i ikaika loa, nolaila, noho hou laua mamuli o ka Kanemoe olelo, e olelo ana, “a ikaika ka leo o ka uhane, alaila, holo kaua Kuaihelani.”

When Kanemoe saw that the voice of his substitute was strong enough for the purpose, they set out and journeyed to Kuaihelani. The trip took up two nights and two days. Upon their arrival at Kuaihelani, they looked over the land but failed to see any of the people; they heard no sound of any kind; there was nothing good growing on the land, for the land was overgrown with weeds. A pau keia mau mea ia laua, holo aku la laua a noho i Kuaihelani. Elua po, elua ao, hiki laua i Kuaihelani. Ma ko laua hiki ana i Kuaihelani, nana aku la laua, aohe ku mai o na hale, aohe kanaka maalo mai, aohe mea kani, aohe maikai o ka aina, he nahelehele wale no. A ike laua i ke kanaka ole, iho aku la laua i lalo i ka lua o ka moo e noho ana, oia o Kamooinanea, kela kupunawahine o Aukelenuiaiku, a kakou i olelo mua ai ma ka hoomaka ana o keia moolelo.