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

When they saw that the place was deserted, they continued to the hole where the great lizard, Kamooinanea, the grandmother of Aukelenuiaiku, spoken of in the earlier chapters of this legend, lived. When they came to the mouth of the hole, Aukelenuiaiku called: “Kamooinanea,” but no response was heard, so they thought that she must be dead. The reason why Kamooinanea did not hear the call was because the coral on her forehead and the coral of the floor of the sea had grown together and she was entirely covered over, so she was unable to hear the call of her grandson Aukelenuiaiku. After calling, Aukelenuiaiku stood up and stamped his feet down on the coral with all his might, breaking it into pieces, and at the same time exposing the body of his grandmother. When Aukelenuiaiku looked at her body, he saw that it was thin and reduced to almost nothing. Aukelenuiaiku then called her, saying: “Kamooinanea.” A hiki laua i ka lua, kahea iho la o Aukelenuiaiku: “E Kamooinanea e!” Aole he leo i olelo mai, nolaila, manao laua ua make. O ke kumu nae o keia lohe ole o Kamooinanea, ua hookui ke koa o ka honua me ke koa o kona lae, nolaila, lohe ole i ka leo kahea o ka moopuna o Aukelenuiaiku. Ia wa ku ae la o Aukelenuiaiku a hehi iho la me kona ikaika loa i luna o ke koa e pili ana i ka honua a me ka lae o kona kupunawahine, a haihai iho la, a waiho wale ke kino o ke kupunawahine o Kamooinanea. A ike ia ke kino o Kamooinanea, ua hele a wiwi, aohe kino, kahea iho la o Aukelenuiaiku: “E Kamooinanea e!”

Kamooinanea answered, “Yes.” Then she looked up and she saw that it was her grandson, Aukelenuiaiku. She then greeted him, saying: “My greetings to you.” “O”, ae la o Kamooinanea, “O”. Nana ae la ia, o kana moopuna o Aukelenuiaiku, aloha ae la ia: “E walina oe.”

The grandmother then inquired: “What has brought you here?” Olelo ae ke kupunawahine: “Heaha ka huakai i hiki mai ai?”

“I came to see you all.” Aukelenuiaiku asked of Kamooinanea: “Where is Iku and the others?” “I hoi mai e ike ia oukou.” Ninau hou aku o Aukelenuiaiku: “Auhea o Iku ma?”

I mai o Kamooinanea: “Aia i Kauai kahi i noho ai. O ke kumu o ka hele, o ka naauauwa ia oukou i na keiki, no ka pau loa i ka hele. I ka hiki ana aku nei o ko makuakane o Iku, i Kauai, kaua iho la laua me ko Kauai alii, me Kukoae, a lanakila o Iku, noho iho la ia he ’lii no Kauai. A mahope o keia noho ana, ua kaua hou laua no ko kaikuahine, i ka wahine maikai, a ua pio ko makuakane o Iku ia Makukoae.”

This is the end of this legend. Oia ka pau ana o keia moolelo.

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Contents

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The History of Moikeha. Ka Moolelo o Moikeha.

CHAPTER I. MOKUNA I.

It is commonly spoken of in the history of Moikeha that he came from the land known as Moaulanuiakea, and that he was a great chief; that he had lived with Kapo, from whom a child was born to whom he gave the name of Laamaikahiki. That upon the arrival of Olopana and his wife Luukia in Tahiti from Hawaii, Moikeha became infatuated with Luukia and soon after took her as his paramour. Olopana, the husband of Luukia, harbored no ill feeling at this action of Moikeha, but looked on without showing his disapproval, and was, in fact, of one mind with his friend. Ua olelo nui ia i loko o ka moolelo o Moikeha, no Tahiti mai o Moikeha no ka aina i oleloia o Moaulanuiakea, a he alii nui oia no Tahiti, a ua hoao oia me Kapo, a ua hanau he keiki na laua, a kapa aku la i ka inoa o ka laua keiki o Laamaikahiki. Aka, i ka manawa i hiki aku ai o Olopana me kana wahine me Luukia i Tahiti mai Hawaii aku nei, i ka manawa i makemake ai o Moikeha ia Luukia, nolaila lawe ae la o Moikeha i wahine moekolohe nana. Aka, aole i manao ino o Olopana no ia hana ana, a he like wale no ka manao o Olopana me kana punalua Moikeha.

Some time after this Olopana became the prime minister of all the lands of Tahiti. At about this time Mua, a Tahitian Prince, also became infatuated with Luukia, but his approaches were not approved, or, rather, were not encouraged by Luukia, although he, upon several occasions, pressed his suit with great vigor. When he saw that although his suit was being rejected, that of Moikeha’s was being accepted, he thereupon made up his mind to sow discord between her and her lover, and in that way persuade Luukia to be separated from Moikeha. Mahope iho oia manawa, lilo ae la o Olopana i kuhina nui nona ma na aina apau o Tahiti. I kekahi manawa, hiki ae la ke kuko ino ia Mua no Luukia, no ka mea, ua ake nui o Mua e launa haumia aku me Luukia, aka, aole nae he manawa e hui ai laua. A no ka lilo mau ana o Luukia i ke alii ia Moikeha, nolaila, imihala ae la o Mua i mea e kaawale ai o Luukia mai a Moikeha aku.

I kekahi manawa, he alii puni lealea o Moikeha, hele aku la oia maloko o na aha lealea pahee, olohu, a me kekahi mau lealea e ae. A i ke anaina lealea e akoakoa ana ma ka aha, he mea mau, o ka mea i oi ke akamai ma ka pahee, oia ka mea e uwa nui ai ka aha. I ke anaina lealea e uwauwa ana, ua hiki aku nae ia leo uwa i ko Luukia mau pepeiao.

One day Mua, in order to carry out his designs to sow discord between Moikeha and Luukia, happened to be in the presence of Luukia when the cheering at the games was heard, and, believing that the opportune moment was come, asked Luukia: “Say, Luukia, do you hear the cheering at the king’s games?” Luukia answered: “Yes, I hear the cheering.” Mua then remarked to Luukia: “You must not for one moment think that that cheering at all means well for you. No, Moikeha is publicly defaming you. That cheering is not intended for your good.” A i mea e ko ai ko Mua manao ino no Moikeha, nolaila hele aku la o Mua, a i mua o Luukia, olelo aku, me ka ninau aku nae: “E Luukia, ua lohe ae nei anei oe i keia leo uwa o ka aha lealea a ke alii?” (Moikeha). I mai o Luukia: “Ae, ua lohe aku nei wau.” I hou aku o Mua ia Luukia: “He pono auanei kahi oia uwa a oukou e lohe ae la; aole. E olelo hoohilahila ana o Moikeha ia oe no ko wahi huna; aole paha kela piha uwa a ke alii he pono.”

A no keia mea, lilo iho la keia olelo hoopunipuni a Mua i mea oiaio ia Luukia. Nolaila, kupu ae la ka manao huhu o Luukia, aole e launa hou me Moikeha, aole hoi e haawi aku i kona wahi huna ia ia e like me mamua. Ia manawa, kauoha ae la o Luukia i kona mau kahu, e huna loa ia kona wahi huna. A no ia manaopaa o Luukia, hoaha ia iho la o Luukia i ke kaula mai ka puhaka a hiki i na kumu uha, hunaia ka piko o ke kaula. Oia ka mea i kapaia ai ka aha o ka huewai, a me ka aha o na waa, kaukahi a kaulua paha, “Pau o Luukia” mamuli o ka ho-aha ia ana o Luukia, a ke mau nei ia olelo a hiki i keia hanauna.

After Moikeha had enjoyed himself in the games, he came home without at all thinking that anything wrong had taken place in his domestic affairs; but in this he was disappointed. Upon Moikeha’s arrival at home he met Luukia, and although there was some small change in his reception, still on the whole he was treated in the usual manner, Luukia entering into conversation with him. It was only after Moikeha had discovered that Luukia had been lashed that she ceased speaking to him. Immediately upon arriving at the palace, Moikeha saw that there was something wrong by Luukia’s countenance, and he at once began to ponder within himself as to the probable cause of the trouble. Ia Moikeha i ka lealea a hoi mai, me ka manao ua pono ka noho ana, aole ka. Hoi mai la o Moikeha, a launa iho la me ka wahine me Luukia; aka, aole nae i hooki o Luukia i kona pane mai ia Moikeha, aia a hiki i ka manawa e hoohuoi ai o Moikeha no ka huna paa loa ia ana o ko Luukia wahi huna, ia manawa e hoopau ai o Luukia i kona pane ana ia Moikeha. A hiki o Moikeha ma ko lakou hale alii, ia manawa koke no, ike aku la o Moikeha i ke ano e ana o ko Luukia mau helehelena, aka, ua haohao koke no o Moikeha, aka, aole nae i ninau koke aku o Moikeha i ke kumu oia ano e ana.

That night, while in their preparation to retire, Moikeha was surprised at seeing Luukia retiring with her pau still on, something entirely unusual with her, she not having done anything of the kind during their peaceful days. Moikeha, however, did not show his surprise by any utterance, but bided his own time for four nights with the determination if possible to find out the cause of this extraordinary behavior on the part of Luukia. On the fourth night Moikeha saw no change, Luukia still wore the pau on retiring. The next night, Moikeha, with a desire to ascertain the cause of this queer behavior, undertook to unfasten the pau, and after it was unfastened he saw that Luukia had been corded from her waist to the middle of her thighs. Upon making this discovery, Moikeha asked Luukia why she had done this, but she made no reply. From evening until midnight Moikeha urged her to tell him the cause of this lashing, but she utterly refused to even say one word. All through the rest of the night Moikeha pondered over this recent change that came over Luukia and said to himself: “Your actions are indeed strange. Here we have been living right along in peace, and now you will not even speak to me. What fault have I committed that you should cause yourself to be lashed in this manner? Very well then, I am going to absent myself from you and shall go to some other land, and thus give you a chance to have your wish fulfilled.” A ma ka po ana iho, i loko o ko laua manawa moe, he mea haohao ia Moikeha i ka moe pu ana me kona pau, aole hoi i ikeia ia mea mamua i loko o ko laua mau la oluolu. E like me kona (Moikeha) ike ana i ka hana a kela wahine ana, pela no oia i kali ai me ka nana ana i loko o na po eha, aia nae, e mau ana no ka paa mau o ka pau o Luukia; a no ia mea, ma kekahi po iho, makemake ae la o Moikeha e ike ia laua iho ma ko laua kuleana mau. I ka manawa i kupu ae ai ko Moikeha manao e ike me kana wahine, alaila, wehe ae la o Moikeha i ka pau o Luukia, a hemo, i nana aku ka hana o ke kane, ua hoahaia o Luukia i ka aha a paa loa, mai ka puhaka a na kumu uha. Nolaila, ninau aku la o Moikeha ia Luukia, i ke kumu o keia hana a ka wahine, aka, aole nae e hiki ia Luukia ke hai aku. Koi aku la o Moikeha ia Luukia mai ke ahiahi a aumoe, e hai mai i ke kumu o keia hana ana, aka, aole nae i haawiia mai hookahi huaolelo. A no keia mea, ano e ae la ko Moikeha manao, a olelo iho la oia oia wale, me ka i iho: “Kupanaha keia hana au e ka wahine, i ka noho iho nei no ka i ka pono a o ke oki mai nei no ka ia o ka leo; o ke aha la ko’u hewa i kamaahaia iho nei ka’u wahi i manao ai. A heaha la hoi kana, eia hoi wau ke hele nei a huna na maka i kahi e, i ku hoi kuu makaia.”

Ia manawa, hoolale koke ae la o Moikeha i kana keiki hookama, e hoomakaukau na waa, me ka olelo aku o Moikeha i ua keiki la: “E holo kaua i Hawaii, no ka mea, e naauaua ana wau i ke aloha o ka wahine Luukia, a nalo kaupaku o kuu hale Lanikeha nei la, alaila pau ka manao ana ia Tahiti.” Ia manawa, hoolale koke ae la o Kamahualele i na i-hoewaa, a makaukau, alaila, lawe ae la o Moikeha i na kaikuahine ona ia Makapuu laua o Makaaoa, a lawe ae la i na kaikaina ia Kumukahi laua o Haehae, a lawe pu ae la i kona kahuna ia Mookini, a me na kanaka koikoi o ko Moikeha alo, oia o na hookele a me na kahuna punahele, a me na kiu nana e nana ka aina.

Ma ia wanaao, ma ka puka ana o ka hoku hookelewaa, kau ae la o Moikeha maluna o na waa ona, a kau pu aku la no hoi me kona mau hoa holo. Mai ia wanaao a puka ka la, ike mua lakou ia Hilo, ua pono ka holo ana, ia wa ku mai ai o Kamahualele a pule aku la ma ke ano mele e like me ka mea i oleloia ma mua ae. A hiki mai la lakou i Hilo, makemake ae la o Kumukahi laua me Haehae e noho i Hilo, a hoonoho ae la o Moikeha ia laua malaila.

Moikeha soon after set sail from Hilo, sailing along the north coast of Hawaii until they arrived at Kohala, when Mookini and Kaluawilinau expressed their desire to take up their residence at Kohala. Moikeha therefore landed them there. On leaving Kohala they sailed along the eastern coast of Maui until they reached Hana, when one of his men, Honuaula, expressed his desire of making this his place of residence, so he too was allowed to remain behind. From this last place they sailed on until they were between Lanai and Molokai. When directly opposite Kawela, Kamahualele spied a canoe directly out from the Kalaau Point, when their course was changed and the canoe was steered towards this canoe by Kamahualele. Upon their arrival at the place where the canoe was floating, they found it was Kakakauhanui. This man’s usual occupation was fishing, and it was his daily custom to come to this place for this purpose. Ia manawa haalele o Moikeha ma ia Hilo a holo mai la lakou ma ka aoao akau o Hawaii, a hiki ma Kohala, makemake ae la o Mookini me Kaluawilinau e noho ma Kohala, nolaila, hoonoho ae la o Moikeha ia laua malaila. Haalele ia Kohala, holo mai la ma ka aoao hikina o Maui a hiki i Hana, makemake ae la kekahi kanaka e noho i Hana, nolaila hoonoho iho la ia Honuaula i laila, mai laila mai hiki lakou mawaena o Lanai me Molokai, mawaho pono o Kawela. Ia manawa ike aku la o Kamahualele i kekahi waa nui e lana ana mawaho o ka lae o Kalaau, nolaila, hookele pono aku la o Kamahualele i na waa ma kahi o ka waa e lana mai ana. A ia lakou i hiki aku ai, aia nae o Kakakauhanui ka mea nona ka waa. O kana hana mau o ka lawaia, a he mea mau no ia ia ka holo ma ia wahi i na la a pau i ka lawaia.

When Moikeha saw this man who was large and well built, and had the appearance of being a powerful and fearless man, Moikeha took him to be his friend, and upon leaving him gave the following instructions: “I am going to leave you here, while I continue on to look for a place for us to reside in, when I shall send some one to bring you to me.” After giving the above instructions, Moikeha and his people left Kalaau Point and continued on their journey. Upon arriving at Oahu, Moikeha’s sisters expressed their wish to remain in Oahu and make their homes here, so Makapuu and Makaaoa requested Moikeha to allow them to remain, saying: “We wish to make this our place of residence, where we can see the cloud drifts of Tahiti.” Because of this desire on the part of the two sisters, Makapuu and Makaaoa, they were allowed to remain on Oahu, thus leaving Moikeha, his foster-son Kamahualele, the two paddlers Kapahi and Moanaikaiaiwe, Kipunuiaiakamau and his companion, and the two spies Kaukaukamunolea and his companion, to continue on the journey. Nana ae la o Moikeha, he kanaka nui a puipui o Kakakauhanui, a he kanaka ikaika a ano koa no hoi. Nolaila lawe ae la o Moikeha ia ia i aikane nana, me ke kauoha iho nae: “E noho oe i anei, e holo ae wau a loaa ia’u kahi kupono o makou e noho ai; aia a hiki mai kekahi hoouna i ou nei alaila hele ae oe.” A pau ka lakou olelo ana malaila, haalele lakou ia Kalaau, a holo aku la a hiki i Oahu, a no ka makemake o na kaikuahine e noho ma Oahu, nolaila nonoi aku la o Makapuu laua o Makaaoa ia Moikeha e noho i Oahu, me ka i aku: “Ua makemake ae nei maua e noho maanei, i ike aku ai i ke ao o ka aina, Tahiti.” A no ia mea, mamuli o ka makemake o kona mau kaikuahine, hoonoho iho la ia Makapuu laua o Makaaoa ma Oahu. A koe aku la o Moikeha, o kana keiki hookama o Kamahualele, o na hoewaa elua, o Kapahi o Moanaikaiaiwa, a o Kipunuiaiakamau ma, elua laua, a o na kiu o Kaukaukamunolea ma, elua laua.

They then set sail from Oahu and continued on their way until they arrived at Wailua. This was late in the evening, being dark when they arrived, so they did not land, but moored their double canoe all that night until the next day. Early in the morning the people saw this double canoe floating in the sea with the kapu sticks of a chief aboard. About this time the canoes made for the landing and were lifted up and deposited on the shore. When the travelers landed, the people were gathering in great numbers to go surf-riding at the surf of Kamakaiwa. In this gathering of people were the two daughters of the king of Kauai, who were on their way to ride the surf; they were Hooipoikamalanai and Hinauu. Upon seeing the people on their way to ride the surf, Moikeha and his companions also followed along to take part in this morning exercise. Moikeha was a goodly man to look upon, he had dark reddish hair and a tall commanding figure. Haalele iho la lakou ia Oahu, holo aku la a hiki ma Wailua; ia manawa, ua ahiahi poeleele ko lakou hiki ana aku, nolaila, aole lakou i pae iuka, hekau iho la na waa i ke kai a po a ao; ma ke kakahiaka nui nana aku la na kanaka i keia kaulua e lana ana iloko o ke kai, me ka puloulou alii i luna. Ia manawa pae aku la na waa, hapai ia aku la a kau i uka. I kela wa hoi a lakou i kau aku ai, ua akoakoa nui mai na kanaka i ka heenalu ma ka nalu o Kamakaiwa, a elua mau kaikamahine alii i hele mai i ka heenalu ia manawa, o Hooipoikamalanai a me Hinauu.

When Hooipoikamalanai and her sister saw Moikeha they immediately fell in love with him, and they then and there made up their minds to take him to be their husband. Moikeha in the meantime was also struck with the beauty and grace of the two sisters, and he, too, fell in love with them and decided to take one of the girls to be his wife. After enjoying the surf for a time, Hooipoikamalanai and her sister returned home and informed their father of what they had seen, and said: “We wish to take that young chief as a husband for one of us.” Hele aku la o Moikeha ma i kahi e heenalu ia ana; he alii maikai o Moikeha, he ehu kumuuli, he kanaka loihi no hoi. A o Hooipoikamalanai ma hoi, makemake ae la laua ia Moikeha, a manao ae la laua e lawe ia Moikeha i kane na laua. A o Moikeha hoi, ua komo pu no hoi i loko ona ka makemake ia Hooipoikamalanai ma, me ka manao no hoi e lawe i kekahi o laua i wahine hoao nana. A i ka pau ana ae o ka Hooipoikamalanai ma heenalu ana, hoi aku la a hai aku la i ko laua makuakane, me ka i aku: “Ua makemake maua e lawe i kela keiki alii i kane hoao na kekahi o maua.”

Upon hearing the wish of his daughters, the father decided to send for Moikeha, so orders were issued that he be brought to the house of the two princesses. Moikeha and his company were thereupon sent for and were brought in the presence of the king. The love on the part of the young people being mutual, Hooipoikamalanai and Hinauu took Moikeha to be their husband. So Moikeha thus became king of Kauai after the death of his father-in-law. A mamuli o ka makemake o na kaikamahine alii o Kauai hooholo ae la ko laua makuakane, e kiiia o Moikeha a e laweia mai ma ka hale o na kaikamahine alii; alaila kiiia aku la o Moikeha, a me kona mau hoa, a laweia mai la. Ia manawa lawe ae la o Hooipoikamalanai a me Hinauu ia Moikeha i kane hoao na laua, a lilo iho la o Moikeha i alii nui no Kauai mahope iho o ka make ana o kona makuahunowai kane.

CHAPTER II. Moikeha’s Residence on Kauai and His Doings. MOKUNA II. Ka Noho ana o Moikeha i Kauai, a me Kana mau Hana.

After Moikeha had taken Hooipoikamalanai and Hinauu to be his wives, he became the king of Kauai, after the death of his father-in-law. Moikeha had five children with his two wives, all boys. Following is the genealogy of that generation: Mahope iho o ko Moikeha hoao ana ia Hooipoikamalanai laua o Hinauu, lilo ae la o Moikeha i alii nui mamuli o ka make ana o kona makuahunowai kane. Noho iho la o Moikeha me kana mau wahine, a loaa mai loko ae o lakou elima mau keiki, he mau keiki kane wale no. A penei no ka mookuauhau o ia hanauna:

Husband. Wife. Child. Umalehu. Hooipoikamalanai. Kaialea. Moikeha. Kila. Hinauu. Kekaihawewe. Laukapalala. Kane. Wahine. Keiki. o Umalehu. Hooipoikamalanai. o Kaialea. Moikeha. o Kila. Hinauu. o Kekaihawewe. o Laukapalala.

In this genealogy of Moikeha his issue is seen to have continued until the reign of Manookalanipo, who became the ancestor of the chiefs of Kauai and Niihau. But none of those who know anything of this genealogy can produce a direct line with any degree of accuracy. Ma keia mookuauhau o Moikeha, ua laha mai mai ia ia mai a hiki i ka wa i noho alii ai o Manookalanipo na ohana alii o Kauai a me Niihau. Aka, aole nae kekahi poe i hiki ke hoomaopopo mai i ka lehulehu oia mookuauhau ma na lalani pololei.

After the events stated above, Moikeha assigned himself to the task of making his wives and children happy, giving his undivided attention to the bringing up of his boys, and in this way Moikeha thought no more of Luukia. Some time after this, Moikeha’s thoughts were carried back to his son Laamaikahiki, his child with Kapo, and he began to have a yearning desire to see Laamaikahiki. So at a given time he called his five sons together and said to them: “I am thinking of sending one of you boys to go to your elder brother and bring him to Hawaii.” Upon hearing the wish of their father, the boys became greatly excited and they all spoke out: “Let me go! Let me go!!” and so on. This was carried on for some time. Mahope iho o keia mau mea, lana ae la kona (Moikeha) manao ma na wahine a me na keiki wale no, a ma na keiki kona manao hilinai nui, me ka pau ana o ko Moikeha manao ana ia Luukia. I kekahi manawa mahope mai, manao ae la o Moikeha i kana keiki, ia Laamaikahiki, ka laua keiki hoi me Kapo. A nui no hoi ko Moikeha aloha no Laamaikahiki. Nolaila, i kekahi manawa hoakoakoa ae la o Moikeha i kana mau keiki elima, a olelo aku la, me ka i aku: “Ke manao ae nei wau e kii kekahi o oukou i ko oukou kaikuaana, e holo mai i Hawaii nei.” A no keia olelo a Moikeha, he me pihoihoi nui loa ia no kana mau keiki, me ka olelo pakahi aku i ko lakou makuakane: “Owau ke kii! Owau ke kii!!” a pela aku; pela mau lakou e olelo ai i ko lakou makuakane.

A ike aku la o Moikeha, ua pihoihoi kana mau keiki, a e ane aumeume auanei lakou ia lakou iho, a nolaila, i mea e akaka pono ai i kekahi o lakou ko lakou mea e holo i Tahiti, hailona aku la oia i kana mau keiki, a ina o ka mea i ku i ka hailona, oia iho la ke keiki e kii ia Laamaikahiki. A no ia manao ana o Moikeha pela, nolaila, olelo aku la oia i kana mau keiki: “Auhea oukou, ke manao nei wau e hailona aku ia oukou, a o ke keiki o oukou i ku i ka hailona, oia ke kii i ke kaikuaana o oukou.” A no keia mea, lawe ae la o Moikeha e hailona ia lakou ma ka muliwai, e like me ko lakou hanau ana. Mamua nae o ka hailona ana a Moikeha i kana mau keiki olelo aku la oia i kana mau keiki, me ka i aku: “E lawe kela mea keia mea o oukou i mau waa lai, hookahi no hana ana a ka mea hookahi, aole e palua. A o ka mea nana ka waa e holo pono mai a komo ma ka olowa o kuu mau uha, oia ko oukou keiki e kii i ke kaikuaana o oukou.”

After giving them these instructions he proceeded to the opposite bank of the river and sat down at the edge of the water directly facing the wind. The boys in the meantime proceeded to the windward at a point right opposite their father. The oldest boy then set his canoe down in the water and steered it for the desired point, but it missed the mark, as it sailed off in another direction. The second boy then set his canoe down in the water and it, too, missed the mark. The third and fourth boys also took their turns and they too failed to hit the desired mark. Then Kila, the youngest son of Moikeha, took his canoe and set it down in the water and it sailed directly to his father and passed between his thighs. When his brothers saw that their youngest brother had won they became very angry and from then on they tried to devise some way of killing him. A pau kana kamailio ana i kana mau keiki, hele ae la o Moikeha a noho ma kapa muliwai, ma ka aoao e huli pono ana i kahi a ka makani e pa mai ana. A o na keiki hoi, hele ae la lakou a ma ka aoao e huli pono ana i ke alo o ko lakou makuakane. Alaila, kuu aku la ka hanau mua i kana waa, aka aole nae i holo pololei aku, ua lalau ma kahi e. A o ka muli iho, kuu mai la oia i kana waa, a ua like no kana me ka ka mea mua. A pela no a pau na keiki eha, aole i ku i ka hailona. A o Kila hoi ka Moikeha hanau muli loa, lawe ae la oia i kana waa, a hookuu aku la i ka wai, ua holo pololei nae kana waa a ma ke alo ponoi o ko lakou makuakane. A ike mai la kona mau kaikuaana ua ku i ko lakou kaikaina ka hailona; alaila he mea e ka huhu o kona mau kaikuaana. A no keia mea imi hala iho la kona mau kaikuaana i mea e make ai ko lakou kaikaina.

I kekahi manawa, hoowalewale ae la kona mau kaikuaana e hele i ke ke-a pua; aka, no ka ike maopopo ana o ko lakou mau makua, ua nui ke aloha ole o kana mau keiki i ko lakou hanau muli, nolaila, aole i ae aku ko lakou makuakane e hookuu i ko lakou kaikaina. Aka, ua nui ka malimali ana o kana mau keiki hanau mua ia ia, me ka imi maalea i mea e puni ai ko lakou kaikaina, aole nae i hookuu iki aku o Moikeha ia Kila mamuli o ke koi mai a kana mau keiki.

At last, when it was almost time for Kila to undertake his trip to Tahiti, to bring Laamaikahiki, Moikeha then thought of giving him the desired permission to accompany his older brothers. Upon deciding that he would do this Moikeha told Kila: “My son, I am not going to keep you away from your brothers any longer. You can now accompany them. It is possible that the journey you are to undertake may take you away from them altogether, so you may now accompany them wherever they go. After the kapu days of the temple are ended, in the following days you shall then sail for Tahiti.” Kila then replied: “You must not permit me to accompany my brothers for I might get killed. I think you ought to provide them with a god so that they will fear the god and in that way prevent them from killing me. Then I think it will be safe for me to accompany my brothers.” When Moikeha saw that the boy had used good judgment in the matter, he called his sons together and told them that they must now have a god. Upon hearing this the boys would not consent to such a proposition. At this Moikeha approved of Kila’s discretion and therefore refused to allow him to accompany his brothers in their excursions. I kekahi manawa, mahope mai o ka manawa i aneane ai e hookuu ia Kila i Tahiti, no ke kii ia Laamaikahiki, ia manawa, aneane e hookuu aku o Moikeha ia Kila e holoholo pu me kona mau kaikuaana. A no ia manao ana pela, nolaila, olelo aku la o Moikeha ia ia: “E kuu keiki, ua pau ka’u aua ana ia oe ma ke koi a kou mau kaikuaana, nolaila, e hookuu no wau ia oe, e hele pu me kou mau kaikuaana, malia paha, o kou hele no ia, hele loa, nolaila, e hele pu oe me kou mau kaikuaana, ma ka lakou wahi e hele ai, hele pu aku oe. Aia a pau ae na la kapu heiau, alaila ma ia mau la iho, e hele aku oe i Tahiti.” I mai la o Kila: “Mai hookuu oe ia’u me ko’u mau kaikuaana, mamuli paha make wau; e pono paha ia oe ke haawi aku i akua no lakou, i makau ai lakou i ke akua, i ole ai lakou e pepehi mai ia’u, alaila, pono wau ke hele pu me kuu mau kaikuaana.” A ike ae la o Moikeha he pono io ka ke keiki, alaila hoakoakoa ae la oia i kana mau keiki a pau, a olelo aku la i akua no lakou. Aka, ma keia olelo a Moikeha, aole i ae kana mau keiki pela. Alaila, hoapono iho la o Moikeha i ka Kila olelo, nolaila, aole i hookuu aku oia ia Kila e hele pu me kona mau kaikuaana.

Shortly after this Moikeha proceeded to get everything in readiness for Kila’s voyage to Tahiti as was formerly planned by him. Before he set out for Tahiti, Moikeha advised him as follows: “When you sail from here, go by way of Oahu, and don’t fail to call on your aunts; they are living on the side of Oahu facing Molokai. If you call they will not mistake you for a stranger.” A mahope iho o keia manawa, hoomakaukau ae la o Moikeha no ko Kila holo i Tahiti e like me kona manao mua ana. Mamua nae o ko Kila holo ana aku i Tahiti, olelo aku la o Moikeha ia ia: “I holo auanei oe, a hiki i Oahu kipa aku auanei oe i ou mau makuahine, aia ko laua wahi la ma ka aoao e nana la ia Molokai, alaila kolea aku oe ia laua, alaila aole oe e hoohewahewaia.”

After imparting these words of advice, Moikeha picked out the men who were to accompany Kila on this voyage. Kamahualele was selected as his companion, he being Moikeha’s foster-son. Kapahi and Moanaikaiaiwa, were selected as the paddlers. Kipunuiaiakamau and his companion were selected as the navigators and sailing masters. In case the canoe was likely to run aground, Kamahualele would call out: “Kipunuiaiakamau, hold on!” Then he and his companion would back water and the canoe would go backwards. This is the reason why these two men were named Kipunuiaiakamau. Kaukaukamunolea and his companion, two of them, were selected as pilots. These were the men that were selected to accompany Kila on his voyage to Tahiti. When he was about ready to set sail, some of the Kauai people expressed their desire to accompany him on his voyage, Hooholoku and his companion. And upon the expressed wish of Kamahualele he was permitted to take Kuaiwilu and Kauineno, making about nine in this company together with the chief, making it ten all told. A pau ka Moikeha olelo ana, alaila, wae ae la oia i na kanaka e hele pu me Kila. O Kamahualele, laweia ae la oia i hoa hele no ke alii, ma kona ano keiki hookama. O Kapahi a me Moanaikaiaiwa, laweia ae la laua i mau hoewaa. O Kipunuiaiakamau ma, elua laua, laweia ae la laua he mau hookele, a he mau kipu no hoi. Ina e holo loa ana na waa i mua a aneane e kuia aku paha i uka, alaila e kahea auanei o Kamahualele: “E Kipunuiaiakamau ma, ia olua!” Alaila e kipu auanei laua, emi hou na waa i hope, a nolaila i kapaia ai ko laua inoa mamuli oia ano Kipunuiaiakamau. O Kaukaukamunolea ma, elua laua, ua laweia laua i mau kiu (pailata), o lakou na kanaka o Tahiti mai i hoouna pu ia me Kila. A ma keia holo ana o Kila, makemake ae la kekahi mau kanaka o Kauai e hele pu me ia, o Hooholoku ma, elua laua. A ma ka makemake hoi o Kamahualele, lawe ae la oia ia Kuaiwilu laua o Kuaineno, he eiwa paha ko lakou nui, o ke alii, umi lakou.

When the men who were to accompany Kila were ready, Moikeha took the priests who were versed in the study of the heavens and ordered them to see if the chief’s journey would be undertaken in safety. After studying the heavens, the priests announced that the chief could take the journey in safety. But not wishing to take any risk, Wanahili, one of the priests, was selected to accompany him, thus making eleven in the company all told. In the dawn of the day advised by the priests as the proper time to undertake the voyage, just as the star Sirius was rising, Kila set sail for Oahu. Upon arriving off the shore of the place directed by his father as the place where his aunts were living he laid to in his canoe and called out: “My greetings to you, Makapuu and Makaaoa.” A makaukau na kanaka e hele pu ai me Kila, alaila, lawe ae la o Moikeha i na kahuna kilokilo lani, i nanaia ai ka maikai o ko ke alii hele ana. A ma ia ano, ua ikeia he kupono i ke alii ke holo. Aka, laweia ae la o Wanahili, kekahi kahuna, e holo pu me Kila, hui pu, he umikumamakahi ko lakou nui. A ma ka la i manaoia ai he pono ke hele, ma ka wanaao, i ka puka ana o ka hoku hookelewaa holo aku la lakou ma ka wanaao a hiki ma Oahu, ma kahi i kuhikuhi ia ai o na makuahine e like me ka Moikeha kauoha mua. A i na waa e lana ana ma ke kai, kahea aku la o Kila: “Welina hoi ia olua e Makapuu laua o Makaaoa.”

Makapuu and Makaaoa. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.” Makapuu laua o Makaaoa. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o kama wau a Moikeha.”

Makapuu and Makaaoa. “Is Moikeha then still living?” “He is still living.” Makapuu ma. “Ke ola la no ka o Moikeha?” “Ke ola la no.”

Makapuu and sister. “What is he doing?” “He is dwelling in ease in Kauai where the sun rises and sets; where the surf of Makaiwa curves and bends; where the kukui blossoms of Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.” Makapuu ma. “Ka walea ana?” Kila. “I wale ia Kauai i ka la hiki ae a po iho; i keekee a ka nalu o Makaiwa, i kahuli mai aka pua kukui o Puna, o ka waihalau o Wailua, noho no ia Kauai a make ia Kauai.”

Makapuu and sister. “What journey is this that brings the chief to us?” “It is a journey in search of a chief.” Makapuu ma. “Heaha ka huakai a ke alii i hiki mai ai i o maua nei?” “He huakai imi alii.”

Makapuu and sister. “In search of what chief?” “Of Laamaikahiki.” Makapuu ma. “Imi i ke alii owai?” “O Laamaikahiki.”

After this, they left Oahu and sailed for Kalaau Point where Moikeha’s friend Kakakauhanui was living. Kila again called out as he did to his aunts. This calling was kept up until all the people left by Moikeha from Oahu to Hawaii had been heard from, when they proceeded on their way to Tahiti. On this voyage they first touched at Moaulanuiakeaiki where Kupohihi, a human rat, was living, one of Moikeha’s uncles. They called at Kupohihi’s because they were without food. Again Kila called out to his granduncle in the same manner as when he called on his aunts, and they were supplied with food. Upon their arrival at Moaulanuiakeaiki, they saw Lanikeha, the palace of Moikeha which was located on Moaulanuiakeanui. After staying in this place for a few days, they again set sail for Moaulanuiakeanui. Upon running the canoe on the beach, Kila and Kamahualele set out to call on Luukia. When Kila arrived at the place where Luukia was living, he called out: “My greetings to you, Luukia.” A haalele lakou ia Oahu, holo aku la a hiki i ka lae o Kalaau i laila ke aikane a Moikeha, o Kakakauhanui. Kahea aku la e like me ke kahea ana i na makuahine. Pela mau aku no kana hana ana a pau na kanaka a Moikeha i hoonoho ai mai Oahu a hiki i Hawaii, a holo aku la i Tahiti. Ma ia holo ana, hiki aku la lakou i Moaulanuiakeaiki, malaila o Kupohihi, he iole kanaka, kekahi makuakane o Moikeha. A no ka pololi o lakou, nolaila lakou i manao ai e kipa ma o Kupohihi la. A e like me ka hana ana i na makuahine, pela no kana hana ana i kona kupunakane. A loaa mai la ka ai ia lakou. Ia hiki ana o lakou i Moaulanuiakeaiki, ike aku la o Kila ia Lanikeha e ku ana i Moaulanuiakeanui, he hale nui no Moikeha, oia hoi kona halealii. A pau ko Kila ma manawa malaila, holo aku la lakou a hiki i Moaulanuiakeanui. A pae aku la na waa i uka, hele aku la o Kila laua me Kamahualele e ike ia Luukia. Ia Kila i hiki aku ai, kahea aku la oia: “Welina hoi ia oe e Luukia.”

Luukia. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.” Luukia. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o kama wau a Moikeha.”

Luukia. “Is Moikeha then still living?” “He is still living.” Luukia. “Ke ola la no ka o Moikeha?” “Ke ola la no.”

Luukia. “What is he doing?” “He is indulging in ease in Kauai where the sun rises and sets; where the surf of Makaiwa curves and bends; where the kukui blossoms of Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.” Luukia. “Ka walea ana?” Kila. “I walea ia Kauai i ka la hiki ae a po iho, i keekee a ka nalu o Makaiwa, i ke kahuli mai a ke kalukalu o Puna, o ka waihalau o Wailua, noho ia Kauai a make ia Kauai.”

Luukia. “What journey is this that brings the chief to me?” “It is a journey in search of a chief.” Luukia. “Heaha ka huakai a ke alii i kiki mai ai?” “He huakai imi alii.”

Luukia. “In search of what chief?” “Of Laamaikahiki.” Luukia. “Imi i ke alii owai?” “O Laamaikahiki.”

Luukia. “Your brother is in the mountain of Kapaahu; he is hidden; we have not seen him.” Luukia. “Aia ko kaikuaana la i loko o kuahiwi o Kapaahu, ua hunaia, aole makou i ike aku ia ia.”

At the close of this conversation between Kila and Luukia, Kila retired to Lanikeha to Moikeha’s residence, the palace at Moaulanuiakea. Some time after this Kamahualele and Kila started off for the place where Laamaikahiki was being hidden, but they were not able to find him at this time. After looking for Laamaikahiki for several days they were still unable to find him, so Kila gave up looking for him and rested for a few days. On the first day prior to the kapu nights, Kila spoke to Kamahualele. “You had better get our double canoe ready and let us return, because I have about decided to give up the search for the chief. It is best that we return and tell Moikeha of our inability to find him, so as to give Moikeha a chance to send some others.” Kamahualele then proceeded to carry out the orders of Kila, although he was not at all willing to give up the search. After pondering the matter over, Kamahualele started off to find Kuhelepolani an aged sorceress, a priestess of Olopana, and bring her in the presence of Kila. Kamahualele then spoke to Kila: “Let us delay undertaking our voyage home for a while, for I believe it best to do so, and in the meantime let us see if the old woman cannot find the chief for us. She is a priestess to Olopana. It may be possible for her to direct us to the place where your brother is now living.” A pau keia mau kamailio ana a Kila me Luukia, hoi aku la i Lanikeha, i ka hale i oleloia no Moikeha; ko Moaulanuiakea halealii. A mahope iho, hele aku la o Kamahualele me Kila ma kahi i huna ia ai o Laamaikahiki, aka, aole nae i loaa ia manawa. A nui na la o ka imi ana no Laamaikahiki, aole he loaa iki. A hoomaha iho la o Kila i ka huli ana ia Laamaikahiki, a i ka la mamua o na po kapu, olelo aku la o Kila ia Kamahualele: “E hoomakaukau aku oe i na waa, a hoi aku kakou, no ka mea, ua pau ka manao e imi aku i ke alii, e pono ke hoi a hai aku ia Moikeha i ka nele. Malia paha o hoouna hou mai oia i mau mea e ae.” E like me ka manao o Kila, pela no ka Kamahualele hooko ana, aka, he mea makemake ole nae ia i ko Kamahualele manao. A no ia mea, kii aku la o Kamahualele ia Kukelepolani, he luahine kilokilo, he kahuna a Olopana, a laweia mai la i mua o Kila. Olelo aku la o Kamahualele ia ia: “Alia kaua e hoi; e pono ia kaua ke kali ae i ka loaa o ke alii i ka luahine, he kahuna keia a Olopana, malia paha, o hiki ia ia nei ke kuhikuhi mai i kahi i noho ai ko kaikuaana.”

Although such a thing was altogether new to Kila, still he was made glad by the mere prospects of again trying to locate the object of their search. So, in order to understand the matter more clearly he questioned Kamahualele: “What is a priestess? What does she do?” Upon hearing these questions put by Kila, Kamahualele described the character and duties of a priestess to him. After Kamahualele had explained what the priestess could do, Kila asked the priestess to begin her duties so as to enable him to see Laamaikahiki. Olioli iho la o Kila i keia olelo, a he mea malihini loa no hoi ia ia Kila. Aka, ninau aku nae o Kila, ia Kamahualele, me ka i aku: “Heaha ia mea he kahuna? A pehea kana hana?” A no keia olelo a Kila, kuhikuhi pono aku la o Kamahualele i ke ano o ke kahuna a me kana oihana. A no ia kuhikuhi pono ana a Kamahualele pela, alaila, koi aku la o Kila e hana mai i kana oihana i ike aku ai o Kila ia Laamaikahiki.

CHAPTER III. The Prophecy of the Old Woman in the Presence of Kila and Her Direction as to How Laamaikahiki Could be Found. MOKUNA III. Ka Wanana ana a ka Luahine imua o Kila, a me ke Kuhikuhi ana i ka Mea e Loaa ai o Laamaikahiki.

As Kila was very anxious to find Laamaikahiki, Kuhelepolani undertook to explain to him what he should do in order to find Laamaikahiki. “In one day from now you shall find Laamaikahiki in the mountain of Kapaahu. When we hear the beating of the drum, Hawea, the drum which belongs to your father, Moikeha, then you must take a human being and sacrifice him on the altar at Lanikeha, your father’s temple; then you will be able to see your brother, for it is a sign of sacrifice when that drum is beaten during the kapu nights. Tomorrow night is the night when the kapu is most strict of all nights, and it has always been so from your father’s time.” Mamuli o ka makemake nui o Kila e loaa o Laamaikahiki, nolaila, hoakaka maoli aku la o Kukelepolani i mua o Kila, me ka i aku: “Hookahi la i koe, e loaa no ia oe o Laamaikahiki i loko o kuahiwi o Kapaahu; aia a lohe aku kakou i ke kani mai o Hawea, oia ka pahu a ko makuakane a Moikeha, aia kani mai ua pahu la, alaila, e lawe ae oe i kanaka, a hai aku i luna o Lanikeha, ka heiau a ko makuakane; aia a hai oe i ke kanaka ike oe i ko kaikuaana, no ka mea, he pahu hai kanaka ia ke hiki i ka manawa e kani ai, ke hiki aku nae i na po kapu, no ka mea, apopo a po iho, kapu loa, he po kauwila mau ia mai ko makuakane mai.”

On the evening of the following day, or the day after the instructions were given by the old woman, the notes of the drum of Laamaikahiki were heard. Upon hearing the notes of the drum Kamahualele was ordered to procure a person for the sacrifice and place it on the altar according to the instructions of the aged priestess. During this night, at the time the notes of the drum were heard, Kuhelepolani came to Kila and asked him: “Did you hear the notes of the drum? The time has come when you will see your brother. You must now follow me. Wherever you see me go you must follow directly behind me.” Ia la a ke kahuna luahine e olelo la, ma ia po iho a ao ae, a ma ka po o ia la iho, ma ka pili o ke ahiahi, ia manawa kani ana ka pahu a Laamaikahiki. Ia manawa kena ae la o Kila ia Kamahualele i kanaka, i mea e kau aku ai i ka lele, e like me ka olelo a ka luahine kahuna. Ia po no, ma ka manawa i kani ai o ka pahu, hele mai la o Kukelepolani imua o Kila, a olelo mai la: “Ua lohe ae nei oe i ke kani a ka pahu? Ua hiki mai ka manawa e ike ai oe i ko kaikuaana, ano e hele mai oe mahope o’u, ma kuu wahi e hele ai, malaila no oe e hahai mai ai.”

Ia manawa, hele aku la o Kila me ua kahuna luahine nei, a ao ua po nei, mai ia la ae a ahiahi, hiki aku la laua ma kahi e kokoke aku ana i kahi a Laamaikahiki i noho ai. I aku la o Kukelepolani: “Maanei kaua e noho ai a hiki i ka manawa e kani hou mai ai ka pahu, alaila komo aku kaua i ka puka o mua, he hale ia e hoomanamana ai i na akua. A hiki auanei kaua ma ka puka o ka mua; alaila, komo aku auanei oe i loko, a pee ae oe malalo o kuono o ka hale mua. Malaila oe e noho ai a hiki i ka manawa e komo ai ko kaikuaana i loko o ka hale, alaila, nana aku oe, a o ka mea nana e komo ae a hookani i ka pahu, oia no o Laamaikahiki; a ike aku oe, alaila, mai wikiwiki aku oe, kali aku oe a kai ka aha, oia ko manawa e kahea aku ai.”

After these instructions, they remained where they were until they heard the beating of the drum. Late that evening, after the sun had set, they approached the door of the mua and Kila went in and hid himself where Kuhelepolani had instructed him. As soon as he entered the mua, Kuhelepolani rose and walked away from the mua, as it was the law that women should keep away from such places. Women were forbidden to be near the kapu houses. Not very long after Kila had entered the mua, Laamaikahiki came in and went and stood near the drum, where he remained awaiting for the arrival of the priests before the prayer was to be recited. Shortly after this the priests who were to join in the recital of the prayer with the chief entered. As soon as the priests entered, one of them offered a prayer, at the close of which they made their preparation for the recital. Noho iho la laua a hiki i ka manawa i kani ai ka pahu, ma ke ahiahi, mahope iho o ka napoo ana o ka la. Ia manawa, hele aku la laua nei a ku ma ka puka o ka mua. Ia manawa komo aku la o Kila i loko, a noho iho la ma kahi a Kukelepolani i kuhikuhi ai. A komo aku la o Kila iloko o ka mua, alaila, hookaawale ae la o Kukelepolani ia ia ma ke kaawale, e like me ke kanawai mau o na wahine ma ia hale, aole e hoolauna aku na wahine ma ka hale kapu. Ia Kila maloko o ka mua, aole i upuupu mahope iho o kana komo ana aku, ia manawa, komo mai la o Laamaikahiki, a ku imua o ka pahu, alaila, nana aku la o Laamaikahiki o ka hiki mai o na kahuna, no ke kai ana o ka aha. A ma ia wa komo mai la na kahuna nana e kai pu i ka aha me ke alii. I ke kahuna e hoomaka ana e pule, a i ka pau ana ae o ka pule a ke kahuna, ia manawa, hoomakaukau ae la na kahuna me ke alii e kai i ka aha.

At this moment Kila came forth calling out: “My greetings to you, Laamaikahiki.” Ia manawa, hele mai la o Kila, a kahea mai la: “Welina hoi ia oe e Laamaikahiki.”

Laamaikahiki. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.” Laamaikahiki. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o kama wau a Moikeha.”

Laamaikahiki. “Is Moikeha then still living?” “He is still living.” Laamaikahiki. “Ke ola la no ka o Moikeha?” “Ke ola la no.”

Laamaikahiki. “What is he doing?” “He is indulging in ease in Kauai where the sun rises and sets; where the surf of Makaiwa curves and bends: where the kukui blossoms of Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.” Laamaikahiki. “Ka walea ana?” Kila. “I walea ia Kauai i ka la hiki ae a po iho, i keekee a ka nalu o Makaiwa, i ke kahuli mai a ka pua kukui o Puna, o ka waihalau o Wailua, noho no ia Kauai a make ia Kauai.”

Because of the answers given by Kila, Laamaikahiki again asked: “What is the purpose of this journey that has brought you here?” Kila replied: “I have been sent by our father to come and take you to him as he is very anxious to see all his children together. The journey was taken under his orders. Upon my arrival here I was unable to find you; but just as I was about to give up the search and had ordered my men to get things ready for our return, an old woman came to me and advised me how to find you.” A no keia hana a Kila, ninau pono aku la o Laamaikahiki: “Heaha kau huakai i hiki mai ai i o’u nei?” I aku la o Kila: “I hoouna ia mai nei wau e ka makuakane o kaua e kii mai ia oe, e holo aku e ike mai ko kakou makuakane ia kakou apau. No ka mea, ua hele mai nei wau e like me ke kauoha a ko kakou makuakane, a hiki iho nei wau maanei; aka, aole nae he loaa. A nolaila, ua hoomakaukau e hoi, e ole ka luahine, loaa iho nei oe.” A no keia olelo a Kila, hoomakaukau koke ae la o Laamaikahiki e holo me kona kaikaina i Hawaii nei e like me ka makemake o Moikeha. I ka manawa i manao ai o Laamaikahiki pela, alaila lawe ae la oia me kana mau kahuna, a lawe pu ae la no hoi me ke akua, o Lonoikaoualii.

Upon hearing the words from Kila, Laamaikahiki immediately prepared to accompany his brother to Hawaii in obedience to the wish of Moikeha. As soon as Laamaikahiki decided to do this, he took his priests, his god Lonoikaoualii, and the men that came with Kila and set sail for Hawaii. When they were approaching near Kauai, Laamaikahiki began beating his drum. No sooner was this done than Moikeha heard the tone of his drum which informed him that Laamaikahiki was about to arrive with his brother. Moikeha then ordered to have everything in readiness, the land as well as the house, for the reception of the chief Laamaikahiki. Holo mai la o Laamaikahiki, me kana mau kahuna, a me na kanaka i holo pu aku me Kila, a ma ia holo ana, i ke kokoke ana aku i Kauai, ia manawa hookani ae la o Laamaikahiki i ka pahu. Ia manawa lohe ae la o Moikeha i ka leo o kana pahu, alaila manao ae la oia, ua holo aku o Laamaikahiki me kona kaikaina. Ia manawa hoomakaukau ae la o Moikeha i ka aina a me ka hale, no ka hiki aku o ke alii Laamaikahiki. A hiki aku la o Laamaikahiki me Kila, lilo ae la o ua Laamaikahiki nei ma ka lima o ke kahuna nui o Kauai o Poloahilani, a hoihoi ia aku la i loko o ka heiau, me kona akua o Lonoikaoualii. Ua oleloia, na Laamaikahiki i lawe mua mai ke akua ma Hawaii nei.

Upon the arrival of Laamaikahiki and Kila, Laamaikahiki was taken by the hand by the high priest of Kauai, Poloahilani, to the temple together with his god Lonoikaoualii. It is said that Laamaikahiki was the first person who brought idols to Hawaii. Laamaikahiki lived in Kauai for a time, when he moved over to Kahikinui in Maui. This place was named in honor of Laamaikahiki. As the place was too windy, Laamaikahiki left it and sailed for the west coast of the island of Kahoolawe, where he lived until he finally left for Tahiti. It is said that because Laamaikahiki lived on Kahoolawe, and set sail from that island, was the reason why the ocean to the west of Kahoolawe is called “the road to Tahiti”. After Laamaikahiki had lived on Kahoolawe for a time, his priests became dissatisfied with the place, so Laamaikahiki left Kahoolawe and returned to Kauai. Upon the death of Moikeha the land descended to Kila, and Laamaikahiki returned to Tahiti. Noho iho la o Laamaikahiki ma Kauai, a mahope, holo aku la ma Maui a noho ma Kahikinui. Ua kapaia aku ia wahi mamuli o ko Laamaikahiki inoa. A no ka makani o ia wahi, haalele aku la o Laamaikahiki ia laila, holo aku la a ma ka aoao komohana o Kahoolawe. A malaila kahi i noho ai a hiki i kona manawa i hoi aku ai i Tahiti. Ua olelo ia no ka holo ana o Laamaikahiki i Kahoolawe, ka mea i kapaia ai ka moana ma ke komohana o Kahoolawe, “o Kealaikahiki”. Noho iho la o Laamaikahiki ma Kahoolawe, a no ka pono ole o ka manao o na kahuna, nolaila haalele ai o Laamaikahiki ia Kahoolawe, a hoi aku la i Kauai; a make o Moikeha, ili iho la ka aina ia Kila, hoi aku la o Laamaikahiki i Tahiti.

CHAPTER IV. The Reign of Kila and the Jealousy of His Brothers. MOKUNA IV. Ka Noho Alii ana o Kila, ame ka Huahua ana o Kona mau Kaikuaana.

After the death of Moikeha, his dead body was taken to the cliffs of Haena where it was deposited until a convenient time for Kila to remove it to Tahiti. Soon after this Kila began to assume the reins of government and ruled in place of Moikeha, according to the wish of his late father, his mother and aunt, and his mother’s father. Mahope iho o ko Moikeha make ana, laweia aku la kona kupapau ma ka pali o Haena, a hiki i ka manawa a Kila i hoihoi ai i Tahiti. Ia manawa mahope iho, noho iho la o Kila ma ko Moikeha noho ana, e like me ka makemake o kona makuakane, a me kona mau makuahine, a me ka makuakane o na makuahine.

When he became king of Kauai and had taken charge of things just as his father had done before him, he saw that his reign was not going to be as peaceable as he would like to have it, as his brothers were jealous of his being made the king of Kauai. This jealousy on the part of the brothers, coupled with their hatred of him for having been sent to Tahiti, made them feel all the more bitter against him. However, with all this bitter feeling entertained by his brothers, all his commands during any of the large undertakings were always obeyed, they not having the courage to refuse to obey the orders of the king. But with all this obedience on their part, Kila’s reign was not altogether satisfactory. The older brothers often met secretly to consult one another as to the best way of concealing their hatred and bitter feelings from their brother. At one of these meetings they adopted a certain course and decided to draw Kila into consenting to do a certain thing, although it was several days after the proposition was matured, in the following way: A ma ia lilo ana o Kila i alii no Kauai e like me ka noho ana o kona makuakane, aka aole nae i maikai loa kona noho alii ana, no ka mea, ua huahua ae la kona mau kaikuaana, no ka lilo ana o Kauai ia Kila. Aka, ua huipuia ko lakou inaina me ko lakou hoomauhala mua ana, no ko Kila holo ana i Tahiti. A i ka hiki ana o kekahi hana nui ma o ke alii la, nolaila, olelo aku la oia i kona mau kaikuaana; aka, aole e hiki i na kaikuaana ke hoolohe aku ma ka Kila mea e kamailio aku ai. Aka aole i pono iki ko Kila noho alii ana ma ia manawa.

Upon coming to him, one of the brothers said: “Say, Kila, we believe it best that we all go and bring back the bones of our father for you to remove them to Tahiti.” Upon hearing the request of his brothers, which he thought quite proper, he immediately consented to the proposition. He was, however, actuated to readily accede to this request because he had on another occasion already talked with his mother and aunt on the matter. When the brothers heard that he was willing to carry out their request, they proceeded to get the canoe ready for their journey to Haena for the purpose, as has been said, of removing the bones of their father to their home before the same were to be taken by Kila to Tahiti. A no ia mea, noonoo nui iho la na kaikuaana i mea e nalo ai ko lakou huhu i ko lakou kaikaina; nolaila, kukakuka ae la lakou ma ke kaawale, a hooholo iho la; penei lakou i hai aku ai i mua o Kila i ka lakou mea i hooholo ai, he mau manawa loihi mahope mai o Moikeha: “E Kila; e pono paha e kii kakou i na iwi o ko kakou makuakane, e hoihoi mai, a nau e lawe aku i Tahiti.” A ike iho la o Kila he pono ka manao o na kaikuaana, nolaila ae aku la oia mamuli o ko na kaikuaana manao. Aka, o ko Kila manao mua no ia i manao mua ai me kona mau makuahine.

When the mothers, Hooipoikamalanai and Hinauu, saw the boys preparing the double canoe, they approached them and asked them: “What journey is this that you are going to undertake with the canoe you are preparing?” The boys replied: “We are going after the bones of our father and bring them here, for Kila to remove them later on to Tahiti.” The mothers again asked: “How many of you are going?” The boys replied: “All of us, including our brother.” A ike aku la na kaikuaana o Kila, ua ae maoli mai ke kaikaina i ka lakou mea i kuka mua ai, nolaila, hoomakaukau ae la lakou i na waa e holo ai i Haena, no ke kii i na iwi o ko lakou makuakane. A ike aku la na makuahine o Hooipoikamalanai laua o Hinauu i na keiki e hoomakaukau ana i na waa; nolaila hele aku la a halawai me na keiki, i aku la: “E hoomakaukau ana keia mau waa e holo i hea?” I aku la na keiki: “E kii ana makou i na iwi o ko makou makuakane a hoihoi mai, a na Kila e lawe aku i Tahiti.” Ninau hou aku la ko lakou mau makuahine: “Ehia oukou e holo ana?” Hai aku la ka olaua mau keiki: “O makou no hoi paha me ko makou kaikaina.”

When Hooipoikamalanai and Hinauu heard these remarks they replied: “If you are going with your brother, then we too will accompany you.” A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, olelo aku la i na keiki: “Ina i holo oukou me ko oukou kaikaina alaila o maua pu kekahi o na makuahine ke holo me oukou.” I aku la na keiki: “O ke aha ka olua e holo ai; e holo olua e hoopiha waa, o hiki ole mai anei ia makou?”

The boys remarked: “Why should you two go, to take up that much room of the canoe? Do you think we would not be able to bring the bones by ourselves?” I aku la na makuahine: “Aole maua e hookuu aku i ko oukou kaikaina, no ka mea, aole he pono o ka oukou noho ai aina ana, he poe hana ino oukou; he uku auanei hoi ka oukou hele ana, o malama pono oukou i ko oukou pokii.”

The mothers replied: “We are not going to allow your brother to accompany you, for we know you do not respect him and you do not treat him as you should. We are not sure that you will take good care of him.” When the boys heard their mothers make these remarks they were afraid lest their scheme would fall through, so they swore in the name of their god that no harm would come to the king. When Hooipoikamalanai and her sister saw that the boys had sworn to take good care of the king, they allowed him to accompany his brothers. A no keia olelo a na makuahine o ua mau keiki alii nei, manao iho la na keiki e aneane ae oleia ana ko lakou makemake; nolaila, hoohiki aku la kana mau keiki hanau mua, ma ka inoa o ko lakou akua. A ike mai la o Hooipoikamalanai ma, ua hoohiki aku kana mau keiki, nolaila, hookuu mai la ko lakou makuahine ia Kila mamuli o ke koi hoohiki a kana mau keiki. A i ka manawa o ka holo o ua mau keiki nei, lawe ae la lakou ia Kila; a ma ka wanaao o ka po, holo mai la lakou i Oahu nei, a no ka makani maikai mai Kauai mai ia po, ua ike koke lakou ia Molokai; aia no nae ko lakou kaikaina maluna o ka pola o na waa. A no ka ikaika o na hoe waa, ua puka koke lakou i Kauwiki, ma Hana; i ke aumoe o kekahi po ae hiki lakou i Waipio, ma Hawaii.

Very early in the morning, after everything was made ready, the brothers took Kila and set sail for Oahu. The winds from Kauai during the night being very favorable, they soon were in sight of Molokai. Kila all this time was on the covered platform. As the paddlers were robust and strong they soon arrived off the coast of Kauwiki, at Hana; about midnight they arrived at Waipio, Hawaii. Immediately upon their arrival, while Kila was still asleep, they took him off the canoe and left him on the beach at Waipio, he in the meantime not knowing his brothers’ actions. The brothers then proceeded to kidnap a young man from Waipio whose skin was similar to Kila’s and returned to Kauai. When they reached Puuloa on their way home, Umalehu, Moikeha’s eldest son slew the boy they had brought from Waipio, then cut off his hands and took them to their mothers for the purpose of showing them all that was left of Kila, with the report that he had been eaten by a shark. A ma ia po koke no, i loko o ko lakou manawa hiamoe ia Kila hoi e hiamoe ana, haalele aku la lakou ia Kila ma Waipio me ko iala ike ole mai. Aka, lawe ae la lakou i kekahi keiki ano opiopio i like me Kila ka ili, a hoi aku la lakou i Kauai. Ma ia hoi ana a lakou, a hiki i Puuloa, pepehi ae la o Umalehu, ke keiki mua loa a Moikeha, i kela keiki a lakou i lawe mai ai mai Waipio mai, a lawe ae la i na lima, i mea na lakou e hoike aku ai i ko lakou mau makuahine, me ka olelo aku: “Ua pau i ka mano.”

A ia lakou i hoi aku ai, hele aku la lakou i mua o ko lakou mau makuahine, me na lima a lakou i lawe mai ai o kela keiki a lakou i pepehi ai, me na poo o lakou i manewanewa ia, ma ka ako mahiole ana i ka lauoho, he mea e hoomaopopo ana i ko lakou kanikau ia Kila. A hiki aku la lakou i ko lakou mau makuahine, me ka moe kanikau ana, a maloko o ko lakou uwe ana, manao aku la o Hooipoikamalanai, ua make ko lakou kaikaina, a i ole la ia, e uwe ana la i ko lakou makuakane.

I mai la o Hooipoikamalanai ma: “Owai ko oukou i poino?” I mai la na keiki: “Ua pau o Kila i ka mano, ia makou no i hele aku nei, a loaa na iwi o ko makou makuakane (Moikeha) hana makou apau, kau makou maluna o na waa, hoi mai makou a na pali hulaana, kahuli makou, ia manawa no ka pau ana o Kila i ka mano, a koe mai na lima ia makou, oia na lima a kakou e ike la.”

When the mothers heard this account of the death of Kila, Hoopoikamalanai and her sister Hinauu wailed and expressed a desire to take their own lives, their grief for their son was so great. Hooipoikamalanai and her sister then inquired of their sons: “Where, then, are the bones of your father?” The sons replied: “We lost them in the ocean. When our canoe was overturned we all went to the rescue of Kila, and therefore the bones of our father were neglected and they disappeared.” After this Hinauu and her sister traveled around Kauai mourning for Kila, in which the common people also joined with them. A lohe na makuahine o lakou i keia olelo, kanikau hele aku la o Hooipoikamalanai, e hoonaauaua ana ia laua iho me Hinauu. I aku la o Hooipoikamalanai ma i ka laua mau keiki: “Auhea la hoi na iwi o ko oukou makuakane?” I mai la kana mau keiki: “Ua lilo i ka moana, ia kahuli ana no o makou, lilo makou ia Kila kahi i aumeume ai, aole o makou manao ae i kela.” A mahope iho o keia manawa, kanikau hele aku la o Hinauu ma i ke aloha o Kila a puni o Kauai, a huipu aku la me na makaainana i ke kanikau.

CHAPTER V. How Kila Was Left at Waipio and His Life There. MOKUNA V. No ko Kila Haalele ia ana ma Waipio a me Kona Noho ana Malaila.

When Kila and his brothers arrived at Waipio, Hawaii, and his brothers saw that he was fast asleep, Umalehu ordered his younger brothers Kaialea, Kekaihawewe and Luakapalala, to launch the canoe. This order the younger brothers obeyed. After the canoe was launched the paddlers jumped aboard, first followed by the young chiefs. While this was going on Kila heard the bumping of the canoe, so he sat up and saw that the canoe was floating in the sea. Believing that his brothers would come for him later on, he did not watch them very closely. But when he looked again he saw that the canoe was outside of the line of breakers. He then called out to them: “How about me? How about me?” Umalehu then answered back: “Wait awhile until we come back for you.” But he saw that they were to disappear beyond the point of the cliff of Maluo, and a few moments later they disappeared altogether. Kila therefore remained on the sand of Waipio. Kila was spared through the intervention of Kaialea, Kekaihawewe and Laukapalala, who also insisted that he be left at Waipio, as it was Umalehu’s intention to kill him while they were on mid-ocean; but Kaialea and Laukapalala prevailed on their brother to take Kila to Waipio and leave him there. Ia Kila ma i hiki aku ai i Hawaii ma Waipio, i na kaikuaana i ike aku ai, e hiamoe loa ana o Kila; alaila, hoolale koke ae la o Umalehu i kona mau kaikaina, ia Kaialea, Kekaihawewe, a me Luakapalala, e hapai na waa, oi hiamoe o Kila. E like me ka manao o ko lakou kaikuaana, malaila wale no e hoolohe ai na kaikaina. Ia lakou i hapai ai i na waa a lana i loko o ke kai, a kau mua aku la na hoewaa, a me na keiki alii, ia manawa, lohe ae la o Kila i ke kamumu o na waa; ia wa ala mai la o Kila, a nana aku la, ua lana na waa i loko o ke kai, me ka manao hoi o Kila e kiiia aku ana oia mahope. I nana hou aku auanei keia (Kila) e holo loa ana na waa mawaho o kuanalu. Alaila, kahea aku la o Kila: “Pehea wau? Pehea wau-e?” Kahea hou mai o Umalehu: “Pela iho a kii hou mai makou.” I nana aku auanei keia, nalo ana na waa malalo o ka lae o ka pali o Maluo. O ko lakou hala loa aku la no ia; noho iho la o Kila i kaha one o Waipio. Ua hookoeia ke ola o Kila ma Waipio mamuli o ka manao o Kaialea, a me Kekaihawewe, a me Laukapalala. No ka mea, o ko Umalehu manao, e lawe e pepehi ia Kila ma ka moana, aka, ma ko Kaialea manao, a me ko Laukapalala manao, e hoihoi i Waipio, a oia no ke kumu i hiki ai i Waipio.

After the brothers had gone, Kila remained the rest of the night in meditation, trying to comprehend the object of his brothers’ actions. Toward morning he fell into a deep sleep after sitting up most of the night. While he was asleep and the sun was rising higher and higher, he was seen by the people, who came to admire this handsome young man who was fast asleep on the sand. At last the people woke him up and asked him where he had come from and the circumstances of his arrival at this place. He then told them the whole history of his treatment by his brothers. He was then taken to the home of one of the men. A hala aku la na kaikuaana o Kila, noho iho la o Kila ia koena po, e noonoo ana i ka hana a kona mau kaikuaana. A kokoke i ka wanaao, a no ka loihi o kona ala ana ia po, nolaila, ua pauhiaia oia e ka hiamoe nui. A ia ia e hiamoe ana, ua hiki ae ka la, a mehana iki ae, ike ia mai la ua o Kila e hiamoe ana i kaha one. Hele mai na kamaaina a ike i keia keiki maikai e moe ana, ua pauhia i ka hiamoe. A nolaila, hoala ia ae la, me ka ninau iho o na kamaaina, i kona wahi i hele mai ai a me ke ano o kona hiki ana malaila. Alaila, hai aku la oia i ka moolelo e like me ka hana a kona mau kaikuaana. A no ia mea, hoihoi ia aku la e na kamaaina ma kauhale kamaaina.

Ia noho ana a Kila ma Waipio, hoopili aku la o Kila malalo o na kamaaina, ma na mea a na kamaaina e olelo mai ai, malaila wale aku no o Kila. O ke kahumu a me ka mahiai kana mau hana nui e hoounauna ia ai e na kamaaina ona. Pela mau kana hana ana a hala ekolu paha puni. I kekahi manawa, i ka wa i hoounauna aku ai kona mau kamaaina ia Kila e pii i ka wahie i luna o ka pali, nolaila, pii aku la oia ma Puaahuku kana wahie. I ka manawa o Kila i luna o Puaahuku, he kahuna ka mea nana i ike aku i loko o Pakaalana i ka pio mau o ka onohi alii. A no ia mea, hoomanao ae la ua kahuna nei he alii. A pela mau ka hana ana a ke kahuna. Aka, aole i hoomau ka hoailona alii ia Kila i na la a pau, he kakaikahi wale no. A ma kekahi manawa, hewa iho la o Kila ma ka noho ana me na kamaaina mau ona. Ua manaoia ua o Kila, ua lawehala i ka mea a na kamaaina, no ka ai ana i ka aikapu, i na mea hoi i manao ia no mua. Aka, aole i lawehala iki o Kila ma ia mea. A no ia mea, holo aku la o Kila i loko o Pakaalana, ka puuhonua no ka poe e manaoia ana he lawehala.

Ia manawa ike hou mai la ke kahuna ia Kila, e like me kana ike ana i luna o Puuahuku. A no ia mea, olelo aku la ua kahuna nei ia Kunaka, oia ke alii o Waipio ia manawa, mahope iho o ko Olopana holo ana i Tahiti. I aku la, ua kahuna nei: “E lawe ae oe i kela keiki i keiki na kaua; aole kela he keiki e, he alii kela.” A ma ka olelo a ke kahuna, he hoolohe wale aku no ka ke alii. A no ia mea, lawe ae la o Kunaka ia Kila, i keiki nana, a kapa aku la i kona inoa o Lena. A no ka lilo ana o Kila i keiki na Kunaka, haawi ae la oia ia Waipio a pau loa ia Kila. A maluna o Kila ka hooponopono ana, maluna o ka aina a me na kanaka.

After he had become Kunaka’s son he was given charge of the whole of Waipio, both as to the regulations of land matters and the people, whereupon he issued a proclamation ordering the people to be engaged in farming. (It was he who started the system of working so many days for the landlords out of every month, and this system has been kept up ever since, even up to the present day.) Kunaka grew very fond of his son for his industrious qualities. Ia manawa i lilo ae ai o Waipio ia Kila ka hooponopono, a me ka ai aina ana, nolaila, e kuahaua aku ana o Kila i na kanaka e mahiai. A na Kila i hoomaka ke koele, mai ia ia mai ka hoomaka ana o ke koele a hiki i keia manawa. I kekahi manawa, makemake ae la o Kunaka i kana keiki, no ka hoonoonoo ma ka hana.

Shortly after this, during the time of Hua, when the saying, “The bones of Hua are bleached in the sun” was realized, during a spell of great drought, when a great famine was experienced over all the lands from Hawaii to Kauai, all the wet lands were parched and the crops were dried up on account of the drought, so that nothing even remained in the mountains. Waipio was the only land where the water had not dried up, and it was the only land where food was in abundance; and the people from all parts of Hawaii and as far as Maui came to this place for food. Because of this drought all the lands from Hawaii to Kauai were without food and the people were forced to subsist on mosses and other such things. But all through the drought and famine Waipio never went without food. During this famine the people from Hawaii, Maui and other islands came to get food at Waipio. A mahope mai, i ke kau ia Hua, oia ka manawa i olelo ia: “Koele na iwi o Hua i ka la”, ia manawa, he kau la nui loa ia a puni na aina mai Hawaii a Kauai; o na aina wai keia, hao lia ae la e ka la, maloo; maloo ka ai, aole wahi mea ulu ma na kuahiwi. Aka o Waipio, oia wale no ka aina i maloo ole ka wai, a o ka aina ai hookahi no hoi ia, o ka ilina iho la no ia o Hawaii, a me Mani. A no keia kau la, ua wi na aina a pau mai Hawaii a Kauai. O ka limu ka ai, a ane pilikia loa na aina i ka wi. Aka, o Waipio, aole lakou i wi iki a hiki i ka pau ana o ka wi. I kekahi manawa, hele nui ae la ko Hawaii, Maui, a me na aina a pau i ka ai i Waipio.

When Kila’s brothers heard that there was food at Waipio, their grandfather and mothers made up their minds to send the boys to Waipio for food; but none of the boys were willing to go, because it was at this place that they had abandoned Kila to his fate; so they were very reluctant about going, for fear that he might see them and there would be trouble. As often as their mothers urged them to go they as often refused, and finally they told their mothers that on no condition would they think of going. Upon meeting this persistent refusal on the part of their sons, the mothers determined to ask them one by one, to see if there was not a chance to persuade one of them to go, but every one of them refused. The mothers would not have no for an answer, and kept on urging the sons till finally one of the boys, Kaialea, consented to go to Waipio to get them some food. Aka, lohe ae la na kaikuaana o Kila, aia ka ai ma Waipio, manao ae la ko lakou kupunakane, a me ko lakou makuahine e holo i ai i Waipio; aka, aole nae e hiki ia lakou ke ae e hele, no ka mea, ua hana hewa aku lakou ia Kila malaila, oia no ko lakou mea i kanalua ai, o hele auanei lakou, o ike mai o Kila ia lakou, nolaila pono ole. Aka no ka paipai nui o ko lakou makuahine i na keiki e holo, hoole loa aku na keiki. A no ka paakiki loa o na keiki ma ko lakou manao, nolaila, ninau pakahi aku la ko lakou mau makuahine i ka laua mau keiki, no ka makemake e holo i ai i Waipio. Aka ua hoole na mea a pau o na keiki ana; a ma kekahi manawa mahope mai, ninau pinepine aku no i na keiki; ekolu keiki i hoole, a hookahi mea i ae e hele i ka ai i Waipio, o Kaialea.

CHAPTER VI. Kaialea’s Trip to Waipio and His Meeting with Kila. MOKUNA VI. Ka Holo ana o Kaialea i Waipio a me Kona Halawai ana me Kila.

In due course of time after setting sail for Waipio, Kaialea and his men arrived at their destination. Just prior to their arrival, however, Kila issued an order throughout the length and breadth of the land, that no one should give any food away upon pain of death. If a landlord gave away food the land would be taken away from him, and so on down the line. As Kaialea and his men were approaching land Kila recognized his double canoe and immediately made up his mind that his brothers must be on it. When the canoe was beached, Kila saw his brother. In order, therefore, to make sure that the crime committed against him was really intentional, he ordered his officers to confiscate the canoe of Kaialea. The day on which Kaialea arrived was one of the kapu days, when no canoes were allowed to be seen at sea, so when the people came and seized his canoe, Kaialea, took it for granted that it was because of his great crime in breaking the kapu, and he immediately remembered his mother’s as well as his brothers’ orders about not remaining too long on Hawaii, so he wondered how he was to fulfill their wish, for his canoe had been confiscated, which left him without means of getting back to Kauai. He also thought of the needs of the people at home and of their disappointment about his not coming back in the time allowed him. Ia Kaialea i holo ai i Waipio ma Hawaii, a hiki aku la oia ma laila me kona mau hoa holo, ua papa ae la o Kila i na kanaka apau o Waipio mai uka a kai, mai kela pali a kela pali o Waipio, aole e haawi wale i ka ai, ina haawi he kanaka, o ka make ka hope, a i na he ai ahupuaa, a pau kona ai ahupuaa ana, a pela aku. Aka, ia Kaialea no e holo aku ana, ike e aku la no o Kila i na waa ona, manao ae la no o kekahi o kona mau kaikuaana ko luna o na waa. A i na waa i kau aku ai i uka, ike aku la o Kila i kona kaikuaana. A nolaila i mea e maopopo ai ia Kila ko lakou hana ino ana ia ia, nolaila kena ae la o Kila i na ilamuku e hao i na waa o Kaialea, oia hoi, o ka la a Kaialea i hiki aku ai, he mau la kapu ia, aole he holo waa ma ia la. A mamuli o ke kauoha a Kila hao ia ae la na waa e na kanaka alaila manao ae la o Kaialea i kona hewa, nokamea, ua kauoha ia mai e ko lakou makuahine a me kona mau kaikuaana aole e noho loihi i Hawaii. A no keia haoia ana o na waa, manao ae la o Kaialea, aole e hiki i Kauai, manao ae la oia i ka pilikia o ko ka hale poe. A lilo aku la na waa ma ka lima o na ilamuku, hoi aku la oia me kona mau hoewaa ma na hale kamaaina. Ia manawa o lakou ma na hale o na kamaaina, lohe ae la lakou ua kapu ka ai, no ka mea ua papaia e Kila. Aole nae i lohe iki lakou i ko Kila inoa ma Waipio ia manawa.

After the canoe was taken over by the officers, Kaialea and his paddlers went along with some of the people of the place. While they were at the homes of the people who befriended them they heard that the food had been kapued by the order of Kila. This was not the name by which he was known in Waipio, however. On the next day some men were sent by Kila to come for Kaialea and take him to the king’s strong house. When Kaialea arrived in the presence of the king, he thought he recognized Kila, which made him think of death, because he reasoned within him: “I am going to be killed because we brought him here and deserted him.” But on being told that this person’s name was Lena he was greatly relieved. I kekahi la ana ae, hoouna ia mai la kekahi mau kanaka mai a Kila mai e kii mai ia Kaialea e laweia iloko o kahi paa o ke alii. A ma ia manao ana o Kila pela, nolaila, kiiia mai la o Kaialea, a laweia aku la ma kahi paa o ke alii. Ia manawa, o Kaialea i hiki aku ai i mua o ke alii o Kila, ike aku la oia ia Kila, alaila manao ae la ia i kona make, no ka mea, i iho la o Kaialea i loko ona: “E make ana ka wau, no ka mea, ua lawe mai makou ia ia a haalele maanei.” Aka, no kona lohe ana ’ku he inoa e kana i lohe ai (o Lena) malaila oia i haohao ai.

While he was being held in the presence of the king, he was asked: “Where did you come from and what is your business here?” Kaialea replied: “I am from Kauai, and because of the famine brought about by the drought I was sent to come to Hawaii and get us some food. This is the only reason that has brought me here. I did not know that the canoe was to be confiscated.” Then Kila, otherwise known as Lena, asked: “Didn’t you come to this place some time ago?” Kaialea thought he would not tell the truth in answering this question for fear if he should answer that he had come to Hawaii before, he would be killed, because of the boy whom they had kidnapped and killed; so he decided to answer the question in the negative, saying: “I have not been to Hawaii before this.” Ia wa o Kaialea ma kahi paa i mua o ke Alii, ninau aku la oia: “Mai hea mai oe? A heaha kau hana i hiki mai ai maanei?” I aku la o Kaialea: “No Kauai mai wau, a no ka pau ana o ko makou mau aina i ka wi, aole he ai, nolaila hoounaia mai nei wau e holo mai i Hawaii nei i ai na makou, a oia wale no ko’u mea i hiki mai ai maanei; aole hoi i manao e, e haoia ana na waa.” I aku la o Kila, ka mea i kapaia o Lena: “Aole anei oe i holo mua mai maanei i keia manawa mamua aku nei?” Ia manawa, manao ae la o Kaialea aole e hai aku i keia ninau, o hai aku auanei oia, ua hiki mua ma Hawaii, manao oia o make io auanei, no ko lakou lawe malu ana i kekahi keiki kamaaina a lakou i pepehi ai. Nolaila, hoole aku la oia, aole i holo mua i Hawaii.

Before they thought of placing Kaialea in confinement, Kila had a talk with one of his friends and instructed him in the following manner: “When Kaialea is brought here I will proceed to question him, and in case he does not answer my questions properly then I will turn him over to you and you must then make a further examination of him.” So when Kaialea denied ever coming to Hawaii before this, Kila told his friend: “Say, you must attend to this fellow and question him further on this.” The friend after looking at Kaialea asked him: “Didn’t you come to Hawaii before this? Didn’t you take a boy from Waipio with you on that occasion?” Upon hearing these questions put to him by Kila’s friend, Kaialea did not wish to speak of the deed committed by them, for he knew very well of the consequences of such deeds if known, so he denied having any knowledge of the thing, saying: “We have not been to this place before; this is the first time I have seen Waipio.” Because of this answer Kila came out with the question: “Who are your parents?” Again Kaialea resorted to falsehood and did not give the right names of his parents, for he knew by the questions put to him that if he told the truth he would be killed. Mamua nae e ko Kaialea manao ia ana e hoopaa ma kahi paa, ua kuka mua aku nae o Kila me kona hoa aikane paha o ke alo alii, a penei kana kuka ana: “Ina i hiki mai o Kaialea maanei, alaila, na’u auanei e ninau aku ia ia. A i hoole mai auanei kela i ka’u mea e ninau aku ai, alaila, kuhikuhi ae wau ia oe, nau e nana ae.” A i ka manawa i hoole mai ai o Kaialea i ka Kila ninau ana aku, alaila, olelo aku la o Kila i kona hoa kuka: “E! e nana ae oe ia ianei, a e ninau pono aku paha ia ia.” A nolaila, nana aku la ua hoa nei o Kila ia Kaialea, a ninau aku la: “Aole anei oe i hiki mua ma Hawaii nei mamua aku nei? Aole anei oukou i lawe aku i kekahi keiki o Waipio nei me oukou?” A no keia ninau a keia hoa o Kila, nolaila, aole e hiki ia Kaialea ke ae aku i na mea i hana ia e lakou e like me ka lakou hana ana. A nolaila, hoole aku la o Kaialea: “Aole makou i hiki mua ma keia wahi, akahi no wau a ike iki ia Waipio nei.” A no keia mea, ninau maoli aku o Kila: “Owai kou mau makua?” Aole no i hai iki aku o Kaialea i kona mau makua ma ka oiaio, aka, hai aku la no oia he inoa e. O hai auanei keia i kona mau makua, manao keia o akaka loa kona make, no ka mea, ua ninau maoli ia mai oia.

When Kila heard Kaialea give other than the true names to his parents he gave his officers the following orders: “Keep this man in confinement until tomorrow, then put him on the altar and sacrifice him. This is the very man that killed Kila and left their brother in mid-ocean. Don’t bind him with ropes, however, but let him have free access to the house until such time when I shall give further orders as to his death, when he shall indeed die.” In accordance with the king’s orders, Kaialea was taken to the kapu house and there placed in confinement, receiving good treatment and being supplied with all the food he wanted. But with all this good treatment he was not able to eat any of the food placed before him, being overcome with grief at the idea of his being put to death. It was not Kila’s wish, however, to sacrifice him, but rather to make Kaialea realize the gravity of the evil deed which they had committed against their own brother. A lohe ae la o Kila i ka hoole ana mai o Kaialea, alaila, i mea e maopopo ai ia Kaialea, nolaila kena ae la o Kila, i ka ilamuku, me ka i aku: “E hoopaa aku i keia kanaka; apopo, e kau aku ia ia ma ka lele, no ka mea, o keia kanaka no ka mea nana i pepehi ia Kila, a na ianei no i haalele i ko lakou kaikaina i ka moana. Mai nakiikii nae i ke kaula ia ianei, e hookuu no pela ma ka hale, a hiki i kuu manawa e kauoha aku ai e make, alaila make.” Mamuli o ke kauoha a ke alii, nolaila, laweia aku la o Kaialea a hoonohoia ma ka mua, me ka malama maikai ana, a me ka hanai ana i ka ai. Aka, o na mea ai a pau i laweia aku na Kaialea, aole e hiki ia ia ke ai, no ka mea, ua kaumaha i ka make. Aka, aole nae pela ko Kila manao, “e kau ma ka lele.” I mea e ike maopopo ai o Kaialea i ka hewa oia hana ana a lakou.