Volume 5 / Part 3 — CONTENTS.

Mythical Tales.

PAGE

The Bones of Pele 506

Legend of the Oopu God 510

Myth Concerning Molokini 514

Pa’upa’u 520

The Flood in Hawaii in the Olden Time 522

A Story of Poo 528

A Story of Ulukaa 532

Story of Puulaina 532

A Legend of Maui 536

Relating to Kekaa 540

A Story of Kauiki 544

A Story of Pumaia 550

A Story of Puupehe 554

A Story Concerning the Fire 560

A Story of Makahi 564

Traditionary Stories.

Relating to the Dead in Ancient Time 570

Story of the Ohelo 576

Indigenous Canes of Hawaii 582

Story of the Bambu 588

The Coconut 590

The Banana Field of Kahuoi and other Famous Places 598

The Stone Adze 604

History of the Awa 606

Building Canoes 610

The Maile 614

History of the Wiliwili 618

The Various Ohias of Hawaii 620

The Mat 626

About the Koa Tree 630

The Kapa of Hawaii in Olden Time 636

Construction of Houses in Hawaii nei 640

Methods of House Construction 648

Story of the Lauhala 656

Some Things in the Bible Similar to Some Things Done Here in Hawaii in the Olden Time 658

The Days and the Months 662

Concerning the Ti-Leaf 668

The Kukui Tree 670

An Account of the Breadfruit 676

Cultivation of the Taro; Ancient and Modern 680

A Story of Kamehameha 688

A Story of Kawelo.

CHAPTER PAGE

I. Kawelo a Timid Youth—Learns Swimming, Fishing and Dancing—Covets the Wives of Aikanaka 694

II. Aikanaka Plans to be Avenged—Kawelo Moves to Oahu—Joins Makuakeke and Captures a Famous Fish—Obtains a New Wife and is Taught the Arts of Warfare 696

III. Kawelo is Called Back to Kauai to Aid his Parents—Aikanaka’s Forces Engage Him and Are Defeated—Kills His Brother Kauahoa 700

IV. Kawelo Loses His Wife to Aikanaka—Plot to Kill Kawelo and His Ulus—Kamalama, the Last Defender, Falls as He Calls Kawelo from Surfing—Kawelo Buries His Friend—Is Stoned to Supposed Death—His Half-sister Appointed Caretaker of the Body 706

V. Body of Kawelo Placed on the Structure for Decomposition—Kawelo Revives and is Aided by His Caretakers—They Agree to Resist the King’s Emissaries 712

VI. The King, Advised of the Refusal to Permit Inspection, Sends a Guard to Slay the Caretakers—Kawelo Assumes Defense of the Hill and Hurls Rocks upon the Guard till One Only Is Left to Tell the King of Their Destruction 716

PART III Mythical Tales.1 Na Kaao ano Kupua.

THE BONES OF PELE. KA IWI O PELE.

He Puu nui keia; aia keia puu ma Hana, Maui nei; ka mea i kapaia ai ka inoa o keia puu Ka iwi o Pele, no ka hele ana mai o kekahi kanaka, o Namakaeha kona inoa, mai Kahiki mai keia kanaka i hele mai ai, a halawai me Mahinahina, a i kona halawai ana me Mahinahina, pane aku o Namakaeha iaia, nokamea, he wahine maikai ia, o kana kane oia o Kapapauoa ua kokoke no ia ma Puuhele, ma Hana o Maui nei, oia ka mea i olelo ia e ka poe haku mele, “O ka nalu hee o Puuhele,” a pela ’ku.

Namakaeha said to Mahinahina: “Supposing we go along together from here, for you are familiar with this place where you are living.” Mahinahina answered: “I would consent to your proposal, but here is the trouble of our meeting; you are a man from a strange country, and I am a woman of this place, also a resident of it; you may want to get me for your wife.” Namakaeha replied to Mahinahina: “I do not desire such between us, because I have a wife still at Kahiki; but because of my great desire to go traveling, that is why I have come; I would have passed right on by the main road, only happening to see you, I came here and met you.” Ninau aku o Namakaeha ia Mahinahina: “E aho eu haele kaua ma nei wahi aku, o oe hoi ke kamaaina o neia wahi au e noho nei.” Pane mai o Mahinahina: “E ae aku ana au i kau koi mai, eia ka mea hewa, o ko kaua hui pu ana, no ka mea he kane oe no ka aina-e, a owau nei he wahine au no keia wahi a he kamaaina no hoi no keia wahi, malia paha o kii mai oe ia’u i wahine nau.” Pane mai o Namakaeha ia Mahinahina: “Aole o’u makemake e hana ia mea mawaena o kaua, no ka mea, he wahine no auanei ka’u, aia no i Kahiki, a no ka nui o kuu makemake e hele i ka makaikai, nolaila au i hele mai nei; he hele loa ae nei no ma ke alaloa, o ka ike ana mai nei ia oe nolaila, kipa mai nei maanei a loaa oe.”

Mahinahina agreed to his proposal, and so they set forth and met Kanahaha. Mahinahina said: “There is another good-looking woman; but because she discovered Puuhele, she died. That is her spirit sitting there; she, however, is the oldest woman resident of this place.” They continued on until the woman spied them, when she called out: “The stranger and the kamaaina arrive. It is unfortunate that you do not find me in the flesh; this is a spirit body which exists; my way of living is not right, for I am only a spirit as you see; because I was much ashamed of Puuhele, therefore, I died.” Namakaeha quickly spoke to Mahinahina: “Let us proceed.” They kept on their way until they were seen by Lehoula, who came along to a little hillock; and while Lehoula was waving to them, the spirit woman chanted as follows: Ae mai la o Mahinahina i ka ianei olelo, o ko laua nei hele aku la no ia a halawai me Kanahaha. Olelo mai o Mahinahina: “Aia kela wahine maikai la, no ka ike ana ia Puuhele make ai oia. O ka uhane nae kela e noho mai la, o kela nae ka wahine kahiko o keia wahi.” I ko laua nei hele ana aku, a ike e mai la ua wahine a olelo mai: “Hiki mai ka malihini a me kamaaina. Aole o ke ea mai he kino maoli e noho aku ana, o ke kino eepa nei e noho nei, aohe kupono o ka noho ana, no ka mea he uhane wale no au e noho aku nei no ka nui o kuu hilahila ia Puuhele, nolaila, make iho nei au!” Pane koke aku no o Namakaeha ia Mahinahina: “Ina kaua,” o ko laua nei hele aku la no ia a ike e mai la o Lehoula, o kona hele e mai la no ia a hiki ma kahi oioina; i uo o Lehoula nae e ani peahi ana, kani mai la ke mele o ua wahine uhane nei, penei:

You have arrived this day, Looking round for an opponent Where the wind swirls the leaves of the hau, Perhaps calling to me to be friendly, This is what you are searching for, ye stalwart! etc. Hiki mai hiki mai e ka la—e, O ka imi ana o ka ikaika la, A loaa ka lau o ka hau i ka makani, E-i mai ana paha ia’u i hoa nona-a, O keia imi ia e ka ikaika, a pela aku.

When she had finished chanting, Namakaeha waited a little and then sang as follows: A pau ka ua wahine nei mele ana, kakali iho la o Namakaeha a hoopuka aku i kana mele penei:

I have not come to test strength; I have come as a traveler; If it is strength you desire, Pass by on that side. It would be a pity to hear the ulili saying, “you are dead,” etc. Aole au i hele mai ma ke ano ikaika I hele mai au ma ka makaikai Ina he makemake no ka ikaika E hele no ma ia aoao. Aloha ka leo o ka ulili i ka-i mai-e, ua make oe, a pela aku.

When he had finished chanting, Lehoula spoke up and asked: “What is the object of your travel to this place?” He replied: “I am traveling to see the country, and when I saw you, I came right over here.” Namakaeha said to Lehoula: “Suppose we go traveling together.” She consented, and they went together to view the hill. But Lehoula said: “On our way, if Pele should see us first, she wins, but if we should spy her first, we win.” So they went along, and Namakaeha caught sight of her first and he said to Lehoula: “There is the woman”, and he commenced to chant. Thus did Namakaeha pray, a chant however customarily used for Pele: Apau kai nei mele ana, o ka i mai no ia o ua Lehoula nei me ka olelo iho: “He huakai aha kau o ka hele ana mai nei o nei?” Olelo aku keia: “He huakai makaikai ka’u i hele mai nei, a ike mai nei nae ia oe, nolaila, hele loa mai nei maanei.” Olelo aku o Namakaeha ia Lehoula: “E aho e hele kaua i ka makaikai,” o koi ala ae mai la no ia, o ko laua hele aku la no ia e makaikai i ua puu nei. Ninau e mai nae o Lehoula, “I hele auanei kaua a i ike e mai o Pele ia kaua, alaila make kaua, aka, ina na kaua ka ike mua, make ia ia kaua.” O ko laua hele au la no ia, a ike e aku la no o Namakaeha, olelo aku ia Lehoula: “Aia ua wahine nei la,” o ke kau aku la no ia i ka pule. Penei ka pule ana aku o ua Namakaeha nei, o keia pule nae ua maa mau ia Pele:

An exhorting cry reaching up to high heaven, To drop the one thing abhorred, the rain. The rain from the east, from yon high heaven; From heaven the rain falls quickly in a narrow stream, etc. Kani kahoa kaluna kiei opua, Haule ka inaina hookahi, ka ua. Ka ua i ku kaua i lani nei, Ke ahalani kuku ka ua maaweau, a pela aku.

After his prayer, Pele looked up from where she was digging potatoes and spoke to Namakaeha. She also saw Lehoula lying down and peeping, so Pele chanted as follows: Apau kai nei pule ana, o ko Pele ea ae la no ia mai ke kilo uala ana. A pane mai ia Namakaeha, ike e mai la nae ia Lehoula e moe ana ilalo e kiei mai ana, ike aku ua Pele nei a kau aku i kana pule:

Notice the woman skimming along the ground, Facing downward; came near dying, being stripped off. Rid her of fear for safety, Of jealousy for safety. By the prophet art thou saved! He wahine auhea ke ku hanai mai nei, I na la ilalo ke alo, mai pepehia mai holeholehia, Oi ka ia i ka makau la i malu, I na lili oe e malu ai, i kaula oe e malu ai, a pela aku.

Pele asked: “What is the purport of the journey?” “A journey taken to see the country,” said Namakaeha, “and also to seek out champions” (for opponents). Pele said: “I had thought it was a journey for a good purpose, but it is a journey with an evil design.” While they were talking Lehoula disappeared, and went back to her place. These two fought until Pele was weakened. The body of Pele was then taken and the bones were stripped of flesh and taken and buried in the ground. They were exhumed by dogs, placed in a pile and that was why this hill was so named, because the bones of Pele were stripped off there. Perhaps others have a different explanation, but this is what I have obtained by questioning friends concerning this subject. This hill stands on the east side of Maui, near Hana. Pane mai ua Pele nei: “He huakai aha ka huakai?” “He huakai makaikai,” wahi a Namakaeha, “ame ka imi ikaika no hoi kekahi.” Pane mai o Pele: “Kai no he huakai no ka pono, eia ka he huakai no ka ino.” Ia manawa no a laua nei e kamailio ana, o ka nalo aku la no ia o Lehoula, a hoi aku la no i kona wahi. O ko laua nei hakaka iho la no ia a nawaliwali o Pele. O ka lawe ia ae la no ia o ke kino o ua o Pele a holehole ia na iwi, lawe ia aku la na iwi a huna ia ilalo o ka lepo a hue ia e na ilio, hoopuupuu ia iho la ka iwi a ku ke ahua, malaila mai ka mea i kapa ia ai ka inoa o keia puu la no ka holehole ia ana o na iwi o Pele. Malia paha he wehewehe okoa ae no ka kekahi, o ka wehewehe no nae keia i loaa ia’u ma ka ninau ana aku i na hoa no keia mea, o kahi nae i ku ai o keia puu aia no ma ka hikina o Maui nei, kokoke ma Hana.

FAMOUS PLACES ON THIS HILL. NA WAHI PANA O KEIA PUU.

Right on top of this hill is the place where Peapea’s bones were burnt. On the eastern side of the same hill are the holes made by the club of Kane and Kanaloa. On the western side were the boys digging potatoes; near that is the fishing Noio (small black bird). These are the famous places on this hill. Perhaps there are other famous places on this hill; you will supply them. Aia maluna pono o ua puu nei, na iwi o Peapea i puhi ia ai i ke ahi, ma ka aoao hikina o ua puu nei, na lua palau a Kane ma laua o Kanaloa, aia ma ka aoao komohana no, na keiki kilo paoo, kokoke no ma ia wahi, ka Noio aukai oia iho la ua wahi pana o keia puu. He wahi pana okoa ae no paha kahi, na oukou no ia e hoolawa mai.

NAMAKAEHA CONTINUING HIS JOURNEY. NO KA HELE HOU ANA O NAMAKAEHA.

When Namakaeha continued his journey, he met Pihehe, a good-looking woman: and when she saw him approaching, she said: “[I feel] sorry because of the death you will receive from Wakiu; that man is always full of anger.” He replied: “I came prepared to die if need be.” So he went right into the fight with Wakiu. Namakaeha was killed by Wakiu. Wakiu, however, had used his numerous bodies, and that was how he won; had he used his single body like the other, he would not have been safe from the champion of Kahiki. That is the story of this hill. John Moo. Aia ia Namakaeha i hoomaka hou ai e hele i ka makaikai, halawai oia me Pihehe, he wahine maikai keia, a no ka ike ana mai ia ianei e hele aku ana, kamailio e mai kela: “Minamina ino oe i ko make mai ia Wakiu, he keu aku kena a ke kanaka huhu.” Pane mai kela: “I hele mai no ka hoi mamuli o ka make,” o koi nei hele aku la no ia a hakaka me Wakiu. Make ua Namakaeha nei ia Wakiu, he kino lau nae ko Wakiu oia ka mea i make ai iaia ina o na kino hookahi o laua, ina no aole pakele i ke keiki o Kahiki. Oia iho la ka moolelo o keia puu. John Moo.

LEGEND OF THE OOPU GOD. MOOLELO NO KE AKUA OOPU.

Aia i ke au i kunewa aku la, ma ia wa i hoomana ia ai ke akua oopu. Ke kumu o keia hana ana pela, i mea e nui ai na oopu; ina aole e hoomana ia, momona ole na oopu, a nunui ole no hoi. O ka inoa o keia akua, o Holu. Ua loaa mai keia inoa no ka hele ana o na mea nana e malama i kahakai, i ka lawaia, a loaa ka papai olu (Aama ua palupalu, aohe oolea o ka iwi), kapa ia ka inoa o Holu. Mamua aku aohe inoa; o na mea nana e malama, o Kalama, ame Waihauakala, na lauu mai na keiki elua, o Ahakeanui, kaikamahine, ame Kaneikakalua, keikikane.

Aia i ka wa i make ai na makua, ua noho iho na keiki me ka malama no ia Holu. Ua pii mai no hoi na kanaka e hoomana. Eia na mea e lawe ai; puaa hiwa, moa lawa, puawa hiwa, niu hiwa, ia ula. Lawe ia maluna o kekahi papa pohaku i hoomakaukau ia; alaila, ho-a ka imu o ka puaa, ka imu o ka moa, ame ka ia; mama ka awa; o ka awa e inu ai o ua akua nei, na na keiki ula paa (keiki aole i kolohe), a pau na mea i ka lako, haawi mua na ke akua, a pau haawi na na kanaka.

Ekolu nuu o keia wahi, nuu mua no na wahine ame na kaikamahine, nuu alua no na kane ame na keiki kane, nuu akolu no na kahuna. Alaila pule no ka pono o ka noho ana, apau ia lawe ia ka apu awa hoa inu ia i ua akua nei, he kanaka maoli no i ka nanaina, he pukapuka nae, ua paa i ka hana ia me ka aha a puni koe ke poo me ka waha. Pau ia noa ae la, kii ka oopu, ua hele a kohu Opule moe one ka nui, ai aku, momona.

CONCERNING THE RETURN OF THE PEOPLE TO THEIR HOMES. NO KA PAU ANA O KANAKA I KA HOI I KAI.

Hoi aku la na kanaka me ka olioli, no ka ai ana o Holu i ka mohai, pau ae la, aole e huhu mai a momona ole na oopu. Hoomaka na kanaka e hana i ka ha, he laauliilii me he aho hale la ke ano, ua hana ia a pili me he hauna ako hale la, me kaula e paa ai, he ie ke kaula pono. Ua hoopili ia ma kekahi aoao o kahawai, me ka nini ia a paa i ka pohaku he pono laau no; o na laau nae e ike ia ana he paa, me na pou ame na kaola he mau laau nui keia, aole like me ka aho, ma ka aoao mawaho he mau pou laau.

CONCERNING THE COMPLETION OF THE HA. KA PAA ANA O KA HA.

When the ha was completed, a pig was killed, the awa was chewed, and when everything was ready, a prayer was offered to Holu in this manner: No ka paa ana o ka ha kalua ka puaa, mama ka awa, a makaukau, pule aku ia Holu. Penei ka pule ana:

“O Holu, grant the desire of your ha-constructing devotees; give them the lehua-fed oopus of Hoopulu. Harken, thou chief of Hoopulu. Return to partake of the drink and the food. Amen.” “E Holu, e hooko mai oe i ka makemake o kau poe pulapula kukulu ha, e haawi mai i ka oopu ai lehua o Hoopulu; E hoolohe mai oe e ke alii o Hoopulu. Hoi mai e inu, e ai. Amama.”

Ai no hoi apau, kii ka wai hoohuli mai ma kahi o ka ha e ku nei, papani a paa olalo, pii mai ka wai maluna o ka ha. O ka waiwai o keia, no ka wa wai nui wale no; alaila lilo mai ka oopu, kau maluna o ka ha, me ke kaupale ia ma o a maanei noho aku ka mea nona ka ha, a loaa ka oopu mua a hoolei aku i kahi e, no ka mea he mea mau ia, ina aole e hoolei ia e lilo ana ka mea i hanaia i wahi holo na ka wai, mai mua ai hope; pono ole ai.

THE KAPUS OBSERVED ABOUT THE HA. NA KAPU O KA HA.

It was kapu for a woman having her menses to climb or walk on the ha, because a woman in that condition was despised by Holu. It was kapu to bathe at the head of the ha. It was kapu for a man, woman or child who had been to a house of mourning to walk on the ha. He or she should do this first: purify with olena-salt water—olena and water and salt mixed together—by throwing the same on the eyes of the unclean. The owner of the ha performed this service. Aole pono i ka wahine kahe koko ke pii iluna o ka ha, no ka mea he hookae o Holu i na wahine kahe koko. Aole no e pono ke auau mamua o ke poo o ka ha. Aole e pono ke hele ke kanaka maluna o ka ha, a wahine, a keiki paha, ina ua hele e uwe i ka mea ua make, a kanu pu paha. Eia ka pono, e pikai kaiolena; he olena me ka wai ame ka paakai, alaila pi aku i ka maka o na mea i haumia, na ka mea nana ka ha e hana i keia mea.

DAMMING AND DIVERTING THE WATER SO AS TO CATCH OOPUS. NO KA PANI OOPU ANA.

Aole e pono ke pani ma kahi haiki o kahawai, aia wale no ma kahi e mana ai o ka wai ma kela ame keia aoao, alaila pono pani ma kahi aoao, huli ka wai ma kahi aoao. Pani a pio huli ia ka oopu. Ina he mea apua, ma kahi wai nui iki aku ka pono i holo mai ka oopu a komo iloko o ka Apua (he mea ua nala ia me he hinai hooluuluu la, he uuku ka mole a nui ka waha e like me ke ka pele, a he hoihoi e like ka ulana ana me he mea ukukuhi aila ala ka puka omua ame hope).

THE KAPUS RELATING TO THIS WORK. NA KAPU O KEIA HANA.

It was kapu for a woman, child, or a man to sit on a knoll, or walk at the head [of this place] or to cause a shadow to fall [on this place] or to make a noise with or in the water behind the apua. It was not well to cook the nuukole (the red-tail mudfish) and pound it until pulverized, and then throw it into the water. If that were done, a freshet would come and break down the head of the dammed up division. All these kapus belonged to Holu. Aole pono e pii ae ka wahine a keiki, a kanaka paha, maluna o ka ahua, aole nohoi e hele mamua, aole ma ke hoomalumalu maluna, aole ma ke hoohala mai i ka wai mahope o ka apua. Aole e pono ke pulehu ia ka nuukole (oopu hiu ulaula) a kui ia a wali hoolei ia iloko o ka wai. Ina e hoolei ia, wai kahe koke pau i ka nohaha na niho pohaku i pani ia. Keia mau kapu apau no Holu wale no.

That was how the people of Honokohau observed this kapu until the days of Haumalaue, the oopu god of Makamakaole, who fought with and was killed by Kaneikapalua with the aid of Holu. It was he who urged Kaneikapalua to cast his spear and strike the gill; and thus he [Haumalaue] died. At the same time the earthly body of Waihauakala became a large koa tree which stands even to this day, a place for recuperating from the effects of an illness. Kalana’s soul, however, went and lived at the source of the water, and became a large koa tree for the pali of Kalana. Ahakeanui was carried by the water to the shore of Kunounou. After a while Holu wanted some awa, so he changed from his stone body and went for some; after he obtained it, he still lacked water. So he stretched out his legs and with one foot on one side of the precipice and the other on another side, he trod down and water came forth. Those springs were named Waipu and Kaluaokapuhi. Holu was carried by the water to the sea; he tore off a part of his body, and that became the sea oopu, known as poopaa. At this time there are no more restrictions on any of these things; the people no longer go up to worship. No attention whatever is paid to them. Lemuel K. N. Papa Jr. Pela no ka malama ana o na kanaka ma Honokohau ia kapu, a hiki i ka la a Haumalaue ke akua oopu o Makamakaole; hakaka me Kaneikapalua, a make o Haumalaue, ma ke kokua ana o Holu, nana i kono ia Kaneikapalua e hou i ka ihe a ku ma ka maha, o ka make no ia. Ia manawa lilo iho la ke kino lepo o Waihauakala i koa nui a hiki i keia manawa he wahi hoolana mai ia. Hoihoi ko Kalana uhane a noho i ke kumu o ka wai, he koa nui ia o ka pali o Kalana. Lilo hoi o Ahakeanui i ka wai a noho i kai o Kunounou, noho ua Holu nei a ono i ka awa, haalele i ke kino pohaku ona a kii i ka awa a loaa ka awa koe ka wai kii i ka wai, kikoo ma kela ame keia aoao o ka pali na wawae a hehi, puka mai ka wai. Kapa ia ia mau puka wai o Waipu ame Kalua o ka Puhi. Lilo o Holu i ka wai lilo i kai, uhae ia i kahi kino ona, nona mai ka ka oopukaipoopaa kahi inoa. A i keia manawa ua pau na kapu oia mea, aohe pii o kanaka e hoomana. Aole no he hoomaopopo ia. Lemuel K. N. Papa Jr.

MYTH CONCERNING MOLOKINI. HE MOOLELO NO MOLOKINI.

O Molokini, he wahi moku uuku loa ia, oia no hoi kekahi heluna o na mokupuni o Hawaii nei, ua ane like kona nui me Kaula, Nihoa, Lehua, o lakou no hoi na mokupuni liilii loa o keia pae aina Hawaii nei, aole kupono ke kanaka ke noho malaila. O ka mea hoi nona keia moolelo, aia oia mawaena o Kahoolawe a me Makena, ma Maui, aia hoi ma ka Hikina Hema mai Lahaina aku. Aka, o ka mea i makemake ia, e imi i kona kumu i loaa mai ai. He elua a’u mea nui e hoakaka aku i ke kumu i loaa mai ai keia wahi moku: 1. No kona hanau maoli ia ana mai e kona mau makua. 2. O kona loaa ana mai mailoko mai o Haupu, kela puu ma Molokai.

O na makua o Molokini, o Puuhele ka makuakane, o Puuokali ka makuahine, he mau moo keia, aia kela mau puu e ku nei ma Kamaalaea oia wahi aku. I ko laua noho ana, he kane a he wahine, hapai iho ’la o Puuokali i ka laua makahiapo, a hanau mai la he kaikamahine moo i ku i ko laua ano, a kapa ia’ku kona inoa, o Puuoinaina. Ua hoonoho ia ua kaikamahine nei ma Kahoolawe, o ka inoa nae o Kahoolawe ia manawa, o Kohemalamalama, he kapu loa no hoi kela aina ia wa, aohe alii, aohe makaainana e hele malaila.

O kekahi alii hoi e noho ana ia wa ma Lahaina ae nei, o Hua, o kona hanau mua, o Namakaohua, aia oia ma Hawaii ia manawa. Aka, i ka noho ana o Hua a ono i ka manu ua’u, kena ’ku ia i na kanaka e pii i kona ua’u mauka o Olowalu, aohe ona makemake i ka manu o kahakai, aia a loaa ka manu, alaila, lawe aku i ke kahuna e nana mai i kahi i loaa ’i o keia manu, ina e hai pololei mai oia e like me ka na kanaka mea i olelo aku ai i ke ’lii, alaila, pakele, ina aole pololei, o ka make no ia. O ka inoa o ua kahuna nei, o Luahoomoe, a he mau keiki no hoi kana. I ka pii ana o na kanaka, aole i loaa iki ka manu o uka ia lakou, manao ae la lakou, e kii i ka manu o kahakai, i ka loaa ana o ka manu, hamo iho’la lakou i ka hulu a ulaula i ka lepo, i manao aku ke ’lii, no uka ka manu. I ka hoi ana ’ku o lakou a haawi i ke ’lii, olioli loa iho ’la ia, me ka manao no uka ka manu. Olelo aku ’la ua ’lii nei i na kanaka, e lawe i ke kahuna e nana mai. Aka, ike iho ’la ke kahuna no kahakai ka manu, olelo aku ’la i ke ’lii, aole no uka keia manu, no kahakai keia manu. Ia wa, olelo aku ke ’lii i ua kahuna nei: “Aole oe e ola, oiai, ua hala kau koho ana, ke ike nei no hoi au, no uka keia manu.” Ia wa, hoomakaukau ia ka imu e kalua ai i ua kahuna nei.

When the smoke ascended and leaned towards the Oloalu mountains, the two sons went off in that direction; the cloud pointed towards Hanaula, and there it stood still, so the two sons ascended to the place and resided there.

Then the whole of Maui became dry; no rain, not even a cloud in the sky, and people died from lack of water. The smoke that hung over Hanaula became a cloud, and rain fell there. The two men became planters so as to furnish their wife Puuoinaina with food.

Mamua nae o kona hookomo ia ana iloko o ka imu, olelo aku ia i kana mau keiki: “I noho olua a i a ka imu, a i pii auanei ka uahi a moe i uka o Olowalu, o ke ala no ia hele ana, a ina e pii ka uahi a paa i kahi hookahi, o ko olua wahi no ia e noho ai, alaila, mai manao ae i wahine-e ka olua, aia ka olua wahine o ke kaikamahine a Puuhele ma, o ka wahine ia, pono ka noho ana, ola no hoi na iwi. Ia wa no hoi, hookomo ia ’ku ’la ua kahuna nei iloko o ka imu e a nei, papani ia ’ku la ka puka a paa, pouli aela hoi ka uahi, eono la o ka pouli ana i ka uahi, a pau iho la ka a ana o ua imu nei. Aka, he elua la o ka noho ana o ua kahuna nei iloko o ka imu, a puka hou ae la oia ma kae o ka imu me ka ike ole ia ’ku; ua kuhi no hoi ke ’lii, ua make, eia ka aole. I ka moe ana hoi o ka uahi mauka o Olowalu, o ka hele aku ’la no ia o ua mau keiki nei malaila a hina ka uahi i luna o Hanaula, malaila, pohuhu ka uahi i kahi hookahi, o ka pii no ia o ua mau keiki nei a laila noho.

Ia wa hoi, o Maui nei a puni, aohe ua, aohe no hoi he kau ao iki ma ka lewa, make na kanaka i ka wai ole. O ka uahi hoi e kau nei iluna o Hanaula, ua lilo ae la i ao, a haule iho la no ka ua ma ia wahi; he mahiai ka hana a ua mau keiki nei, i ai na ka wahine na Puuoinaina.

Noho iho la hoi ua ’lii nei, oia o Hua, a no ka make i ka wai, pololi no hoi, holo aku la ia i Hawaii i kahi o kona hanau mua, a no ka nele no hoi o Hawaii i ka wai ole a me ka pololi i ka ai, hoi mai la oia a ma Wailuku. Aohe wai o Wailuku, pilikia loa iho la ka manao o ua ’lii nei, o ka pili wale ae la no ia ma kae o ka pali, a make, nolaila ka mea e olelo ia nei, “Ahu wale na iwi o Hua i ka la.”

These sons lived until their food was ripe, then they cooked it and carried it to their parents-in-law and their wife. These sons, however, were birds; Kaakakai was the elder and Kaanahua was the younger. A prophet living at Kauai noticed this smoke hanging right over Hanaula, so he sailed towards it with eight forties of pigs to be offered as a sacrifice to these sons, so that life might be restored to the whole of the Hawaiian Islands. I ka noho ana hoi a ua mau keiki nei a oo ka ai a laua, kalua a mo-a, o ka lawe no ia na na makuahonowai a me ka wahine. O keia mau keiki nae, he mau manu laua, Kaakakai ka mua, o Kaanahua ka muli. Noho mai la hoi ka makaula o Kauai a ike i keia uahi i ke kau pono iluna o Hanaula, holo mai la oia me na lau puaa ewalu, i mea hahau imua o ua keiki nei, i loaa ke ola o keia mau aina a puni o Hawaii nei.

When the prophet arrived, these two flew on to the parents-in-law; when the prophet arrived there, they flew to Kahoolawe, and from there they returned to Hanaula, and at that place the prophet met them [and offered his sacrifice]; and that was how the rain was restored. While these sons lived at Hanaula, they thought a great deal of Puuoinaina, their wife, but they did not know what she was doing. Because after that Puuoinaina took for her the husband of Pele, Lohiau, and forgot her own husbands. I ka hiki ana mai o ka makaula, e lele aku ana laua nei iluna o na makuahonowai, a hiki ka makaula ilaila, lele laua nei i Kahoolawe, a mai laila ae, hoi hou laua nei i Hanaula, a malaila, loaa i ka makaula, oia ka ka loaa o ka ua a hiki mai i keia wa. I ua mau keiki nei hoi e noho ana iluna o Hanaula, me ke kau nui loa o ko laua manao ia Puuoinaina ka laua wahine, aole hoi laua i ike aku i ka mea a ka laua wahine e hana nei. Nokamea, ma ia hope mai, ua kii o Puuoinaina i ke kane a Pele, oia hoi o Lohiau, ua pau aku la ka manao i kela mau kane.

But when Pele heard what Puuoinaina had done she became angry. She then cursed Puuoinaina. When Puuoinaina heard this cursing from Pele she felt so ashamed that she ran into the sea. She left her home, Kohemalamalama, now called Kahoolawe. Pele, residing at Kahikinui, thought so much of her husband, Lohiau, who was living at Kealia, Kamaalaea, that she started out to meet him; but she found her way blocked by Puuhele, so she went from there and waded through the sea. She saw her lizard rival, Puuoinaina, stretching from Kahoolawe to Makena, so she came along and cut the lizard in two, right in the middle, separating the tail from the head. The tail became Puuolai at Makena, and the head became Molokini. When the husbands heard that their wife was dead, they looked and beheld the head of their beloved standing in the sea, so they called the name of the islet Molokini. That is the story of how it was born of its parents and how it obtained this new name Molokini. Aka, i ka lohe ana o Pele i keia hana a Puuoinaina, lilo iho la ia i mea ino loa ia Pele. Ia wa oia i hoopuka aku ai i na olelo ino loa imua o Puuoinaina, a lohe ia i keia mau olelo ino a Pele, o ka hilahila no ia o ua o Puuoinaina a holo iloko o ke kai, haalele aku la i kona aina ia Kohemalamalama, o Kahoolawe hoi ka inoa i keia wa. Noho mai la hoi o Pele i Kahikinui, a aloha i ke kane ia Lohiau e noho ana i Kealia ma Kamaalaea, ia hele ana mai, ua paa ke alanui ia Puuhele, malaila ka iho ana a au iloko o ke kai, ike aku la nae oia i ka moe a kona punalua moo, oia hoi o Puuoinaina, e moe ana mai Kahoolawe a hiki aku ma Makena, o ka hele mai la no ia o Pele a ooki iho la mawaenakonu o ua moo nei, a kaawale ka hi-u, kaawale ke poo. O ka hi-u, oia o Puuolai ma Makena, o ke poo hoi, oia o Molokini. Aka, i ka lohe ana o na kane ua make ka laua wahine, nana aku la laua o ke ku mai o ke poo o ka laua lei aloha iloko o ke kai, kapa aku la laua i ka inoa o ua wahi moku nei, o Molokini. Oia iho la kahi moolelo no kona hanau ia ana mai e kona mau makua, a loaa’i keia inoa hou o Molokini.

HOW IT WAS OBTAINED FROM HAUPU, THAT HILL ON MOLOKAI. O KONA LOAA ANA MAI MAILOKO MAI O HAUPU, KELA PUU MA MOLOKAI.

Here is the reason why Molokini was detached from Haupu. It was during the battles of Kana with the chief of Haupu; the latter had taken his mother, and Kana wanted her released to return to her husband; the husband had felt very badly because his mate, the wife, was separated from him; he had cast about for a way of getting her back, but found none. So the father thought that Kana could bring her back, because he had numerous bodies, and he was born in a queer way. But when Kana went to get the mother, the hill started to grow upwards and nearly touched the heaven. This was the reason for it: there were two turtles under the mountain; so when Kana went over for his mother, the people on the mountain called to the turtle in this manner: “O Kahakauwila, lift up the hill;” then the mountain would rise until Kana became a dwarf alongside of it. This was continued until Kana was hungry, because his food had given out, so he laid down towards Uli, his grandmother, who was residing on Hawaii. She nourished him until he grew large. When his younger brother saw that Kana’s feet were plump he said to himself, “Strange! here you have enough to eat and I live in hunger; I shall cut off your feet.” So he cut off Kana’s feet. Kana said to his grandmother: “My feet are getting cold.” The grandmother replied: “Yes, your younger brother noticed that your feet were fat; he became peeved; and that was why he chopped them off.” Eia ke kumu o ke kaawale ana o Molokini mai Haupu mai. I ka wa a Kana i kaua ’i me ke alii o Haupu, no ka lilo ana o kona makuahine i ua ’lii la o Haupu, nolaila, kii aku ia e hookuu mai e hoi me kana kane, oiai, ua uluku loa ka manao o ke kane i ke kaawale o kona koolua he wahine, ua imi hoi i mea e hoi mai ai, aole nae he loaa. Aka, manao iho la ua makuakane nei, o Kana ka mea e loaa ’i, ka mea kino lau, no ka mea, he keiki ano e ia o ka hanau ana. I ke kii ana ’ku hoi i ka makuahine, e pii ae ana ua puu nei iluna a kokoke e pili i ka lani. Eia ke kumu o ka pii ana. He mau honu malalo o ua puu nei, i ka wa a Kana e kii aku ai i ka makuahine, o ka wa ia a na kanaka oluna e kahea iho i ua mau honu nei. Penei e hea ’i: “E Kahakauila-e! hapai ia ka puu!” ia wa, o ka pii ae la no ia o ua puu nei a haahaa iho’la o Kana. Pela ka hana mau ana a pololi o Kana i ka ai ole, e hina aku ana ua Kana nei i o Uli ’la ke kupuna wahine e noho ana ma Hawaii, o ka hanai ia o ua o Kana a nui. Ike iho la hoi kahi pokii oia nei i ka nelunelu o na wawae o ua o Kana, olelo iho la ua wahi keiki nei: “Kahaha, o oe ka hoi ke ai a maona, noho hoi au i ka pololi, e moku ana ko wawae ia’u,” o ke oki iho la no ia o ua wahi keiki nei i ka wawae o Kana. I wa, olelo aku o Kana i ke kupunawahine, “Huihui mai la ka hoi kuu wawae;” olelo mai la ke kupunawahine: “Ae, noho iho la ko wahi pokii a ike iho la i ka nui o ko wawae, hoohalahala iho la, oia ka mea i oki iho la i ko wawae.”

Then Kana arose and commenced the fight with his enemy again; the mountain started to rise because of the call from the people to do so. But when the mountain rose up, Kana also rose up. They went up together until the hill was lower than Kana. Kana tipped it, and when the people [on the hill] looked up and saw Kana’s eyes glaring down at them, they trembled with fear. Kana then trod the hill, and broke it into small pieces; some flew over towards Koolau, Oahu; some were thrown right near Molokai, and some flew over towards Maui. That was how Molokini was originated; it was a part of Haupu wet with the sea. Ia wa, o ke ala mai la no ia o Kana, a hoomaka hou me kona enemi e kaua, a mahope iho, o ka pii ae la no ia o ua puu nei, mamuli o ke kahea ana a na kanaka, pii no ua puu nei pii pu no me Kana, o ka hele ia a haule ua puu nei malalo o Kana, oi ae la keia maluna, nana ae la hoi kanaka a ike i na maka o Kana i ka aa iho maluna, aole o kana mai ka makau a me ka weliweli. O ka hehi iho la no ia o Kana i ua puu nei, nahaha liilii, lele aku la kekahi mau apana ma Koolau, Oahu, o kekahi hoi, ma Molokai iho no, a ma Maui nei no hoi kekahi. Oia ka mea i loaa’i ke kumu o Molokini, he apana no Haupu kele i ke kai.

This is all that was told me as to the origin of our subject. Jos. K. Kahele Jr. Oia iho ’la kahi mea i hai ia mai ia’u i ke kumu o ko kakou wahi moolelo i loaa’i. Jos. K. Kahele Jr.

PA’UPA’U. NO PA’UPA’U.

This is one of the famous hills of Lahaina of olden times, when our ancestors lived in their pagan and ignorant ways. We know that at that time murders, adultery, and doubtful pleasures were frequent. Listen therefore to what your friend has collected. Let it not, however, cause you to wonder, and your eyes to stare. O kekahi keia o na puu kaulana o Lahaina i ka wa kahiko, ka wa a na kupuna o kakou e noho ana iloko o na hana uko ole o keia noho ana naaupo. Ua ike ia ia wa, na hana pepehi kanaka, a me ka moekolohe, a me kekahi mau lealea e ae. Nolaila, e huli mai kakou a hoolohe i ka mea a ko oukou wahi hoa nei i imi ai, a mai lilo hoi ia i mea e nalu ai ko oukou mau puuwai, a nana ku mai na maka.

ORIGIN OF THE NAME PA’UPA’U. KE KUMU I LOAA MAI AI KEIA INOA PA’UPA’U.

Ke kumu i loaa mai ai keia inoa, no kekahi keiki no ia a Papa laua me Kumuhonua. O Kumuhonua moe ia Kauaohilo hanau mai o Kaenaena; o Kaenaena moe ia Waiukeke o Kaliuwaa, hanau mai o Lihau. Ua oleloia he kanaka oi o ka ui a me ke nani i ko na kanaka ui o ia wa, a mai iaia i laha ai ka nani o na kanaka ma keia mau paemoku. O keia kanaka, ua moe ia Kapulani a hanau mai o Ihiihi, ka mea nona keia inoa Pa’upa’u. No ka luhi o na makua a me na kahu i ke kii pinepine i ka wai ilalo o Kahala i wai auau no ua keiki nei, ua kaniuhu na makua a olelo iho: “He nui ka pa’u ma keia hana, a he uuku ka pomaikai.” Nolaila kapa laua i kahi i noho ai o ka laua keiki la o Pa’upa’u.

THE FAMOUS THINGS ON THIS HILL. NA MEA KAULANA MA KEIA PUU.

Right on top of this hill is a large heiau called the heiau of Kamohomoho, one of the noted chiefs of the olden times. He was the first one to build a heiau for the worship of a god called Moo. This lizard [god] excelled in strength; it had a stumped tail; that is the way the tails of the lizards of the present time appear, because of Moo, the great and strong. Aia maluna pono o keia puu he heiau nui, i kapaia ka heiau a Kamohomoho, kekahi alii kaulana o ka wa kahiko. A nana i kukulu mua i ka heiau hoomanakii no kehaki akua, o Moo, kona inoa. He oi aku ka ikaika o keia moo, kona ano he huelo muumuu, a pela e ike mau ia nei na huelo o na moo o keia wa, mamuli o Moo ka nui a me ka ikaika.

Eia kekahi; aia ma ka aoao komohana o keia puu ke kupapau o kekahi kanaka kaulana a me ka naauao, oia hoi o Davida Malo. Eia kekahi wahi olelo kaulana ana: “Ina i noho kakou, a make au, mai kanu oukou ia’u ma Lahaina lalo nei, e lawe oukou ia’u a kanu maluna pono o Pa’upa’u, no ka mea he poe imi aina ka haole,” a ua ko no kana olelo i wanana ai.

Eia kekahi; aia ma ka aoao kihina o keia puu he puuhonua kahi e holo ai ka poe i auhee a lanakila, a he puu pale hoi ia no na kanaka i auhee a pakele, a malaila paha i holo ai o Kahekili ka nui a me na koa ona i ke kaua ana me Kamehameha ke ’lii o Hawaii. I ke kaua ana malalo o Kauaula, a lanakila o Kamehameha, holo lakou i ka Puuhonua i pakele; i ka wa i pii aku ai ko Hawaii malalo ua olokaa ia mai ka pohaku maluna mai a pela i pakele ai o Kahekili mai ka ihe wela mai a Kamehameha mai, a pela i pakele ai ko Maui nei.

VEGETATION ON THIS HILL. NA MEA ULU MALUNA O KEIA PUU.

He nui na mea ulu maluna o keia puu. Eia kekahi mau mea ulu e kupu ana. O ka ulei, lehua, akia moe lepo, ke koalaulii, ka maile wai anu hea, ka palai moe anu, ka pala peku hoki, ka puawa, ka wawae rabati, oia ka inoa i keia wa, i ka wa kahiko, he wawae iole, a pela aku. A na oukou ka hoolawa loa ana ’ku.

ANIMALS ON THIS HILL. NA HOLOHOLONA MALUNA O KEIA PUU.

He nui na palahu maka nahelehele maluna o keia puu, na mea i hanai ole ia e ke kanaka, e holo wale ana hoi me ka auwana, ua kapaia, he maka nahelehele. O ka bipi a me ka lio kekahi mea e holo ana maluna o keia puu, no na kumu o keia kula nui; aole hoi no na haumana, aka, no na kumu wale no. Heaha no la hoi ka mea i ae ole ia ai o na haumana o keia kula e hanai i mau lio no lakou? No ka pili haole aku la no paha; oia hoi e he kanaka Hawaii o ike iho iaia iho.

THE FAMOUS WIND OF THIS HILL. KA MAKANI KAULANA O KEIA PUU.

The famous wind is the Kauaula. This wind blows along the eastern side of this hill. It is a wind made famous by the bards of the olden times; here are a few lines of a song: Kauaula is pretending the wind of Ulupau, [That it is] the rain of Kaawaawa, [Thus causing] calm at Boston, etc. There are a number of other things not enumerated. You will supply those. S. P. Kanoa. O ka makani kaulana, oia no ke Kauaula. Eia keia makani ma ka aoao hikina o keia puu, ua kaulana keia makani i ka poe haku mele o ka wa kahiko, a penei kekahi wahi lalani mele: “Hookohukohu Kauaula, ka makani o Ulupau, ka ua i Kaawaawa, lai ai o Bosetona,” a pela aku. He nui na mea i koe, a na oukou e hoolawa. S. P. Kanoa.

THE FLOOD IN HAWAII IN THE OLDEN TIMES. NO KE KAIAKAHINALII MA HAWAII NEI.

Ua imi au i mea nana e hai mai ia’u i ke ano o ke Kaiakahinalii i ka wa kahiko ma Hawaii nei, a ua loaa iki mai kekahi mea e pili ana no ua kai nei, mai kekahi wahi elemakule mai i hiki aku kona mau makahiki i ke kanahiku kumamalua mai a Kamehameha II mai, a hiki i keia manawa. Aka, elua a’u mau mea e hoakaka aku ai: Akahi, na mea e pili ana i ka mea nana i lawe mai i ke kai; Alua, no ke Kaiakahinalii.

Ua olelo ia, o Pele, oia ka mea nana i lawe mai i ke Kaiakahinalii, ua hanau ia oia e Kahinalii kona makuahine, a o Kanehoalani kona makuakane, a o Kamohoalii a me Kahuilaokalani kona mau kaikuahine. Ua hanau ia o Pele i Hapakuela, aia ka keia aina ke pili pu la me ke ao, ma ke komohana hema mai a kakou aku nei, a ua noho pu oia me kona mau makua, a hiki i kona wa i mare ai i ke kane, a hanau mai ka laua mau keiki, o Laka ke kaikamahine, a o Menehune ke keikikane, a o Wahieloa ko laua makuakane, ke kane a Pele. Aka, ia laua e noho pu ana me kana kane kaili ia ’ku la kana kane e Pelekumulani, a no ka lilo ana o kana kane, ua hoohalahala oia, a ua hele mai oia mamuli o ke aloha i ke kane.

Secondly, concerning her bringing the Flood and all else relating to that journey. It is said that here in Hawaii in the earliest times there was no sea; the land was exposed. There was not even fresh water, but because she brought the sea it reached Hawaii. Because Pele was displeased on account of her husband being enticed from her, she came to Hawaii; her parents gave her the sea, so that when she came she could bring her canoes. She arrived at Pakuela, and from there she came to Kanaloa where she poured out the sea from her head, and there and then Hawaii first received the sea. When the sea broke [on the land] her brothers composed this chant: Alua, no kona lawe ana mai i ke Kaiakahinalii, a me na mea e pili ana ma ia hele ana mai. Ua hai ia mai, ma Hawaii nei mamua loa, aole he kai, he waiho wale no, aole hoi he wai maoli, aka, ma kona lawe ana mai i ke kai, ua loaa ke kai ma Hawaii nei. No ka hoohalahala o Pele i ka lilo ana o kana kane, ua hele mai oia i Hawaii nei, a ua haawi pu mai kona mau makua i ke kai, aka ia ia i hele mai ai, ua hele pu mai no me kona mau waa, a hiki oia ma Pakuela, a malaila mai a hiki ma Kanaloa, ua ninini aku oia i ke kai mai kona poo aku, a oia no ka hoomaka ana o ke kai ma Hawaii nei, aka i ka wa i hai ai ke kai ua paa mai ke mele i kona mau kaikunane, a penei no ia:

The sea! O the sea! The sea is breaking, Breaking on Kanaloa. At the cliffs is the grave of the sea. Passed is the quietness of the sea: It is breaking double, It is breaking triple. It is a sea carried on the back of Pele. The sea turned around and smote the earth. The sea is rising, rising to Kilauea, Raising up the hand of Pele. The sea of Pele is growing larger— The sea nestled on the breast of Pele. The voice of the sea is tumultuous at Papalauahi; The sea is rising to the height of Akanikolea; The sea is spreading to the ki at Wahinekapu. It is the sea of Pele the goddess! Thy compassion be on us! He kai! e he kai! Popoi aku la ke kai, Popoi aku la i Kanaloa, Aia i na pali ka ilina a ke kai, Hala ae la ka maha a ke kai, Hai kualua ke kai, Hai kuakolu ke kai, He kai haawe i kekua o Pele, Huli iho la ke kai, wahi i ka honua, Ke amo la ke kai, amo i Kilauea. He kai kalele i ka lima o Pele, Hoomakua mai la ke kai a Pele, Kai hii i ke alo o Pele Wawa ka leo o ke kai i Papalauahi, Pii ae la ke kai iluna o Akanikolea, Holo ke kai i na ki o Wahinekapu, Kai a Pele a ke Akua. Elieli e kau mai.

When the sea broke it rose from the surface of the land until it reached high ground. However, all the land was not covered, some places were still exposed, such as the summits of Haleakala, Maunaloa and Maunakea; these were not totally submerged. This sea was named after the mother of Pele, i.e., Kahinalii, because the sea belonged to her; Pele simply brought it, and caused it to recede to what it is which we see today, floating calmly at Hauola. I ka popoi ana o ke kai, ua pii ae ke kai mai ka iliwai like ae o ka honua, a hala loa iluna. Aka, aole i nalowale loa ka aina i ke kai, ua koe iki ae kekahi wahi, oia no o luna o Haleakala, a me Maunakea a me Maunaloa, aole i nalowale loa, a ua kapaia keia kai mamuli o ka inoa o ka makuahine o Pele, oia hoi o Kahinalii. Nokamea, o Kahinalii ka mea nana ke kai, a he lawe wale ana mai no ka Pele, a na Pele no hoi i hoihoi hou iho a like me keia e ikeia nei i keia manawa ka laua molia i Hauola.

Nolaila, ma ia wa mai ua haalele loa aku o Pele a me ka ohana a pau loa ia Hapakuela a ua hele mai lakou a pau loa i Hawaii nei, mamua mai no nae o Pele mahope mai na kaikunane, a hiki na kaikunane i Kanaloa, ua hiki mai o Pele i Kauai, malaila ua mele hou mai na kaikunane i ke mele, penei:

Pele sailed for Kauai; Her canoes landed at Mookini. Pele and others stood before the image. Pele dwelt in the sea. Pele offered sacrifices there. Pele progressed with her retinue And at the cape of Leleiwi Scented the fragrance of the hala And the lehua-flowers of Makaulele, The lehua standing red at Puuloa. [Saw] the large house at Kilauea, The sleeping house at Papalauahi. Pele arrived from heaven [With] the thunder and the earthquake, The severe rain and the soft rain; Returned by Kaumeaiku, [By] the women of the land in the clouds. Answer thou, Pele! Prepare! Prepare! Here we are thy numerous ministers! Have compassion on us! Holo mai Pele a Kauai, Kau na waa i Mookini Ku o Pele ma i ike kii Noho i ke kai a Pele Kanaenae Pele ilaila Kai a huakai; kai mai Pele, A ka lae i Leleiwi, Honi i ke ala o ka hala, He lehua o Mokaulele, Kuula na lehua i Puuloa, Halauloa o Kilauea, Hale moe o Papalauahi, Haule mai Pele mai ka lani mai, Ka hekili o ke olai, Ka ua loku o ka ua poko, Hoihoi o Kaumeaiku, O na wahine i ke ao maukele, O mai Pele! e liu, e liu e! Eia makou koolau kaula la, Elieli, e kau mai!

There were reasons for composing this song, because the brothers did not know for a certainty where Pele, their sister, would make her permanent abode, not knowing she would make it at Kilauea. They had composed the chant before she came to live there. Aka, he mau kumu no keia haku ana i keia mau mele, no ka mea, aole i maopopo lea i na kaikunane kahi e noho paa loa ai o Pele ko laua kaikuahine eia ka auanei e noho paa aku ana i Kilauea, mamua ka loaa ana i ke mele a mahope ka noho ana’ku.

This is the end of the story. There was not very much given concerning the Flood. That was all that the one who told me knew.

[Moanauli.]

Aka, ia Pele i noho ai ma Kauai, a haalele oia ia wahi, mailaila mai a noho ma Kalaupapa i Molokai, o Kauhako ka inoa oia wahi, a mailaila mai a noho ma Puulaina a nana i eli, haalele ia Puulaina, mailaila aku a noho ma Haleakala, a nana no i eli, a malaila aku, noho i Kilauea, a mahele i na wahi o lakou; he okoa ko Kamohoalii wahi a he okoa ko Kahuilaokalani, a ma ia manawa mai aole a iki ka Pele ma ko Kamohoalii wahi, no ka mea, he kino okoa kekahi ona, he anuenue, he kapu loa kona mahele aina, aole e a ia, a oia iko la ka hope o keia. Aole no i loaa nui mai na mea e pili ana i ke Kaiakahinalii. O na mea wale no keia i loaa i ka mea nana i hai mai ia’u.

Moanauli.

A STORY OF POO. HE MOOLELO NO POO.

A certain person lived with his brother-in-law, and after some time the latter said to him: “Let us go up to get battens for our house.” So they prepared for the journey, and one day they went up to cut battens. They went to a place right above Kaanapali, called Wahikuli. They went up from Lahaina. Arriving there they cut the battens that whole day. That night, however, was showery and it was cold, so they talked about going back because it was night. The husband insisted on sleeping up in the mountains, and it was so decided. Before they went to sleep, however, they went and gathered a lot of wood which they placed all around the cave. That cave is still at that place today. I ka noho ana o kahi kanaka me kona kaikoeke, a hala kekahi manawa, ua olelo aku ke kaikoeke ia ia: “E pii kaua i ke kalai aho no ko kaua hale.” Ia manawa, ua hoomakaukau laua i mau mea e pono ai ko laua pii ana, a i kahi la, ua pii aku laua i ke kalai aho. O ko laua wahi nae i pii ai, aia no ia mauka ae e kupono ana paha iuka o Kaanapali; o ka inoa oia wahi a laua i pii ai o Wahikuli, a mai kai aku no o Lahaina ko laua pii ana. I ko laua pii ana a hiki malaila, ua hoomaka no laua nei i ke oki i ka aho, mai kela la a po; i kela po nae ua nui ka ua liilii, a nui ke anu, a ua olelo aku kekahi i kekahi: “E hoi kaua ua po.” Ua olelo mai no ke kaikoeke, e moe no mauka nei, a ua moe no laua. Mamua nae o ko laua moe ana, ua hele laua e hana i wahie a nui, a hoopuni a puni ke ana, aia no ia ana ke waiho nei malaila a hiki i keia wa a’u e olelo nei.

When they did this, and lighted the fire, they went to sleep. While sleeping and nearing midnight, the brother of the wife awoke startled, on account of the great heat; when he awoke he found that the fire had commenced to burn his feet, and that was really the reason for his awakening; but the brother-in-law still slept. The fire, however, had commenced to consume his feet; so he tried to awaken him, but without any success; the fire burned up to the knee, and he was still trying to awaken the brother-in-law; he kept this up until his stomach, his breast and his shoulders were consumed. When the fire reached the neck he ran away. He climbed a hill and when near the top he heard the head calling: “Let us not go home now; wait until I arrive, then we will go home together.” But he kept on running; the head meanwhile kept on calling from behind. He passed one hill and while descending the second hill, the head commenced to roll after him. At the same time he saw tongues of fire shooting out from the rolling head. It called again, “O Head! O Head! retard him so that I can catch him.” They thus raced along until a number of valleys had been passed; and when they reached the plains above Puulaina he realized that the head was close behind him, so he did not go by way of Puulaina but made a short cut for the sea by the trail heading for Keonepoko, on the western side of Mala. At the same time, a prophet who was going to Kaanapali with some friends saw this person running along, so he said to his friends: “If this person running towards us is not caught by that head until he comes up to us, he will be saved; but if he be caught above here he would be fortunate if he lives.” A i ko laua hana ana a pau, a hoa i ke ahi, ua hoomaka iho laua nei e moe, a i ko laua nei moe ana a kokoke i ke aumoe, ua hoomaka ke kaikunane o ka wahine a ke kaikoeke e puoho, no ka nui loa o ka wela i ke ahi a i kona ala ana, aia hoi, ua hoomaka mai ke ahi e a i ko ia nei mau wawae, o ke kumu ia o kona ala ana, aka, o ke kaikoeke ke moe ala no kela. Ua hoomaka mai nae ke ahi e a i kona mau wawae, a ua hoala aku keia, aole no he wahi mea a ala iki o kela mea e moe ana; ua hoomaka mai ke ahi e a a hiki i ke kuli, ke noke nei no nae keia i ka hoala, pela mau ka ia nei hana ana, a pau aku ka opu i ke ahi, a hiki mai ka a ana i ka umauma, pela no a hiki i ka poohiwi ke noho nei no keia, a hiki ka a ana i ka pu ai, ua hoomaka keia e holo, ua holo keia a pii i ka pali a kokoke keia e puka iluna o ka honua, ua hoomaka mai kela poo e kahea: “Alia hoi paha kaua e hoi, aia hoi a hiki aku au, alaila, hoi kaua.” Holo no keia kahea mai no kela, pela no a hala hookahi pali, a kaa i ka lua o ka pali, ua hoomaka mai kela poo e kaapa mai. Ia manawa no ike aku keia i ka lapalapa o ke ahi e kaa pahuku mai ana me ke poo. Ia manawa ua kahea mai kela poo: “E poo e! E poo e! kohia iho i paa.” Pela no laua nei e holo nei a hala kehaki mau kahawai, hiki laua nei i ke kula e hele mai ai a hiki i Puulaina, ia manawa, ike aku la ua kanaka nei, ua kokoke loa mai ua poo nei mahope ona, nolaila, aole oia i holo a hiki ma Puulaina, aka, ua iho koke kela kanaka i kai e kupono ana i kai o Keonepoko, ma ke komohana aku o Mala. Ia manawa, ua ike mai kahi makaula e hele ana i Kaanapali, me kona poe hoa, i keia mea e holo aku ana, ia wa, ua olelo aku kela makaula i kona poe hoa: “Ina o keia kanaka e holo mai nei, ina aole oia e loaa mai i kela poo a hiki i o kakou nei, alaila, e ola ana kela kanaka; aka, ina oia e loaa mai ana iuka, alaila, pomaikai kona ola.”

His friends were filled with fear and urged him to continue on their journey. The prophet replied: “Let us wait; if we go on that man would die.” He directed them to split the bambu into small pieces. It was done at once. When the man arrived before them, the head was right at his heels; he fainted away. The others lashed the head with the split bambu and it died; the brother was still in a dead faint. After a while, however, he came to and told them of their journey, and how this trouble came to him. After that the others continued their journey, while he went home. Arriving at the house his sister asked: “Where is your brother-in-law?” He replied: “You question as if it were correct. Your husband is no good. I thought he was man; I found him a god. He came near killing me.” The other asked: “Kill you, how?” So he told what happened from the time they went until they came by this trouble. The sister approved of what had been done, saying: “It is well he died! I see that he is a god.” Ia wa ua nui ka makau o kona poe hoa, a ua olelo aku e hele kakou. Ua olelo mai ka makaula: “E noho kakou, ina kakou e hele, alaila, e make ana kela kanaka.” Ka olelo aku la no ia o ua makaula nei: “E wawahi mai oukou ina ohe a liilii,” aole i manawa ua pau i ka hana ia. Hiki ana no ua poo nei me ke kanaka e kuike ana nae kela poo ma kona mau wawae, a hiki imua o lakou, ua moe a make kela kanaka imua o lakou. Ia wa, ua hahau aku ka lakou mau ohe maluna o kela poo a make iho la kela poo; o kela kanaka nae ua waiho a make aku la oia, a noho iho la lakou a liuliu pohala ae la kela kanaka, a hahai mai la i ke ano o ko laua hele ana, a loaa ai keia pilikia iaia. A pau kana olelo ana ua hoomaka lakou e hele, a ua hoi mai no hoi keia, a i ka hoi ana a hiki i ka hale ua ninau mai ke kaikuahine: “Auhea ka hoi ko kaikoeke?” I aku la keia: “O ka auhea mai anei kau he pono aohe pono o kau kane, ke kuhi nei au he kanaka, eia ka he akua. Mai make mai nei au la i kau kane.” Ninau mai kela: “Heaha hoi ka mea e make ai?” Hahai aku la no hoi keia, mai ko laua hele ana a hiki i kahi o ka loaa ana o kela pilikia, ia wa no i hoapono mai ai ke kaikuahine: “Ua pono aku la no kona make ana, eia ka he kanaka akua kena.”

Soon after this conversation the prophet appeared. He had gone on until an idea occurred to him to return, because he realized that if he did not come back then all these people would be eaten by this god; for the head was not dead; its spirit still lived. And when he came to where these two were talking he said: “I have returned because I feared you would all be consumed. Your husband is coming, but it will be when nearing night; you will then behold your husband coming to you in the same way he usually appeared. So, do not stay here; all of you go to your brother’s house, and we will wait there. When he arrives then all of you surround me so that he can not see me; do you not, however, acquiesce in his request to come back and live with him, because if you do you will surely die.” A pau ka laua kamailio ana, hiki ana no ka makaula, ua hele kela makaula a ua loaa ka manao haupu nona, e hoi hou mai, nokamea, ua ike oia, ina oia e hoi ole mai, alaila, o kela poe apau, a pau ana lakou i ka ai ai e kela akua, no ka mea, aole i make kela poo, ua ola no kona kino uhane. A i kona hiki ana mai ma ka laua wahi e kamailio ai, ua olelo aku oia: “Ua hoi mai nei au, no ku’u manao o pau oukou i ka aina ia; eia aku ko kane la a hiki mai, aia nae la, a kau aku ke ano ahiahi, alaila, e ike aku ana no oe i ko kane e hele mai ana, o kona ano no nae a pau, nolaila, mai noho olua ma keia hale, e hoi oukou apau i ko ianei hale, a ilaila kakou a pau e noho ai. A hiki i kona manawa e hiki mai ai, alaila, e hoopuni oukou apau ia’u i hiki ole ai iaia ke ike mai, alaila, mai noho nae oukou a puni iki ke olelo mai kela e hoi aku olua e noho pu me ko kane, no ka mea ina oe e hoi ana o kou manawa iho la noia.”

Not long after that the one they were talking about appeared and urged the wife to return and live together with him, but the wife did not reply on account of fear. The prophet, however, chased it. That is what I have learned. Aole i liuliu iho, hiki ana no ua mea nei a lakou e kamailio nei, a koi ana no i ka wahine e hoi a e noho pu, aole nae he ekemu aku o ka wahine no ka piha loa i ka makau, a mahope ua alualu ia e ka makaula, oia ka mea i loaa mai ia’u.

Before the woman was taken into the house and left there the prophet had already said to her: “If you are cold, go into the house; then listen attentively. When you hear the first whistle, then you will think that it is not near; at the second whistle, he has drawn nigh, and when the whistle sounds again, he is very near; then you move further in to the corner of the house, lie down and keep still and wait for his arrival. You will not fail to notice his coming; when the outside here is lighted up, he has appeared. When he arrives he will not enter the house; his hands will be groping inside while his head will remain outside watching other people; but when the inside is lighted up, then he has entered the house; you will then hide yourself well so that he will be delayed in his search for you.” I ka manawa i hoohui ia ai kela wahine iloko o ka hale, a noho, olelo mua aku la nae ka makaula i ua wahine la: “Ina anu oe, e noho iloko o ka hale, alaila e hoolohe pono oe, ina i kani ka hokio mua, alaila, manao ae oe aole i kokoke mai, a alua hokio ana ua ane kokoke mai, a kani hou ka hokio ua kokoke loa, alaila, nee aku oe a maloko o kuono o ka hale, moe malie iho oe, a hiki mai kela, aole anei e nalo ka hiki mai, e malamalama ana mawaho nei, o kona hiki no ia. A i ka hiki ana mai, aole oia e komo ana iloko, o kona mau lima no ke haha iloko nei, a iwaho no kona poo, e nana ana i kanaka, a ina e malamalama oloko, alaila o kona komo no ia iloko, a i ka wa e komo ai iloko, e pee oe a nalo loa, i loihi kona imi ana.”

After the prophet was through talking, the woman went and stayed in the house. All kept awake, however, and at about midnight, they heard the sound of a whistle, and they knew that he would soon appear; when the whistle sounded again the prophet ran over to the house where the woman was and said to her: “Should your head of a husband ask you to give him your son to rear, do not consent; and should he ask you to come outside do not go outside, else you die.” The real reason for his coming up, however, was to find out whether or not she was asleep; but when he called, she answered. So the prophet returned to the house from which he came. Arrived there, he heard another whistle, and still another, and after that the head arrived at the house and called out to the wife, “O Kaneikiawaiuli!” The other answered. The head said: “Please come out here.” Kaneikiawaiuli replied: “I will not come out.” “Why not?” asked the head. “It is raining for Kaala is shiny.” “There is no rain,” answered the head. A pau na olelo ana a ka makaula, hoi aku la ua wahine nei, a noho ma ka lakou hale. Ala aku la nae lakou a pau ka hapalua o ka po, lohe ana lakou i ke kani o ka hokio, a hoomanao ae la lakou o ka hiki mai koe, a kani hou ka hokio holo aku la ka makaula i ka hale a ka wahine e noho ana, olelo hou aku ka makaula: “Ina e noi mai ko kane poo ia oe, e haawi aku i ke keiki a olua e hanai, mai noho oe a ae, i olelo mai e puka aku oe iwaho, mai noho oe a puka o make oe;” ke kumu o kona hele ana aku no ka manao ua moe, i kahea aku ka hana, o mai la no kela, a hoi aku la ua makaula nei a hiki ia ma kona hale kani hou ka hokio, a kani hou no, a mahope iho no hiki ana ma ka hale a kahea ana i ka wahine: “Kaneikiawaiuli e!” E-a mai la no kela, olelo aku la ua poo nei: “Puka mai hoi oe iwaho nei;” olelo aku la o Kaneikiawaiuli: “Aole au e puka.” “No ke aha?” wahi a ua poo nei. “He ua ka, ke hinuhinu mai nei Kaala.” “Aohe hoi he ua,” wahi a ua poo nei.

Again the head spoke: “Then please let me have one of our children and I will give it food; I have that which is greatly desired by our child, the banana; it is well ripened.” “I will not give you one.” It went on thus for a few minutes, when he rushed in and felt around, but the woman was not found; the head finally got into the house; it was then the prophet and others ran and blocked the doorway, and the woman ran and got outside. The door was closed. The head called from inside: “Say, please do not close the door on me; I wish to come outside.” But the door was not opened, and the house was set on fire. The other kept calling from the inside. It kept on in this manner until the house was surrounded by fire, and the head of this god burst; after twelve reports [were heard] the prophet then said that [the head] was dead. This is the end of what I know, but perhaps there is more to the story. D. Kamaha. Olelo hou mai no ua poo nei: “Haawi mai hoi ha oe i kekahi keiki a kaua na’u e hanai aku i ka ai, eia hoi ka puni a ke keiki a kaua la, o ka maia, ua hele a kapule.” “Aole au e haawi aku.” Pela no a hala kekahi mau minute, hoomaka mai la oia e haha maloko, aole nae kela i loaa aku, a komo iho la kela poo iloko o ka hale, o ka manawa no ia i holo mai ai o ka makaula me na kanaka a puni ma ka puka, a holo mai la ka wahine a puka iwaho, a pani ia aku la ka puka a paa, a kahea mai la kela poo maloko: “E, mai pani hoi paha oukou i ka puka ia’u i puka aku au iwaho.” Aole nae he hookuu ia aku o ka puka, a puhiia aku la ka hale i ke ahi. Kahea mai la no kela maloko. Pela no a puni wale ka hale i ke ahi, a pahu ana ke poo o ua akua nei, a pau na pahu ana he umikumamalua, alaila, olelo aku la ka makaula: “Ua make.” O ka pau keia o kahi i paa ia’u, aole no paha i pau ka moolelo. D. Kamaha.

A STORY OF UALAKAA. MOOLELO NO UALAKAA.

Ua lohe mau ia keia moolelo e kela a me keia kanaka, aole no paha he mea o kakou i nele i ka lohe ana i keia moolelo oia hoi ka moolelo o keia uala. He nui no na moolelo o keia uala, he okoa ka kekahi wehewehe, a he okoa ka wehewehe ana a kekahi, oia keia.

This potato was planted at Manoa, Oahu, on the northwestern slope of Manoa. There were two potato fields, one for Kupihe and the other for Kapanaia. Kupihe planted his potato on the side hill while Kapanaia planted his on the flat. When they were cultivating, only one potato was found in Kapanaia’s field, so he hilled it up. But the potato grew large and became exposed from the hill in which it was planted; the field of the other man, however, did not contain any potato. Afterwards they went to their homes, and on the next day they went up again to cultivate. Kapanaia hastened to see [his potato], but when he looked there was no lump in the hill; he searched but could not find the potato. He looked here and there, but he could not find it. So he went up to Kupihe’s, the field on the hillside. When he looked, he saw this potato causing a lump in the other’s potato hill, and Kupihe was hilling up the soil. Kapanaia stood there and asked, “Whose potato is this?” The other answered: “It is mine, for it is growing in my potato-hill.” After their quarrel over the potato they returned to their homes. That night the potato rolled down the hill and made a deep hole where it first struck; from there it bounced and became again attached to its parent vine. That is one version of the story. But in the story which I heard, it is stated that the stem of this potato was bitten by a rat and the potato rolled down until it landed in Kapanaia’s field, and it was left there until new sprouts commenced to grow from it. That is why new sprouts come from potatoes as we see them now. That was why this potato at Makiki was called Ualakaa, because it rolled [down hill]. Another name which I heard [applied to it] was Iolekaa (rolling rat). Another has it that Kaauhelemoa pecked at the stem of this potato and it rolled to Kapanaia’s field, because Pupuulima chased after it. Ua kanu ia keia uala ma Manoa, Oahu, aia ma ka pali komohana akau e pili la ia Manoa. He elua nae mala uala, na Kupihe kekahi, a na Kapanaia kekahi. O ka Kupihe mala uala, ua kanu ia maluna o ka pali, o ka Kapanaia hoi, ua kanu ia maluna o kahi honua palahalaha, i ko laua wa i mahiai ai, hookahi no uala i loaa i ka Kapanaia mala, ua hoomaka oia e puepue a hoomaka nohoi ua uala nei e nui a ahuwale aku mawaho o ka pue i kanu ia ai, o ka mala hoi a kela kanaka, aohe uala iki iloko o kana mala. A mahope, hoi laua nei a hiki i ka hale, a i ka po ana iho a ao ae, pii aku auanei ka hana o laua nei e mahiai; wikiwiki e aku la no o Kapanaia e nana, i kiei aku ka hana, aohe ahuake mai i ka pue, oi huli wale keia aohe loaa iki, halo iho la mao a maanei aohe no he loaa iki, pii aku la keia i o Kupihe la ka mea nona ka mala uala ma ka pali, i nana aku auanei ka hia, e ahuake mai ana keia uala i kana pue uala, a o Kupihe e puepue ana no. Ku ana o Kapanaia, a pane ana: “Nawai keia uala?” Pane aku keia: “Na’u no ke ku nei i ka’u pue uala.” A pau ka laua nei hoopapa ana no ka uala ko laua hoi aku la noia, a hiki i ka hale, a po iho, hoomaka ua uala nei e kaa a haule ilalo, a hohonu kahi i haule ai, a lele hou a paa i ka mole, oia kekahi moolelo i olelo ia. Ua olelo ia ma keia moolelo a’u i lohe ai, ua oki maoli ia no ke anakiu o ua uala nei e ka iole, a hoomaka mai ua uala nei e kaa a paa i ka mala a Kapanaia, a malaila kahi i waiho ai a ulu haupuupu, oia ka mea e ulu haupuupu nei ka uala a kakou e ike nei. Oia ka mea i kapa ia ai kela puu mauka o Makiki o Ualakaa, no ka kaa ana o ua ualo la. A kekahi inoa a’u i lohe ai o Iolekaa. O kekahi hoi, na Kaauhelemoa i kiko ke anakiu o ua uala la, a haule i ka mala a Kapanaia, no ke alualu ia ana mai e Pupuulima.

STORY OF PUULAINA. MOOLELO NO PUULAINA.

Na kumu kahi i puka mai ai keia puu. Wahi a kekahi poe i hanau maoli ia mai no e kekahi mau kuahiwi, oia ke kuahiwi o Eeke ame Lihau. O Eeke ke kane, a o Lihau ka wahine, he mau kanaka maoli no keia, aka, mahope aku e ike no kakou i ke kumu o ka lilo ana i mau kuahiwi. I ko laua noho a kane a wahine ana, hanau mai la ka laua keiki, he keiki kane, oia ka mea nona ka moolelo a kakou e kamailio nei. Aka, i kekahi manawa, loaa iho la ka hihia ia Eeke, no ka mea, ua ike aku la o Eeke i ka wahine maikai o Puuwaiohina, no Kauaula ia, a ua hana laua i ka hewa. No ia mea, manao iho la o Lihau e umi i ke keiki, a hele pu aku no hoi i ke kalohe; a noia mea, hoopaapaa ae la laua. Lawe ae la o Eeke i ke keiki na kona makuahine e hanai, oia hoi o Maunahoomaha. Ma ia hope iho hookapu mai la ko lakou akua, o Hinaikauluau, aole e noho pu laua, aole hoi e launa aku me kekahi mea e; aka he anahulu mahope iho o keia olelo, haule hou iho la o Eeke i ka hewa, me Puuwaiohina, oia kela mea mua i hai ia ae nei, a o ko Lihau muli iho nohoi ia. No ia mea, hoopai mai la ua akua nei o lakou, a hoolilo ia o Eeke i mauna, a o Puuwaiohina hoi i kualapa, oia no kela kualapa i Kauaula e ku mai la. A aia ka ma ka welau o ua pali la malalo iho, he puka; ina e kani ana ua puka nei, oia iho la ka wa e pa ai ke kauaula, aole o kana mai.

Mahope iho oia manawa, kupu mai ke aloha ia Lihau no ka laua kamalei; nonoi mai la ia ia Maunahoomaha, e ike mai i kana keiki. He mea oluolu ia i kona makuahonowai, a ike ia i kana keiki, alaila, oluolu kona manao. A ike hoi i ke kanaka maikai o kana kamalei, alaila, hoomoe aku la ia me Molokini, kekahi kaikamahine puukani oia kau, no ka mea, oia no ka wahine i upu ia nana.

But at some time, a man sailed from Hawaii to Kahikinuilaniakea; his name was Kanilolou. He possessed also an eel body. That is why an eel is named Puhikanilolou. Arriving there, he saw that it was a land not as fair as Hawaii (but Hawaii was not the name at that time). Therefore he bragged, saying: “This can not compare in beauty with my country; there are no stones for the feet to strike against.” Aka, i kekahi manawa, holo aku la kekahi kanaka mai Hawaii i Kahikinuilaniakea, o Kanilolou ka inoa; a he kino puhi hoi kekahi ona, a nolaila no ka e kapaia nei ka puhi la, he Puhikanilolou. A hiki aku la ia ilaila, aole i maikai ia wahi elike me Hawaii nei (aole nae o Hawaii ka inoa ia manawa). Alaila, kaena iho la ia, me ka olelo ana: “Aole aku no ka e like me ko’u aina ka maikai, aohe pohaku e kuia ai ka wawae.”

When Pele heard this boast, she replied: “When you return, your country is no longer beautiful; it is covered with rocks from the mountain to the sea.” When he returned and landed first at Kauai, he found the land destroyed; he sailed on to Maui, it was as bad; and so it was when he arrived at Hawaii. A lohe o Pele i keia olelo kaena alaila pane mai la ia ia: “Hoi aku oe, aohe maikai o ko aina, ua paa i ke a-a mai uka a kai.” I hoi mai ka hana, a pae mua ma Kauai, he ino wale no; holo mai hoi a hiki i Maui nei, he ino wale no; a pela aku a hiki i Hawaii.

However, arriving on Maui, this was one of Pele’s cruel deeds: one of her younger sisters saw how handsome Puulaina was, so she asked Molokini to let her have him for husband. The other refused, for she was greatly in love with her own husband; so she was changed into a little island, and she has remained so to this day. Eia nae i ka hiki ana mai i Maui nei, eia keia hana ino a ka Pele; ike ae la kekahi o kona mau pokii i ke kanaka maikai o Puulaina, nonoi aku la ia Molokini nana ke kane a laua. Hoole mai kela, no ka mea, ua kupouli loko ia Kanehoa i ke aloha o ke kane; nolaila, hoolilo ia aku la ia i wahi mokupuni a hiki i keia manawa.

A lohe o Lihau i keia mea, he mea kaumaha ia i kona manao no kana hunona wahine, alaila, hele aku la ia, a kamailio pu me Pele no keia mea. Aka, olelo huhu mai o Pele: “Ina pela, alaila ke hai aku nei au e make ana oe; make pu hoi me ko keiki.” Ia manawa, lilo koke o Lihau i puu, a noho ka Pele malaila i kekahi manawa, a make pu iho la no hoi ke keiki; aka nae, o ka mea nona ka makemake, uwalo aku la ia me ke noi ana i ola ke kane, aka, aole pela ka manao o ua wahi makole-ulaula nei. A pela i lilo ai ua keiki nei i puu a hiki i keia manawa. A mahope iho, hele aku la o Pele a hiki ma Aheleakala, ke kuahiwi nui o Maui, i ke kukuna o ka la. Ua hewa ke kapaia ana i keia manawa o Haleakala; o Aheleakala ka pololei.

CONCERNING THE ORIGIN OF THIS HILL. KAHI I LOAA MAI AI KEIA PUU.

Formerly there was no hill there, but after Pele arrived, this hill was brought forth. But it was not given a name at that time; afterwards it was called Puulaina. This was the reason for so naming it: At that time a chief was living on the other side of the hill, and because he was tired of seeing it standing there obstructing his view, and preventing him from seeing the breadfruit grove of Lahaina, he ordered his men to go and construct a ti-leaf house on its top; and the hill was called Puulai. And because it was sightly to those viewing it from Lahaina it was called Puulaina. Wahi a kekahi poe, na ka Pele no i hoohuai mai keia puu. Aole puu malaila mamua, aka, i ka hiki ana mai o ka Pele, puka mai ai keia puu. Aole nae i kapaia kona inoa ia manawa; aka, mahope mai, kapaia kona inoa Puulaina. Penei nae ke kumu i kapaia ai: I kela manawa e noho ana kekahi alii ma o aku o ua puu la, a no kona uluhua i ke ku aku o keia puu mamua e alai ai, a hiki ole ke ike aku i ka mala ulu o Lele, nolaila, kena ae la oia i kona poe kanaka e hele e kukulu i hale lai iluna; a kapaia aku la ua puu nei, o Puulai. A no ke kupono loa i ka malu ulu o Lele i ka nana aku nolaila, kapaia aku la ua puu nei o Puulaina.

WHAT WAS DONE ON THIS HILL. NO NA MEA I HANA IA MALUNA O KEIA PUU.

What is suitable for us to reflect on is what we should preserve.

D. M. K.

Mahope mai o keia mau mea i hai ia ae nei, kukulu iho la ua alii nei i ka heiau nui ma kela mana aku o ua puu nei, ma ka aoao makai, a malaila no e make pinepine ai na kanaka; a make kanaka, alaila, ma keia mana maanei e kanu ia ai, a no ka hehee aku o ka lepo i ka wa e eli aku ai ka poe nana e kanu ka poe i pepehi ia, no ka piha loa i kanaka, nolaila kapaia aku o Puuheehee. A he mau ilina no hoi kekahi maluna o ua puu la, oia hoi na kaikunane o Kamikioi, wahine a Nuhi o Auwaiawao. O ka mea i kupono i ko kakou noonoo aku, oia ka kakou e malama.

D. M. K.

A LEGEND OF MAUI. HE MOOLELO NO MAUI.

O Maui he keiki keia na Hinalauae laua o Hina. O ko lakou nei wahi i noho ai aia ma Makaliua, maluna aku o Kahakuloa, akau ponoi mai Lahainaluna nei aku.

FIRST: WHAT THIS CHILD DID WHILE YET IN THE WOMB OF HINA. AKAHI: NA HANA A UA KEIKI NEI I KONA WA ILOKO O KA OPU O HINA.

I ka wa o ua keiki nei e noho ana iloko o ka opu, a, ua hoomaopopo kona mau makua he keiki io keia, a i kekahi manawa malie kalae ka lani, omaomao na kuahiwi, pau ke poi kupinai ana a ka nalu, hele aku na kanaka i ke kaka uhu maluna o ka waa, a ma kahi kupono i ka lawaia, ike nae lakou nei i keia keiki e lele kawa ana me na hiohiona maikai. Alualu ia maila keia, holo keia a pee ma ka auwai paki, aia ma Makamakaole, he wai lele mai maluna, a, he maloo aku o loko; noho keia a puka iwaho me ka manao e hoi a komo iloko o ka opu; ike e ia nae, a, alualu hou ia, holo no ua keiki nei a komo iloko o ka hale, e kuku ana o Hina.

Komo ana ua mau kanaka a ninau ana: “Auhea la ke keiki i komo mai nei iloko nei?” “Aohe keiki; o wau wale no.” Ike maila kana kane, holo maila oia me ka manao e pepehi ia laua (nokamea he kapu ke komo kekahi kanaka i ka wa e noho wale ana ka wahine aohe kana kane ponoi). Ninau mai ua kanaka nei: “Heaha ka olua o onei?” “I alualu mai nei maua he keiki; holo mai nei no ua keiki nei a komo iloko nei.” “He keiki aku no aia iloko o ka opu oiala. Pehea auanei e pono ai?” wahi a ua kane nei. Ko laua nei hele noia e imi i puaa, moa lawa, niu hiwa, ia ula, kapa ula, ame ka awa. A mohai imua o ua keiki nei o ka puka aku la noia. A kapa ia ihola kona inoa o Maui. Aole nae i hiki i ka wa hanau.

SECONDLY: WHAT HE DID AFTER HE WAS BORN. ALUA: KANA HANA I KONA WA I PUKA MAI AI I WAHO.

I ka wa o ua Maui nei e noho ana, a, i kekahi manawa, nui loa kona aloha i kona makuahine no kana mea kaulai; aole e liuliu iho ke kau ana a ka la, puka aela no a napoo koke aku la no, kupu ka manao e kii i ka la e alehe, i hele malie. Hele keia a hiki i ka lae o Hamakua, ike keia ia Moemoe e moe ana i ka lua pao o Kapepeenui o Wailohi; ike keia i ka puka o ka la ma Hana, hele keia a ma Haleakala nana keia a he kupono; hoi keia a hiki i kahi o na makua, nana hou keia i ka la o kana hana a mau no. Hele keia a hiki ma Peeloko i Waihee, luku aku ana keia i ka niu apau i lalo, kii keia i ka pulu, hana a nui, hele keia e alehe i ka la.

Moemoe called out sarcastically, “You can not catch the sun for you are a low down farmer.” Maui answered, “When I conquer my enemy and satisfy my desire I shall kill you.” He came to Haleakala, and when the sun passed directly over him he snared it with the coco-husk, and broke some of its rays; he repeated this and broke all the strong rays of the sun. He said: “I am killing you because you travel so fast.” The sun requested, “Let me live; you watch how I travel.” He looked and beheld that it traveled slower, so he desisted from going after it again. That is why the sun goes slowly. And the name “Haleakala” given to it now is not correct; it should be Alehela, on account of Maui’s snaring the rays of the sun. Pane kikoi mai o Moemoe: “Aohe e loaa ka la, he lopakuakea;” pane aku o Maui: “Make kuu enemi, a ko kuu iini, make oe ia’u.” Hele keia a hiki i Haleakala, a kau pono maluna oia nei, e alehe ae ana keia i ka pulu niu, haki kahi kukuna, alehe hou keia pau na kukuna ikaika o ka la. I aku keia: “Make oe i a’u no ko holo wikiwiki loa.” I mai ka la: “E ola au, e nana mai oe i kuu hele aku;” nana keia ua lohi ka hele ana, pau ko ianei manao kii hou. Oia ka mea i hele lohi ai o ka la. A o Haleakala e kapa ia nei, aole oia ka pololei, o Alehe la; no ke alehe ana a Maui i ke kukuna o ka la.

Ma ia huli hoi ana mai ana, a hiki i ko Moemoe wahi, aole kela, huli loa maila no a loaa i Kawaiopilopilo. Aia ia wahi mawaena o Kekaa ame ka ulu ko a Kimo ma; ike nae ua Moemoe nei, holo i uka, i kai pela kona hele kekee ana. Nui loa ihola ka huhu o Maui, e lele mai ana keia maluna a loaa mauka iho o Kekaa pepehi keia a make; ua lilo nae i pohaku. Aia no ia pohaku makai iho o ke alanui hou e moe loihi ala; o kona loa ua aneane ehiku kapuai. Aia i keia wa a Maui e hele nei, aia no kona makuahine ua hapai hou, a hanau he pueo, ke keiki.