Volume 4 / Part 1 — PREFACE.

After many years of collecting the antiquarian and traditional lore of the Polynesian Race in general, with the object of identifying the origin and migrations of the Hawaiians in particular, which formed the basis of his scholarly work on that subject, Abraham Fornander, with a corps of native helpers of known ability (notably S. M. Kamakau, the historian; J. Kepilino, and S. N. Haleole), gathered from among the people throughout the group a most valuable collection of material covering Hawaiian mythology, traditions, meles and genealogies. Following his death in 1887, after a residence in the land of his adoption of forty-five years, this collection of manuscripts was purchased from his estate for preservation by the late Charles R. Bishop, and later was turned over by him to the Trustees of the Bernice P. Bishop Museum.

Upon examination and translation of the various papers comprising the collection, the Trustees decided to share this treasure with the reading public by issuing it, in several series, among the Memoirs of the Museum. Most of the translation was completed under the late Dr. W. D. Alexander’s supervision. Following his death it devolves upon another to carry out the desires of the Trustees in its revision and editing for publication. In doing so several amendments and extensions are embodied, but only such changes as the collector himself would doubtless have made had its preparation for the press passed through his experienced and painstaking hands, with the view of preserving it as “The Fornander Collection” of antiquities, traditions, legends, genealogies and meles of Hawaii. The order in which they were designed by him is observed, except in the enlargement of this first series to embrace the historic traditional papers in relatively chronological order. The rest of the series comprises the legendary, antiquarian and miscellaneous papers and meles.

This collection of Hawaiian folk-lore was gathered, as stated, some forty or more years ago. Several of the papers have been published in the native press, and a few, from translations which have appeared, will be found familiar to English readers, but by far the largest part comes to the reading public, Hawaiians and foreigners, for the first time; issued as Hawaiian literature, simply, irrespective of variance in writers, or inaccuracy in historic narrations. Although some of these papers are lengthy, yet if any demerit is to be ascribed to the collection, it likely would be due to incompleteness, or brevity, rather than to undue extension—a fault that has of late years come into vogue in Hawaiian story-writing. Nor could these tales be secured from original sources today. The bards, or haku mele, and chanters have passed away, and even those capable of interpreting the mele and antiquarian subjects are few. Therefore, the preservation by publication of this collection in the vernacular, with translations thereof, will increase not only its literary interest, but will add to its scientific value, while the notes accompanying the English version will aid the reader in the interpretation of ancient Hawaiian thought and customs.

Thos. G. Thrum, Editor.

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Contents

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Story of the Formation of these Islands and Origin of this Race. Ka moolelo o ka Aina ana ma keia mau Mokupuni a me ka laha ana o keia Lahuikanaka.

CHAPTER I. Prefatory Remarks. MOKUNA I. He mau olelo mua.

He umikumamalua ka nui o keia mau Mokupuni, aia lakou e ku ana ma ka moana Pakifika nei ma ka akau o ka Poaiwaena ma waena o ka latitu 18° 54′ a hiki aku i ka 22° 17′; ma ka lonitu komohana 154° 54′. Aole he akaka loa o ka manao o ka poe naauao, i loaa ai keia mau Mokupuni, ua manao kekahi poe, ua puka mai keia mau aina mai loko mai o ka moana. Aka ma ka moolelo o Hawaii nei, he okoa loa ka manao o na kakaolelo akamai no keia mau Mokupuni. Ma ka moolelo nae o Wakea laua me kana wahine me Papa, i hanau maoliia mai keia mau aina mai loko mai o laua. O Hawaii ke keiki mua a Papa laua me Wakea, a mahope hanau mai o Maui, a pela i hanau ai a he umikumamakahi moku, a o Kahoolawe ka moku aole i pili i loko o Wakea laua me Papa. Aka, ma ka moolelo hoi o Haumea, ua oleloia na Hina i hanau aku o Kahoolawe, loaa ai he moku o Kahoolawe.

Ma ka moolelo hoi o Opuukahonua, ua oleloia, i loaa o Hawaii nei i lawaia ia, a o Opuukahonua ke kupuna mua o ka laha ana o keia lahui. A penei ka olelo a kekahi kanaka kakaolelo o Kahakuikamoana kona inoa, kekahi kanaka kaulana o loko o ka papa kahuna o ka oihanakahuna. Ua hakuia ma ke mele:

Then arose Hawaiinuiakea, 1

Arose from inside, from the inner darkness.

Then appeared the island, the land,

The row of islands of Nuumea,

The group of islands on the borders of Tahiti.

Maui was born an island, a land, 2

A dwelling place for the children of Kamalalawalu.

Kuluwaiea of Haumea as the husband, 3

Of Hinanuiakalana as the wife

Was born Molokai, a god, a priest,

The life-giving water-drops, from Tahiti.

Lanai was found, an adopted child.

It was Keaukanai who had married, 5

Had married with Walinuu from Holani,

Uluhina then was called upon, 6

The navel of the little one was cut,

The afterbirth of the child that was thrown

Into the folds of the rolling surf,

The froth of the heaving sea,

Then was found the loin cloth for the child.

Molokini the island

Is the navel string, the island is the navel string.

Now stands forth Ahukinialaa, 7

A chief from the foreign land,

From the gills of the fish,

From the overwhelming billows of Halehalekalani.

A wohi through Ahukinialaa.

From Laakapu, who was the man, 8

From Laamealaakona a woman

Who sickened of the child conception,

Who sickened carrying the chief Nuupoki,

At the sacred temple of Nonea

Then was born Kauai, a chief, a prince, a kingly scion

Of the chiefly cluster belonging to Hawaii;

Hawaii the foremost head of the islands

The ships sailed freely to Holani,

To the sacred precincts of freedom.

Stand firm for the land of Kane Kanaloa,

The barbed spear from Polapola,

That pricked and uplifted Wanalia.

Wanalia was the man 10

And Hanalaa was the woman,

Of them was born Niihau, a land, an island,

There were three children among them,

Born in the same day,

Niihau, Kaula, ending with Nihoa.

The mother then conceived no more,

No island appeared afterwards.

It is Kalani who consecrates the islands, 11

Exalted in Nuumea

Among the royal cluster of Kaialea.

Hilo, and Puna, and Kau were thrown in.

Kalani stands forth with the priest

It was not long when he circuited the island

Through the support given by Kalanimakahakona,

The young brave that was foremost and highest,

The great soldier of victories,

The one who conquered Oahu,

And the islands heard to their ends

To the relief of Kauai through peace.

All the islands were circled by Kalani,

From the royal stem of Haloa.

Then Hawaii the island became prominent;

Became prominent and victorious.

Ea mai Hawaiinuiakea, 1

Ea mai loko, mai loko mai o ka po.

Puka mai ka moku, ka aina,

Ka lalani aina o Nuumea,

Ka pae aina o i kukulu o Tahiti.

Hanau o Maui he moku, he aina, 2

Na kama o Kamalalawalu e noho.

Na Kuluwaiea o Haumea he kane, 3

Na Hinanuialana he wahine

Loaa Molokai, ke akua, he kahuna,

He pualena no Nuumea,

Ku mai ke alii ka lani. 4

Ka haluku wai ea o Tahiti.

Loaa Lanai he keiki hookama.

Na Keaukanai i moe aku, 5

Moe ia Walinuu o Holani,

He kekea kapu no Uluhina,

Hanau Kahoolawe, he lopa.

Kiina aku Uluhina 6

Moku ka piko o ke kamaiki,

Ka iewe o ke keiki i lele

I komo i loko o ka ape nalu,

Ka apeape kai aleale,

Loaa ka malo o ke kama,

O Molokini ka moku

He iewe ia-a. He iewe ka moku.

Ku mai Ahukinialaa, 7

He alii mai ka nanamu,

Mai ka api o ka ia,

Mai ka ale poi pu o Halehalekalani.

Loaa Oahu, he wohi,

He wohi na Ahukinialaa.

Na Laakapu he kane ia, 8

Na Laamealaakona he wahine.

Hookauhua, hoiloli i ka Nuupoki alii,

Ka heiau kapu a Nonea

I kauila i ka po kapu o Makalii.

Hanau Kauai he alii, he kama, he pua alii,

He huhui alii, a Hawaii,

Na ke poo kelakela o na moku.

I paholaia e Kalani. 9

Holo wale na moku i Holani,

I ka wewehi kapu a ka lanakila.

Kulia i ka moku a Kanekanaloa,

Ka ihe laumaki i Polapola.

Nana i mahiki Wanalia.

O Wanalia ke kane, 10

O Hanalaa ka wahine,

Hanau Niihau he aina, he moku,

He aina i ke aa i ka mole o ka aina.

Ekolu lakou keiki,

I hanau i ka la kahi,

O Niihau, o Kaula, Nihoa pau mai,

Pa ka makuwahine,

Oili moku ole mai mahope.

Na Kalani e hoolaa na moku, 11

Kau iluna o Nuumea

I ka ahui alii o Kaialea.

Na ka lanakila e au na moku.

I huia na kolu e Kalani;

O Hilo, O Puna, o Kau, lele wale.

Ku mai Kalani me ke kahuna,

Kilohi mai ia Maui a Kama.

Aole e u aku puni ka aina

Ke kalele a Kalanimakahakona,

A ka uiaa i kilakila,

Ke koa nui o lanakila,

Nana i keehi Oahu.

Nakolo na moku i ka pea

I ka maha o Kauai, malia.

Puni na aina ia Kalani,

Ia Kalanialonoapii,

Ke kumu alii o Haloa.

Ha mai Hawaii ka moku;

Ea pu me ka lanakila-la.

(AOLE I PAU)

According to this song (or mele) composed by Kahakuikamoana the historical legend of the derivation of these islands is explained, and it seems it was from Tahiti that the first people of this race came, but it is not made plain by the lines of this song how the race spread throughout the group. It is only the birth of the islands that is referred to and made plain by this history, tradition or recital of events, and it is well to look at the genealogy of the islands and see how they (the islands) became land according to the setting of historical events shown in the following chapter. Ma keia mele i hakuia e Kahakuikamoana, ua maopopo ka mookuauhau o ka loaa ana o keia mau aina. A mehe mea la no loko mai o Tahiti ka hoomaka ana e loaa na kanaka ma keia mau mokupuni, aka, aole i maopopo ma keia mau lalani mele ka laha ana o na kanaka ma keia Pae Aina. O ka hanau wale ana no o na Mokupuni ka mea i hoomaopopo ia ma keia mookuauhau, a he pono ke nana i ka moolelo o ka aina ana ma keia mau aina e like me ka hoonohonoho ana ma ka Mokuna II malalo iho.

CHAPTER II. MOKUNA II.

According to this tradition Hawaii just rose up from the ocean, together with the group of islands of Tahiti, and it would seem the Tahitian Islands were the first group in this Pacific Ocean, and Hawaii was of a later appearance, as shown by the lines in the mele composed by Kahakuikamoana running thus: Ma keia moolelo o keia mokuna, ua hoea wale mai o Hawaii mai ka moana mai, i huipuia me ka lalani aina o Tahiti, a mehe mea la o ka Pae Aina o Tahiti ka mua o na aina ma ka Pakifika nei, a he hope o Hawaii e like me kela lalani mele a Kahakuikamoana, penei:

“Now cometh forth Hawaiinuiakea, Appeareth out of darkness. An island, a land is born, The row of islands from Nuumea; The group of islands at the borders of Tahiti.” “Ea mai Hawaiinuiakea, Ea mai loko mai o ka po. Puka ka moku, ka aina. Ka lalani aina o Nuumea; Ka pae aina i kukulu o Tahiti.”

According to these lines of the song the origin of Hawaii is made clear and it would seem it arose from the ocean, which theory would agree with that of some of the scientific discoveries of the present day, and such is the belief of travelers. Ma keia mau lalani mele, ua maopopo kahi i puka mai ai o Hawaii, mehe mea mai ka moana mai e like me ka manao o kekahi poe naauao imi aina o ka honua nei, aka pela io no ka manao o ka poe makaikai honua.

In looking to ascertain the origin of Maui it would seem that it was the same as Hawaii’s, just appearing from out of the sea, and here are some of the lines of the mele composed by Kahakuikamoana before mentioned in Chapter I touching on that subject: Ma ka nana ana i kahi i puka mai ai o Maui, ua like ko laua loaa ana me Hawaii, i puka wale mai no loko mai o ka moana, a penei ke ano o ka heluhelu ana o kekahi mau lalani mele o ua mele la a Kahakuikamoana i hoike ia ma ka Mokuna I.

“Maui was born an island, a land, A dwelling place for the children of Kamalalawalu.” “Hanau o Maui he moku, he aina, Na kama o Kamalalawalu e noho.”

As for Molokai the birth of that island is referred to in the lines of the same song in this wise: A o ka moolelo o ka loaa ana o Molokai i aina ai, ma ka nana iho i kona mau lalani mele e pili ana ia Molokai penei:

“It was Kuluwaiea of Haumea who was husband,

It was Hinanuialana the wife,

Then was born Molokai, a god, a priest,

“Na Kuluwaiea o Haumea he kane,

Na Hinanuialana he wahine,

Loaa Molokai he akua, he kahuna,

He pualena no Nuumea.”

Mehe mea la o Kuluwaiea he kane ia na Haumea nae, alaila moe aku, moe ia Hinanuialana, hanau o Molokai, he akua, a he kahuna.

As to the tradition in regard to Lanai, it is not stated where it appeared from, but it is told in the tradition that Lanai was a foster child. That is clearly shown in the mele of Kahakuikamoana in the fourth verse reading thus: Ma ka moolelo hoi o Lanai, aole i haiia mai kona wahi i puka mai ai, aka, ua ikeia ma kona moolelo he keiki hookama o Lanai; pela e maopopo ai ma ke mele a Kahakuikamoana ma ka pauku 4 o ua mele la, a penei ka heluhelu ana:

“Here stands the king, the heavenly one, The life-giving water-drops, from Tahiti. Lanai was found an adopted child.” “Ku mai ke alii, ka lani, Ka haluku wai ea o Tahiti. Loaa o Lanai he keiki hookama.”

But in the tradition regarding Kahoolawe its origin is assured, it was born a foundling. Because Keaukanai was the man, he married with Walinuu, a woman from Holani, and Kahoolawe was the offspring of that union. And this is the way the mele runs in the fifth verse: Ma ka moolelo hoi o Kahoolawe ua maopopo kahi i puka mai ai o Kahoolawe, ua hanau lopaia mai oia. No ka mea, o Keaukanai ke kane, moe aku ia Walinuu, ka wahine, no Holani mai, hanau o Kahoolawe. A penei e heluhelu ai i ke mele ma ka pauku 5:

“Keaukanai is the one who married,

Married with Walinuu from Holani,

Kahoolawe was born a foundling.”

“Na Keaukanai i moe aku,

Moe ia Walinuu o Holani,

He keakea kapu no Uluhina,

Hanau Kahoolawe, he lopa.”

This is the strange thing in the tradition of Kahoolawe, it would seem Keaukanai belonged to Hawaii nei, and Walinuu came from Holani. In the traditions of Molokini it is said, it was from the loin cloth of Uluhina, a very high chief. He was a chief who cut the navel of new born babes. And this is the legend concerning Molokini: “When Walinuu gave birth to Kahoolawe Uluhina was called upon to come and cut the navel of the child Kahoolawe, and when he came and had cut the navel he took the placenta and girt it on as a loin cloth. He then threw it into the sea and Molokini arose formed from the afterbirth of Kahoolawe and the loin cloth of Uluhina,” the very name Molokini being a contraction of the words malo and Uluhina and should read this way in the song, verse 6: O ka mea kupanaha keia i ka nana ana i ka moolelo no Kahoolawe, mehe mea la no Hawaii nei o Keaukanai, a no Holani mai o Walinuu. O ka moolelo hoi no Molokini, ua oleloia, he malo no Uluhina, he alii nui, he alii oki piko no na keiki hanau hou. A penei ke kaao ana no Molokini. I ka manawa i hanau ae ai o Walinuu ia Kahoolawe, kiiia aku o Uluhina e hele mai e oki i ka piko o Kahoolawe, a hiki mai la ua o Uluhina, a oki ae la i ka piko o Kahoolawe, alaila hume ae la o Uluhina i ka iewe, a kiola aku la i loko o ke kai loaa ai o Molokini, he iewe, a o ka inoa o Molokini, ua kapaia i ka malo o Uluhina; a penei e heluhelu ai ma ke mele, pauku 6.

“Uluhina then was called upon, The navel of the little one was cut, The afterbirth of the child that was thrown Into the folds of the rolling surf; The froth of the heaving sea, Then was found the loin cloth for the child. Molokini the island Is the navel string, The island is a navel string.” “Kiina aku Uluhina, Moku ka piko o ke kamaiki, Ka iewe o ke keiki i lele I komo i loko o ka ape nalu; Ka apeape kai aleale, Loaa ka malo o ke kama. O Molokini ka moku He iewe ia -a-, He iewe ka moku.”

In the tradition of Oahu, it is said Oahu was a very high chief, a prince of the blood, born of Ahukini-a-Laa and Laamea-laakona, and this is how it reads in verse 7: Ma ka moolelo hoi o Oahu, ua oleloia, he alii nui o Oahu, he wohi na Ahukinialaa, na laua o Laamealaakona, a penei ka heluhelu ana ma ka pauku 7.

“Now stands forth Ahukini-a-Laa,

A chief from the foreign land;

From the overwhelming billows of Halehalekalani.

Then was born Oahu, a wohi,

A wohi through Ahukinialaa

By Laamealaakona, the wife.”

“Ku mai Ahukinialaa,

He alii mai ka nanamu;

Mai ka ape o ka ia;

Mai ka ale poi pu o Halehalekalani,

Loaa o Oahu, he wohi,

He wohi na Ahukinialaa

Na Laamealaakona he wahine.”

In the tradition of Kauai, it is said Oahu and Kauai had one mother and had different fathers. Because Ahukinialaa lived with Laamealaakona and Oahu was born a wohi, then Laakapu lived with Laamealaakona and Kauai was born and this is how the legend runs: When Laamealaakona first had the child-sickness when conceiving Kauai, she was in the sacred house in the enclosure of the heiau (temple) of Nonea, and on a day of the month of Makalii, the day in which the lightnings flashed around this heiau, that was the day Kauai was born, and this is the king who united with the royal line of Hawaii. And this is how the legend runs in the part concerning Kauai in the mele commencing with verse 8: Ma ka moolelo hoi o Kauai, ua oleloia, hookahi makuawahine o Oahu me Kauai, a ua okoa na makuakane; no ka mea, o Ahukinialaa kai noho aku ia Laamealaakona, hanau Oahu he wohi; a noho aku hoi o Laakapu ia Laamealaakona, hanau o Kauai. A penei ke kaao ana no Kauai. I ka manawa i hookauhua ai o Laamealaakona ia Kauai, i loko no o ka hale kapu kahi i hookauhua ai, maloko o ka heiau a Nonea, a i ka la i ka malama o Makalii, i ka la i kauwila ai ua heiau la, oia ka la i hanau ai o Kauai; a o keia ke alii i huipuia me ka mooalii o Hawaii. A penei e heluhelu ai i ka moolelo no Kauai ma ke mele e hoomaka ana ma ka pauku 8:

“From Laakapu who was a man, From Laamealaakona a woman Who sickened of the child conception, Who sickened carrying the chief Nuupoki At the sacred temple of Nonea During the lightning on the sacred night of Makalii. Then was born Kauai, a chief, a prince, a kingly scion, Of the chiefly cluster belonging to Hawaii; The foremost head of all the islands.” “Na Laakapu he kane ia, Na Laamealaakona he wahine Hookauhua hoiloli, I ka Nuupoki alii, Ka heiau kapu a Nonea I kauwila i ka po kapu o Makalii, Hanau Kauai he alii, he kama, he pua alii. He huhui alii na Hawaii, Na ke poo kelakela o na moku.”

So in looking over the histories of Oahu and Kauai, it is true, it seems as if they had one mother, for the voice indicates the resemblance. Ma ka nana aku i ka moolelo o Oahu me Kauai, he oiaio, me he mea la hookahi io no makuawahine o laua, no ka mea, ma ke ano o ka leo ka like ana.

In the traditions of Niihau, Kaula and Nihoa, they had the same parents, because Wanalia was the husband who lived with Hanalaa, a woman, and to them was born Niihau, Kaula and Nihoa. They were triplets, and with them the mother became barren. No islands were born afterwards. And the mele composed by Kahakuikamoana should read like this, in verse 10: Ma ka moolelo o Niihau, o Kaula, ame Nihoa, hookahi no o lakou mau makua. No ka mea, o Wanalia ke kane, noho aku ia Hanalaa, he wahine ia, hanau mai o Niihau, o Kaula, a me Nihoa, he mau mahoe pakolu lakou, ia lakou no pa ka makuawahine, aole i hanau moku mahope mai. A penei e heluhelu ai i ke mele a Kahakuikamoana ma ka pauku io.

“Wanalia was the man And Hanalaa was the woman; Of them was born Niihau, a land, an island. There were three children of them Born in the same day; Niihau, Kaula, ending with Nihoa. The mother then conceived no more, No other island appeared afterwards.” “O Wanalia ke kane, O Hanalaa ka wahine. Hanau Niihau he aina, he moku, Ekolu lakou keiki I hanau i ka la kahi. O Niihau, o Kaula, Nihoa pau mai. Pa ka makuawahine, Oili moku ole mai mahope.”

Ma ka nana ana i ka moolelo o keia mau aina, ua hoomaopopoia ma kela mele a kela kakaolelo nui, kekahi o ko ke alii mau kakaolelo kaulana o Hawaii nei. Aka aole nae e hiki ke hooiaio a hoohiki no ka pololei o ka moolelo, no ka mea, he nui na moolelo e ae e like ana me keia, a owai la o na mea pololei oia mau moolelo. Ma ka moolelo hoi o Wakea, ua hai maopopoia mai kahi i puka mai ai keia mau moku, a he mau mele no e hoomaopopo ana i ka moolelo o Wakea, no ka laha ana o keia mau moku. Ua hakuia kekahi mele e Pakui, kekahi kakaolelo, he haku mele kaulana, ua helu puia oia ma ka mookahuna o na kahuna nui o ka oihanakahuna.

In the tradition of Opuukahonua it is told in that story that they were the progenitors of Hawaii nei. There were twenty-four generations before Wakea, and as there were seventy-five generations from the time of Wakea would make ninety-nine generations from Opuukahonua to that of Kamehameha, therefore, till the reign of Kamehameha IV makes one hundred and one generations. Ma ka moolelo hoi o Opuukahonua, ua oleloia i loko oia moolelo, oia na kupuna mua o Hawaii nei, he iwakalua-kumamaha hanauna mamua aku o Wakea, alaila huipu mai me ko Wakea hanauna he kanahiku-kumamalima, a i ka hui ana, he kanaiwakumamaiwa hanauna mai a Opuukahonua a hiki ia Kamehameha, alaila e hui mai mai laila mai a hiki ia Kamehameha IV he haneri kumamakahi hanauna.

CHAPTER III. About Wakea. MOKUNA III. No Wakea.

In the tradition of Wakea it has been generally stated that they were the first parents of these lands, and that it was by them that the people were propagated, and that they were the ancestors of the chiefs of these islands. It is told in the history of Wakea and his wife Papa that these islands were born from them. And some of the historians believed that these islands were really made and put together by the hands of Wakea. But one of the priests, called Pakui, who was a great historian of Kamehameha’s time and a lineal descendant of historians from the very darkest ages, says “these islands were really born.” And this is how he composed his mele reciting the events which gave birth to these islands: Ma ka moolelo o Wakea, ua olelo nui ia, oia na kupuna mua o keia mau aina, a ma o laua la i laha mai ai na kanaka, a o laua na kupuna alii o keia noho ana. Ua oleloia ma ko Wakea mookuaahau laua a me kana wahine o Papa, ua hanau mai keia mau moku mai loko mai o laua. A manao hoi o kekahi poe kakaolelo, ua hana maoli ia me na lima o Wakea keia mau moku. Aka o ka manao o kekahi kahuna, o Pakui kona inoa, he kakaolelo nui no Kamehameha, kumu kakaolelo mai ka po mai, ua hanau maoliia keia mau moku. A penei kana haku ana i ke mele, no ka loaa ana mai o keia mau aina.

THE SONG OF PAKUI.

Papa that gives birth to islands was the wife,

Was born the foundation stones,

Was born the heavenly stones, 5

Was born Hawaii;

The first-born island,

Their first-born child

Of Wakea together with Kane

And Papa of Walinuu the wife. 10

Papa conceived an island,

Was sick of child-sickness with Maui.

Then was born Mauiloa, an island;

Was born with a heavenly front.

A heavenly beauty, heavenly beauty, 15

Mololani was a great one to Ku, to Lono,

To Kane, and also to Kanaloa.

Papa was prostrated with Kanaloa, an island, 20

A child that Papa gave birth to,

Then Papa left and went back to Tahiti,

Went back to Tahiti at Kapakapakaua.

Wakea then slept with Kaula wahine 25

And Lanai Kaula was born,

The first-born child of that wife.

Then Wakea turned around and found Hina,

Hina was found as a wife for Wakea,

Hina conceived Molokai, an island; 30

Hina’s Molokai is an island child.

The plover Laukaula told the tale

That Wakea had slept with a woman.

Fierce and fiery was the anger of Papa.

Papa came back from within Tahiti; 35

Was angry and jealous of her rivals;

Was wild and bad-tempered toward her husband, Wakea,

And slept with Lua for a new husband.

Oahu-a-Lua was born,

Oahu-a-Lua, an island child; 40

Went back and lived with Wakea.

Papa was restless with child-sickness,

Papa conceived the island of Kauai

Niihau is the last droppings;

Lehua was a border,

And Kaula the closing one

For the low coral islands;

The low white-marked isles of Lono, 50

The big-rain dispelling conch of Kahaimakana.

It was the second lordly child, Kaponianai,

The anointed; the anointed destined to war;

That is Papa-a. Papa-a.

Hoohokukalani,

The chiefess of the loud voice,

Reverberating, crackling, sharpened.

That is modified and pared down

As leaves which are worn to thinness.

Wakea was the resemblance, 65

That was settled by the royal owl,

That sails on the beach and to windward 70

As a kite of the sacred chief

That was folded and united in the same wohi

That was Ahukaiolaa and was Laa- -a-.

Laamaikahiki was the chief.

Then Ahukinialaa, 75

Kukonaalaa,

And the parent Laulialaa;

The triplets of Laamaikahiki

The sacred first-born of Laa

Who were born on the same day. 80

The birth-water broke, gushed forth with the birth showing.

The navel is Ahulumai,

The royal navel,

The offspring of Kalani, the heavenly one, 85

Was Puaakahuoi,

Kamalea and Makahiko of Piliwale,

Kamaiolena, Kahaloalena,

Halolenaula, Kalanimanuia,

The highly praised one of Manuia. 90

The yellow dog that was reddened

To beget full friendship,

That is Kaunui of Kanehoalani.

This is the water-gourd of Hoalani,

It is Kaeho Kumanawa 95

At the liver near the chest bone,

That controls the muscles of the eye

Which is uncovered and unties the knot.

The floating flower on the royal platform. 100

Who begat Kaneikauauwilani,

The crest-breaking surf

The high-combing wave that broke over the royal foam,

The broken waves that suck and draw towards the deep,

That twisted and absorbed Liloa,

The one of the royal belt:

Liloa of Paakaalana, the adept in heavenly lore. 110

The royal offspring was Hakau.

The message that was shot outside was

The sounding conch that disputes the claims of Umi,

The great precinct of Mako 115

Of Makakaualii, the heavenly chief;

The rift in the heavenly depths,

The white thunder clap of Kapaikauanalulu.

The water-stone of Hina of the sounding drops,

The very topmost sprouting leaves of the heavenly bud. 120

Kamehameha that stands alone at Kawaluna.

The lower step, the highest step at Hakawili

That is heavy and burdened by the kapus.

The black lips that Hakau hung up on Hawaii.

KA MELE A PAKUI.

O Wakea Kahiko Luamea,

O Papa, o Papahanaumoku ka wahine,

Hanau Tahiti-ku, Tahiti-moe,

Hanau Keapapanui,

Hanau Keapapalani, 5

Hanau Hawaii;

Ka moku makahiapo,

Keiki makahiapo a laua.

O Wakea laua o Kane,

O Papa o Walinuu ka wahine. 10

Hookauhua Papa i ka moku,

Hoiloli ia Maui,

Hanau Mauiloa he moku;

I hanauia he alo lani,

He Uilani-uilani, 15

Hei kapa lau maewa.

He nui Mololani no Ku, no Lono,

No Kane ma laua o Kanaloa.

Hanau kapu ke kuakoko,

Kaahea Papa ia Kanaloa, he moku, 20

I hanauia he punua he naia,

He keiki ia na Papa i hanau,

Haalele Papa hoi i Tahiti,

Hoi a Tahiti Kapakapakaua.

Moe o Wakea moe ia Kaulawahine 25

Hanau o Lanai Kaula.

He makahiapo na ia wahine.

Hoi ae o Wakea loaa Hina,

Loaa Hina he wahine moe na Wakea,

Hapai Hina ia Molokai, he moku, 30

O Molokai a Hina he keiki moku.

Haina e ke kolea o Laukaula

Ua moe o Wakea i ka wahine.

O ena kalani kukahaulili o Papa.

Hoi mai Papa mai loko o Tahiti; 35

Inaina lili i ka punalua;

Hae, manawaino i ke kane, o Wakea,

Moe ia Lua he kane hou ia.

Hanau Oahu-a-Lua,

Oahu-a-Lua, ke keiki moku, 40

He keiki makana lau na Lua.

Hoi hou aku no moe me Wakea.

Naku Papa i ka iloli,

Hoohapuu Papa i ka moku o Kauai

Hanau Kamawaelualanimoku, 45

He eweewe Niihau;

He palena o Lehua,

He panina Kaula.

O ka Mokupapapa.

Na papa kahakuakea o Lono, 50

O Kahakulono o Kapumaeolani.

O Kapuheeua o Holani.

Kapuheeuanui o Kahaimakana,

Na Kekamaluahaku, Kaponianai,

I ka I, kapu I o Kaponialamea 55

Ponihiwa, Poniuli, Poniele,

Kaponi, Kaponi, Kaponiponikaua;

O Papa-a-, O Papa-a-.

O Hoohokukalani.

Ka lani, o Hoohokukalani, 60

He lani hoowawa,

Wawa, wawaka, nihoniho.

I nihia i kolia.

I pipaia ka lau a lahilahi.

O Wakea ka maka, 65

O Haloa ka hiona.

O Piimai, o Wailoa, o Kakaihili.

Nononoho kau e ka pueo alii,

Ka pueo makalulu

I loha i ke kaha i ka pea 70

I ka lupe o na lani kapu

I Apikina, i huia lakou a ka wohi kahi,

Ahukaiolaa-a, O Laa-a-

Laamaikahiki ke alii.

O Ahukinialaa, 75

O Kukonalaa,

O Laulialaamakua,

O na pukolu a Laamaikahiki.

He mau hiapo kapu a Laa

Hookahi no ka la i hanau ai. 80

Naha mai ka nalu, ke ewe, ka inaina.

O Ahulumai ka piko,

Ka piko alii,

Ka pikopiko iloko, ka enaena alii.

Ke ewe o Kalani, ka lani, 85

O Puaakahuoi.

O Kamalea-Makahiko o Piliwale.

Kamaiolena, Kahaloalena,

Halolenaula, o Kalanimanuia.

O Kaihikapu a Manuia. 90

O ka ilio hulu ii i ula ia

I mahamahaoo,

O Kaunui a Kanehoalani kena.

O Ipuwai a Hoalani keia,

O Kaehokumanawa. 95

I ka pilina ake i ke kea manawa,

Naau manawa kee.

I na io hoiimo maka.

I huaina i wehea ka naki

Kapuaululana awai alii. 100

Kapuakahi kuaana aua Kane,

Wahine a Iwikauikaua i noho

Loaa hoi o Kaneikauaiwilani.

Na nalu haki kakala

Haki kualua; 105

I halehale i popoi i na hua alii,

I na hua haki lumilumi i ka hohonu,

Lumilumi ka a Liloa,

I ke Kaailani:

O Liloa ka ike lani i Pakaalana. 110

Ka oha lani o Hakau

Ka puakea i waho

O ka pa kani nana i ka wai a Umi,

He keha ia no Umi, i ka lohelohe lani,

Ka lohelohe makomako o Mako, 115

O Makakaualii alii lani;

O Kamawaelualani,

O Kauinakea, o Kapaikauanalulu,

O Kaalawai, o Hinakuluina,

O ka olikoliko muo lau o Kalani 120

Loaa mai Kuauwa ka au alii,

Kamehameha, ku kohai i Kawaluna.

Kaniope, Kaniopinana i Hakawili,

I luluu kaumaha i ke kapu.

Kahoukapu o Maheha, 125

Na Nukuilimahi i Hakau i haka i luna o Hawaii.

These lines seem to explain how these islands were sprung from Wakea and Papa, according to the knowledge or belief held by Pakui, the composer of these songs. He was a priest and a historian belonging to the board of historians and genealogist of the order of the priesthood. But in looking at Chapter I of this story the ideas of the historian are very similar in regard to the birth or appearance of these islands. Also in the song composed by Pakui in his capacity as a prophet and historian, as seen in this chapter, but it will be well to note the setting of the genealogy from the time of Wakea, as shown in the following chapter. Ma keia mele e hoomaopopo ai i ka laha ana o keia mau aina e Wakea laua me Papa, e like me ka ike a Pakui ka mea nana i haku i keia mele, he kahuna ia, he kakaolelo no loko mai o ka papa mookuauhau o na kahuna nui o ka oihanakahuna. Aka ma ka nana ana i ka Mokuna I o keia moolelo, ua aneane like ka manao o na kakaolelo ma ka loaa ana o keia mau aina. A ma ke mele i hakuia e Pakui ma kona ano kaula a kakaolelo hoi e like me ka hoike ana ma keia mokuna o keia moolelo; aka e pono e nana i ka hoonoho ana o ka mookuauhau mai a Wakea mai e like me ka hoike ana ma ka mokuna malalo iho.

CHAPTER IV. The Setting of the Genealogy of the Islands of Hawaii nei from the Time of Wakea. MOKUNA IV. Ka Hoonoho ana o ka Mookuauhau o ka aina ana ma Hawaii nei mai a Wakea mai.

In this chapter it seems it was the heavens that was first created and the earth afterwards, and thus read the lines of the song composed by Pakui in Chapter III: Ma keia mokuna, ua manaoia ma ka hoomaopopo ana, mehe mea la o ka lewa ka mua, o ka lani, alaila o ka honua mai, a penei ka heluhelu ana i na lalani mua o ke mele i hakuia e Pakui ma ka Mokuna III.

“Wakea was the old one of Luamea, and Papa giving birth to islands was the wife.

Tahiti-ku of the rising sun and Tahiti-moe of the setting sun was born,

The foundation stones were born

“O Wakea Kahiko Luamea, o Papa hanau moku ka wahine.

Hanau Tahiti-ku, Tahiti-moe,

Hanau Keapapanui.

Hanau Keapapalani.”

Therefore these were the first products of the union of Wakea and Papa; Hawaii was born afterwards, as told here below: A nolaila o na mea mua keia i loaa i loko o ko Wakea mau la laua o Papa, a mahope o Hawaii ka hanau ana e like me malalo iho.

“Wakea lived with Papa and five children were born to them: First, Tahiti-ku (standing or rising Tahiti); Second, Tahiti-moe (setting or lying down Tahiti); Third, the foundation stones; Fourth, the stones of heaven; Fifth, Hawaii. Wakea was the husband, Papa the wife, } Kane was the husband, Walinuu the wife, } of Maui. Wakea lived with Papa; offsprings were Kane and Kanaloa.” “O Wakea ka i noho aku ia Papa hanau elima keiki: O Tahiti-ku, Tahiti-moe, Keapapanui, Keapapalani, Hawaii. O Wakea ke kane a Papa (w) } O Kane ke kane a Walinuu (w) } o Maui. O Wakea kai noho ia Papa; hanau o Kane, o Kanaloa.”

After the birth of these different children Papa went back to Tahiti and Wakea lived wifeless. Therefore Wakea took unto himself Kaulawahine who as a result gave birth to Lanai Kaula. Lanai was afterwards adopted. And thus runs the genealogy: Husband. Wife. Child. Wakea the husband of Kaulawahine, Lanai was the child. Wakea the husband of Hina, Molokai was the child. Mahope iho o ko Papa hanau ana i keia mau keiki, hoi aku la o Papa i Tahiti, noho wahine ole o Wakea. Nolaila, lawe ae o Wakea ia Kaulawahine, hanau o Lanai Kaula, a mahope laweia ua o Lanai i keiki hookama. A penei ka hoonohonoho ana o ka mookuauhau. Kane. Wahine. Keiki. O Wakea ke kane o Kaulawahine, o Lanai. O Wakea ke kane o Hina, o Molokai.

Thus Wakea had two island children with his new wives. On Papa’s return from Tahiti she heard of Wakea’s escapades with the new wives and got jealous of them and was also angry at her husband, Wakea. Therefore Papa took Lua for a husband and they had for a child Oahu, known as Oahualua. Papa went back to her first husband Wakea, and gave birth to Kamawaelualanimoku, Niihau, Kaula, and also Lehua. They had four children after their reconciliation, and the genealogy reads as follows, according to Pakui’s chant, Chapter III: Alua mau keiki moku a Wakea me na wahine hou. Hoi mai o Papa mai Tahiti mai, lohe ua lilo o Wakea ia Kaulawahine laua me Hina; a nolaila huhu o Papa i na punalua, a huhu pu no hoi i kana kane ia Wakea. Nolaila, lawe ae o Papa ia Lua i kane nana, loaa ka laua keiki o Oahu (Oahualua). Hoi hou aku o Papa me kane mua me Wakea, hanau o Kamawaelualanimoku, o Niihau, o Kaula, o Lehua. Aha mau keiki a laua ma ko laua manawa i hoi hou ae ai. A penei hoi e heluhelu ai i ka moolelo ma ke mele i hakuia e Pakui i hoikeia ma ka Mokuna III.

“Papa left and went back to Tahiti, Went back to Tahiti at Kapakapakaua. Wakea then slept with Kaulawahine, Lanaiakaula was born, A first-born child of that wife. Wakea then turned around and found Hina, Molokai an island was born, Hina’s Molokai is an island child, The plover Laukaula told the tale That Wakea had slept with a woman, Fierce and fiery was the anger of Papa. Papa came back from within Tahiti; Was angry and jealous of her rivals; Was wild and displeased towards her husband, Wakea, And slept with Lua for a new husband. Oahualua was born, an island, A child of Lua’s leaf-opening days. Papa then went back and lived with Wakea, Papa was restless with child sickness, Papa conceived the island of Kauai, And gave birth to Kamawaelualanimoku. Niihau was only the droppings, Lehua was a border, And Kaula the closing one.” “Haalele o Papa hoi i Tahiti, Hoi a Kahiki Kapakapakaua Moe Wakea moe ia Kaulawahine, Hanau Lanai a Kaula, He makahiapo na ia wahine. Hoi ae o Wakea loaa o Hina, Hanau Molokai he moku, O Molokai a Hina he keiki moku, Haina e ke kolea Laukaula Ua moe Wakea i ka wahine, Ena ka lani, ku kahaulili o Papa. Hoi mai o Papa mai loko o Tahiti; Inaina lili i ka punalua; Hai manawa ino i ke kane, o Wakea, Moe ia Lua he kane hou ia, Hanau Oahualua, he moku ia, He keiki makanalau na Lua. Hoi hou aku no noho me Wakea, Naku Papa i ka iloli, Hoohapuu Papa i ka moku o Kauai Hanau Kamawaelualanimoku. He eweewe Niihau, He palena o Lehua, He panina o Kaula.”

And this is the way the genealogy should be set of the children Papa had with Wakea after the reconciliation: Wakea lived again with Papa, and was born to them Kauai, Kamawaelualanimoku, Niihau, Lehua, and Kaula. With these children Papa ceased giving birth to islands according to the previous historian; but according to the accounts of Kamahualele, another great prophet and historian, he gives the following version: Moikeha left Tahiti and came here on account of Luukia, his concubine, becoming crazy on account of Mua’s false tale of Moikeha’s unfaithfulness. When Moikeha heard that wrong had been done him he left Tahiti and sailed to Hawaii, and as his canoes approached the beach at Hilo Kamahualele stood up on the cross-boards of the canoe and chanted the following mele in honor of his chief: A penei hoi ka hoonohonoho ana o ka moolelo o ka hanau ana o Papa i na keiki muli ia laua i hoi ae ai me Wakea. Noho hou o Wakea ia Papa, o Kauai, Kamawaelualanimoku, Niihau, Lehua, Kaula. O keia mau keiki a Papa, pau kana hanau moku ana. Aka hoi ma ka ike o kekahi kaula nui, he kakaolelo, o Kamahualele kona inoa: I ka manawa i holo mai ai o Moikeha mai Tahiti mai, mamuli o ka hoaaia i kana wahine manuahi ia Luukia, no ko Mua olelo hoopunipuni ana ia Luukia no ka hewa i hana oleia e Moikeha, aka ma kela lohe ana o Moikeha ua hana pono ole ia oia, nolaila, haalele oia ia Tahiti, holo mai oia i Hawaii nei, a i ka hookokoke ana mai o na waa e pae i Hilo, ia manawa, ku mai o Kamahualele i luna o ka pola o na waa, a kahea mai:

Here is Hawaii, an island, a man,

Hawaii is a man,

A man is Hawaii,

A child of Tahiti,

A royal flower from Kapaahu.

From Moaulanuiakea Kanaloa,

A grandchild of Kahiko and Kapulanakehau.

It was Papa who begat him,

The daughter of Kukalauiehu and Kahakauakoko.

The scattered islands are in a row;

Placed evenly from east to west;

Spread evenly is the land in a row,

And joined on to Holani.

Kaialea the seer went round the land,

Kahiko is the root of the land

Who divided and separated the islands.

Broken is the fish-line of Kahai,

That was cut by Kukanaloa.

Broken into pieces were the lands, the islands,

Cut by the sacred knife of Kanaloa

Of Haumea, bird of Kahikele.

Moikeha is the chief who is to reside;

My chief will reside on Hawaii.

Life, life, O buoyant life!

The chief and the priest shall live;

Dwell on Hawaii and be at rest,

And attain to old age on Kauai.

Kauai is the island,

Moikeha is the chief.

Eia Hawaii, he moku, he kanaka,

He Kanaka Hawaii-e.

He Kanaka Hawaii,

He Kama na Tahiti,

He Pua Alii mai Kapaahu.

Mai Moaulanuiakea Kanaloa,

He Moopuna na Kahiko laua o Kapulanakehau.

Na Papa i hanau,

Na ke Kama wahine a Kukalaniehu laua me Kahakauakoko.

Na pulapula aina i paekahi,

I nonoho like i ka hikina, komohana,

Pae like ka moku i lalani,

I hui aku hui mai me Holani.

Puni ka moku o Kaialea ke kilo,

Naha Nuuhiwa lele i Polapola:

O Kahiko ke kumu aina,

Nana i mahele kaawale na moku,

Moku ke aho lawaia a Kahai,

I okia e Kukanaloa,

Pauku na aina, na moku,

Moku i ka ohe kapu a Kanaloa.

O Haumea manu kahikele,

O Moikeha ka lani nana e noho.

Noho kuu lani ia Hawaii -a-

Ola! Ola! O Kalanaola.

Ola ke alii, ke kahuna.

Ola ke kilo, ke kauwa;

Noho ia Hawaii a lulana,

A kani moopuna i Kauai.

O Kauai ka moku -a-

Moikeha ke alii.”

According to this chant of Kamahualele, Wakea and his wife were not the original progenitors of Hawaii nei, and here is this also: it seems from this account that the people came from Tahiti to people these islands as stated in the mele chanted by Kamahualele from the cross-board of the canoe recited above. Aia i loko o keia mele a Kamahualele, aole o Wakea a me kana wahine na kumu mua o Hawaii nei. A eia kekahi; ma ka nana ana a me ka hoomaopopo ana, no Tahiti mai na kanaka i laha ai keia mau moku, e like me ke mele a Kamahualele i hea mai ai i luna o ka pola o na waa, e like me ke mele maluna ae.

CHAPTER V. The Story of Opuukahonua. MOKUNA V. Ka Moolelo o Opuukahonua.

Ua oleloia ma ka moolelo o Opuukahonua o laua na kupuna alii o keia mau aina, he kanaiwakumamaiwa hanauna mai laila mai a hiki ia Kamehameha. A o ka loaa ana o keia mau aina, i lawaia ia e Kapuheeuanui. A penei ke kaao ana: I ka wa i kuu aku ai o Kapuheeuanui i kana aho i loko o ke kai mai Kapaahu mai, ia manawa, mau ana kana aho lawaia, a manao ae la oia he ia keia mea e mau nei, alaila, huki ae la oia i kana aho, a i ke kau ana ae i ka waa, eia ka he akoakoa. Ia manawa hele mai ke kahuna o Laulialaamakua, e hoomakaukau ana o Kapuheeuanui e wehe ae i ke akoakoa a kiola aku, ia manawa, olelo aku ke kahuna. “E! Mai kiola oe i na akoakoa, he alii na, he hai kanaka, hulia i puaa, a hoomalielie i ke akua, alaila pule a pau, alaila kapa aku oe i kona inoa o Hawaiiloa, alaila kiola aku oe i loko o ke kai, e ulu mai auanei na he moku.” Alaila, hoolohe aku la o Kapuheeuanui e like me ka olelo a ke kahuna. I kekahi la ae lawaia hou no o Kapuheeuanui, hei hou no ke akoakoa, alaila hoomanao ua lawaia nei i ke kahuna, lawe hou aku no i ke akoakoa, i mai ke kahuna, “He kanaka, he alii, e kapa aku oe i ka inoa o Mauiloa,” alaila kiola aku la ua lawaia nei i ka moana. I ka ekolu o ka la lawaia o Kapuheeuanui, hei hou no he akoakoa, o ke kolu ia o ka akoakoa; e like me ka hana mau a ua lawaia nei, a pela no oia i hana aku ai. A ike mai la ke hahuna i keia koa: “He kanaka keia he wohi, he alii no ka ea kapu, e kapa aku i kona inoa o Oahunuialaa.” Pela mau ka hana mau a ua o Kapuheeuanui, a pela no hoi ka ke kahuna olelo i ua lawaia nei. Ua kapaia na inoa o keia mau aina mamuli o ka olelo a ke kahuna. A ma keia kaao no Hawaii nei, he akoakoa keia mau mokupuni, ua ulu mai loko ae o ke kai; aka, he kaao wale no ia. A penei hoi ka hoomaopopo ana i ka oiaio ana, he akoakoa io o Hawaii nei.

Penei ke mele a Makuakaumana i oli aku ai i Tahiti, ia laua me Paao i holo ai i alii hou no Hawaii, no ka mea, ua pau na alii mua o Hawaii nei i ka hewa, o Kapawa ke alii o Hawaii nei ia manawa, i ke kanaha o na hanauna alii mai a Opuukahonua mai a ia Kapawa. A ia Makuakaumana ma i aneane aku ai e kau i ke awa o Moaulanuiakea ia manawa i oli aku ai o Makuakaumana ia Lonokaeho ke kahuna:

O Lono, O Lono, listen, O Lonokaeho!

Here are the canoes, get on board,

A land that was found in the ocean,

That was thrown up from the sea,

From the very depths of Kanaloa,

The white coral in the watery caves

That was caught on the hook of the fisherman;

The great fisherman of Kapaahu,

The great fisherman Kapuheeuanui.

The canoes touch the shore, come on board,

Sail to Hawaii, an island,

An island is Hawaii;

An island is Hawaii for Lonokaeho to dwell on.

E Lono, e Lono - e-! E Lonokaeho!

Lonokulani alii o Kauluonana.

Eia na waa kau mai,

E hoi e noho ia Hawaiikuauli,

He aina loaa i ka moana,

I hoea mai loko o ka ale;

I ka halehale poi pu a Kanaloa;

He koakea i halelo i ka wai,

I lou i ka makau a ka lawaia,

A ka lawaia nui o Kapaahu

A ka lawaia nui o Kapuheeuanui - la

A pae na waa, kau mai,

E holo ai i Hawaii, he moku;

He moku Hawaii,

He moku Hawaii na Lonokaeho e noho.

When the canoes were beached, Paao told Lonokaeho he was wanted to go to Hawaii to be its ruler. When Lonokaeho heard this from Paao he said to him, “I will not go there, but I will send Pili and he shall eat of Hawaii. He shall be the chief to go together with you, and you must be the priest.” And that is how Pili came to come here. It is so told in the history of Paao. But we must also examine the genealogy of chiefs from Opuukahonua to Wakea as is set forth in Chapter VI. A pae na waa i uka, olelo aku o Paao ia Lonokaeho e hoi i alii no Hawaii. A lohe o Lonokaeho i keia olelo a Paao, alaila, olelo aku la o Lonokaeho ia Paao, “Aole wau e holo, aka, e hoouna aku wau ia Pili nana e ai o Hawaii, oia ke alii e holo pu me olua; a o oe no ke kahuna.” A nolaila oia ka hiki o Pili ia Hawaii nei. (Pela i oleloia ma ka moolelo o Paao). Aka, e pono ke nana i ka hoonohonoho ana o ka mookuauhau alii mai a Opuukahonua mai a hiki ia Wakea, e like me ka hoonohonoho ana ma kela aoao Mokuna VI.

CHAPTER VI. MOKUNA VI.

In the genealogical tree of Opuukahonua it is not stated who his parents were, but, it is stated in the genealogy of Kualii, that Opuukahonua came from Tahiti to live in Hawaii when these islands were inhabited by human beings. Opuukahonua came with his two younger brothers Lolomu and Mihi and one woman, Lana, and they became the progenitors of the people of Hawaii nei, and this is how they increased: The Genealogy of Opuukahonua. HUSBAND. KANE. WIFE. WAHINE. CHILD. KEIKI. Opuukahonua. Lana. Kanananuikumamao (k). Lolomu. Ohikimakaloa (w). Mihi. Hekilikaaka (k). Hekilikaaka. Ohikimakaloa. Nakolowailani (k). Ahulukaaala (w). Mihi. Ahulukaaala. Kapuaululana. Kapuaululana. Holani. Kekamaluahaku. Kekamaluahaku. Laamea. Lanipipili. Lanipipili. Laakeakapu. Lanioaka. Hinaimanau. Laakealaakona. Laakealaakona. Kamaleilani. Haulanuiakea. Haulanuiakea. Manau. Kahaloalena. Kahaloalena. Laumaewa. Kahaloalenaula. Laakealaakona. Laumaewa. Kamaiolena. Kahalolenaula. Kanehoalani. Kaiwilaniolua. Hinakului. Kapumaweolani. Kaihikapualamea. Kukonalaa. Kaiwilaniolua. Kanehoalani. Kalaniwahine. Kapumaweolani. Haweaoku. Manuiakane. Kukonalaa. Kaenakulani. Kalanipaumako. Pili. Malela. Kamakahiwa. Kalaniwahine. Makakaile. Makakailenuiaola. Kamakahiwa. Loe. Kikenuiaewa. Makakaile. Paweo. Kalanimanuia. Makakailenuiaola. Ewa. Kahiko. Kikenuiaewa. Kupulanakehau (w). Kalanimanuia. Kukalaniehu. Kahakauakoko. Kahiko. Kapulanakehau. Wakea. Kukalaniehu. Kahakauakoko. Papa (w). Wakea. Papa. Hoohokukalani. Hoohokukalani. Haloa. Haloa. Hinamanouluae. Waia. Waia. Huhune. Hinanalo. Hinanalo. Haumu. Nanakehili. Nanakehili. Haulani. Wailoa. Wailoa. Hikawaopuaianea. Kio. Kio. Kamole. Ole. Ole. Hai. Pupue. Pupue. Kamahele. Manaku. Manaku. Hikohaale. Kahiko. Kahiko. Kaae. Luanui. Luanui. Kawaamaukele. Kii. Kii. Hinakoula. Ulu. Nanaulu. Nanaulu. Ulukou. Nanamea. Ulu. Kapunui. Nana. Kapulani. Nanaiea. Nanaiea. Kahaumokuleia. Nanailani. Nanailani. Hinakinau. Waikulani. Waikulani. Kekauilani. Kuheleimoana. Kuheleimoana. Mapunaiaala. Konohiki. Konohiki. Hikaululena. Wawena. Wawena. Hinamahuia. Akalana. Akalana. Hinakawea. Mauimua. Mauihope. Mauikiikii. Mauiakalana. Mauiakalana. Hinakealohaila. Nanamaoa. Nanamaoa. Hinaikapaekua. Nanakulei. Nanakulei. Kahaukuhonua. Nanakaoko. Nanakaoko. Kohikohiokalani. Heleipawa. Heleipawa. Kookookumaikalani. Hulumalailani. Hulumalailani. Hinamaikalani. Aikane. Aikane. Hinahanaiakamalama. Puna. Hema. Puna. Hainalau. Ua. Hema. Ulamahahoa. Kahai. Kahai. Hinauluohia. Wahieloa. Wahieloa. Koolaukahili. Laka. Laka. Hikawaolena. Luanuu. Luanuu. Kapokulaiula. Kamea. Kamea. Popomaili. Pohukaina. Pohukaina. Huahuakapalei. Hua. Hua. Hikimolulolea. Pau. Pau. Kapohaakia. Huanuiikalalailai. Huanuiikalalailai. Kapoea. Paumakua. Molehai. Kuhelani. Paumakua. Manokalililani. Haho. Haho. Kauilaianapa. Palena. Palena. Hikawainui. Hanalaanui. Hanalaaiki. Hanalaanui. Mahuia. Lanaakawai. Lanaakawai. Kalohialiiokawai. Laau. Laau. Kukamolimolialoha. Pili. Pili. Hinaauaku. Koa. Koa. Hinaaumai. Ole. Ole. Hinamailelii. Kukohu. Kukohu. Hinakeuki. Kaniuhi. Kaniuhi. Hiliamakani. Kanipahu. Kanipahu. Hualani. Kalahumoku. Alaikaaukoko. Kalapana. Kalapana. Makeamalamaihanae. Kahiamoeleaikaaikupou. Kahiamoeleaikaaikupou. Kapohakauluhailaa. Kalaunuiohua. Kalaunuiohua. Kaheka. Kuaiwa. Kuaiwa. Kumuleilani. Kahoukapu. Hukulani. Manauea. Kahoukapu. Laakapu. Kauholanuimahu. Kauholanuimahu. Neula. Kiha. Kiha. Waoilea. Liloa. Liloa. Pinea. Hakau. Akahiakuleana. Umi. Umi. Kulamea. Kapunanahuanuiaumi. Makaalua. Nohowaaumi. Kapukini. Kealiiokalaloa. Kapulani. Keawenuiaumi. Piikea. Aihakoko. Kumalae. Kealiiokalaloa. Makuahineopalaka. Kukailani. Kukailani. Kaohukiokalani. Kaikilani. Makakaualii. Makakaualii. Kapukamola. Iwikauikaua. Keawenuiaumi. Koihalawai. Kanaloakuaana. Kanaloakuaana. Kaikilani. Kealiiokalani. Keakealanikane. Kalanioumi. Keakealanikane. Keliiokalani. Keakamahana. Iwikauikaua. Keakamahana. Keakealani. Kanaloakapulehu. Keakealani. Keawe. Kaneikauaiwilani. Keakealani. Kalanikauleleiaiwi. Keawe. Kalanikauleleiaiwi. Keeumoku. Kekela. Keeumoku. Kamakaimoku. Kalanikupuapaikalaninui. Kekela. Haae. Kekuapoiwa. Kalanikupuapaikalaninui. Kekuapoiwa. Kamehameha. Ma ka hoonohonoho ana i ka mookuauhau mai a Opuukahonua mai, aole i ikeia ko Opuukahonua mau makua, aka, o ka mea i oleloia i loko o ka moolelo o Kualii, mai Tahiti mai o Opuukahonua o ka hele ana mai a noho i Hawaii nei, i ka manawa, aole he kanaka ma keia mau aina. Holo mai o Opuukahonua me kona mau kaikaina elua, o Lolomu a me Mihi, hookahi wahine o Lana, a o lakou na kupuna mua o Hawaii nei. A penei ka laha ana:

According to the genealogical table or tree from the time of Opuukahonua to Kamehameha there are ninety-nine generations, and that is the royal line of this race. But there were many chiefly branches from this royal line and many descendants, but no attention can now be paid to them in a genealogical order. Ma ka papa kuauhau i hoonohonohoia mai a Opuukahonua mai a hiki ia Kamehameha, he kanaiwakumamaiwa hanauna ka nui, o lakou ka hanauna alii o keia lahui. Aka, ua puka mai he mau lala ohana alii ma keia mookuauhau, a ua ulu a lehulehu lakou, aka, aole e hiki ke hoomaopopo i ka hoonohonoho ana o na lala ohana alii e ae, ma na lalani like e like me ka hoonohonoho ana i hoikeia ma ka papa kuauhau mai a Opuukahonua mai.

ACCORDING TO TIME OR EPOCHS. NO NA WA.

It is well to divide those times into periods from the time of Opuukahonua until the reign of Kamehameha, and to credit each reign with the works or happenings during its time as the story associates each king or chief with them. He mea pono ke maheleia i mau wa mai a Opuukahonua a hiki ia Kamehameha e like me ka noho aupuni ana, a e hoakaka pololei ia ka hana i loko o na wa a me na hana ano nui a keia alii keia alii i loko o ko lakou kaao ana.

The Earliest Times. From Opuukahonua to Kukonalaa, elder brother of Kapawa, was sixteen generations. That was when Pili arrived from Tahiti and Kapawa was the reigning sovereign, and there were several battles as a consequence. Wa Mua. Mai a Opuukahonua a hiki ia Kukonalaa ko Kapawa kaikuaana, he umikumamaono ia hanauna, ia manawa hiki mai o Pili mai Tahiti mai, oia ke alii o Hawaii nei ia manawa, aka, he mau hoouka kaua ma ia manawa.

Second Epoch. From Pili’s time to Kahiko there were eight generations, and there were several great undertakings during that period, and Pili’s was a time of peace and prosperity, for he was wise. Wa Elua. Mai ia Pili a hiki ia Kahiko, ewalu ia hanauna, he wa maikai ia, a he mau hana naauao no ka Pili ia manawa.

Third Epoch. From Wakea to Waia there were four generations. There were also several important works during that time. Wa Ekolu. Mai ia Wakea a hiki ia Waia, eha ia hanauna, he mau hana nui i loko oia manawa.

Fourth Epoch. From Waia to Liloa were fifty-seven generations. There were several happenings during this interval and many wars. Wa Eha. Mai a Waia a hiki ia Liloa he kanalimakumamahiku hanauna, he nui na ano oia wa, a me na hoouka kaua ia wa.

Fifth Epoch. From Liloa to Kamehameha were fourteen generations. These divisions of time are not supposed to be strictly correct as there had been no one to definitely define the limits of each epoch. But it is settled on in this manner. These several divisions of time were known to later generations by the legends and tales referring to them, and made plainer by the prayer of Kukailani, a great priest who lived and was of the seventy-ninth generation from the time of Opuukahonua. Wa Elima. Mai ia Liloa a hiki ia Kamehameha, he umikumamaha hanauna. Ma keia mahele ana i na wa, aole ma ka pololei maoli, aole no he mea nana i hoomaopopo mai ka mahele ana i na wa. Aka, penei nae: Aia iloko o keia mau wa i maheleia, ua akaka ma ko lakou kaao ana, a ua akaka ma ka pule ana a kekahi kahuna, o Kukailani kona inoa, oia paha ke kanahikukumamaiwa o ka hanauna mai a Opuukahonua mai.

On the day when Iwikauikaua was taken by Kanaloapulehu to be sacrificed on the altar of the temple, because Iwikauikaua had done wrong in promoting rebellion amongst the subordinate chiefs under him to rebel against Kanaloakuaana, a king of Maui, then when Iwikauikaua stood on the steps of the altar he looked to the priest, Kukailani and appealed to him: “O prayer of the priest, stand thou before the deity that he may look towards me, if thou art indeed my priest.” When Kukailani heard this call he answered: “Yes, I will stand and pray, but if my prayer is not propitious you will die; but if my prayer is uninterrupted to the Amen you will not die today.” No ka mea, i ka wa i kiiia mai ai o Iwikauikaua e Kanaloapulehu e kau i ka lele, no ka hewa ana o Iwikauikaua no ke kipi ana i na ’lii malalo ona, a kipi aku ia Kanaloakuaana kekahi alii o Maui, a nolaila, ia Iwikauikaua i ku ai iluna o ka anuu, nana ae la o Iwikauikaua i ke kahuna ia Kukailani, a kahea aku la: “E, ka pule a ke kahuna, kulia i mua o ke akua, na na mai ia’u ina he kahuna oe na’u.” A lohe o Kukailani i keia mea: “Ae, e ku wau i kuu pule a i ino kuu pule make oe, aka i hololea kuu pule a hiki i ka amama ana; aole oe e kau i ka lele i keia la.” A penei ka pule ana:

O thou Ku, and Uli, and Kama, it is flown. 1

Kalani the languishing chief of Kaiwa.

Iwikauikaua in straight line from the depths;

From the Tahitian stem of the earth’s foundation,

Whose royal lineage is so old and well established

From the sacred ancestry of Kukonalaa.

The kapu was put on Makalii.

This is the first prayer; it is flown.

The kapu of the island has flown. 2

The kapus of the islands are in a row;

The kapus of the islands are enjoined,

The kapu of the island has come forth,

It has rested on the sacredness of the island,

Pili was the one that enjoyed that sanctity;

The island of Hawaii-of-the-green-back.

This is the second prayer. It has flown;

The kapu has flown backwards to Wakea.

Wakea was the priest, the chief 3

Who was born loaded and covered deep with kapu;

It was Wakea who broke the kapu of the island.

The kapu was divided to surround the islands,

It was Liloa who enjoyed that kapu.

The island is kapued for Liloa, 4

The kapu had grown and flourished in Tahiti,

By Liloa of Umi was the kapu broken,

The powers of the kapu were divided;

It is Iwiaulana Iwikauikaua.

That is weighed down by the kapus of Iwikauikaua.

Iwikauikaua was the wrong one;

The one who sulked in the waters of Haunaka.

E Ku, e Uli, e Kama, lele wale. 1

O Kalani ke ’lii kaahea o Kaiwa.

Iwikauikaua haulili mai lalo;

Mai kumu kahiki ka honua ua kele,

Ua nao ua pela i ke kapu alii

I ka pela alii kapu o Kukonalaa.

Ua kau ke kapu i Makalii.

Akahi -a- aha; lele wale.

Lele mai ke kapu o ka moku. 2

Lalani ke kapu o ka moku;

Kui mai ke kapu o ka moku,

Pii mai ke kapu o ka moku,

Ili aku, kau aku ke kapu o ka moku,

Na Pili e noho ia kapu,

Ka moku i Hawaiikuauli.

Alua-a aha, lele wale;

Lele aku ke kapu ia Wakea.

O Wakea ke kahuna, ke alii, 3

Ke alii i kumu, i nua, i makolu i ke kapu;

Ia Wakea naha ke kapu o ka moku,

Mahae ke kapu i kiope na moku,

Lele aku ke kapu o Waia ke alii.

Aha -aha- ka ilina o ke kapu,

Na Liloa e noho ia kapu.

Ua kapu ka moku ia Liloa, 4

Ua kapu kawao i Tahiti,

Liloa o Umi ke kapu i nahae,

Nahae na mana o ke kapu,

O Iwiaulana Iwikauikaua.

Lola kamahele i kikiwi,

I pipio i ke kapu o Iwikauikaua.

Na ka iwi e pani ke kapu o ka moku;

Iwikauikaua ke kalohe;

Ka hoololohe wai i Haunaka.

This is the prayer that is referred to in the genealogy of Kamalalawalu. And it is shown by the construction of this poetical prayer that time should be divided into epochs. Because it is only on the reigning kings that the kapu of the islands are conferred, and it would seem time and epochs were divided as shown by the division of the chant referred to above. O keia ka pule i oleloia i loko o ka molelo o Kamalalawalu. A ma keia mele pule i maopopo ai he pono ke mahele i mau wa. No ka mea, aia wale no ma na ’lii aimoku e ili ai ke kapu moku. A mehe mea la, ua hoomaopopoia na wa ma ia mau ano e like me na pauku mele pule maluna ae.

CHAPTER VII. An Account of the First Sight of Foreigners. MOKUNA VII. No ka Ike Mua ana i na Haole.

It is told in the history of Hawaii that was printed at Lahainaluna, and also in the history revised by Pogue of Lahainaluna, that a vessel of some kind had arrived at Hawaii long ago, and that was the first knowledge the people of this race had of foreigners; but in the history of Kualii, one of the former kings of Hawaii nei and a famous one for his strength and valor in battle, it is said that he was the first one to visit Tahiti, and that he was the one that first knew or met foreigners in the olden times. This is how that is recognized by his prayer in the middle of his history as recited below: Ua oleloia ma ka moolelo o Hawaii nei, i paiia ma Lahainaluna, a me ka moolelo i hooponopono hou ia e Mr. Pokuea o Lahainaluna, ua ku mua mai kekahi moku ma Hawaii nei i ka wa kahiko, a oia ka hoomaka mua ana o keia lahui e ike i na haole. Aka hoi, ma ka moolelo o Kualii kekahi alii kahiko o Hawaii nei, ke alii kaulana no ka ikaika i ke kaua; ua oleloia, nana i ike mua o Tahiti, a oia ka mea i ike mua i na haole i ka wa kahiko, a penei ka hoomaopopo ana ma kona pule, ma ka hapa waena o kona moolelo e like me malalo iho:

O Hawaii of the lofty mountains;

Pointed to heaven is Kauwiki;

Below is the cluster of islands floating on the sea;

Clasping Kauwiki the trembling mountain;

Hewing Kauwiki till it fell.

And now Kauai, Kauai great and peaceful,

That is under the lee of Waianae.

Kaena is a cape, Kahuku is a pandanus.

Kaala is a mountain ridge covered with dew,

And Waialua is situated below, O Waialua.

Mokuleia is the calabash, the helo,

The tail of the white shark is Kaena,

The shark stretching away toward Kauai.

Below is Kauai, my land,

Island stretching out towards Tahiti.

Away down is Tahiti.

Wakea controlled the sun creeping along;

Arising from beneath Kumuhonua;

Shaking is the foundations of broad Hawaii,

Pointing to the rising rays of the sun.

Kona stands forth to sight;

The sun stands over Kona, Kohala is in darkness.

O Tahiti, land of the far-reaching ocean,

Land where Olopana dwelt.

Within is the land, outside is the sun;

Indistinct is the land when approaching.

Perhaps you have seen it?

I have surely seen Tahiti,

A land with a strange language is Tahiti.

The people of this place ascended up

To the very backbone of heaven;

They trampled and looked down below.

Kanakas (men of our race) are not in Tahiti.

He is like a god,

I am like a man,

Ku is a god.

O Hawaii mauna kiekie;

Hoho i ka lani Kauwiki;

I lalo ka hono o na moku, i ke kai e hopu ana;

Kauwiki i ka mauna i ke opaipai;

E kalai a hina Kauwiki-e.

O Kauai, O Kauai nui kuapapa,

Noho i ka lulu o Waianae.

He lae Kaena, he hala Kahuku.

He kuamauna hono i ke hau Kaala,

Noho mai ana Waialua i lalo e, O Waialua.

O Mokuleia ka ipu, ka helo

Ka ia mano lala walu,

Hiu lala kea o Kaena,

Mano hele lalo o Kauai.

O lalo o Kauai, kuu aina,

O Kauai nui mokulehua,

Moku panee lua ana Tahiti.

I lalo Tahiti.

Ia Wakea ka la kolohia;

Hooulu i lalo o Kumuhonua;

Nakeke ka papa i Hawaiiakea,

O Kuhia i ka muo o ka la.

Kau mai ana Kona i ka maka;

Ke kau la Kona, ke moe la Kohala.

O Tahiti, moku kai a loa.

Aina a Olopana i noho ai.

I loko ka moku, I waho ka la;

Ke aloalo o ka la ke hiki mai.

Ane ua ike oe?

Ua ike hoi wau ia Tahiti,

He aina leo pahaohao wale Tahiti.

Noonei kanaka i pii a luna.

A kuamoo o ka lani;

Keehi iho, nana iho ia lalo.

Aole o Tahiti kanaka.

Hookahi o Tahiti kanaka, he haole;

Me a’u la he akua,

Me ia la he kanaka,

He akua o Ku-e.

It is made plain by the song or mele that Kualii had met the foreigners at that time, because his knowledge of them is proved nowadays and foreigners are living here in these days. And here is the stanza of the song on that subject: Ma keia mele, ua maopopo ko Kualii ike ana i ka haole i keia manawa, no ka mea, ua hooko ia kana ike ana i na haole i keia manawa, a ke noho nei na haole i keia manawa. A penei kekahi lalani mele:

“I have surely seen Tahiti, A land with a strange language is Tahiti.” Ua ike hoi au ia Tahiti. He aina leo pahaohao wale Tahiti.

It is true the languages and voices of the foreigners are strange and are not like ours, and on this account it seems plain that Kualii had met and had knowledge of the foreigners at that time. He oiaio ua pahaohao ka olelo a me ka leo, ua like ole na olelo, ma ia mau kumu ka hoomaopopo ana ua ike muaia na haole e Kualii i keia manawa.

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Contents

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The Legend of Aukelenuiaiku. He Moolelo no Aukelenuiaiku.

CHAPTER I. Aukele and His Unkind Brethren. MOKUNA I. Aukele me Kona mau Kaikuaana Loko Ino.

O keia moolelo o Aukelenuiaiku, oia kekahi o na moolelo kaulanaloa ma Hawaii nei, o Kuaihelani ka aina, o Iku ke kane, he ’lii. O Kapapaiakea ka wahine, na laua na keiki he umikumamalua. E hoomaka ana ka olelo ma Kuaihelani. Eia na inoa o na keiki: Kekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku, Ikumailani me Aukelenuiaiku, he mau kane, ame Kaomeaaiku, he wahine. O Aukelenuiaiku ka mea nona keia moolelo.

Mai ka hiapo a ka mua ponoi o Aukelenuiaiku, aole o Iku i hii, aole i lawelawe, aole hoi i hooili i ka aina no kekahi o lakou, aole no hoi i hoopunahele. A ia Aukelenuiaiku, malama o Iku, lawelawe a hii, a hooili i kona kapu a me ka aina nona. A no keia punahele o Aukelenuiaiku i ko lakou makuakane, ua huhu kona mau hoahanau ia ia, a ua imi lakou i mea nona e make ai. Wahi a ko lakou kaikuaana loa, a Kamakahinuiaiku: “Kupanaha ko kakou makuakane, ia’u hoi i ke keiki mua, aole i hooili mai i kona kapu a me ka aina, a i ke keiki hope loa, ia ia ka e hooili ai.”

O ka hana nui a na kaikuaana o Aukelenuiaiku, o ka mokomoko, o ka hakoko, ke kuikui, a me na mea ikaika e ae, a ma keia mea, ua lilo lakou he poe kaulana no Kuaihelani ma keia hana, a o lakou ka oi o ka ikaika ma ia hana. A ua hele lakou e kaapuni ma ka aina a puni, aole mea aa mai ia lakou. Ia lakou e kaapuni ana i ka aina o Kuaihelani, kaulana aku la ka ikaika o Kealohikikaupea, no Kauai ia kanaka. O kona ikaika, he uhaki wale no i ke kanaka a hiki lakou nei i laila, hookahi no puupuu waiho ana i lalo. Kaapuui lakou a puni o Kauai, aohe mea aa mai ia lakou. Ia lakou nei ma Kauai, kui aku la ka lohe, ekolu o Oahu kanaka ikaika loa. O ko lakou mau inoa, o Kaikipaananea, o Kupukupukehaikalani, o Kupukupukehaiiaku. Aohe puko momona o Oahu nei ia lakou. A hiki lakou i Oahu nei, hakoko iho la lakou, hookahi no puupuu, waiho ana ua mau kanaka ala o Oahu nei i lalo, a haalele iho la lakou. Hele lakou a Maui, e noho ana o Kakaalaneo ke ’lii o Maui, hakoko no make no ia lakou nei.

While the Kuaihelani champions were making a circuit of Maui the fame of Kepakailiula for his great strength and daring came to them. It was said that he could break [in pieces] any man who opposed him, and he was the greatest warrior of the whole island of Hawaii. When the Kuaihelani champions heard of the feats of strength performed by Kepakailiula, they became afraid and returned to Kuaihelani. Upon their arrival at their home in Kuaihelani they gave exhibitions of all the sporting games known to them, such as wrestling, boxing, to wrestle on all fours, to hide a pebble under piles of kapas, to dance, to roll the stone disk, to jump from high cliffs into the water, to make the spear glide, and various other games. In getting up these games they were instigated by the desire of drawing their youngest brother to them, when they would kill him, for Aukelenuiaiku was kept under Iku’s fostering care all the time, and was accorded all the honors due to a king, and was jealously guarded. Ia lakou ma Maui e kaapuni ana, kaulana mai la o Kepakailiula i ka ikaika a me ke koa, e hiki ia ia e haihai i ke kanaka, a oia ka oi o Hawaii a puni. A lohe lakou i kona kaulana i ka ikaika, makau iho la lakou a hoi mai la i Kuaihelani. A hiki lakou i Kuaihelani, kukulu iho la lakou i na hana lealea a pau loa, ka hakoko, ka mokomoko, ke kuikui, ka honuhonu, ka puhenehene, ka hula, ka olohu, ka lele kawa, ka pahee, a me na hana e ae. Ma keia mau hana lealea a lakou a pau loa, ua hooulu lakou i mea e hele mai ai ko lakou kaikaina o Aukelenuiaiku, alaila, pepehi lakou ia ia a make. No ka mea, o Aukelenuiaiku, ua paa loa ia i ka palama ia i ko lakou makuakane e Iku, ma ke ano kapu alii, a me ka punahele loa.

While Aukelenuiaiku was thus guarded, he one day heard the yells and shouts of the people who were gathered at the games being held by his brothers, so Aukelenuiaiku asked of Iku his father: “What is the cause of the shouting down below?” The father replied: “They are holding some wrestling matches.” “How is that game played?” “It is played by two persons. They stand up facing each other and each one tries to throw the other one down to the ground. When one is thrown the people would shout, expressing their joy. That is the cause of the shouting that you hear.” Aukelenuiaiku then said: “How I wish to see it!” He therefore questioned his father relating to the various games. After hearing how they were played, he asked that he be allowed to go down and look on, but his father refused, saying: “You cannot go down.” Aukelenuiaiku then asked him: “Why not?” The father replied: “You will be killed by your brothers, for they hate you.” Aukelenuiaiku then further asked his father: “What is the cause of the hatred?” The father replied: “There is a reason. It is because I have given you all the honors and the kingdom. Therefore you must not go down, for if you do you will be killed by your brothers.” Ma keia noho kapu ana o Aukelenuiaiku, ua lohe ia aku la ka pihe uwa a na kaikuaana ona, e lealea ana, alaila, ninau aku la o Aukelenuiaiku ia Iku, ko lakou makuakane: “He pihe aha keia o kai e uwa nei?” Hai aku ka makuakane: “He hakoko.” “Pehea ia mea?” “Elua kanaka, ku i luna, kulai kekahi i kekahi, a hina kekahi, alaila, uwa ka aha. Oia kela pihe au e lohe la i ka uwauwa mai.” Alaila, i aku o Aukelenuiaiku: “Makemake wale.” Pela no o Aukelenuiaiku i ninaninau mau ai i ko lakou makuakane. Alaila nonoi aku la ia e iho e nana. Hoole mai ko lakou makuakane: “Aole oe e iho.” I aku o Aukelenuiaiku: “No ke aha hoi?” I mai ka makuakane: “Mamuli oe make i ou mau kaikuaana, no ka mea, ua hoomauhala ou kaikuaana ia oe e noho nei.” Ninau aku la o Aukelenuiaiku: “Heaha ka hala i hoomau ai?” I aku ka makuakane: “He hala, oia kuu hooili ana i ke kapu nou a me ke aupuni; nolaila mai iho oe, o make auanei i ou mau kaikuaana.”

After ten days had gone by the shouting and yelling at the games were again heard, but Aukelenuiaiku did not let his father know of the renewal of the games. He then got up and secretly went down to look at the games, without the knowledge of his father. In going Aukelenuiaiku took an arrow with him. When Aukelenuiaiku arrived near the house where his brothers were holding the games, he shot the arrow into the building. On the arrow entering the building, the brothers took it up and said: “How strange! our arrows are in joints, but this one is twisted!” While they were discussing the matter one of them took it and after looking it over said: “This is not a stranger’s arrow; this is the arrow belonging to our brother Aukelenuiaiku.” While this brother was saying this, Kekamakahinuiaiku, he of the bad temper, took it and broke it into pieces. Shortly after this Aukelenuiaiku approached the building and stood on the outside of the wall which surrounded the building. While Aukelenuiaiku was standing there, all the brothers looked at him. They marveled at his handsome appearance: his skin was like the ripe banana and his eyeballs were like the bud of a banana at its first appearance; his body was straight and faultless, and he was without equal. A hala he anahulu, alaila, lohe hou ia mai la ka pihe uwa hou, aole o Aukelenuiaiku i hai aku i ko lakou makuakane, no keia leo uwa hou. Ku ae la ia a iho malu i kai e nana ai, me ka ike ole o ko lakou makuakane. Aia ma ka lima o Aukelenuiaiku, he pua e paa ana. A hiki o Aukelenuiaiku i ka hale o na kaikuaana, kaka iho la oia i ka pua, lele aku la ka pua a komo i ka hale o kona poe kaikuaana. A komo ka pua a Aukelenuiaiku i loko o ka hale, lalau iho la na kaikuaana a olelo iho la: “Kupanaha! o ka kakou pua he pauku, o keia pua hoi he owili.” Ia lakou e olelo ana, lalau mai la kekahi kaikuaana o Aukelenuiaiku i ka pua, a olelo mai la: “Aole keia he pua e; o ka pua no keia a ko kakou kaikaina a Aukelenuiaiku.” Ia ia e olelo ana, lalau mai la o Kekamakahinuiaiku, ke kaikuaana huhu o lakou, a haihai iho la i ka pua a hakihaki loa. Mahope o ko lakou ike ana i ka pua, hiki mai la o Aukelenuiaiku i mua o lakou, a ku iho la ma waho o ka pa o ka hale. Ia Aukelenuiaiku e ku ana malaila, nana aku la kona mau kaikuaana a pau ia ia, he mea e ke kanaka maikai. Ua like kona ili me ka maia pala memele, a o kona mau onohi maka me he opuu maia la o ka hua ana o ka wa hou, a he pololei hoi kona kino, aohe puu, aohe kee, aohe ona mea e like ai.

O ka lehulehu e piha ana, mahalo aku la lakou i ke kino o Aukelenuiaiku i ka maikai launa ole. Ia lakou e mahalo ana, ua hoopiha loa ia ko lakou kaikuaana mua loa i ka huhu no Aukelenuiaiku, a ano e ae la kona mau helehelena. Alaila, kena aku la ia i kekahi o kona mau muli iho, e hele aku e ninau ia Aukelenuiaiku i ke kumu o kona iho ana mai. O ka inoa o ia mea o Kuaiku. A hiki ia i mua o Aukelenuiaiku, ninau aku la: “Heaha kau huakai o ka iho ana mai?” I aku o Aukelenuiaiku: “I ka lealea.” Hoi aku la o Kuaiku, a i ke kaikuaana huhu o lakou hai aku la. A lohe ia, hoouna aku la ia Kuaiku, e hele a e kui aku i hookahi puupuu ia Aukelenuiaiku. Ia ia i hele ai a kui ia Aukelenuiaiku, aole i hina, aole hoi i eha o Aukelenuiaiku, aka, o kona lima ka i haki, kui hou kekahi lima, haki hou no, pau loa na lima elua. A pau ke kui ana ia Aukelenuiaiku, kaha aku la hoi: ia wa o Aukelenuiaiku i hopu aku ai a paa i na lima, popo ae la ia a kiola aku la i ka ae kai. A ike na mea a pau loa i ka ikaika o Aukelenuiaiku, uwa ae lakou a haalele, a olelo iho la: “Akahi wale no mea i hina ai, a i hai ai na lima o Kuaiku.” A mahope o keia, puka hou mai kekahi kaikuaana ona me ka manao e pepehi ia Aukelenuiaiku. He oi ia ma ka hakoko ana, i luna no hai ke kanaka; a ia Aukelenuiaiku, aohe hina, aohe eha. A ike iho la ia aohe hina o Aukelenuiaiku, hoi aku la, ia wa o Aukelenuiaiku i lalau ai a kiola i loko o ke kai. Uwa ae la na kanaka.

Aukelenuiaiku thus met each brother, beating them all until there remained but the oldest brother, the one with the bad temper. When this brother saw that all his younger brothers had been defeated by Aukelenuiaiku he went up full of anger, bent on throwing Aukelenuiaiku into the sea, but in this he proved a failure, for his youngest brother overmatched him. While they were fighting and pushing each other, Aukelenuiaiku held his ground so well that the oldest brother became exhausted, and in time gave up all idea of fighting, and he left Aukelenuiaiku and turned with the intention of going back to the house. At this Aukelenuiaiku reached out, took hold of him, and threw him bodily into the sea. When he dropped into the sea his desire of killing Aukelenuiaiku vanished and he began to show signs of regret and pretended to be friendly. When he came up to Aukelenuiaiku he said: “Let us cease the conflict and all hatred and let us be friends, since this is only a fight between brothers.” He then invited Aukelenuiaiku to go to the house, which invitation was accepted by Aukelenuiaiku, believing it to be sincere. When they entered the house the oldest brother uncovered the deep pit of Kamooinanea, and took hold of Aukelenuiaiku and threw him down into it, where the brothers thought Aukelenuiaiku would die. Pela no o Aukelenuiaiku i hakaka ai me kona poe kaikuaana a pau loa. Nana wale no ka eha, a koe ke kaikuaana huhu ona. A ike ua kaikuaana huhu la o Aukelenuiaiku, ua pau loa na kaikaina i ka eha, hele mai la ia me kona huhu loa ia Aukelenuiaiku, me kona manao e lalau a kiola i loko o ke kai, aka, i kona hana ana pela i kona pokii aole i ko. Ia laua i hakaka ai me Aukelenuiaiku, me ka ikaika loa, aohe hina o Aukelenuiaiku. Ma keia hakaka ana o laua, ua paupauaho loa kona kaikuaana. Nolaila haalele iho la kona kaikuaana i ka manao hakaka, a hoi aku la. Ia ia e hoi ana, lalau aku la o Aukelenuiaiku ia ia, hopu aku la a kiola i loko o ke kai. Ma keia haule ana i loko o ke kai, pau ae la kona manao hana ino ia Aukelenuiaiku, hoi mai la ua kaikuaana huhu la, a hoomalimali ia Aukelenuiaiku. I aku la ia ia Aukelenuiaiku: “Pau ka hakaka, ka huhu, e noho aloha, he hakaka a hoahanau, he kaikuaana, he kaikaina.” Kono mai la ua kaikuaana la ia Aukelenuiaiku, e hoi i ka hale; ae aku la ia, e manao ana he oiaio. A komo laua i loko o ka hale, ia wa, i wehe ai ua kaikuaana ala i ke pani o ka waha o ka lua o Kamooinanea. Lalau mai la ua kaikuaana la ia Aukelenuiaiku, a kiola aku la i lalo o ka lua, malaila lakou i manao ai e make o Aukelenuiaiku.

CHAPTER II. How Aukelenuiaiku Fell into the Pit of Kamooinanea, and how He Profited by It. MOKUNA II. Ka Haule ana o Aukelenuiaiku i loko o ka lua o Kamooinanea, a me ka loaa ana o ka Pono ia ia Malaila.

We will here see how Aukelenuiaiku got into trouble and how he escaped the terrible death intended for him by his cruel and merciless brothers. As Aukelenuiaiku was falling down the pit, the angry brother called out: “Say, Kamooinanea, here is your food; eat him up.” While he was calling, one of his younger brothers, a kind one, came up running and called down the pit, saying: “Say, Kamooinanea, don’t eat him up, for he is your own grandson, Aukelenuiaiku, that is being thrown down.” After Aukelenuiaiku had fallen into the pit his older brothers were much pleased, believing that they had now gotten rid of him; that he was really dead; and their father’s promise on him would be unfulfilled, and become utterly void. Maanei e ike ai kakou i ka poino o Aukelenuiaiku, a me kona pakele ana i ka make a kona kaikuaana kuhu, aloha ole. A haule o Aukelenuiaiku i loko o ka lua, kahea iho ua kaikuaana huhu la, penei: “E, Kamooinanea e, eia mai ko ai la, ai ia mai.” Ia ia e kahea ana, holo mai la kekahi kaikuaana o Aukelenuiaiku (he kaikuaana aloha ia ia), kahea iho la ma ka waha o ka lua: “E, Kamooinanea e! mai ai mai oe, o ko moopuna mai na o Aukelenuiaiku e lele aku la.” Ma keia haule ana o Aukelenuiaiku, ua olioli loa kona poe kaikuaana huhu ia ia, no kona make ana, e manao ana lako ua make io no o Aukelenuiaiku. Ma keia haule ana o Aukelenuiaiku, manao lakou, ua lilo kona kapu i mea ole, a ua nele ka olelo hooilina a ko lakou makuakane maluna ona, a ua lilo i mea ole loa.

When Aukelenuiaiku reached the bottom of the pit, he found two men already there, having been thrown into the pit but a short time before this, by the cruel brothers of Aukelenuiaiku. When the two men saw Aukelenuiaiku, they took pity on him because he was so handsome and pleasant to look upon, having a perfect physique, and being without blemish. While the two were talking together, Aukelenuiaiku heard them and so he asked them: “What are you two talking about?” They answered: “We are expressing our regrets because we pity you.” When Aukelenuiaiku heard this he asked them: “And why?” The men replied: “Because of the death by the great lizard, Kamooinanea.” Aukelenuiaiku again asked: “When will the lizard come forth?” The men replied: “When the tide rises and falls, then rises and falls again, and when it comes up the third time, then the lizard comes up with it; then we will all be killed.” A haule o Aukelenuiaiku i lalo o ka lua, aia hoi, elua kanaka e noho ana. Mamua o ko Aukelenuiaiku haule ana, ko laua haule ana i lalo o ka lua. Na ua poe kaikuaana la no o Aukelenuiaiku i kiola. Ike mai la ua mau kanaka ala ia Aukelenuiaiku, minamina iho la laua, no ka maikai o na helehelena o Aukelenuiaiku, ke nana aku, no ka maikai a me ke kina ole o kona ano i mua o laua. Ia laua e kamailio ana, lohe aku la o Aukelenuiaiku, ninau aku la ia: “Heaha ka olua e kamailio nei?” I mai laua: “E minamina ana maua ia oe.” A lohe o Aukelenuiaiku, ninau aku la ia: “I ke aha hoi?” Wahi a ua mau kanaka nei: “I ka make i ka moo, ia Kamooinanea.” I aku o Aukelenuiaiku: “Ahea puka mai ka moo?” I mai ua mau kanaka nei: “Aia a pii mai ke kai, a emi aku, pii hou mai a emi aku, alaila, hoea hou mai ke kai, alaila, pii pu mai me ka moo, o ka make ka hoi ia o kakou.”

Some time after this conversation, the lizard, Kamooinanea, made its appearance, and called out: “Say, Aukelenuiaiku, let me have one of the men for food.” Aukelenuiaiku said: “If I were to give you one of these men, who will attend to my wants in this lonely place?” The lizard then disappeared from their sight. When they saw the lizard and how terrible it looked they were sore afraid, and the two men began to show signs of uneasiness. After the lizard had disappeared from their sight, the men said to Aukelenuiaiku: “How wonderful! here this lizard is acquainted with your name. This is the first time that the lizard has not come and devoured its prey outright. We were told that immediately the lizard made its appearance, it would come and devour its victims; but here we see that we are safe for a time. Should it disappear altogether, we will escape death.” A pau ka olelo ana a laua ia Aukelenuiaiku, mahope o laila, pii mai la ua moo nei o Kamooinanea, a kahea mai la: “E, Aukelenuiaiku e! homai oe i kekahi kanaka i mea ai na’u.” I aku o Aukelenuiaiku: “Haawi aku auanei au ia oe, i aha hoi ko’u hoanoho o keia wahi mehameha?” Alaila, nalowale aku la ua moo nei mai ko lakou mau maka aku. Ma ko lakou ike ana aku i ka helehelena o ka moo, he mea e ka weliweli a me ka makau launa ole, a he mea kaumaha loa ia i ka manao o ua mau kanaka nei. A nalo ka moo mai ko lakou maka aku, i mai la ua mau kanaka nei ia Aukelenuiaiku: “Kupanaha! eia ka ua loaa kou inoa i ka moo; akahi wale no hana ana i pakele ai; ina e hoea mai ua moo nei, o ka manawa ia e pau ai i ka ai ia, aka, ano ke ike nei maua, ua pakele i keia wa, a ina e nalowale loa, pakele maua i ka make.”

While the men were still conversing the lizard again made its appearance and called out: “Say, Aukelenuiaiku, let me have one of the men.” Aukelenuiaiku again refused, saying: “No, you cannot have one of them.” When the lizard heard this it said: “You must give me one of the men. What are you going to pay me for coming here? Because you have been given to me to be killed and that I should devour you, but since I have found out that you are one of those that have gone out of my own body, I cannot eat you up.” When the lizard concluded, Aukelenuiaiku gave his consent, for he thought within himself that the request of his lizard grandmother, Kamooinanea, should be granted. He then gave one of the men to the lizard. As soon as the man was offered, he was swallowed whole. After this first man was consumed the lizard again asked that the second man be given her. Aukelenuiaiku again gave the second man, and he too was swallowed whole. After the second man was consumed there was left only Aukelenuiaiku. The lizard then came out of the sea and laid on the dry sand. Ia lakou e kamailio ana, hoea hou mai la ua moo nei, a kahea mai la: “E, Aukelenuiaiku e, e haawi mai oe i kekahi kanaka na’u.” Hoole aku o Aukelenuiaiku: “Aole e loaa aku ia oe ke kanaka.” A lohe ua moo nei i keia olelo a Aukelenuiaiku, i mai la ia: “E haawi mai oe ia’u i hookahi kanaka, i aha kau uku o ka hiki ana mai i anei? no ka mea, ua haawi ia mai oe he kanaka make, e ai aku wau ia oe, aka, nana ae nei au ia oe, a o ka mea i puka pono aku mai loko o’u, nolaila, aole au e ai aku ia oe.” Ma keia olelo a ua moo la, ua ae aku o Aukelenuiaiku, a ua manao iho la ia e hooko i ka olelo a kona kupunawahine moo, a Kamooinanea. Ia wa, haawi aku o Aukelenuiaiku i hookahi kanaka i ua moo nei, i ka manawa i loaa ai ia ia, oia kona manawa i ike ia ai, ua nalo koke i loko o ka opu. A pau ia kanaka, nonoi hou mai la ua moo nei ia Aukelenuiaiku i ka lua o ke kanaka. Haawi aku la no o Aukelenuiaiku ia kanaka, a pau no ia ia i ka ai ia. A pau na kanaka elua, koe iho la o Aukelenuiaiku, ia wa, hoi mai la ua moo nei a noho i luna.

Olelo mai la ua moo nei ia Aukelenuiaiku: “E kii oe i elua lau ape.” A loaa na lau ape ia Aukelenuiaiku, lawe aku la ia i mua o ua moo nei, a luai iho la ua moo nei i luna o na lau ape elua, a piha ae la. I aku la ia ia Aukelenuiaiku: “E ka moopuna, e nana oe.” Nana iho la o Aukelenuiaiku. Alaila, i mai la ua moo nei: “He mau aina keia e ku nei i loko o ka lau ape, he aina nui, he aina uuku, he aina mahana, he aina wela, he aina anu. O keia mau aina nae elua, o Holaniku, o Holanimoe, he mau aina maikai loa keia, he nui na pono o ke kanaka e noho ai, he ai, he ia, he ko, he uala, he maia, he awa, he ulu, a me na mea ai kupono a pau loa. Mai keia wahi a’u e olelo nei ia oe, malaila oe e hele ai.”

A pau nei mau olelo a ua moo la ia Aukelenuiaiku, i aku la ia: “E moe i lalo.” Moe iho la o Aukelenuiaiku i lalo, paa aku la ua moo nei ma ka puhaka o ka moopuna: “E kuu moopuna, ou kaikuaana, e pau ana lakou i ka make ia oe, a e lilo ana oe i alii maluna o lakou, no ka mea, ua hana ino lakou ia oe.” Hai hou aku la no ua moo nei, i kana moopuna ia Aukelenuiaiku: “O keia aina nae, eono malama e malamalama ai, a eono malama e pouli ai; mai hele oe malaila o make oe, no ka mea, mamua aku o keia wahi, he kai omaomao, a hala ia, he kai ulaula aku, mai hele oe malaila o make oe. No ka mea, mai ko’u wa kane ole ko’u hele ana ma keia aina, a hiki i ko’u wa luahine, aole i puni ia’u. O ka inoa o ua aina la o Kalakeenuiakane, o Asia ma ka olelo haole. A o ke kuahiwi, ua kau na hoku i luna, a o na kanaka he uuku loa. A o ka mea nona ua aina la, o Namakaokahai, he ’lii wahine, a he mau kaikunane kona eha, o Kanemoe, o Kaneikaapua, o Leapua, a me Kahaumana. Elua kauwa, o Upoho, a me Haapuainanea. O ke kiai o ka aina, o Moela, he ilio. Ekolu manu, o Manuea, o Kiwaha, a me Halulu. Oia na kanaka o ia aina, aohe nui, no ka mea, he pau i ka ai ia e ke ’kua.”

A pau ka olelo ana a ka moo ia Aukelenuiaiku, alaila, kapili iho la ia i pahu no ke ’kua o Aukelenuiaiku, a paa ka pahu, hoo iho la ia i ke ’kua i loko, oia o Lonoikoualii. A olelo mai la ia Aukelenuiaiku: “O ko akua no nei puni ko aina ia oe; eia ko ai a me ko ia, o Laukahi. He lau maona, pa no i ka lehelehe maona; o ka manawa e maona ai, eha malama e noho ai, alaila, ai hou.” Lalau iho la ua kupunawahine nei i ke koi, a me ka pahi, a hahao iho la i loko o ka pahu, a ooki iho la i kona huelo, a haawi aku la i ka moopuna, i aku la: “O kuu kino maoli keia, oia ka ia oe, a o kuu pau ai kaua, a me kuu kahili ai kaua no ko kaikuahine ia. O ke ano o keia, ina e pau i kuu pau, a kahili i kuu kahili ai kaua, haule i lalo, lilo na kanaka i lehu.” Ma keia mau mea a pau loa, ua hai aku ua moo nei ia Aukelenuiaiku, a ua ao aku i na mea mana a pau loa, a koe nae ka inoa o ke kaikuahine o Aukelenuiaiku, aole i hai aku ua moo la. Eia ka auanei o Namakaokahai no.

When Aukelenuiaiku disappeared their father showed great grief for him and he mourned for his son for many days. Because of his great grief he refused to take food. After suffering for days he expressed a wish to die. But the mother of Aukelenuiaiku did not think that her son was dead, and she refused to listen to her husband, to fast and to mourn for their son. She was certain that Aukelenuiaiku was not dead, and that her lizard mother, Kamooinanea, had not devoured him. In discussing with her husband as to the prospects of their son being eaten up by the lizard she said: “If she has eaten him, who is my own issue, then she should have eaten me up first, and after that, my son. I tell you now that Aukelenuiaiku is there down below being educated by his grandmother in all things, and he is not dead. He will yet return to us here above.” These words of the wife all came true. Ma keia nalowale ana o Aukelenuiaiku, ua nui ke aloha o ko lakou makuakane nona, a ua kanikau ia me ke aloha i na la a pau loa, a ua hookeai a ua hoohiki iho oia aole e ai i ka ai a make ia, no ka minamina ia Aukelenuiaiku. Aka, o ka makuahine o Aukelenuiaiku, aole ona manao ua make, aole ona ae i ka olelo a kana kane, e hookeai, a e kanikau, no ka mea, ua ike no ia, aole i make, aole no hoi i ai kona makuahine moo, oia o Kamooinanea. Ma kana olelo i mua o kana kane: “Ina hoi ha ia e ai i ka’u ponoi, alaila, mamua ia e ai mai ai ia’u, a mahope i ka’u ponoi. Ke olelo aku nei au ia oe, aia no o Aukelenuiaiku i lalo kahi i ao ai me ke kupunawahine i na mea a pau loa, aole i make, he hoi mai koe i luna nei.” Ma keia mau olelo a ka wahine, ua ko no.