Volume 4 / Part 1 — PREFACE. (continued 5)

On the next day, the day when he was to be sacrificed, early that morning, while the prayers were being said, the note of a mud-hen was heard, when the priests all remarked: “Something is wrong; the man is saved, because something has happened to interrupt our recital of the prayer. It is too bad; we were almost at the end when everything would have been well.” During the morning the priests proceeded to inform the king of the interruption in the recital of their prayer, when Kila replied: “If the recital of your prayer has been interrupted, then the man must live; he shall not die today.” He then sent for his executioner and said: “Don’t put this man on the altar, but take him and place him in one of the other houses and take good care of him until such other time when I shall issue further orders as to his death.” So Kaialea was taken to one of the other outhouses of the king. But he did not give up the idea of being killed, because he had heard that he was to be sacrificed some day. A ma kekahi la ae, ka la i manaoia ai e kau o Kaialea ma ka lele, ma ka wanaao i ka wa e kai ana ka aha, keu ana ka alae. Ia manawa no e keu ana ka alae, a hewa ana no na kahuna: “Hewa hoi! Ola hoi ke kanaka!! No ka mea ua hewa ke kau ana o ka aha. Aole hoi wa a lele wale, o ka pau no la hoi ia.” Ma ke kakahiaka nui ana ae, hele aku la na kahuna a hai aku la i ke alii i ka hewa o ke kai ana o ka aha. I mai la o Kila: “Ina ua hewa ke kai ana o ka aha, alaila e ola ke kanaka, aole e make i keia la.” Hele aku la o Kila a olelo aku la i ka ilamuku, me ka i aku: “Aole e kau aku i keia kanaka ma ka lele, e hoihoi aku ia ia ma kekahi hale alii e aku, me ka malama pono loa ia; aia no a hiki i ka wa e kauoha hou ia aku ai no ka make.”

While Kaialea was in confinement, this time, Kila often came to ask him questions touching upon their evil deed. But Kaialea was very stubborn, so he was ordered to do all kinds of labor. A few days after this, Kila thought of his mother and aunt and the possibility of their meeting death through hunger, so he gave orders to some of his men to proceed to Kauai with food. But when these men started out they did not get as far as Kauai, they only went as far as Kaunakakai, Molokai, and there squandered all the food in adulterous living. After they had squandered all the food, they returned to Waipio and reported to Kila that they had delivered the food to his people in Kauai. Several trips were made by these same men with the purpose of going to Kauai, but they never once got that far, only going as far as Molokai in each case. A no ia mea, hoihoi ia ae la o Kaialea ma kahi hale alii e ae; aka, aole nae i pau ko Kaialea manao ana i kona make, no ka mea ua lohe aku no ia i ka oleloia e make ana no. I kela manawa ma kahi o Kaialea e malamaia ala, he mea mau ia Kila ka hele aku e hoohuahualau. Aka, no ka paakiki loa o Kaialea, nolaila, hoounaunaia aku la o Kaialea ma na hana a pau. Mahope iho o keia mau la, noonoo iho la o Kila, o pau io auanei kona mau makuahine i ka make i ka pololei, nolaila, hoounaia aku la kekahi mau kanaka, e lawe aku i ai i Kauai. Aka, i ka lawe ana a na kanaka aole i hiki loa aku ia ai i Kauai; a Kaunakakai no i Molokai pau loa ka ai i ka hookamakamaia i ka wahine; nolaila hoi hou na waa a hiki i Waipio me ka olelo aku ia Kila, ua hiki i Kauai. Pela mau no ka hana ana a ua mau kanaka nei, a nui na holo ana me ka hiki ole i Kauai.

A o ko Kauai poe hoi, ua kali ia mai la o Kaialea, aole he hoi aku, nolaila, hoouna ia kekahi mau kanaka e Hooipoikamalanai ma e huli ia Kaialea. Ia huli ia ana a hiki i Hawaii ma Waipio. Ia manawa a lakou i hiki aku ai, ninau ia mai la lakou nei, ko Kauai poe, i ke kumu o ko lakou hiki ana i laila. Aka hai aku la lakou, “he huakai imi alii, e imi ana ia Kaialea.” A no kea mea, hai aku la na kamaaina: “Ua make o Kaialea, aia maloko o ka heiau, ua oleloia nae e kau ana i ka lele, aka, aole nae i ikeia ke kau ana i ka lele, ua make malu paha, ua kiola ia paha maloko o ka lua pau.”

When the searching party heard the word death repeated, they became anxious to see the paddlers who accompanied Kaialea. Upon being told where these men were living, the searching party immediately set out for the place and met them. This meeting greatly relieved Kaialea’s companions and they once more entertained hopes of again setting eyes on their people at Kauai. When they came together the circumstances of their treatment were told the late comers in the following manner: “Kaialea is dead; he is in the temple of Pakaalana. The only time we saw him was when we landed. The canoe was at that time confiscated and he was taken away from us. We have remained in this way ever since, through the charity of the people here. We have not seen the chief since our arrival. We are now relieved, however, for you have come. But the food of Waipio has been kapued.” Lohe iho la lakou nei i keia hua make, ake nui aku la lakou nei e ike i na hoewaa, ka poe i hele pu mai me Kaialea. Aka, kuhikuhi ia ae la na hale, hele aku la lakou nei a hiki i laila, halawai pu iho la, akahi iho la no a pono na hoewaa o Kaialea i ka ike ana mai i ko lakou poe o Kauai. A halawai iho la lakou, alaila, haiia mai la ia lakou nei ke ano o ko lakou noho ana ma Waipio, me ka i mai: “Ua make o Kaialea aia i loko o Pakaalana; o ka makou ike ana no i ka pae ana mai i uka nei, o ka haoia ae la no ia o na waa o makou, a lawe pu ia aku me Kaialea, oia noho wale iho no ka makou, e ole na hale kamaaina pono makou. Aole makou i ike aku i ke alii (Kaialea). Akahi iho la no a pono ua hiki mai la oukou. Eia nae, ua kapu ka ai o Waipio nei.”

When Kila heard that a canoe had arrived from Kauai, he sent some of his men to bring them to him; this was done. As soon as they came into his presence they were asked: “Where did you come from?” They replied: “We have come from Kauai.” “What is the object of your voyage here?” asked Kila. They replied: “We have come in search of our chief, Kaialea. His mother and aunt have waited for a long time for his return, and because he has overstayed the time allowed him to come, we were ordered to come and look for him. Upon our arrival here we were told that he is dead, so we are going home and tell his people that the chief is dead.” A lohe aku la o Kila, ua hiki aku kekahi mau waa mai Kauai aku, nolaila, hoounaia mai la he mau kanaka mai a Kila mai, e kii mai i ua mau kanaka Kauai nei. Nolaila kiiia mai la, a laweia aku la i mua o Kila. I ka manawa i hiki aku ai ua poe kanaka nei i mua o Kila, ninau mai la o Kila: “Mai hea mai oukou?” Hai aku la lakou: “Mai Kauai mai makou.” “Heaha ka oukou huakai i hiki mai ai i anei?” Pela aku o Kila. Alaila, hai aku la lakou. “I imi mai nei makou i ko makou alii ia Kaialea; ua kali mai nei na makuahine o lakou, aole he hoi ae, nolaila hoounaia mai nei makou e imi mai, a anei iho nei, lohe iho nei makou ua make, a nolaila, e hoi makou a olelo aku, ua make ke alii.”

In order to make sure of this, Kila ordered his officers to arrest the men and take them to the temple of Pakaalana. So they were taken by the officers as real prisoners and were placed in confinement in the same place where Kaialea was being kept. While this was being done, there was one man left, the man in charge of the canoe. When he heard what had happened to his companions, and that they had been carried off to be killed in the temple of Pakaalana, he hid himself in the house where they were being entertained. A short time after this he met Kaialea’s men and they decided to return secretly to Kauai. When they were ready to leave, Kaialea’s paddlers told the people who had befriended them about their going home to Kauai. Their friends, who really thought a great deal of them, asked them: “Why should you people go home?” The Kauai people answered: “We cannot stay. If we remain here we would be killed, for the king does not think kindly of us.” Their friends knew that that what they had said was quite true, so they gave their consent, being afraid of the troubles that might follow. On this same day the Waipio people pulled up some taro and loaded them uncooked onto the canoe that night, and the Kauai people set out on their return journey. I mea e ike maopopoia ai o Kila, nolaila, kena ae la o Kila i na ilamuku e hopu i keia mau kanaka a lawe aku i luna o Pakaalana. Nolaila lawe ia aku la lakou ma ke ano lawehala maoli, a hoopaaia aku la ma kahi e hoopaa ia aia o Kaialea. I kela manawa, hookahi kanaka i koe ma na waa, e malama ana i na waa, lohe ae la oia, ua laweia kekahi poe o lakou e make i loko o Pakaalana, nolaila, pee malu aku la oia ma kahi nalo maloko o na hale kamaaina, a mahope iho, halawai iho la lakou me na hoewaa mua o Kaialea, kuka iho la lakou e hoi malu i Kauai, a hooholo ae la lakou pela, e hoi malu i Kauai. A o na kanaka mua i noho ai me na kamaaina ma Waipio, kela poe hoewaa hoi o Kaialea, hai aku la lakou i ko lakou mau kamaaina i noho pu ai, me ka olelo aku “e hoi ana i Kauai.” A no ia mea, he mea aloha nui loa ia i na kamaaina, no ka mea, ua loihi ko lakou noho pu ana. I mai nae na kamaaina: “Heaha no hoi ka oukou e hoi ai?” I aku na malihini: “Aole e hiki ia makou ke noho, ina o ko makou noho ana, o ko makou make no ia, oia hoi he pono kahi a ke alii.” A no ia mea, manao ae la na kamaaina he pono ka lakou la olelo, nolaila, ae aku la na kamaaina, mamuli o ko lakou la manao, no ka mea, ua ike maoli ae la na kamaaina i kela pilikia nui. Aka, ma ia la no, huhuki ino ae la na kamaaina me lakou nei i ke kalo, a hooili maka aku la i ka ai maluna o na waa i ka po ana iho a hoi aku la i Kauai.

CHAPTER VII. Of the Meeting Between Kaialea and the Men that were Sent out by His Mother, Hooipoikamalanai. MOKUNA VII. Ka Halawai ana o na Kanaka hou i Hoounaia mai ai e Hooipoikamalanai, me Kaialea.

When the men who came in search of Kaialea were being taken to be placed in confinement, in the same place where he was being held, they began to have all kinds of speculation as to their probable fate. Upon arriving at the temple they were placed at a little distance from Kaialea. When he saw them his eyes were filled with tears, while he tried to control his feelings. When the king’s officers saw him weep they went and told Kila of what they had seen; so he came to the place where Kaialea was confined and proceeded to question him: “Are you weeping?” Kaialea replied: “Yes.” Kila again asked him: What are you weeping for?” Kaialea replied: “I am weeping because I saw the people from my home.” Kila then went over to where the others were being confined and after a while he came back to Kaialea, without having spoken to the others, and again asked Kaialea: “Are you not Moikeha’s son?” Kaialea replied: “No, I am not his son. He is a chief and I am a common man.” Kila then remarked: “You shall not be released from this place until you tell me who your parents are. When you have done that, I will then allow you to return to your home. If you tell me the truth to all the questions that I shall put to you, you shall be released this very day.” I ua mau kanaka nei i laweia ai, a hoonohoia aku la ma kahi e paa mai ana o Kaialea, aka ma ke kaawale no kela, a ma ke kaawale no lakou nei. Ia ike ana mai o Kaialea ia lakou nei, haloiloi honua mai la kona mau waimaka, me ka uumi ana i kona uwe no ke aloha. A ike ae la na ilamuku o ke alii i ka uwe ana o Kaialea, hele aku la e hai ia Kila, a hele mai la o Kila a ma kahi e noho ana o Kaialea, ninau aku la: “E uwe ana anei oe?” Ae aku la o Kaialea: “Ae.” Ninau hou aku la o Kila: “Heaha kou mea i uwe ai?” I mai la o Kaialea: “E uwe ae ana wau i ko’u ike ana aku ia lakou la, no ko’u ike ana aku nei i kanaka o ko makou aina, nolaila wau e uwe iho nei.” Hele aku la o Kila ma kahi e paa ana ka poe hou mai, a hoi hou mai la me ka olelo ole aku la ia lakou, a hiki ma kahi no a Kaialea e noho nei, ninau hou aku la: “Aole anei oe na Moikeha?” I aku la o Kaialea: “Aole wau nana, he alii ia, a he kanaka wau.” A no keia mea, olelo aku la o Kila, me ka i aku: “Aole loa ana oe e hemo mai anei aku, a hai mai oe i kou mau makua, alaila oe e hoi aku. Aka, ina e hai mai oe, i keia la no oe e kuu ia aku ai.”

When Kaialea saw that a chance was given him to get out of his difficulties, he then told the truth. In the course of Kila’s questions, he asked him: “How many are there of you from your parents?” Kaialea replied: “There are three of us by Hooipoikamalanai and Moikeha. There is one older than myself, my mother’s first-born, then myself and the one following me, Kila by name, making three by the same mother. Our father and our mother’s younger sister have two, Kekaihawewe the first-born, and Laukapalala the younger, making five of us altogether, all boys. The youngest of the lot is Kila.” Ike iho la o Kaialea ua olelo maopopo loa aku o Kila i ka mea e pakele ai o Kaialea, alaila, hai mai la oia ma ka oiaio. I aku la o Kila: “Ehia oukou a ko oukou makua?” I aku la o Kaialea: “Ekolu makou a Hooipoikamalanai me Moikeha. O ko’u mua aku ka mua a ko makou makuahine hookahi, a owau aku, a o ko’u muli mai o Kila, akolu makou; a elua hoi a ko makou makuakane me ke kaikaina o ko makou makuahine, o Kekaihawewe ka mua, a o Laukapalala ka muli, alima wale no makou, he mau keiki kane wale no, a o ko makou hanau muli loa o Kila.”

By these answers Kila saw that Kaialea had told the truth, so he proceeded to question him further: “Where is your youngest brother?” Kaialea replied: “He has gone to Tahiti; he was taken by an older brother, Laamaikahiki.” When Kila heard this he immediately gave his executive officer the following orders: “Take him and keep him in confinement in the temple of Pakaalana, because he has not spoken the truth; he says his youngest brother is in Tahiti.” In obedience to the orders of the chief, Kaialea was taken into the temple of Pakaalana. After he had been in confinement for a while, Kila again entered the temple and went and stood at the base of the altar where he could see Kaialea and said: “Keep him in confinement here until the day when the sacrifices are to be offered in this temple, when you must take him and offer him as a sacrifice on the altar.” It was not the intention to sacrifice Kaialea, but said in order to frighten him, which would probably cause him to tell the truth. Kila then gave orders to release the other men who had been confined and they returned to the home of the people who had entertained them before their arrest. Ike aku la o Kila, ua hai maopopo mai o Kaialea ma ka oiaio, nolaila, ninau hou aku la o Kila: “Auhea ko oukou kaikaina?” I aku la o Kaialea: “Ua hala i Tahiti, ua lawe ia no e ke kaikuaana e Laamaikahiki.” A no keia olelo ana a Kaialea pela, kena koke ae la o Kila i ka ilamuku, me ka i aku: “E hoopaa koke ia ia nei i loko o Pakaalana! No ka mea, aole i hai pololei mai nei, ke i mai nei, aia ko lakou kaikaina i Tahiti.” A no ia kena ana a ke alii pela, nolaila lawe ia aku la o Kaialea i loko o ka heiau o Pakaalana. A paa aku la kela, hele aku la o Kila mahope aku, a ku aku la ma ke kumu o ka lele, ia Kaialea e paa mai ana. I aku la: “Maanei keia e paa ai, a hiki i ka la e kauila ai ka heiau, alaila, e lawe aku ia ia a kau ma ka lele.” Aole nae ia o ko Kila manao maoli, aka, i mea e puiwa ai, alaila e hai maopopo mai ma ka oiaio, pela wale no e pono ai ia Kila. A o na kanaka hoi i hoopaa pu ia ai mahope aku, hookuu ia aku la lakou ma na hale kamaaina.

In the meantime those men who had returned secretly to Kauai, Kaialea’s paddlers and the man who had charge of the canoe, arrived there and were questioned by Hooipoikamalanai: “Where are the rest of you?” They replied: “Don’t think that our return means well; no, there is nothing to rejoice over. Kaialea is in confinement in the temple of Pakaalana, as well as some of the people that came later. They are all in confinement. We cannot speak of their fate. If they have been put to death, then they are dead by this time. If they are still living, then they live through the mercy of God.” A o na kanaka hoi i hoi malu ai i ka po, na hoewaa i holo pu mai me Kaialea, a me kekahi kanaka i hoouna hopeia mai e Hooipoikamalanai, hoi aku la lakou a hiki i Kauai; ninau mai la o Hooipoikamalanai: “Auhea hoi ko oukou nui?” I aku la lakou: “I mai oukou-e, he pono keia hoi ana mai nei, aole paha he pono. O Kaialea, aia ke paa la i loko o Pakaalana, a o ka poe hou ae nei hoi, ke paa pu la lakou, aole i ikeia ko lakou ola; ina no i make la, make mai la no. Na ke akua ko lakou ola, ke ola mai o nei mau la.”

When Hooipoikamalanai and Hinauu heard this they were greatly distressed, and said: “This is indeed strange; evil has somehow followed close upon us. Is it possible that we are to lose a second son? It is far better for us to cross the ocean in our old age, if by doing so it would be possible for us to look on the place where the bones of our son are laid, and then die there and be laid with him. Why should we not go, then, and die there with him, since we have enjoyed life so long?” As Hooipoikamalanai was thus determined to go to Hawaii, she and her sister took several companions along on their journey to die with Kaialea. The heads of the people who were to accompany on this journey, as well as the heads of Hooipoikamalanai and her sister, were then shaved as a sign of their grief. A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, kaumaha loa iho la ko laua naau. I iho la laua: “He mea kupanaha, ke uhai mai nei ka ponalo ia kaua; alua paha auanei keiki a kaua e make. E pono no paha ia kaua ke hele luahine i ka moana a ike aku i kahi i waiho ai na iwi o ka kaua keiki, a make aku kaua ma kahi e make ai o ka kaua keiki. O ahaina kaua ke hele a make aku, aole o kaua ua loihi ko kaua mau la.” A no ia manao paa o Hooipoikamalanai e holo i Hawaii, lawe ae la laua i mau hoa holo no laua a nui, i mau moepuu e make pu aku ai me Kaialea. Ua manewanewaia ke poo o na kanaka a me Hooipoikamalanai ma.

Kila, upon seeing his mother and aunt, endeavored to conceal his feelings and went to the stream and pretended to take a swim, although it was only to hide his weeping. Hooipoikamalanai and her sister did not, however, recognize him, for he was somewhat changed and was now a full-grown man.

After Kila had had his weeping in the stream, he returned home to meet his mother and aunt, at the same time keeping himself unknown to them. Hooipoikamalanai and her sister then spoke to Kila: “We would like to have our sons brought here so that we may live together in this same place, as we do not want to have them live away from us.” The brothers were then sent for and they came and lived with their mothers in the same house. While they were all together Kila asked his mother and aunt: “Have you any children?” Hooipoikamalanai answered: “Yes, we have children. There are two of us mothers and one father. We have five children; I have three with our husband. This one, which is Umalehu, is the first-born; then his brother, Kaialea, who is now in confinement; and then the youngest, Kila, who is now dead. He was eaten up by a shark, while on an expedition to Haena with his brothers for the purpose of bringing back the bones of their father which were to be taken to Tahiti later on. I am still keeping the hands of my dead son. Hinauu here has two sons with our husband. These two whom you see here: their names are Kekaihawewe and Laukapalala. When word was brought to us that Kaialea was to be killed, we decided to come and die with him. But if you will give your consent that we die in Kaialea’s stead, let him live.”

Ia holo ana aku a lakou nei a hiki ma Waipio, o ka la no hoi ia, a kekahi la ae kauila ka heiau, ka la i manaoia ai o Kaialea e kau ma ka lele. A hiki aku la lakou, ike ia mai la hookahi kaulua e kau ana ka puloulou alii. Ia wa ike aku la o Kila i na makuahine a me na kaikuaana o ia nei, nolaila, hoolale ae la o Kila e hoomakaukau na hale. Alaila kiiia aku la o Hooipoikamalanai laua o Hinauu a hoonohoia ma ka hale alii o Kunaka ma Pakaalana. A o na kaikuaana hoi o ia nei, hoonohoia aku la lakou ma ka hale e. Hoomanawanui ae la o Kila i ke aloha o kona mau makuahine, a uumi iho la i ke aloha, hele aku la ma ka wai e auau ai i mea e nalo ai kona uwe ana. Aka o Hooipoikamalanai ma, ua hoohewahewa loa ae la laua ia Kila, no ka mea, ua hookanaka makua ae la.

A pau ka uwe ana a Kila maloko o ka wai, hoi aku la a halawai pu me kona mau makuahine, me kona huna ana ia ia iho. I aku la o Hooipoikamalanai ma: “Ke makemake nei maua e hoihoi mai i ka maua mau keiki ma kahi hookahi e noho pu ai, no ka mea, aole o maua makemake e kaawale aku ma ka hale e.” Nolaila, kiiia aku la na kaikuaana o Kila, a noho iho la ma kahi hookahi me ko lakou mau makuahine.

Ia lakou i akoakoa aku ai, ninau hoohuahualau aku la o Kila i kona mau makuahine: “He mau keiki no nae paha kau?” Hooipoikamalanai ma: “Ae, he mau keiki ka makou; elua maua wahine, hookahi kane, elima mau keiki a makou, ekolu a’u me ka maua kane. Oia nei (Umalehu) ka maua hanau mua, a o kona muli iho, oia keia e paa mai nei (Kaialea), a o ka muli (o Kila) ua make ia, i holo no me kona mau kaikuaana i Haena, i kii i na iwi o ka’u kane, ko lakou makuakane hoi, ua pau ia i ka mano, a o na lima ka’u e paa nei. A elua hoi a ia nei (Hinauu) me ko lakou makuakane, elua maua wahine hookahi kane. A o ka ia nei mau keiki o laua nei, Kekaihawewe a me Laukapalala. A no ke kui ana ae nei o ka lono e make ana o Kaialea, nolaila, hele mai nei maua e moepuu aku mahope o ka maua keiki. Aka hoi i na e ae oe (Kila) o maua ke make mahope o Kaialea, alaila e ola o Kaialea.”

Kila replied: “Your son will surely die; he is to be sacrificed tomorrow. I have nothing more to say in the matter. I have left his life and death in the hands of the executioner.” I aku la o Kila: “E make io ana no ke keiki a olua, apopo e kau ana i ka lele, aole a’u olelo i koe, ua waiho aku au i ka ilamuku ke ola a me ka make.”

Shortly after the above conversation took place, Kila asked his brothers: “Where is your brother Kila?” One of the boys answered: “He was eaten up by a shark, just as our mother has told you.” Upon hearing this reply the officers were ordered to arrest them and place them in confinement in the temple where Kaialea was being kept. When this was done Hooipoikamalanai and her sister were greatly troubled because all their sons were now placed in confinement. They then said to themselves: “How much better it would have been for us had we remained at Kauai, for then all our sons would not have gotten into this trouble. It is best that we all die together now.” Mahope iho o keia mau olelo ana, ninau aku la o Kila i na kaikuaana: “Auhea ko oukou kaikaina o Kila?” I aku la lakou: “Ua pau i ka mano e like me ka olelo a ko makou makuahine ia oe.” A no ia olelo ana pela, kena koke ae la o Kila i na ilamuku e paa i loko o ka heiau; a hoopaa puia aku la ma kahi hookahi me Kaialea. A no keia mea, pono ole iho la ko Hooipoikamalanai ma manao, no ka mea, ua pau loa na keiki i ka pilikia. I iho la laua o laua wale: “Mai pono no ka hoi e nohoia aku nei i Kauai, ina la no la hoi aole e pau na keiki i ka pilikia, e make pu aku no la hoi kakou pono loa.”

On the next day Kila sent out men to call all the people of Waipio together to come and see Kaialea and his brothers placed on the altar for sacrifice. The order given was as follows: “Come together to see the sacrifice.” It was not Kila’s intention, however, to do this, but he was preparing to make himself known to his brothers, mother and aunt, and he was also preparing to reveal the great crime his brothers had committed against him, their brother. Furthermore, he was unable to continue being a stranger to his mother any longer, for his grief was more than he could bear. I kekahi la ae, hoouna aku la o Kila i na kanaka, e hele aku e kuahaua mai i na mea a pau o Waipio, e hele mai e nana i ke kau ana o na kanaka (Kaialea ma) i ka lele. Pela ka olelo e kuahaua aku ai, e akoakoa mai no ke kau ana i ka lele. Aole nae pela ka manao maoli o Kila, e makemake ana e hoike ia ia iho i mua o kona mau kaikuaana, a me kona mau makuahine, i ike ai kona (Kila) mau kaikuaana i ke ino o ka lakou hana ana no ko lakou kaikaina. No ka mea, aole paha e hiki ke hoomanawanui loihi, ua mokumokuahua loko o Kila no ke aloha i kona mau makuahine.

CHAPTER VIII. How Kila Made Himself Known to His Mother, Aunt and Brothers. MOKUNA VIII. Ka Hoike ana o Kila ia ia iho i Mua o Kona mau Makuahine a me Kona mau Kaikuaana.

Mahope iho o ke kuahaua ana, ma kekahi la ae, he la kauila nui ia no ka heiau; ma ia po iho nae, hele mai la ke alii, a me na kahuna nui o ke alii, a me ka poe e pili ana i na kahuna nui no ke kai ana a ka aha i ka hale i kapaia he mua. I ke kai ana o ka aha ia manawa i mua, a hiki i ke kau, ma ka waenakonu o ka po, ua maikai ke kai ana o ka aha, aole i loaa ke kina. A ma ia hope iho, ma ka pili o ka wanaao, komo ae la o Kunaka, a me Kila, a me ke kahuna nui hoi i loko o Pakaalana, a kai hou aku la i ka aha, o Oneoneoihonua; a kokoke i ka wanaao keu ana ka alae.

Ia manawa, olelo aku la ke kahuna nui ia Kunaka laua o Kila: “Ua hewa ka aha, a o hoi he wa a malamalama ae, lele wale ka aha, o ka maikai no la hoi ia; nolaila, aole he kanaka o ka lele i keia la.” Aka ua manao mua no o Kila e hewa ana no ka aha, no ka mea, aole he manao ona e make ana o Kaialea.

Ia kakahiaka, komo ae la o Kila me Kunaka, a lawe ae la o Kila i kona mau makuahine, i loko o ka heiau. Ma ka puka ana ae o ka la, lawe ia mai la o Kaialea, a me kekahi mau kaikuaana ona, e paaia ana ma ka lima o na ilamuku. Laweia mai la a kukulu ma ke kumu o ka lele. Ia manawa, hele mai la o Kila a ku ma ka anuu, a hoike mai la ia ia iho i mua o kona mau kaikuaana, a me na makuahine, a me na lii, a me na mea a pau.

Ia manawa a Kila e ku la, ku mai la na makuahine a nonoi mai la ia Kila: “Eha a maua mau keiki e make ana i keia la, i ewalu mau moepuu mahope o lakou, a o maua, umi moe puu.” Ia manawa, aole i hoolohe aku o Kila ma ka laua olelo, no ka mea, ua manao no o Kila aole e make ana. Ia Kila ma ka anuu, huli pono aku la o Kila ma ke alo ponoi o kona mau kaikuaana, a olelo aku la:

“I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai, the offspring of Moikeha. I had thought that your evil designs against me were ended, but I see you still think evil of me. You brought me and left me here while you went home secretly. I called after you, but you would not turn back. After you had gone I lived as a slave under some of the Waipio people just for the sake of my living. I obeyed all the orders given me and went out to labor in the fields, did the cooking, prepared the food and brought firewood from those cliffs, the cliffs of Puaahuku. In this way did I labor patiently until I found a father in this person, Kunaka, when my labor for my living ended and I received my reward. I received the blessing you see me enjoying today only through my patience. All would have been well if this was the only crime committed by you. But no; you kidnapped a favorite son from this place; you killed him and took his hands and gave them to my mother and aunt and told them that they were my hands, and that I had been eaten up by a shark. As far as your treatment of me is concerned, I am able to overlook that, but your treatment of one of the favorite sons of Waipio is an act from the consequences of which I am unable to protect you, your life and death being entirely at the disposal of the parents of the boy whom you murdered.” “Owau no keia o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o kama wau a Moikeha. Ua kuhi wau ua pau ko oukou manao lokoino ia’u, aole ka, laweia mai wau e oukou a haalele maanei, hoi malu aku oukou, kahea aku wau mahope; a hala aku oukou, noho hoopilimeaai aku wau malalo o na kamaaina o Waipio nei, ma ka na kamaaina olelo e mahiai, malaila wau e hoolohe ai, olelo mai e kahuumu, malaila wale aku no wau; olelo mai e pii i ka wahie i kela pali (Puaahuku) pii aku no wau; pela mau ko’u noho hoomanawanui ana, a loaa ko’u makua o ia nei (Kunaka), pau ko’u noho hoopilimeaai ana, loaa ia’u ko pono nui; e ole e hoomanawanui malalo o na kamaaina, loaa keia pono a oukou e ike nei. Ua pono no la hoi ia, ina owau ka oukou i hana ino, aole, lawe malu ia aku e oukou ko onei keiki punahele, a pepehiia e oukou, me ko oukou olelo aku i ko kakou mau makuahine, owau ia mau lima, ua pau i ka mano. Aole o keia hana ana a oukou, ua pakele oukou ia’u, o ka oukou pepehi ana i ko Waipio keiki kamaaina nei, aole oukou e pakele ia’u, aia no i ka poe nana ke keiki ko oukou ola, a me ko oukou make.”

While Kila was making himself known, the people with whom he had labored for his living began to realize that he was a very high chief, and they repented of their actions. Ia manawa ike ia ae la o Kila he keiki alii, a mihi iho la na kamaaina ana i noho hoopilimeaai aku ai.

After Kila had made himself known to his mother and aunt and to all the people, Hooipoikamalanai and her sister for the first time discovered the great crime committed by their sons. They then immediately ordered that their sons be forthwith placed on the altar which had been made ready for them, and that death be meted out to them as their just dues. Mahope iho o ko Kila hoike ana iaia i mua o kona mau makua a me na mea a pau, loaa iho la ia Hooipoikamalanai ma ka hewa o kana mau keiki; alaila kena koke ae la laua e kau aku i ka laua mau keiki hanau mua ma ka lele i hoomakaukau ia no lakou, a e hooko aku i ka make maluna o kana mau keiki. A no ia mea, kaliia iho la ko lakou make a kekahi la ae, ma ia po ana iho, noonoo iho la o Kila i mea e pakele ai kona mau kaikuaana i ka make. Aka ua maopopo no ia Kila, aole e make ana.

Upon hearing these orders Kila deferred putting his brothers to death until the next day, while he studied a way of saving them, for he well knew they would not be killed. During that night he spoke to his mother and aunt as follows: “Let Umalehu and the rest of them be saved, because by their leaving me here in Waipio you are all saved from dying of hunger. Had they thrown me into the ocean you would not have had any food. I think they ought to be saved.” When his mother and aunt heard Kila’s intentions they would not entertain them, for they had made up their mind that their sons should die. Ia po, olelo aku la o Kila i kona mau makuahine: “E ola o Umalehu ma, no ka mea, o ko lakou hoonoho ana ia’u ma Waipio nei, oia ka mea i ola ai ko oukou pololi, ina paha ma ka moana ko lakou hoolei ana ia’u ina hoi paha aole e loaa wahi ai ia oukou; ko’u manao e ola lakou la.” Ma keia olelo a Kila i kona mau makuahine, aole i maliu aku kona mau makuahine mamuli o kana olelo kaua, ua holo ko laua manao ma ka make o ka laua mau keiki. Ike maopopo aku la o Kila, ua wela ka inaina o kona mau makuahine, nolaila, waiho iho la o Kila i kona manao pela i loko ona, aia a hiki i ka wa e kaiia mai ai kona mau kaikuaana i mua o ka lele, alaila, hai ae oia i kona manao huna.

When Kila saw that his mother and aunt were bent on seeing their sons punished, they being overcome with anger, he decided to keep the matter of saving them to himself, and that he would wait until his brothers were led to the altar, when he would make the last attempt and save them. At the time that Umalehu and his brothers were about to be killed, Kila also went inside of the place of their expected death and said: “Let me die first, and my brothers after me.” When his mother and aunt saw that Kila loved his brothers more than he did himself, they gave up their determination to have their sons killed. A ma kekahi la ae, komo ae la na ’lii i loko o ka heiau, a laweia mai la o Umalehu ma a hiki i ke kumu o ka lele, ia manawa, ua paa kona mau kaikuaana i ka pouamanuia. I ka manawa i hoomaka ia ai e pepehi o Umalehu ma, ia manawa komo pu aku la o Kila ma kahi i manao ia ai e pepehi kona mau kaikuaana, me ka i aku: “Owau mua ke make, a mahope ae o’u mau kaikuaana.” A ike aku la kona mau makuahine, ua oi aku ke aloha o Kila i kona mau kaikuaana, nolaila, hooki ae la o Hooipoikamalanai ma i ko laua manao e make ka laua mau keiki.

CHAPTER IX. How Hooipoikamalanai and Her Sister Lived in Waipio and Their Return to Kauai. MOKUNA IX. Ka Noho ana o Hooipoikamalanai ma Waipio, a me ka Hoi ana i Kauai.

Hooipoikamalanai and her sister lived with their sons in Waipio many days after this; but when the food began to show itself above the ground in all the lands, then they returned to Kauai where Kila, his brothers and mother and aunt, made new regulations and adjustments of the land and its government. Hooipoikamalanai and her sister desired and insisted that Kila take charge and act as king of Kauai according to the wish of Moikeha. In this desire of Hooipoikamalanai and her sister they were disappointed, as Kila did not wish it to be so, but insisted that his mother and aunt should be at the head of the government, their sons to live with them as advisers, while he himself was to be independent; for, as he expressed it, he was satisfied with his own land, Waipio. When his mother and aunt saw they could not prevail on Kila to think as they did, Hooipoikamalanai and her sister acted as the rulers of Kauai until their death, while Kila returned to Waipio with Kunaka, his adopted father. Noho iho la o Hooipoikamalanai ma me kana mau keiki ma Waipio a nui na la; a hiki i ka manawa i ea ae ai ka ai o na aina a pau, alaila hoi aku la lakou i Kauai. Hooponopono hou ae la o Kila me kona mau kaikuaana a me ko lakou mau makuahine i ka noho ana o ka aina. Aka, o ka manao o Hooipoikamalanai ma, e noho no o Kila e like me ka Moikeha kauoha, o Kila no maluna o kona mau kaikuaana, a o na kaikuaana no na noho hale. Ma ia manao o na makuahine, aole pela ko Kila manao. O ko Kila manao, o na makuahine no maluna o ka aina, a o kana mau keiki no na noho hale, ku kaawale ae no o Kila, no ka mea, ua pono no o Kila i kona aina o Waipio. A no ka like ole o ko Kila manao me ko na makuahine, nolaila, noho iho la o Hooipoikamalanai ma i alii no Kauai, a hiki i ka make ana. A o Kila hoi, hoi aku la oia i Waipio me Kunaka, kona makua hanai.

At the death of Hooipoikamalanai and Hinauu, their sons lived on after them as the joint heirs and successors of the land in the place of their mothers. At about this time Keoloewa, one of the chiefs of Kauai, rose in revolt against the sons of Moikeha, in which he became victorious, and the sons of Moikeha were thus deprived of their lands; for Keoloewa, by reason of his conquest, took all the lands to himself. Shortly after this Keoloewa set sail for Waipio, Hawaii, to urge upon Kila to come back to Kauai to be its king. Upon explaining his mission, Kunaka accepted the offer made in behalf of his adopted son, and Kila returned with Keoloewa to Kauai and assumed the position as king of Kauai with Keoloewa as his prime minister. Shortly after Kila had assumed the position of chief ruler of Kauai, Laamaikahiki arrived from Tahiti, this being his second visit to Hawaii. A make aku la o Hooipoikamalanai laua o Hinauu, a koe iho la na keiki. Aka, noho alii iho la na keiki mahope iho o ka make ana o na makuahine. Ia manawa, kipi ae la o Keoloewa, kekahi alii o Kauai i na keiki a Moikeha, a lanakila ae la o Keoloewa, nele iho la na keiki i ka aina ole, lilo ae la ia Keoloewa. Mahope iho o ia manawa, kii aku la o Keoloewa ia Kila i Hawaii ma Waipio e hoi i alji no Kauai; aka, he mea pono no ia i ko Kunaka manao, nolaila, hoi aku la o Kila me Keoloewa, a noho iho la i alii nui no Kauai, a o Keoloewa no kona kuhina. I ka manawa a Kila i noho hou ai i alii no Kauai, aole i liuliu, hiki mai o Laamaikahiki mai Tahiti mai, o ka lua ia o ko Laamaikahiki hiki ana ma Hawaii nei.

LAAMAIKAHIKI’S SECOND VISIT. KA HOLO ALUA ANA MAI O LAAMAIKAHIKI.

After Laamaikahiki arrived at Tahiti upon his return from his first visit to Hawaii, he heard through Hawena that Moikeha had died; so he decided to come for the bones of Moikeha his father. Laamaikahiki soon after set sail for Hawaii and first appeared off the Kau coast, and by evening of the same day had his canoe moored on the beach at Kailikii. The following story is told of his arrival at Kau. Noho o Laamaikahiki i Tahiti mahope iho o kona hoi ana aku mai Kauai aku ma kana holo mua ana mai, a lohe aku la oia ia Hawena ua make o Moikeha, nolaila, manao ae la oia e kii mai i na iwi o kona makuakane (Moikeha). A nolaila, ua holo mai la o Laamaikahiki mai Tahiti mai, a ma Kau kona hoea ana mai, a lana na waa ma Kailikii, ma ka poeleele ana iho.

Laamakahiki, however, did not make a long stay at Kailikii, when he again set sail, coming along the Kona coast. On this passage from Kau to Kona, Laamakahiki continued to beat the drum and play on the flute, and he was accorded the same treatment by the Kona people as was given him by the people of Kau. It was on this visit that hula dancing, accompanied by the drum, is said to have been introduced in Hawaii by Laamaikahiki.

A penei ka moolelo o kona hiki ana ma Kau. I ke ahiahi, lohe aku la na kanaka i ke kani o ka leo o ka pahu, a me ka leo o ka ohe kaeke. Nolaila, puiwa koke ae la na kanaka i keia mea e kani nei, a i ka puka ana aku e nana, lohe pono loa aku la na kanaka, aia no luna o na waa keia mea e kani nei. A no ia mea, olelo ae la na kanaka: “He mau waa no ke akua, no Kupulupulu, a nolaila keia mea kani.” A no ia mea hoomakaukau aku la na kanaka i ka ai, a me ka puaa, i makana na ke akua.

A ma ke ao ana ae, ike maopopo ia aku la na waa me na kanaka maluna o na waa. Alaila, kahea aku la na kanaka o uka: “E ka mea kani-e! Eia ka ai me ka puaa. He makana na ke akua.” Aka, aole i liuliu ko Laamaikahiki ma lana ana ma Kailikii, a o ka holo mai la no ia ma Kona. Ma ia holo ana mai a Laamaikahiki mai Kau mai a hiki ma Kona, o kana hana mau no ia o ka hookani i ka pahu, a me ka ohe. A e like me ke kahea ana a ko Kau poe, pela no ko Kona poe kanaka, a pela no ka lakou hana ana. Ma keia holo ana a Laamaikahiki, ua olelo ia nana i hoomaka mua ka hula kaeke ma Hawaii nei.

Holo aku la o Laamaikahiki a hiki ma Kauai, a halawai me kona kaikaina me Kila, a kuka iho la me kona kaikaina no ka lawe ia Moikeha i Tahiti. Kiiia aku la na iwi o Moikeha ma Haena, a laweia mai la. Noho iho la o Laamaikahiki ma Kauai, a ao aku la i ka hula i na kanaka, pela mau ko Laamaikahiki kaapuni ana a puni neia mau aina. Pela i laha ai ka hula kaeke ma keia mau moku. A hoi aku la o Laamaikahiki i Tahiti.

Ia manawa a ua o Laamaikahiki i hoi ai, lawe ae la oia ia Kila i Tahiti, a lawe pu ia aku la me na iwi o ko lakou makuakane, a waihoia aku la ma ka aina hooilina o Moikeha ma kahi i olelo ia o kuahiwi o Kapaahu. A malaila lakou i noho ai a hiki i ko lakou make ana. Aole i lohe hou ia kekahi Moolelo no lakou ma ia hope mai.

CHAPTER X. The Story of Olopana and His Wife. MOKUNA X. Ka Moolelo o Olopana, a me Kana Wahine.

It is said that Olopana was once the king of the island of Hawaii, who made his permanent home in Waipio, where he lived with his wife Luukia. There are, however, three Olopanas spoken of amongst certain people: The Olopana mentioned in the story of Kamapuaa, the Olopana said to be of Tahiti, and the Olopana mentioned in this story. But the Olopana of this story was the Olopana who first went to Tahiti with his wife Luukia, the same as mentioned in the legend of Moikeha. The genealogy of Olopana cannot be recounted here, as it is not known. The only things known of Olopana are the events of his reign on Hawaii and his arrival at Tahiti, which are as follows. Once upon a time Olopana and his wife Luukia were the rulers of the island of Hawaii, and all the people were under them. During their reign a great flood swept down the valley of Waipio and carried away the people and their houses into the ocean. It is said that in this flood Olopana and his wife were carried out to sea, which was the means of their reaching Tahiti. When Moikeha came to Hawaii and spoke of Olopana as being in Tahiti, the story was then made up that when they were carried out to sea in the flood, they must have actually swam all the way to Tahiti, as nothing had been heard of Olopana and his wife from the time of the flood until the arrival of Moikeha. According to some of the old people, however, it is said and believed that the passage to Tahiti was made in a canoe. Ua oleloia he alii nui o Olopana no ka mokupuni o Hawaii, a o Luukia kana wahine, ma Waipio ko laua wahi noho mau. Aka, ekolu nae Olopana i kamailio ia mawaena o kekahi poe. O ka Olopana i oleloia iloko o ka moolelo kaao o Kamapuaa. A o ka Olopana i oleloia no Tahiti, a o ka Olopana ka mea nona keia moolelo. Aka o ka Olopana nona keia moolelo, oia no ka Olopana i holo mua i Tahiti me kana wahine me Luukia, a oia no ka mea i olelo ia iloko o ka moolelo o Moikeha. A penei no ka moolelo no Olopana a me Luukia. Aole nae e hiki ke lawe mai i ka mookuauhau no ko Olopana hanauna, no ka mea, aole i maopopo; o ka noho alii ana no Hawaii a me ka hiki ana i Tahiti, oia wale no ka mea i ike ia ma ko Olopana moolelo. A penei no ia: Noho alii iho la o Olopana me Luukia kana wahine, no ka Mokupuni o Hawaii. Aia na kanaka a pau malalo o laua. A i ka manawa i wai kahe nui ai o Waipio, oia ka wai kahe nui ana i halana ia ai ka aina, a lilo na hale a me na kanaka i ka moana, ia manawa ka lilo ana o Olopana laua me Luukia a noho i Tahiti. Aka, aole nae i ike ia ko laua mea i hiki ai i Tahiti, aka, ma ka lohe ana o ko Hawaii nei ia Moikeha ma, aia o Olopana ma i Tahiti, nolaila, ua manaoia e ko Hawaii nei, ua lilo maoli i ka moana ma ka au ana a pae ma Tahiti. No ka mea, mai ka hoomaka ana o ka wai nui ma Waipio a hiki i kela manawa i loheia ai ia Moikeha ma ka haohaoia ana.

Ma ka manao ana hoi o kekahi poe kahiko, maluna o na waa ka holo ana a hiki i Tahiti. A no ka nui loa o ka hoopaapaa o na makaainana o Hawaii no Olopana, nolaila, holo aku la o Ulu ko Kau alii maluna o ka waa naku akaakai. Ma kela holo ana o Ulu maluna o kona waa akaakai aole i ikeia ko Ulu hiki ana i Tahiti, aole no hoi i loheia, aka, he kahuna ka mea nana i holo aku e imi mahope o ka Ulu holo ana, a waena moana, ike mua ke kahuna ua make, nolaila hoi mai ke kahuna. Mahope iho oia manawa, aole he alii o Hawaii, nolaila lilo ae la o Kapukini, ke alii o Puna, i alii no Hawaii a puni. A o Olopana hoi, noho aku oia i Tahiti me kana wahine me Luukia i ka manawa e noho alii ana o Moikeha me kana wahine me Kapo. A ike ae la o Moikeha ua maikai o Luukia imua o kona mau maka, nolaila lawe ae la o Moikeha i wahine moekolohe nana, e like me ka mea i olelo ia ma ka moolelo o Moikeha, Mokuna I. (E pono ke nana malaila.)

Olopana in the meantime was living in Tahiti with his wife Luukia. Moikeha and his wife Kapo were the king and queen of Tahiti at this time. When Moikeha saw that Luukia was pleasant to look upon he took her to wife, as already spoken of in Chapter I. After Moikeha left Tahiti and came to Hawaii, Olopana, through his kind and considerate treatment of the people, became the king of Tahiti. But when Kupohihi, an uncle of Moikeha, heard that Tahiti had become independent with Olopana as its king, he came and sent Olopana away. Olopana therefore set sail for Hawaii with his wife Luukia. A o Olopana hoi; mahope iho o ko Moikeha haalele ana ia Tahiti a holo mai i Hawaii nei. He nui na hana maikai a Olopana ia manawa, a no kana mau hana maikai he nui, hahai ae la na kanaka malalo ona, a noho alii ae la oia no Tahiti. Aka, i ka manawa i lohe ai o Kupohihi ka makuakane pili koko o Moikeha, ua kuokoa ae la o Tahiti malalo o Olopana, nolaila, kiiia mai la o Olopana e hookuke. A no ia mea, hoi mai la o Olopana i Hawaii nei, me kana wahine me Luukia. He nui ke aloha o na kanaka ia Olopana no kana mau hana maikai, a nolaila, ua nui ke aloha ia Luukia o na wahine. A ma keia mea, ua nui na kanaka i holo pu mai me Olopana ma ia hoi ana mai i Hawaii nei.

Olopana is said to have so treated the people of Tahiti that he and his wife were thought much of, and when he set out for Hawaii a large number of people accompanied him. Upon the arrival of Olopana and his companions, the people of Hawaii saw that their hands and arms were tatued. The people became so infatuated with the idea that they too had their arms and hands tatued. It is said that this was the first time that tatuing was introduced into these islands. As soon as Olopana and his people arrived from Tahiti, he caused some of his men to reside on Maui, some on Molokai, and some on Oahu and Kauai. It is said that is the reason why the people of these islands speak differently from those of Hawaii. On their return Olopana and his wife again took up their residence in Waipio, except at times when Luukia was isolated to other places where she was kept and well treated. These times of isolation came only at Luukia’s monthly periods, when she was removed to Puukawaiwai, a place located between Kawaihae and Waimea. Here a house was built for her surrounded by a wall. This particular spot has always been known as the wall of Luukia and is so called to this day. Ma ia hoi ana mai o Olopana, ua kakauia na lima i ka uhi, a no ka ike ana o ko Hawaii nei i ka uhi o Olopana, a me na kanaka o Tahiti i holo pu mai ai me laua, nolaila, hoopili aku la lakou i ke kakau i ka uhi. Ua oleloia, oia ka hoomaka ana o ke kakau uhi ma keia pae aina. I ka manawa i hiki mai ai o Olopana me na kanaka o Tahiti mai, hoonoho ae la o Olopana i na kanaka ma Maui, Molokai, Oahu, a me Kauai, a nolaila ka mea i ano e ai ka leo o na kanaka o keia mau aina, aole he like o na olelo ana ma ka leo. Noho ae la o Olopana ma Waipio me kana wahine a i kekahi manawa, hookaawale ae la ia Luukia ma kahi kaawale loa, me ka malama pono loa ia o ka maluhia. A ia a hiki i ka wa e hana-wai ai o Luukia, hoihoi ia mai la oia a hoonoho ma Puukawaiwai kahi e pili la me Kawaihae a me Waimea. Malaila ko Luukia halepea, ua paia i ka pa a puni, nolaila i kapaia ai ka inoa o ua wahi la o Panoluukia, o kona inoa ia a hiki mai i keia wa.

HOW LUUKIA LIVED AT PUUKAWAIWAI. KE ANO O KO LUUKIA NOHO ANA MA KELA WAHI PUUKAWAIWAI.

It was customary for Luukia to retire to this house of separation at the approach of her periods of infirmity. During one of her trips to this house of separation, while on her way from Waipio, Luukia met a man by the name of Waiauwia, a person of some note who was living at Waimea. This man became so enamoured of her that he followed her to her house of separation and there made advances on her, to which Luukia replied: “We cannot do such a thing, as I am defiled.” Upon receiving this reply from Luukia, Waiauwia was puzzled to know the meaning of such a thing; he insisted that she grant his request. At this determination on his part, Luukia told Waiauwia: “Don’t come in unto me, for I have my period of infirmity. This is the reason why I am separated from Olopana the king.” He mea mau ia Luukia ka hoi ma kona halepea ke kokoke aku i ka manawa e hanawai ai. I kekahi manawa, i ke kokoke ana o Luukia e hanawai pii mai la oia mai Waipio mai. Aka, e noho ana kekahi kanaka koikoi ma Waimea, o Waiauwia kona inoa, manao ae la oia e moe me Luukia. Nolaila, hele aku la oia (Waiauwia) ma kahi o ka halepea o Luukia, a nonoi aku la e moe me ia. I mai nae o Luukia, aole e hiki ke moe laua, no ka mea, aole i pau ka haumia. A ma keia olelo a Luukia, haohao iho la o Waiauwia i keia mea. Aka, hoopaa aku la no o Waiauwia, me ka makemake no e moe laua. A no ia mea, olelo mai o Luukia, me ka i aku ia Waiauwia: “Mai komo mai oe maloko nei, ua hanawai wau, nolaila wau i kaawale ai me ke alii (Olopana).”

This was the first time that Waiauwia ever heard of such a thing, that men were prohibited from living with women during their monthly periods. Waiauwia was therefore forced to return to Waimea, and there informed his wife that it was against the wish of the gods to have men live with their wives during their periods of infirmity. Some time after this first meeting between Waiauwia and Luukia at Puukawaiwai, Waiauwia again visited Luukia at her house of separation, after one of her periods of infirmity, and this time his desire was at last satisfied and Luukia fell in wrong-doing with Waiauwia. Akahi no a loheia keia mea e Waiauwia, he mea kapu no na kane ka noho pu me na wahine i ka manawa e hanawai ai. Nolaila, hoi aku la o Waiauwia, a hai aku la i kana wahine, he mea kapu loa ka noho pu ana o na kane me na wahine ke hiki i ka manawa e hanawai ai na wahine. I kekahi manawa, mahope mai o ko Waiauwia halawai mua ana me Luukia ma Puukawaiwai, hele hou aka la ua o Waiauwia ma ka halepea mau o Luukia, kahi hoi i halawai mua aku ai laua, kahi i haiia mai ai ke kapu. Ia manawa, ia laua i halawai hou ai, mahope iho o ka pau ana o ko Luukia hanawai ana; hai aku la o Waiauwia i kona makemake e launa me Luukia. A mamuli oia ano, haule iho la o Luukia i ka hana hewa me Waiauwia.

It is said that Olopana brought the tabu system to these islands. Shortly after this the tabu system was inaugurated throughout the whole group. Ua oleloia na Olopana i lawe mai ke kapu ma Hawaii nei. Ma ia hope mai laha ae la ke kapu ma keia mau Mokupuni a pau.

ANOTHER STORY ABOUT OLOPANA. KEKAHI KAMAILIO ANA O OLOPANA.

There are several versions of Olopana, as told by the old historians, and there seems to be several Olopanas; but it is said that the Olopana who was the husband of Luukia was the Olopana who was known as the younger brother of Moikeha and that he was a Tahitian, being born and raised there; and that it was in Tahiti that he first met and lived with Luukia; and that Luukia was also a Tahitian. But this version is very rarely spoken of. What are commonly known, however, are these: that Olopana is mentioned in the chant of Kualii, and the Hawaiian people are still using the skirt or pau of Luukia. He like ole ke kamailio ana a ka poe kahiko no ka moolelo o Olopana, no ka mea, aole hookahi Olopana i oleloia. Aka, ua oleloia, o ka Olopana nana o Luukia, ua oleloia oia ka Olopana kaikaina o Moikeha, no Tahiti no ia, a ma Tahiti no kona wahi i hanau ai, a malaila no ia i hoao ai me Luukia, a no Tahiti no o Luukia. Aole nae he nui loa o ke kamailio ana pela. Aka o ka mea maopopo, no ka mea, ua hoomaopopoia ma ka moolelo o Kualii. A ke malamaia nei e keia lahui ka pa-u o Luukia.

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The Legend of Kila. He Kaao no Kila.

Moikeha was the father and Hooipoikamalanai was the mother of Kila, whose birthplace was the land of Kapaa. There were three children in the family, of which Kila was the youngest. While very young it was their custom to resort to the Wailua River and there learn the art of canoe sailing. In the wrestling matches Kila, though the youngest, always prevailed over his older brothers. One day, in order to determine which one of his sons was the strongest, bravest and most skillful in the art of canoe sailing, Moikeha decided to give them a test. After calling his sons to come before him, he said: “I want you all to go to the other side of the river and set your canoes down in the water and let them sail toward me. The one who will be able to so steer his canoe as to hit me in the navel will surely be the most prosperous amongst you.” After arriving at their stations the first-born set his canoe down and steered it to his father, but it missed the mark. The second son then in his turn set his down and steered it for the mark, but it missed also. Kila then in his turn started his, and it sailed directly to Moikeha and hit his navel. Moikeha then addressed his sons, saying: “You two,” turning to the oldest, “will never amount to much. This your youngest brother will be the most prosperous of you all.” O Moikeha ka makuakane, o Hooipoikamalanai ka makuahine, o Kapaa i Kauai ka aina, oia kahi o Kila i hanau ai. Ekolu lakou o ka hanau ana, o Kila ka muli. I ko lakou wa kamalii, he hooholoholo waa ka hana i ka muliwai o Wailua, a i ka wa nae e hakoko ai me na kaikuaana, na Kila no ka eha o na kaikuaana. A mahope, hailona o Moikeha i na keiki ana, i akaka ko lakou mea ikaika, a koa. I aku o Moikeha: “E hele oukou a ma kela kapa o ka muliwai, kuu mai i na waa a oukou, a i ku kuu piko, o ke keiki waiwai ia o oukou.” Kuu mai la ka mua, aole i ku, kuu mai la kona muli, aole i ku, kuu o Kila, ku ka piko o Moikeha; olelo aku o Moikeha i na keiki: “Aohe a olua waiwai, eia ke keiki waiwai o ko olua pokii.”

As Kila grew up into manhood he also grew in beauty and manliness, so much so that he was recognized as the most handsome man in all of Kauai, he having no equal. He also grew up to be a very strong and brave man. A nui ae la o Kila, nui pu kona maikai a me ka nani, a oia ko Kauai oi a puni; aole ona lua, nui pu me ka ikaika a me ke koa. O Moikeha, mai Kahiki ka hele ana mai, i aaia i ke aloha o Luukia, a haalele aku ia i kona hale ia Moaulanuiakea, a me na ’lii, na kanaka, na kupu o ka moana.

Moikeha originally came from Tahiti, through grief and depression of spirit over Luukia. Because of his great grief he left his home Moaulanuiakea, the chiefs, the people and the demi-gods of the deep. On his way to Kauai he met Kakakauhanui off the Kalaau point, Molokai, fishing. This man had very long legs; his body while in the water could steady his canoe with his legs. He could stay under water without breathing for a very long time. Upon meeting this man, Moikeha took him as an adopted son and brought him along to Kauai. Moikeha was a high chief, and his wife Hooipoikamalanai was a chiefess of very high rank throughout the whole island of Kauai. Ma kona hele ana mai, loaa o Kakakauhanui i ka lae o Kalauu i Molokai, e lawaia ana. He kanaka uha loihi ia, e luu ana ke kino ilalo, e kaohi ana ka uha i ka waa, he kanaka aho loa. Lawe mai la o Moikeha ia ia i keiki hookama, a noho i Kauai. He ’lii nui o Moikeha, a he ’lii no hoi ka wahine o Hooipoikamalanai, no Kauai a puni.

When they were approaching near to Tahiti they first touched at a small island where the aunt of Moikeha was living, a supernatural rat, Kanepohihi by name. Her eyes were covered over with wrinkles and she was blind. When Kila came upon her she was cooking bananas in the ashes. When he saw Kanepohihi cooking bananas, he reached down, took the bananas and placed them on to one side of the cooking place. When Kanepohihi reached for the bananas she was unable to find them, so she said to herself: “There must be a demi-god about.”

At this Kila addressed her saying: “My greetings to you, Kanepohihi.”

Hoomakaukau o Moikeha i na waa no kana keiki no Kila, e holo ai i Kahiki i kona wahi i kumakaia ia ai e kona poe enemi. A makaukau, ee na hoewaa, na ka liu, na kahu, na makuakane hanauna; o Kakakauhanui, o Kila i luna o ka pola o na waa. Mamua ae o ke kau ana i na waa, olelo aku o Moikeha i ke keiki: “Ke hele la, mai hoohewahewa i ko makuakane, o Makalii, o make ia oe.”

Holo aku la lakou a naha na moku o Hawaii nei, a nalowale ka aina, koe o Mauna Kea, aole i nalowale. Loaa lakou i na kupu o ka moana ia Keaumiki a me Keauka, mimiki ia ka waa o lakou ilalo, a loaa ke ko-a, a me ke a, ka puna. Ia wa luu o Kakakauhanui a noho ilalo; hookahi anahulu a me na po keu elua, ea mai o Kakakauhanui; hookahi anahulu ko Keaumiki a me Keauka, ea mai. Nolaila, pakele na waa i ka make. Ia lakou i holo ai a kokoke i ka aina o Kahiki, aia i ka moana he wahi aina moku i ke kai, ilaila ka makuahine o Moikeha, he iole, o Kanepohihi, ua nalo na maka i ka alu, he luahine makapo, e pulehu maia ana.

A hiki o Kila i kahi o Kanepohihi e pulehu maia ana, lalau iho la keia i ka maia, a kapae ae la i kapa; haha iho la o Kanepohihi, aohe loaa, olelo iho la: “He kupu hoi keia.” I aku o Kila ia Kanepohihi: “E weli hoi ia oe e Kanepohihi.”

Kanepohihi replied: “The same to you.” Olelo mai o Kanepohihi ia ia: “E ane ana.”

Kila continued: “Your grandchild and lord send you aloha greetings.” Olelo aku o Kila: “I aloha mai ko moopuna haku ia oe.”

Kanepohihi asked: “Who is this grandchild and lord of mine?” Ninau aku o Kanepohihi: “Owai ua moopuna haku nei a’u?”

Kila answered: “Moikeha.” Hai aku o Kila: “O Moikeha.”

Kanepohihi again asked: “Is Moikeha then still alive?” Kila replied: “He is still alive.” Ninau hou mai o Kanepohihi: “Ke ola ala no ka o Moikeha?” “Ae, ke ola ala no.”

Kanepohihi again asked: “What is he doing?” Ninau hou o Kanepohihi: “Ka walea ana?”

Kila then chanted the following in a pleasing way: Kau aku o Kila me ka lealea:

“He is indulging in ease in Kauai,

Where the sun rises and sets again,

Where the surf of Makaiwa curves and bends,

Where the sun comes up over

The cool and calm shade of Kewa,

The stretched out waters of Wailua,

And the entrancing favors of my mother

Hooipoikamalanai.

He will live and die in Kauai.”

“I walea ia Kauai,

I ka la hiki ae a po iho,

I ke kee a ka nalu o Makaiwa,

I ka hiki mai a ka la maluna,

O ke kalukalu o Kewa,

O ka wai halau o Wailua.

O ka lealea o ka mai o kuu makuahine,

O Hooipoikamalanai,

O kahi noho no o Kauai a make.”

Kanepohihi replied: “You seem to know my name, but I don’t know who you are.” He then told her his own name: “I am Kila of the uplands, Kila of the lowlands. I am Kila, the last child of my mother Hooipoikamalanai, and the offspring of Moikeha.” Olelo mai o Kanepohihi: “Akahi ka hoi ka loaa o ko makou inoa ia oe, aole hoi he loaa o kou inoa.” Olelo aku o Kila me ka hai i kona inoa ponoi: “O Kila iuka, o Kila i kai, o Kila pa wahine, a Hooipoikamalanai o Kama au a Moikeha.”

Kanepohihi replied: “You are my lord. What is the object of this voyage and visit paid me by my lord?” Kila replied: “It is a voyage in search of a chief.” Olelo mai o Kanepohihi: “E kuu haku, heaha ka huakai a kuu haku o ka hiki ana mai?” I mai o Kila: “He huakai imi alii.”

Kanepohihi answered: “There are no chiefs left. Kahuahuakai was the last of the chiefs that was slain, with the exception of your father, myself and your father’s younger brother. This was the cause why your father Moikeha left this place and moved to Kauai.” Through Kila’s power of foresight he answered: “There is a chief. He is living in the uplands of Wahiawa, screened by the fog and secreted by Huihui and Maeele.” The reason why this call was made by Kila on Kanepohihi, was because he was without food. To the request for food, Kanepohihi replied: “I have no food. All I do is to live in idleness here. There is only one person who has food, your uncle Makalii.” “Aohe alii; a Kahuahuakai pau na ’lii i ka luku ia, koe ko makuakane, koe au a me ka muli o ko makuakane, nolaila, hele aku ai ko makuakane o Moikeha a noho ia Kauai.” Ma ko Kila mana a me ka ike, olelo aku la ia: “He ’lii no, aia la i uka o Wahiawa, ua alai ia mai e ka ohu, ua paa ia Huihui laua o Maeele.” O ke kumu o Kila i hiki ai imua O Kanepohihi, o ka pololi. I mai o Kanepohihi: “Aohe a’u ai, o ka noho wale iho la no i anei. Hookahi no mea ai o ko makuakane o Makalii.”

Makalii was Moikeha’s own younger brother, and he was the king and ruler of the land. He had a net named after himself, Makalii, in which were kept the food and fish as well as other things. Makalii, who was also educated in all of the arts of the day, could tell of coming future events, as well as Moikeha or Kila. Because of this power as a fortune-teller he was able to foresee the arrival of Kila to his kingdom. So he took up all the food and placed it in a net and hung it out of reach, which was the origin of the old Hawaiian saying: “Makalii drew in his net (koko) and hung it up.” Kanepohihi, on being requested for food, changed herself into the form of a rat and climbed up, nibbled at the net of Makalii, cutting it and causing the food and fish to fall out, thus supplying Kila and his companions with food. A Makalii, o ko Moikeha kaikaina no ia, a oia no ke ’lii o ka aina, a nana ua koko nei o Makalii (no ka inoa), ilaila ka ai, ka ai, na mea a pau loa. A he ike no ko Makalii i ke kilokilo e like me Moikeha, a me Kila; no kona ike e hiki aku ana nei kupu (Kila) i ka aina, nolaila, lawe keia i na mea ai a pau a paa i ke koko, kau i luna, oia kela olelo kahiko o Hawaii nei: “Hului koko a Makalii kau iluna.” E pii ae ana o Kanepohihi ma kona kino iole, a aki i ke koko a Makalii, haule ka ai a me ka ia i lalo nei, loaa ka ai a Kila a me na ohua.

Shortly after this Kila sailed for the main island, the canoe going toward the kapued harbor, where the kapu stick was standing. This place was Moikeha’s; no canoe was allowed to land here; no person was allowed to pass by it upon pain of death. The place had been kapued before Moikeha left, and ever since his departure its sacredness had been maintained. When the canoe was nearing the landing place the people on shore were heard calling: “There is a canoe! There is a canoe!! That canoe does not seem to have any fear for the kapu of the king. Your superior strength, if any you have, will be the only salvation for you this day.” Before Kila and his people reached the landing place and hauled their canoe up on the sand, he was bundled up and placed on the platform. Kila, as we have said, was a very handsome man and was good to look upon, so much so that it could not be hidden by the covering in which he was wrapped. After he had been placed on the platform he addressed his followers, saying: “When you see a large man come to the canoe, it is Mua. He is a great admirer of women. He is the man that was the betrayer of Moikeha, and the one that caused Moikeha to leave his own country. Don’t tell him about me, in case he should ask you.” As soon as Mua reached the canoe, he looked over the men and stood them up. Examining the first one and finding a protuberance on his body, he remarked: “You will never be able to get Luukia.” He then examined the next man, and so on to the last, with the exception of Kila. The reason why Mua examined the men was because he wished to find one who could command the admiration of Luukia, and by him get a chance to approach Luukia, as he had never been able to please Luukia even up to this time. Holo aku la o Kila a hiki i ka aina, holo aku la ka waa o Kila a ke awa kapu e ku ana ka pahu kapu, no Moikeha ia wahi; aohe waa pae malaila, aohe kanaka hele, hele no make, he kapu mai ko Moikeha noho ana a hele, oia mau no ke kapu a me ke kiai ia. Kahea mai la o uka: “He waa e! he waa hoi kela!! Makau ole kela waa i ke kapu o ke ’lii; a nui ko ikaika i na la, ola oe.” Ia lakou nei i pae ai ma ia wahi, aole nae i kau na waa o lakou nei i uka, i ke kai no kahi i hekau ai. O Kila hoi, ua opeope ia a paa kau iluna o ka pola o na waa. He kanaka maikai loa o Kila, aohe puu, aohe kee, a he nani ke nana aku, a ua hele kona maikai mawaho o ke kapa a me kona opeope e wahi ana. Olelo aku o Kila i na kanaka o luna o ka waa: “Ina nana oukou a i hele mai kekahi kanaka nui, i na waa nei, o Mua ia, he kanaka puni wahine ia, oia ka mea nana i kumakaia o Moikeha i hele ai. A owau hoi, mai hai oukou ia’u ke ninau mai.” A hiki o Mua i na waa, nana i na kanaka, kukulu iluna, kukulu ae la i ke kanaka mamua, nana i ke alo aohe puu, nana i ke kua, loaa he okakulai, he puu. Olelo aku o Mua: “Aole e loaa ia oe o Luukia.” Pela no ka nana ana a pau na kanaka o na waa, a koe o Kila. O ko Mua manao ma keia nana ana, i loaa ke kanaka maikai e lilo ai o Luukia, alaila, nonoi aku nana e moe e mamua o Luukia, no ka mea, aole i loaa o Luukia ia ia mamua a hiki ia la.

He wahine maikai loa o Luukia, aohe ona lua ma ia aina a puni, o ka Olopana wahine ia, aole nae o laua moe kino, no ka pehu o Olopana, nolaila, ua paa o Luukia i ke kamaaha ia e Olopana (oia kela aha waa, e hoa ia nei a hiki i keia la), mai ka hele ana mai o Moikeha a hiki ia Kila.

Upon seeing the bundle on the platform, Mua asked the people: “What is this large bundle on the platform?” The people replied: “It is a bundle of clothes.” Mua then went up to it and felt the bundle. After feeling it he opened the bundle and discovered a man. He then looked all over the man and found him to be perfect in every respect. He then remarked: “You will be admired by Luukia. If in case you should, will you ask her to be mine?” Nolaila, ninau aku la o Mua: “A heaha hoi keia opeope nui e kau nei i ka pola?” Olelo mai na kanaka: “He opeope kapa.” Hele aku la keia haha, a ike iho la he kanaka. Haha iho la o Mua, wehe ae la i ke kapa, nana iho la ma ke kua, a me ke alo, aohe puu, aohe kee, olelo iho la: “Loaa ia oe o Luukia. Ea, a i loaa o Luukia ia oe, na’u e moe mamua.”

Before Mua boarded the canoe, Kila had instructed his men as follows: “If Mua should come and ask that some one of you ask Luukia to be his wife, tell him to lie in the canoe face down, and not to get up or move about or speak, but he must lie very quietly so that he will be able to get Luukia.” After inspecting Kila, the people told Mua to do as they had been instructed by Kila. When Mua heard this he was very glad. As soon as Mua had lain face down in the canoe, Kila told the men to hold Mua down and urinate on him. This was done until it covered him for two days and one night, so that he died without accomplishing his desire respecting Luukia. Thus, through the wit of Kila, was the betrayer of Moikeha his father avenged. Mamua ae o ka nana ana o Mua ia Kila, ua olelo aku o Kila i na kanaka: “I hiki mai auanei o Mua a i nonoi mai e moe me Luukia, olelo aku oukou, e moe i loko o ka waa nei, ilalo ke alo, aohe make ala, aohe make oni, aohe make olelo, e moe malie, i loaa o Luukia.” A pau ka nana ana ia Kila, olelo aku la na kanaka ia Mua e like me na olelo a Kila, a lohe o Mua, he mea olioli ia. A moe o Mua i lalo ke alo, i loko o ka waa, olelo aku o Kila i na kanaka: “E mimi maluna iho o Mua.” Pela ka hana ana, a po ka la, a ao ka po, a po hou ka la, ua lana ka mimi maluna o Mua, a make iho la ia me ke ko ole o kona kuko ia Luukia. Pela i hookoia ai ka huhu o Moikeha i kona mea nana i kumakaia, ma ka noonoo o kana keiki o Kila.

Iloko o ko Moikeha wa e noho alii nui ana ma ke aupuni, elua ona koa ikaika loa, o Niniukalani, o Pohinakahonua, aohe koa e oi mamua o laua. Hele mai la o Niniukalani me kana laau palau, o Kahikinaakala a ke one maloo, oniu. Olelo aku o Kila i na kanaka: “Owai ko oukou e hele e koa me Niniukalani?” Aohe kanaka aa, no ka makau; ku ae o Ukulii a olelo: “Owau ke hele e koa.”

Ae mai o Kila: “Ae, o oe, o ko uuku auanei komo oe i loko, o koiala nui hele i waho, i lele oe i uka, mai nana oe iluna, o make oe, i lalo oe e nana ai i ke aka, i ka malu maluna ou. Ina e hookaa kela i ka laau ma ka hema, ma ka akau oe e ku ai, aia ka hauna laau ma ka hema, a ina hoi ma ka akau ma ka hema oe.”

At this time the place was packed with the chiefs and people who were eager to see the conflict. They never had any idea that the small man had any chance with the big man at all. Niniukalani, upon seeing Ukulii, began to twirl his war club, Kahikinaakala, and, when Ukulii was within striking distance, let it come down; but Ukulii jumped to the right and toward his opponent. The club missed its object and hit the sand, causing it to fly in all directions, and left a deep valley, hiding the two contestants from view for a time. Everybody believed that Ukulii was killed. After the cloud of sand had settled, the people saw that both of the contestants were still there. Ukulii then twirled his club and made a feint as though to strike. Niniukalani dodged, but before he could recover himself, Ukulii struck to the right which caught Niniukalani squarely, cutting him in two and killing him instantly. At this the crowd cried out: “One for the stranger and none for the son of the soil. Nobly done! No wonder this canoe dared to land on kapued ground, for it carries a noble warrior.” A pau ka olelo ana a Kila, lele aku la o Ukulii me kana laau, lele aku la a ku me Niniukalani, ua palua kona nui imua o Ukulii, a he mea ole o Ukulii i kona manao ana, heaha la ia imua ona? He opala. Ia wa, ua piha ke one i na ’lii a me na kanaka he nui loa, e nana ana i ke kaua, aole nae o lakou manao e ola ana kahi kanaka uuku i ke kanaka nui. O Niniukalani, ke hookaa nei i ka laau palau ana, ia Kahikinaakala hoomoe iluna o Ukulii, komo ae ana o Ukulii i ka akau, hala ka laau, loaa ke one, puehu liilii, moe ke awawa, nalo laua nei i loko o ke one. Manao na mea a pau ua make o Ukulii; a mahope, ku hou laua nei, hookaa o Ukulii i ka laau ma ka hema a hoana, aole nae i uhau, alo e o Niniukalani, e waiho ae ana keia ma ka akau, loaa no o Niniukalani, make loa, kaawale o luna me lalo.

Pohinakahonua, upon seeing the death of his mate, came up with his war club, Puaihanuole. He then issued a challenge, boasted and said: “He could not have been struck at; if he had he would have been in pieces. He shall not escape me.” Uwa ka pihe o uka: “Akahi a ka malihini, aole a ke kamaaina. Koa! malama no i komo ia ai ke awa kapu o ke ’lii e keia waa eia ka he koa.” Ku mai o Pohinakahonua, me kana laau palau o Puaihanuole, paha, kaena: “He uhau ole ia i ka laau; e uhau ia okaoka, aole ia e pakele ia’u.”

Ukulii, after his encounter, returned and boarded the canoe. When Pohinakahonua was seen to come out and issue his challenge, Kila asked: “Which one of you will go and meet Pohinakahonua?” Hohoiea answered: “I will.” Kila then instructed him what to do, and he jumped ashore to meet Pohinakahonua. As soon as he was within reach Pohinakahonua swung his club to the right, but Hohoiea was not there, as he had jumped to the left of Pohinakahonua. Hohoiea then swung his club from the ground upward, which cut Pohinakahonua in two from his hips to his head, killing him. At this the crowd gave another shout, saying: “The strangers have two, and the sons of the soil have none. This canoe carries some mighty men who have killed the warrior guards of the land.”

O Ukulii, hoi aku la no ia a na waa noho. Ninau o Kila: “Owai ke hele e hakaka me Pohinakahonua?” I mai o Hohoiea: “Owau.” Ao ao mai la o Kila a maopopo, hele aku la a ku me Pohinakahonua. Waiho iho ana o Pohinakahonua i ka laau ma ka akau, alo o Hohoiea ma ka hema, hala; hue lepo ae ana o Hohoiea i kana laau, mai ka papakole a ke poo ke kaawale, make o Pohinakahonua. Uwa ka pihe o uka: “Alua a ka malihini, aole a ke kamaaina, ikaiha kanaka o keia waa, ke make la na koa kiai o ka aina.”

Lawe ia aku nei ka lohe, a i ke ’lii ia Makalii olelo; a lohe o Makalii iho mai la (aia kona wahi iluna); a hiki o Makalii i lalo me kana laua palau, o Naulukohelewalewa. He kanaka maikai loa o Makalii ke nana aku, ua like no me kona kaikuaana me Moikeha, he ikaika, he koa, he mana no hoi, aole nae i like me Kila. A hiki o Makalii i ke kahua kapu, ku iho la me kana laau palau, e hookaa ana me ka oniu ma ka akau a ma ka hema. I aku o Kila i na kanaka o ka waa: “O Makalii kela, he ’lii, he ikaika, aole oukou e ola ke hele aku e hakaka; owau ke hele ae. Eia nae ka’u olelo ia oukou, i hele au a i make, oke ala no nei hoi ia Kauai, aka hoi, i ola au, aole hoi o ia.”

Hopu iho la o Kila i kana laau palau o Kahikikolo, a lele iho la mai na waa aku, a hehi iho la i ka paala. Uwa ka pihe o uka i ke kanaka maikai o Kila; uwe ka naonao, kani na manu, nehe ka iliili, oleole ka pipipi, mae ka manu, moe ka uwahi, pio ke anuenue, kui ka kekili, olapa ka uwila, ua ka ua, kahe ka wai, kaikoo ke kai, popoi ka nalu, lele ke akoakoa me ka puna i uka, olo ka pihe a ka hanehane, ala na ilina, ala ke namu ke nawa, ka huhu ai laau, hoike ka olohe, hele mai kini o ke ’kua, ka pukui akua, ka lalani akua, na mea a pau loa. O keia mau mea a pau loa, oia na kanaka o Moikeha, a i ka hiki ana o Kila kana keiki, hoike lakou, oia ka hoailona o ke ’lii nui.

As Kila came within reach, Makalii brought down his war club, Naulukohelewalewa. The wind whistled by, the dust and sand arose in clouds, and a deep valley was seen where the club struck the ground. The two were hidden in the dust. The people ashore thought that Kila was killed, but after the cloud of dust and sand had settled they beheld Makalii and Kila still facing each other; because when Makalii swung his club on the right he brought it down on his left, so Kila had jumped toward the right side of Makalii and was saved from a terrible death. As they again faced each other, Kila twirled and brought down his club, Kahikikolo, the swirl of which felled Makalii. The reason of this escape was because Kila had in mind the warning given him by Moikeha his father, upon his departure from Kauai, in the following words: “You are about to go on your voyage. If you should fight with your uncle, don’t be thoughtless, else you will kill him.” This was the only reason why Makalii was saved; otherwise he would not have again seen the warming sun. A kokoke o Kila i o Makalii la, hoomoe iho ana o Makalii i kana laau palau, ia Naulukohelewalewa hio ka makani, lele ka lepo me ke one, kahawai kahi i loaa ai i ka laau, nalo laua i loko o ka lepo. Manao o uka, ua make o Kila; a pau ka wili ana o ka lepo, ku aku ana no o Makalii me Kila, no ka mea, ua kaa akau ka Makalii laau, ma ka hema ka hoomoe ana. Nolaila, komo o Kila i ka akau, a pakele i ka make weliweli a Makalii. Ku hou laua, hookaa na laau hoomoe o Kila i kana laau palau, ia Kahikikolo i lalo o ka lepo, mana kahawai, kahe ka wai, wili ka puahiohio, wili ka lepo me ke one i ka lewa. O Makalii, ua loaa i ka hau o ka laau a Kila, ua waiho i lalo, o ke kumu o keia pakele ana o Makalii, o ka olelo kauoha a Moikeha i ka wa i Kauai ia Kila penei: “Ke hele la, a i hakaka oe me ko makuakane me Makalii, mai hana naaupo oe, o make ko makuakane.” Oia wale no ko Makalii mea i ola ai, ina ua haalele i ka la i ka mea mahana.

Hoi aku la no o Kila a luna o na waa noho, o Makalii hoi, waiho iho la, a moa ka umu, ala ae la me ke kunewanewa a hoi i ka hale. Ma keia hoi ana, he mihi nui ko Makalii i kona pakele mai make, o kona ike ana no ia i ka aina, hoi i luna a make.

Kila then continued on his way, meeting the former inhabitants of the land who wailed and cried to him, until he arrived at the palace of Moikeha, Moaulanuiakea. This was a very beautiful house, being very lofty and was thatched over with the feathers of birds. The battens were made from the bones of birds and the timbers were of kauila wood. It is said in the legend of Moikeha that the reason why Moikeha journeyed to Kauai and lived with Hooipoikamalanai was on account of his oath, never to return after the ridge-pole of his house, Moaulanuiakea, had sunk out of sight.

Puni ae la ka aina ia Kila, pae aku la na waa, hele aku la o Kila, uwe ka pipipi, a ninau mai: “Heaha ka huakai a kuu haku o ka hiki ana mai?” I aku o Kila: “He huakai imi alii.” Hoole mai ka pipipi: “Aohe alii, ua make, o makou wale no koe, haalele ia iho makou e ko makuakane, i keia wahi, aohe ai, aohe ia, ua lawe aku ko makuakane a pau loa, o ke opu wale iho no ka makou.” Pela no o Kila i hele ai, me ka uwe mai o na makaainana ia ia nei, a hiki keia i ka hale o Moikeha ia Moaulanuiakea. He hale maikai loa, a he hale kiekie loa no hoi, he hulu manu o luna i ako ia ai, he iwi manu ka aho, he kauwila ka laau. (Ua oleloia i loko o ko Moikeha kaao, oia kona kumu i noho ai ia Kauai me Hooipoikamalanai, alaila, nalowale ke kaupoku o kona hale o Moaulanuiakea.)

When Kila arrived at the house he looked it over and saw that it was indeed grand, majestic and lofty; but there were no people; the doors were fastened; the guards were dead and the place was overgrown with weeds. Kila, however, had with him the means of unfastening the doors and of bringing the guards to life as well as everything else. As he opened the gate, two of the guards came to life and wept over him. As he entered the roadway to the house, two more of the guards came to life. Arriving at the main door, two more guards came to life. As the door was opened another two came to life, and entering the house he found a guard in each room who all came and kneeled before him with tears in their eyes. Kila then lit the lamp which once belonged to Moikeha, walked to the couch and laid down. A hiki o Kila, nana aku la ia i ka hale, nani, hanohano, kiekie, aole nae he kanaka, ua paa na puka, ua make na kiai, ua kupu ka nahelehele. Aia ia Kila, he ki no ka hale, no na kiai, no na mea a pau. A komo o Kila i ka pa a wehe aku la, ala mai elua kiai, a uwe mai la ia Kila, komo o Kila a ke alanui e komo aku ai, ala mai elua kiai, a hiki o Kila i ka puka, elua kiai, a hemo ka puka, elua kiai. A komo o Kila i loko, he lumi no he kiai, he lumi no ke kiai, ala mai la na kiai a pau a kukuli imua o Kila me ka waimaka. Hoa ia ae la ka ipukui o Moikeha e Kila, hoi aku la o Kila a luna o ka hikiee o Moikeha moe, po iho la moe o Kila.

While Kila was asleep Luukia came outside of the house, spying, watching this glow inside, its redness; and when she saw this red glow, tears fell from her eyes. She choked, and her heart quickened when she thought it was Moikeha. The night was far spent when the guards fell asleep. Luukia walked softly and carefully to where Kila was sleeping and looked at him; he resembled Moikeha, but was handsomer. She leaped on him crying, and embraced and kissed him. Kila awoke startled and looked at her. Then they contended together until the break of day, when Luukia said: “I have no private; it was corded up by Olopana, and it has been sealed up from the time your father went away to this day.” Kila then said: “If you will consent it can be unfastened, and it can be closed again.” Luukia consented, and Kila unfastened [the cords]. Then they gathered up the fine strands of thought, indulging in love’s desire, and braided the lehua wreaths in dreamland, after which Luukia went her way. Later she became wholly Kila’s. Ia Kila e moe ana, hele mai la o Luukia a mawaho o ka hale hoomakakiu, e nana ana i keia mea wena i loko, a me ka ula, a ike o Luukia i keia mea ula, uwe iho la ia me ka helelei o ka waimaka. I kona manao o Moikeha, pela ka hakui o kona puuwai, pela ke kaoo ana o kona manao. A pau na kiai i ka moe, a aneane e huli ke kau o ka po, nihi aku la o Luukia a hiki io Kila ala, nana iho la, ua like me Moikeha a oi ae, lele iho la maluna, uwe; apo iho la me ka honi, puoho ae la o Kila, a nana ae la. I loko o ia wa laua i aumeume ai i ke kihi o ka malama, i aku ai o Luukia: “Aohe mai, ua paa i ke kamaaha ia e Olopana, mai ka la a ko makuakane i hele aku ai a hiki i keia la.” Olelo aku la o Kila: “Ina he ae oe, he hemo wale no ia, a he paa hou no ke hana.” Ae mai o Luukia, wehe iho la o Kila a hemo. Ia wa laua i mali iho ai i na kaula makalii a ka manao, e nonoke ana i na hakina pau ole a ke aloha, e wili ana i na koai lehua a ka moe. A pau ae la, hoi aku la o Luukia, a mahope lilo loa ia Kila.