Full text of "Memoirs of the Bernice Pauahi Bishop Museum of Polynesian Ethnology and Natural History"

HARVARD UNIVERSITY. 




LIBRARY 

OF THE 

MUSEUM OF COMPARATIVE ZOOLOGY 
I H-. ^ 1 S 



L-aIqJLl 



'•V 



LJu, A7^ )1IL- ^^i^^^uA^ |7^ I'-^lf 



I 



MEMOIRS 



OF THE 



BERNICE PAUAHI BISHOP MUSEUM 



OF 



POLYNESIAN ETHNOLOGY AND 
NATURAL HISTORY 



VOLUME IV 




honolulu, h. i. 

Bishop Museum Press 

1916-1917 

3 



■^ 



ii 



FORNANDER COLLECTION 



OF 



HAWAIIAN ANTIQUITIES AND 

FOLK-LORE 



THE HAWAIIANS' ACCOUNT OF THE FORMATION OF THEIR ISLANDS 

AND ORIGIN OF THEIR RACE, WITH THE TRADITIONS OF THEIR 

MIGRATIONS, Etc., AS GATHERED FROM ORIGINAL SOURCES 



ABRAHAM FORNANDER 

Author of "An Account of the Polynesian Race" 
WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY 

THOMAS G. THRUM 



Fl RST SERI ES 



Memoirs of the Bernice Paiiahi Bishop Museum 
Volume IV 



honolulu, h. i. 

Bishop Museum Press 

1916-1917 






FORNANDER COLLECTION 



OF 



HAWAIIAN ANTIQUITIES AND 

FOLK-LORE 



THE HAWAIIAN ACCOUNT OF THE FORMATION OF THEIR ISLANDS 

AND ORIGIN OF THEIR RACE 

WITH THE TRADITIONS OF THEIR MIGRATIONS, ETC., AS 

GATHERED FROM ORIGINAL SOURCES 

BY 

ABRAHAIVI KORNANDBR 

Author of "An Account of the Polynesian Race" 

WITH TRANSLATIONS REVISED AND 
ILLUSTRATED WITH NOTES BV 

XHOAIAS Q. THRUIVI 

Volume I. 



Memoirs of the Bernice Paiiahi Bishop Museum 

Vohuue IV 



honolulu, h. i. 

Bishop Museum Press 

1916-1917 



1 



CONTENTS 



PART I. 



Preface. 
Story of Islands' Formation and Origin of Race. 



CH.\PTER 

I. Prefatory Remarks. 

Birth of the Islands 



II. 

III. 

IV. 



II. 

III. 



PAGli 
2 

6 



About Wakea 12 

Genealogy of the Islands of Hawaii 16 



H.IPTER PAGE 

V. Story of Opuukahonua 20 

VI. 
VII. 



Genealogy of Opuukahonua 24 

First Sight of Foreigners 28 



I. .\ukelenuiaiku and His Unkind Brethren 32 

II. How Aukele Fell into the Pit of Kamooina- 

nea and Profited Therebj' 38 

III. Return of Aukele and the Benefits He Re- 

ceived in Facing Death 42 

IV. How Aukele Sailed with His Brothers in 

Search of Land 46 

V. Battle Fought by the Brothers of Aukele and 

Their Death 52 

VI. How Aukele Got Out of Trouble and Was 

Rewarded 56 

VII. How Aukele Became the Husband of Nama- 

kaokahai 62 

VIII. How Aukele was Carried off to the Cliff by 

Halulu 64 



Legend of Aukelenui.\iku. 

IX 



68 

72 



How Aukele and Namakaokahai Showed 
Their LLseful Things 

X. How the Brothers-in-law of Aukele Taught 

Him to Fly 

XI. How Namakaokahai Gave Everything to 

Aukele, and the Battle Between Kuwahailo 
and Aukele 74 

XII. Relating to Kaumaiilunaoholaniku 80 

XIII. How Aukele Went in Search of the Water of 

Life of Kane 82 

XIV. How Aukele Brought Back to Life His Nephew 

and Brothers 96 

XV. How Namakaokahai Quarreled With Her 

Cousins Pele and Hiiaka 102 

XVI. Aukele's Trip to Kuaihelani 108 



History of Moikeh.\. 



Jloikeha, After a Sojourn in Tahiti, Returns 

to Hawaii 112 

Moikeha's Re.sidence on Kauai 118 

Prophecy in the Presence of Kila, and How 
Laamaikahiki Could Be Found 126 

IV. Reign of Kila and Jealousy of His Brothers 128 

V. How Kila Was Left at Waipio and His Life 

There 132 



VI. Kaialea's Trip to Waipio and His Meeting 

with Kila 136 

VII. Meeting Between Kaialea and Messengers 

from His Mother Hooipoikamalanai 142 

VIII. Kila Makes Himself Known to His Relatives 148 

IX. Hooipoikamalanai and Sister at Waipio and 

Their Return to Kauai 152 

X. Story of Olopana and His Wife 154 



Legend of Kila. 

The Moikeha Famil)' — Kila, the Youngest Son, Favored — Is Sent to Tahiti to Slaj- Moikeha's Enemies — Meets 
Them and Avenges His Father's Wrongs — Succumbs to Luukia 160 



PART II. 



Story of Umi. 



I. .\ncestry of Umi 178 

II. Birth of Umi 180 

III. How Umi Lived in Humble Circumstances. . 186 
I^^ Relating to Nunu and Kakohe 190 

V. How Umi Became King of Hawaii 204 

VI. Relating to the Trip of Umi and His Chiefs 

Around Hawaii 210 

VII. How L^mi and Piikea, the Daughter of Piilani 

of Maui, Became United 214 



VIII. Succession of Umi 218 

IX. Battle Between Umi and the Chiefs of Hilo 

— His Victory and the Joining of Hilo. . . . 222 

X. Umi Conquers Other Districts 226 

XI. The Family of Umi — His Beneficent Reign 228 

XII. Death of Umi— His Body Taken and Secreted 

by Koi 232 

(Hi) 



IV 



Contents. 



CHAPTER 

I. The Piilaiii Family — Chant of the Jlaui 

Chiefs 236 

II. Relating to Kihapiilani 242 



KlHAPIILANI 

PAGE 



CHAPTER PAGE 

III. How Umi Made AVar on Piilani, King of 

Maui 246 

IV. Umi's Generals, Omaokamau, Koi, Piimai- 

waa 24S 



Story of Lonoikamak.vhiki. 



I. His Early Training 256 

II. How Lonoikamakahiki Searched into the 

Most Useful Thing.s 262 

III. When Lono First Took Charge of the Gov- 

ernment 268 

IV. Sailing of Lono to Oahu — Arrival of Ohai- 

kawiliula — Lono's Contest with Kakuhi- 
hewa 274 

V. Wager Made by Kakuhihewa Against Lono 

VI. Second to Fifth Contests and Arrival of 

Kaikilani 

VII. Dispute Between Kakuhihewa and Lono 

About Hauna 308 

VIII. How Lono Revealed the Bones of Chiefs 

Slain by Keawenuiaumi 314 

IX. The Battles of Lono 322 



280 



290 



X. Defeat of Kanaloakuakawaiea and Rebels: 

Lono's Victory 326 

XI. Departure of Lono for Maui to Visit Kama- 

lalawalu 330 

XII. Return of Kauhipaewa to Hawaii — Kama- 

lalawalu Sails for Hawaii 338 

XIII. Battle at Waimea — Conquest by Lono — De- 

feat and Death of Kamalalawalu 342 

XIV. Reformation of Government — Lono Sails 

for Kauai and Is Deserted 350 

XV. Kapaihiahilina Appointed Premier — Intrigue 

for His Downfall — His Affectionate Fare- 
well 354 

XVI. Departure of Kapaihiahilina — Lono Seeks, 

Finds and Reinstates Him — Destruction of 
Conspirators 358 



History of Ku.alii. 



I. 

IL 



III. 
IV. 



Kualii's Character and Doings 364 

Song of Kualii, the Chant as Repeated by 

Kapaahulani 370 

Supplementary Chant for Kualii 394 

Kapaahulani and His Brother Kamakaaulani 402 
Genealogical Tree of Kualii from Kane to 

Wakea 404 



V. Battles of Kualii and the Battle Grounds- • ■ 406 

VI. Relating to Kualii's Trip to Hawaii 416 

VII. Kualii's Return to Oahu from Molokai 422 

VIII. Battle Fought by Kualii at Kalakoa 426 

IX. .Supplementary 432 



PART III. 



Legend of Kana and Xiheu 436 

Kaumaielieli, Double Canoe of Kana 43S 

Dream of Moi, the Priest 442 

Niheu and the Haupu Hill 446 

Story of Pikoiakaalala 450 

Legend of Kalelealuaka and Keinohoomanawanui 464 
How they were sent for and taken to King 

Kakuhihewa 466 

Legend of Pumaia 470 

Legend of Hanaaumoe 476 

Legend of Eleio 482 

Relating to Kaululaau 486 

Legend of Nihooleki 488 

Legend of Kepakailiula 498 



Legend of Wahanui 516 

Legend of Kaulu 522 

Legend of Hoamakeikikula 532 

Legend of Kapuaokaoheloai 540 

Legend of Kalanimanuia 54S 

Legend of Kawaunuiaola 552 

Legend of Aiai 554 

Legend of Pupualenalena 558 

Legend of Kaulanapokii 560 

Legend of Pupuhuluena 570 

Legend of Kaipalaoa, the Hoopapa Youngster 574 

Commencement of Contest of Wits 576 

Legend of Laukiamanuikahiki 596 



INDEX 



A, the source of, 32; indicates family connection, 32. 

Aa, 420; rubble lava, 104. 

Aaka, bastard sandalwood, 566. 

Aalaloa cliffs, 4S4. 

Aalii, forest tree of fine durable wood, 390. 

Ku not like the, 390. 
Ae kai, sea beach, 36. 
Aeloa, favorite wind of Kohala, 568. 
Aha, company, 3S8; horizon, 372. 
Ahaula, cord, recognize beauty in a contest, 552. 
Ahe, breeze, 376. 
Ahewahewa, 560; also killed, 564; mamane the wood of 

umu for, 566. 
Ahi (Germo germo), 292, 296, 298. 

wreathed by Lono, 298. 

yellow-gilled, of Umulau, 298. 
Ahihi, motherless, 390. 
Ahikanana, champion, 76. 
Ahiu, wild, 37S. 
Aho, house battens, 3.SS. 
Aholehole. fish ( Kuhlia malo), 366, 604. 
Ahu, a heap of stones, 400. 
Ahua-a-Umi, temple or memorial, 232. 
Ahuawa heap, 566, 568. 
Ahukaiolaa, 14. 
Ahukinialaa, 4, 8, 10, 14. 
Ahulukaaala, 24, 380. 
Ahulumai, 14. 
Ahupuaa, chief of, cautioned, 422. 

larger than an ili of land, 422, 430. 
Ahuuia, feather robes, 384. 
Ai, not to eat, but to possess, 394. 
Aiai, at manhood becomes husband of Kauaelemimo, 556. 

directs liis wife to secure the stolen hook, Kahuoi, from 
her father, 556. 

found and brought up by Kauaelemino, 556. 

legend of, 554, 558. 

rejoices at his days of poverty' being over, 556, 558. 

sends his wife for a ten-fathom canoe, 558. 

son of Kuula and Hina, 554. 

thrown at birth in stream below Kaumakapili, lodges 
on the rock Nahakaipuami, 556. 

with the bird and pearl fish-hook, loads the canoe 
deep with aku, 558. 
Aiea, 400. 

Aihakoko, 25; attendant of, killed b)- Piilani, 232; 
mourns on the ocean and lands in Kapaahu, hence 
the name Kalua-o-, 232. 

of Umi and Piikea, 22S, 405. 
Aikane, 25, 404. 
Aiku or Iku, 32. 

Ai pioia, food of departed spirits. So. 
Aka, spirit, 370. 
Akahiakuleana, beautiful woman, a very, 17S. 

begat children after Umi, 220. 

defilement, days of, just over, 178. 

genealogical tree of, 180. 

gives birth to Umi, 180. 

husband of, again beats Umi, 182; is told that Umi is 
Liloa's child, 182; thought the child his, 180. 

Kuleauakupiko, father of, 180. 

Liloa asks Umi after, 184. 



Akahiakuleana — Continued. 

Liloa instructs, regarding child and leaves tokens for 
identification, iSo. 

Liloa meets and seduces, 178; sees her to be with 
child, 180. 

living at Kealakaha, 186. 

mother of Umi, 14, 25, 178, 405; of high blood related 
to IJloa, i,So. 

obscure rank of, 220. 

Omaokamau sent by, as companion, 182. 

proofs left, by Liloa, shown, 182. 

protests at harsh treatment of Umi, 182. 

sent for to reside at court, 220. 

Umi outfitted and directed by, to meet his father, 182; 
told by, that Liloa is his father and consents that he 
go and see him, 182. 
Akahiilikapu, daughter of Umi, 228. 
Akaka fishing grounds off Kailua, Oahu, 290. 
Akalana, 24, 404. 
Akimona or Inamona, ,586. 
Aku, bonito (Gymnosarda pelamis), 48S, 570. 

(fish) the bird Kamanuwai lived on, 554. 

fishing, pearl hook for, 562, 564. 

jumped into the canoe until it was loaded down deep, 
558. 

Kauaelemimo longing for, sends Aiai fishing, 556. 

pearl fish-hook Kahuoi, enticing for, 554. 
Akua {'deit3'), Kauila ko, a temple ceremony, 200. 
Ala stone in cave of Umi, hewn for his tomb, 232. 

a flint kind of basalt rock, for adze, etc., 232. 

a variety or species of taro (Colocasia antiquorum), 

532- 

Alae, Maui taught art of making fire bj- the, 370. 
of Hina, 370; the mud-hen, 400. 

Alaea, red rain, 398. 

Alaeloa, 2.S4, 302. 

Alahee, digger, of hard wood, 398. 

Alaikaaukoko, 25. 

Alaikauakoko, 180, 405. 

Alakapoki, 372. 

Alala describes various games, 450; father of Pikoiaka- 

alala, 450; questioned as to cause of shouts at sport 

contests, 450; makes a koieie board for his son, 452; 

refusing at first, permits Pikoiakaalala to join, 452. 

Hawaiian crow, 588. 

Alamihi, 378. 

Alani, 566. 568. 

bark and wood of medicinal properties, 566. 

Alapae drank the sea up dry, 39S. 

Alapoki, 372. 

Albino, sacred, 4, 8. 
or Kekea, 8. 

Alenuihaha Channel, 218, 350; red from the man}- ca- 
noes, 506. 

Alexander (historian), on Umi's temple, 232. 

Alia, name of two sticks carried as emblems, 282. 

Aliaomao, or Aliaopea, god of the year, 282. 

Alii aimoku, 178; bones of, enshrouded and decorated, 

314- 
Aloalo, 374. 

Alocasia macrorrhiza, 40. 
Aloha, modern term of salutation, 54. ( i ) 



11 



Index. 



Aloiloi, loo. 

Alokio, definition of term, Iu6. 

Alo-o-ia progenitors of the Albinos, 4. 

Altar, don't'put this man on the, 140; for sacrifice, 148. 

god, tongue of, seen oscillating beneath the, 222. 

Hakau and others sacrificed by I'mi on the, 214. 

Kaialea and brothers led to base of the, 14^; ordered 
sacrificed on the, 13S, 144. 

Kanaloapulehu killed and laid on the, 326. 

Kila stood at base of the, 144. 

no sacrifice toda\- for the, 148. 

onward and stand on the, 346; meaning thereof, 346. 

Paiea offered as a sacrifice on the, 214. 
Ania or aama, mullet, 584. 
Amama, Fornander's treatise on, 60. 

from hamama, 400. 

ua noa, ending form of prayers, 60. 
Anaehoomalu, 320, 322, 340, 360. 

battle ground, 340; Lono met Kapaihiahilina at, 360, 
362. 

mound of rocks at, 362. 
Anahola, bird swamps of, 398. 
Anahulu, ten-day period, 162, 3S0, 464, 560. 
Ancestor, royal, 284. 
Anchovia purpurea, 224. 
Ancient custom of entertaining distinguished guests, 

insight of, 192. 
Andrews, 54, no, 156, 394. 
Anea, effect of the wind, 38S. 
Anekelope (antelope), 102. 
Anger, Kualii urged to spare his, 3S8. 
Anuu, tall skeleton-framed temple structure, 14S. 
Aoa, wind, 376. 
Apane, catching the, 39S. 
Ape (plant), 40: two leaves bear a large and a small 

land, 40. 
Apiki defined, 102. 

Apua, deserted, 3S4; on Kau boundary of Puna, 384. 
Apuakohau, temple of Muleilua at, 330. 
Apukapuka, 37fS. 
Arrow, Aukelenuiaiku's, 36. 

game, 34, 120, 25.S. 

of sugar-cane top, 25S. 

use of, described, 258. 
Arrows from sugar-cane blossom-stalk, of two kinds, 

120. 
Ashes, ship and brothers of Aukele turned to, 54. 

cause enemies to turn to, 42. 

dog Moela reduced to, 60. 

war dress of Aukelenuiaiku, 54. 
Asia, 40. 

Atherina (Nehu), 604. 
Auaulele, haao rain peculiar to, 39S. 

Auhuhu (Theoprosia purpurea), a poisoning shrub, 464. 
Aui, at the slaughter of, 384, 416. 
Aukelenuiaiku, or Aukele, ape leaves, brings two, 40. 

appearance and strength of, 36. 

arrival at Holaniku foretold bj', 50, 

ashamed at return of, the brothers build them a ship, 

44- 
ashes, puts on war dress of, 54; reduces dog Moela to, 

60. 
asks charge of the ship, 50. 
attacked by queen's guard, 58, 60. 
axe on his wife, is asked to test, 68. 
back to life, proceeds to bring brothers, 96. 
bathing with his wife, goes to see his god, 64. 
benefits received on return of, in facing death, 42. 
bird-brothers and servants greeted by, 54, 56. 
brethren, and, 32; assured of ruling over his, 40; 

hated by his, 32. 
brother (angry) of, traps him in water hole, 44. 
brothers of, ashamed at his return, build them a ship, 

44; they resist his counsel, 52; wrestles with his 

brothers, 36; will cause their death, 40. 
brothers' vain effort to hurt, 36. 



Aukelenuiaiku — Conii lined. 

building, shoots his arrow into, 34. 

called home, 96. 

club of, furnishes meat and drink, 50. 

companions cautioned against their cravings by, 66. 

contests, goes secretly to see, 34. 

coral covering grandmother broken by, 108. 

cunning, benefitted by, 62, 72. 

danger, saved from threatened, 58; warned by his god 

of, 54- 56. 58. 64. 
death of his brothers, will cause the, 40. 
defeats his brothers, 36. 
deceiver, 102. 

dog Moela, discovered by, 56; reduced to ashes, 60. 
down-hearted, refuses food, 82. 
dreams of liis nephew and weeps. So. 
earmarks of great antiquity, 32. 
earth, returning to, 86. 
eating-house, entered by, 6!S. 
escapes death designed by his brothers, 38. 
exhausted, reaches shore, 54. 
experience, meets with a queer, 102. 
father, .grief of, who mourns many days for, 42. 
favorite of his father, 32. 
fishing, devotes himself to, 100. 
flight to heaven arrives first, on his, 76; fell into space 

and lost, 84; gets entangled on his return, 94, 96. 
flight to obtain water, instructed in, 88, 90. 
fly, taught how to, 72; sixccessful, 74. 
gives his lands and wife to brothers, 98, 100. 
god Lonoikoualii and, 42, 54, 56, 5.S. 
god of, all-powerful, 58. 

god, warned by his, of danger, 54, 56, 58, 64. 
gods, prays to Namakaokahai and brothers as, 60, 62. 
grandmother, coral covering his, broken by, 108. 

of Iku asked by, 100. 

outfitted by lizard, 42. 
grandson of Kamooinanea, 38. 
greets servants and bird-brothers, 54, 56. 
Halulu, caught by the bird, 64; instructs victims of, 

for their safetj', 64; plans to and kills the bird, 64, 66. 
heaven, arrives first on his flight to, 76. 
Holaniku, foretells arrival at, 50. 
home, called, 96; welcomed, 66. 
house, invited to enter the, 58. 
husband of Namakaokahai, offered as, 58. 
Ikumailani, searched for and rescued by, 44. 
Iku's care, kept under, 34. 
infatuated with Pele and Hiiaka, 100. 
Kamooinanea called by, loS, no. 
Kanemoe desires to accompany, 106. 
kingdom, etc., given by Xamakaokahai to, 68. 
knowledge, evidence of his, 50, 60. 
konane, engages in a game of, 56. 
Kuaihelani, defiant of, 76; delays trip to, 106; hero 

of, 7S; returns to, 108. 
Kuwahailo advised by, to keep his men, 78; battles 

with, 72; seen by, in sacred place, 76; threatens to 

kill, 78. 
legend of, 32. 

liberal nature of, great, 100. 
lizard demand granted by, 40. 
lizard preservation of, 44. 

Ivuahinekaikapu meets, 90; restores sight to, 92. 
Makalii's wife, faint and A'lzzy at beauty of, 80. 
moon grasped for safety by, 86. 
mother of, refuses to believe him dead, 42. 
mourned for, 84; again as dead, 44. 
mourns many days for, grief of father who, 42. 
Namakaokahai and brothers prayed to as gods by, 60, 

62; and, utilize the water of life, 68; cousin of, 42; 

given the kingdom, etc., 68; offered as wife to, 58; 

won as wife bj', 62; told of his useful things, 68. 
nephew may be saved, hears how. So. 
outfitted by lizard-grandmother, 42. 
pacific reply advised by, 52. 



Index. 



in 



Aukelenuiaiku — Cotitinued. 

parents, requests leave to visit his, io6. 

Pele and Hiiaka met by, loo; infatuated with, loo. 

possessions of his wife given. 74. 

preservation of, bj' the lizard, 44. 

rainbow descent of the cliff by, 66. 

refuseil permission to see sports, 34. 

return of. and benefits received in facing death. 42. 

robbed of his catch of birds, 44. 

sails with his brothers. 46. 48. 

saves himself from the doomed ship, 52, 54. 

secretly, goes to see his brothers' contests, 34. 

sleeps under ekoko tree, 54. 

son of, admonished, 9S. 

spirit, over anxious to catch the, So, 82. 

surprised that death does not occur, 70. 

trouble, overcome, how rewarded, 56. 

voj'age, one da}- and night on, 7H. 

war dress of ashes, puts on. 54. 

water of everlasting life, secures the, 92; seeks the, 
82, .S6, .88, 90. 

welcomed home, 66. 

wife, is asked to test axe on his, 68; lives happily 
with his, 66, 74; reluctantly chops up his, 68, 70; 
tries to deceive his, 100. 

wife's supreme powers, in fear admires, 70. 

wishes child named after his god, 74. 
Aukuu. fish-hawk (Ardea sacra), 396. 
Auwahi. 286, 304. 

Awa, drinking of the. 398; Kama and Lono wish to 
drink, together, 332. 

lau hinano, fragrant, 358. 

masticated, 332; satisfying quality of. 358. 

milk -fish ( Chanos chanos). 464. 482. 

of Koukou. 358. 

(piper methj'sticum). 534. 

real and the kind that grows on trees. 580. 

rough-barked kukui, like a man who drinks, 390, 

that withers the skin, 398. 
Aweowco ( Chenopodium sandwicheum ), a shrubby 
plant, 456. 



Bambu, Laukia stepped off the, 598. 

printing sticks, 606. 

stalk, a roadwaj' to Kuaihelani. 59S. 

Laukia climbed to top of, 59S. 

(the) shot up and leaned over till end reached Kuai- 
helani. 598. 
Banana bud, a Hawaiian ideal of flesh condition, 532; 
semblance of personal beauty, 40. 

of Kaea, he is the shrivelled, 334. 
Bananas kapued. 66. 
Battle, being fought at Paia, 430. 

final at Pelekunu. 420. 

ground looked over by Kualii. 414. 

Kawaluna. 410. 412; first, of Kualii, 412. 

Lonoikaika sends message of coming, 410, 

of Kukaniloko, 430. 

place of, prearranged, 366. 

prepared by Haloalena declared off, 426. 

robe, 52. 
Battles fought by Kualii related in mele, 420. 

Kualii took part in several, unrecognized, 428; wit- 
nessed these unknown, 428. 

Kualii's, 212, 214, 218, 

of Lonoikamakahiki, 322, 324; of Kaheawai, 322; Kai- 
opae, 32S ; Kaiopihi, 326; Kaunooa, 322; Puuko- 
hola, 326; Puupa, 324, 326. 
Beautiful and fruitful lands. 40. 
Black pig. means of identifying royalty, 188. 
Breezes, various, and effects, 390. 
Bird anatomy of Kukahaulani. 2S6. 304. 

catcher is speedy, 398. 

catchers and fishermen. 380; unskilled ridiculed. 380; 
likened to mice, 396. 



Bird — Continued. 

catching youngster, methods of. 380. 

skeleton storehouses of the king destroyed, 422. 

tax proclamation, 422; procedure, 422. 
Bird-brothers of Namakaokahai advise sending maid- 
servants in search, 54. 

Aukele admonished in his course by. 62. 

dog's alarm, sent to inquire object of, 56; of ship's 
coming, 52. 

greetings of. to Aukele, 56. 

human form assumed by, 60. 

Kuwahailo's inquiries answered by, 78. 

ordered to kill Aukele, 60. 

report. 58; ship to make war. 32. 

sister suggested as a wife for Aukele. 56, 58. 
Boastings, narrator pauses in his, 2S4. 
Bolabola of Society Islands, 20. 
Bone pit. 140. 

Bones, concealment of. a matter of trust. 232. 234. 

Koi charged to burn and hide Umi's. 232. 

of vanquished chiefs, as evidence, 314, 416, 418, 420. 

preservation of one's, 62, 194. 

stripped all his, and put them in the gourd, 316, 31S, 
320. 
Bow and arrows known, 258. 

Boy at Kualoa sees and follows Kualii. 428, 430; to bat- 
tle, 428; returns with him to Kailua, 430. 
Breadfruit introduced from Samoa. 392. 

planted by Kahai at Puuloa, 392. 
Brothers-in-law. Aukele's intentions told. 106. 

sent to gather the mourners together, 84. 

teach Aukele how to fly. 72. 
Brothers of Aukele. 32. 34. 36, 38. 44. 46. 

advised of touching land, 50. 

announce their ship to make war, 52. 

are each defeated in angry contests. 36. 

ashamed at his return build them a ship, 44. 

Aukele refused charge of the ship, 50; sails with 
them, 46. 

battle fought by the, and their death, 52. 

cruel and merciless, 38. 

given Aukele's wife and lands, 98. 

hatred of Aukele, cause of, 34; resist his counsel, 52. 

Namakaokahai, take turns in possession of, 98. 

restored to life, 98. 

ship and. turned to ashes. 54. 

ship of, completed, they prepare to sail, 46. 
Brothers of Kila, 146. 
Brothers of Namakaokahai, loS. 

advised of the killing of Halulu, 66. 

answer Kuwahailo and deliver their message, 78. 

assume human form, 60. 

Aukele admonished in his course by, 62. 

change their bird forms. 60. 

consent to exhibition of sister's supernatural powers, 
70. 

flight of, takes five days and nights, 76. 

prayed to as gods by Aukele, 60. 

sent to heaven to tell of Aukele's new possessions. 74. 

surprised at action of Aukele, 60. 

tell Aukele one power has not been given him, and 
why, 72. 



Calabash, boy addresses and reaches for his, 578; takes 
sundry things from the, 5S0. 
(hokeo) described. 576. 
Kawalawala, of Lono, 27S. 

Loli forbidden to uncover the, 278 ; of bones of van- 
quished chiefs, 310, 314, 316. 318; of your ward, 278. 
of clothes. 576; of kneaded earth. 382, 420; of pro- 
fessional articles, 574. 
things of value in, 5.84. 
Calendar, monthly, varied on the dift'erent islands, 372. 
Cannibalism, premium on practice of, 564. 



IV 



Index. 



Canoe, 438, 440. 

honor seat of, 382. 

Lono and Kakuhihewa's, race, 300; Lono wins, 300. 

of bulrushes, 156. 

parts, 582; shed values, 584. 

prayer of L'li, 438. 

priestess of Laa, 440. 

various kinds, or purposes, 438. 

various parts, descriptive, 440. 

vines grow, where, 398. 
Canoe, double, (a), sent to Kauai to invite Kupakoili to 
Hawaii, 522. 

loaded with feather cloaks, 314. 

Moikeha's, for voyage from Tahiti, 114. 

of Kakuhihewa, 290, 294, 298. 

of Kana, of ten fathoms, 43S. 

i>f Kaumaielieli, 440; of Lono, 292, 294, 298, 300; of 
Wahanui, 516. 

on exposure of body of, Uli ordered the people to re- 
turn, 442. 

wagered by Paiea, 212. 

with covered platform, 146. 
Canoes of Kamalalawalu ordered carried inland and 
dismantled, 342. 

of Kapaihiahilina, 356, 358. 
Carangus ignobilis (ulua), gamiest fish, 294. 
Cave of Umi-a-Liloa, 232. 
Champions of Kuaihelani, 34. 
Changing thought, 14. 
Chant committed to memory, how, 276. 

honoring name of Lono, 288. 

Kakuhihewa charged with appropriating a, belonging 
to others, 282. 

Lono, a chief without a, 280; knows this, 288. 

of Koauli, 342; of Kualii, 30, 158, 364; of Lonoika- 
makahiki revealing the bones of vanquished chief 
of Hamakua, 316; of Hilo, 316; of Kau, 318; of 
Kohala, 316; of Kona, 320; of Puna, 316. 

possibly carried to Hawaii by canoe, 288. 

taught by Ohaikawiliula, 276, 282, 288. 
Chase, a novel method of averting, 4.S2. 
Chicken cooked in blood, 332. 

Pupuakea unaccustomed to cooking, 332. 
Chief born, a great red fowl, 372. 

Chief of Hamakua, Pumaia, identification of bones of, 
316; of Hilo, Hilohamakua, 316; of Kau, Kahale- 
milo, 318; of Kohala, Palalialaha, 314; of Kona, 
Moihala, 320; of Puna, Lililehua, 316. 

Luaehu, offspring, O great, 370; O dread, 372. 

was a, who begot a, 372. 
Chiefess of Kauai, Ohaikawiliula, 274, 276, 282. 

of Puna, Kaikilani, 272. 

ruling in Hawaii, first instance of, 266. 
Chiefs, district, cautioned, 422. 

favorite pastime of, 270. 

of Hawaii, 270; in revolt against Lono, 274. 

of Kona were at Kohala awaiting, 320. 

of note possess name songs, 276. 

rebellious, of Hawaii, 320. 

sacred or solid. 23.S. 
Chieftainship undisputed, lanipaa, 372. 
Circumcision, ceremonies of, 184. 
Cluetodon ornatissimus, 240. 
City of refuge at Honaunau, Kona, 134. 

first reference to, 134. 
Chubby fishermen, nickname for Umi, 230. 
Clouds in conflict, 378. 
Coast guards, system of, 562. 
Coconut grove bends low, 282, 288, 306. 

Island, Hilo, ancient place of refuge, 594. 
Cf)mpanions-in death, 150. 
Confession, etc., honest, 184. 
Confusion of relationship terms, 316. 
Contest centers on play upon words, 5S6. 

challenge to, 576, 57S. 

of wits, commencement of, 576. 



Contest — Continued. 

of words, 5.S2, 584, 586, 588, 590, 592, 594. 

various tests in, 576-5.S0. 
Coral, a chief, foreteller of events, 20. 

fished up by Kapuheeuanui, 20. 

islands, low, of Lono, 14. 

products, the islands, 20. 
Corals, islands of the group raised from, 22. 
Councilors of war, 222. 

and priests retained and cared for by chiefs, 264. 
Counting, Hawaiian method of, 364. 
Covered hy the same kapa (implying marriage), 602. 
Crow (Hawaiian), Alala, 5S8. 
Custom for recognition, 180. 

Dancing house, after the others had gone to the, 606 ; 

the gods set fire to the, 60S. 
Days of temple service, 200. 
Dead came to life, 168. 

gone to bury the, 282, 28S, 306. 
Deifying the corals to form islands, 22. 
Deity, witnessed the weeping of the, 318. 
Demigod (a), about, 162. 
Demigods of the deep, 160, 162. 
Dew, plentiful, of the morning, 306. 
Direction, expression indicating, 560. 
Disfigurement of the person general on death of a chief, 

132- 
Dog Moela reduced to ashes, 60. 
Draca-na terminalis, 120. 
Drum beaten on kapu nights as a sign of sacrifice, 126. 

beating by Laamaikahiki, 128. 

flute, 154. 

Kaiiila, of the fun-maker, 39S. 

Laamaikahiki the one to strike the. 126. 

notes heard by Kila, 126; by Moikeha, 128. 

of Moi, 442. 
Ducks, scout birds of Imaikalani, 226. 

Ehu is given Kona, 206. 

Ehunuikaimalino. cedes Kona and Kohala to Umi, 22S; 

king of Kona, 228. 
Eight-finned shark, 2.S. 
Ekaha fern of large leaf. 390. 
Ekoko. or akoko tree (Euphorbia lorifolia), 54. 
Eleeleualani, kahili of Lonoikamakahiki, 270, 2S0. 
Eleio, a very fast runner, 482. 

accepts call to Kanikaniaula, 482. 

arrives at Kaupo, and finds Kanikaniaula returned 
from Hawaii, 486. 

at full speed with feather cape, jumps into the hot 
umu, 484. 

declines recompense, 484. 

in reply to king, gives cause of delay, 484. 

Kakaalaneo, angry at long absence oif, prepares to 
bake him on return, 484. 

legend of, 482. 

meets and chased b)' a spirit, Kaahualii, on three oc- 
casions, 4S2. 

meets husband of the dead woman, 4S4 ; promises 
and, at end of fourth day, restores her to life, 484. 

on order of Kakaalaneo, is to bring Kanikaniaula in 
the nights of Kane, 484, 486. 

return of. watched for and fire signal started, 4.S4. 

returns from Hana by way of Kaupo; meets Kani- 
kaniaula, 4S2. 

returns home wearing the feather cape, 484. 

runner to King Kakaalaneo, 482. 

seized and pulled out of umu with remnant of feather 
cape, 484. 

sent to Hana for fish, would return before the king 
sat down, 482. 

sister of, aids him, 482. 

takes a feather cape for Kakaalaneo, 484. 

wishes Kanikaniaula to be wife of Kakaalaneo, 4S4. 



Index. 



Elekaukama, 284, 302. 

Elements, disturbance of the, an alii recognition, 538. 

Elepaio, a bird, changing at times to human form, 534. 

bird messenger of Kalamaula, lizard king of Keawe- 
wai, 534. 

calling as a bird, changes to human form, 534. 

calls upon the fog, 534, 536. 

(Chasiempis sandwichensis), a favorite agent in Ha- 
waiian myths, 534. 

greets Hoamakeikekula and companion and chants a 
wreath-twining mele, 534. 

Professor Henshaw's observation on the, 534. 

relates finding Hoamakeikekula, 536. 
Eleu, dead bodies were strewn below, 414. 

the breaking up is at, 386, 416. 
Emblems of the god of the year, 2S2, 2S8, 306. 
Epochs (five) from time of Opuukahonua, 26. 
Erythrina monosperma, 220. 
Euphorbia lorifolia, 54. 
Ewa, 24, 364; calm sea of, 378; great, of Laakona, 378. 

fish knows man's presence, 342. 

Kikenui of, 342. 
Ewa's net, drawing of, 396. 

Fabulous fish-hook of Maui, 204. 

Fairy story recognition of rank hy the elements, 16S. 

Famine great in time of Hua, 136. 

through drought, Waipio had food. 136. 
Feather cape, a present for Kakaalaneo, 4S4. 

an insignia of high chief rank, 4S4. 

and club, tokens left by Nihooleki, 496. 

Eleio returns home wearing the, 4S4. 

from Hawaii brought by Kanikaniaula, 484. 

rare at this time, 484. 
Feather cloak, Ku arrayed in his, 3S4. 

Kualii kills the opposing king and taking his, returns, 

430- 

Kualii took part in battles and carried away the, 42S; 
questions the boy on seizure of a, 430. 

left as a token of recognition. 596. 

someone came out of the conflict bearing a, 428. 
Feather cloaks, canoe load of, wagered by Hauna, 312. 
Feather god of Hakau, 202. 
Feather kahili, 42; of Lono, 270, 280. 
Fence of bones almost complete, built from human 
bones, 578. 

lacks one victim to complete, 574, 576. 

(pa iwi) of Kauai chief, 574; near Honolulu, 574. 
First sight of foreigners, account of, 28. 
Fisherman. Kapuheeuanui the great, 22. 

of Kapaahu, 22. 
Fishing contest between Kakuhihewa and Lono. 290-298. 

grounds, Akaka, 290, 292; dedicated to our god, 294. 
Flat head, ideal of beauty, 204. 
Flower floating, 14. 
Food eaten as by birds, 376. 
Foreign land, Ahukinialaa a chief from the, 4. 

referred to as Tahiti, 374. 
Foreigners, first reference to, 374. 

first sight of, knew or met, 28. 

met by Kualii, 30, 374. 
Foreknowledge of sex of child, 596. 
Fornander, additional Kualii legendary data, 432. 

Amania, treatise on, 5o; on Aukele, 32; on Song of 
Kualii, 370, 394. 
Fragrant hala blossoms (hinano) of Puna, 580. 
F'ulica alai, 370. 

Game of hoopapa, 274. 

konane, Kaikilani and husband engaged in, 272; Ka- 
kuhihewa challenges Lono to a, 300; resembling 
checkers, a favorite pastime of chiefs, 270. 
Games, arrow, a favorite, 258. 

kilu, loku, papuhene, 220; lascivious, 220; olohu, 
pahee, 112; sundry, 34, II2, 17S. 



Garment, woman with dyed, on Puuokapolei, 392. 

yellow, dyed from the mao tree, 392. 
Genealogical records, Kualii's name omitted in, 364; 
tree of Kualii, 404, 405; of Opuukahonua, 22, 24, 25. 

trees of the islands differ, 406. 
Genealogy of Kualii, 22, 404; of the islands, 6, 16. 

Opuukahonua's, places him as origin of the race, 406. 
Generations before Wakca, 12, 406; to Kamehameha, 

12, 406. 
Ghosts, images of temple thought to be, 262. 

Kalakeenuiakane people devoured by, 42. 
God of Aukelenuiaiku, 68; Hakau, 200, 202; Keaweiuii- 
aumi, 264. 

Moikeha tells his sons they must have a, i2o. 

spirits hear call of Kaeha's, 524. 

the year, 2S2; emblems of the, 282, 2SS, 306. 

with the downcast ej-es, 382. 
Gods, battle of the, 232. 

collective and manifold, appealed to by Laukiamanu- 
ikahiki to give her the form of an old woman. 604. 

hoopapa or wrangling, 584, 592. 

join in games with Pupuhuluena; are stood on their 
heads, 572. 

of Kalae in charge of the food, 572. 

offer to help Pupuhuluena in landing, 572. 

primeval, the four, 394. 

propitiate first the, 340; refeathering the, 200, 202. 

purpose and benefits of, described, 262. 

shamed, give Pupuhuluena the variety of tubers, 572; 
show Pupuhuluena all the different tubers. 572. 

they are like unto, 374. 
Gouging out the eyes, 5S2. 
Gourd (calabash) of bones of vanquished chiefs, 310, 

314-18. 
Government administration under Umi, 22S. 
Green sea, 40. 
Greetings, ancient and modern terms, 54. 

by name, astonish the bird-brothers, 56; shame the 
queen's maids, 54. 
Grief signs, 146; disfigurement as recognized, 132. 

for Kila, 132. 



Haae, 25, 405. 
Haakalo, 396. 

Haalelekinana, child of Hoamakeikekula, born a wooden 
image, 538. 

gave people of Kohala the idea of idols and idol 
worship. 540. 
Haaliliamanu bridge, 556. 
Haalilo, here is, 416. 

Hilo chief defeated b}' Kualii. 386; at Pealii. 414. 

play on name. 3.S6. 

the children of, 386, 416. 
Haaneeiakake. the proclaiming priest. 440. 
Haao. a wind driving rain. 398. 
Haapuainanea, lizard-woman, 54, 58. ■ - 

and Upoho, ashamed at being greeted bj- name, be- 
friend Aukele, 54. 

maid servants of Namakaokahai, 42. 

ordered to slay Aukele, they run off, 58. 

sent on search mission, 54. 

women in forms of lizard and rat, 54. 
Haehae. brother of Moikeha, 114. 

Kunmkahi and, locate at Hilo, 116. 
Haena cliffs, 284, 302; Moikeha's bones brought from, 

154- 

on expedition to, 146. 

prepare canoe for journey to, 130. 

the depository of Moikeha's body. 128. 
Haho, 25, 405. 
Hai, 24. 

Haihaipuaa, 394. 
Haiki, 378. 
Haili, bird-catcher of, 382. 



VI 



Index. 



Hainakapeau, 382. 

a cruel king, noted instance, 5, 204. 
advised to declare a kapu for his god, 200. 
Hainalau, 25, 404. 

Hakalanileo advised by Uli of a canoe in Paliuli; calls 
all the people to drag it down, 438. 

advised that Kana is the only one able to recover 
Hina, 436. 

an easy-going king, father of Kana and Niheu, 436. 

meets Kana and tells him his mother has been taken 
awaj' by Kapepeekauila, chief of Haupu, 438. 

seeing his wife being abducted, informs Niheu, 436. 

sent by Niheu to Uli for a canoe, 438. 

sets sail with Kana and Niheu, 444. 

tells Uli his want and purpose, 438. 

told to call the canoe-hewers throughout Hawaii to 
hew canoes for Kana's voyage to ilolokai, 438; they 
sink at weight of Kana's hands, 43S. 
Hakau and his people slaughtered with cruelty, 2i8. 

and others sacrificed as burnt offerings on altar, 216. 

born in Waipio, 178. 

cone-shaped tomb of, 204. 

cruel sacrifice of high priest b}', 16. 

death of, 2I,S; prophesied, 204. 

deity of, readorned, 2uo. 

dog and master brought before, 560. 

dog delivers shell in presence of, 560. 

downhearted through ill treatment by, I'mi is driven 
away, 186. 

first son of Liloa, 184, and Pinea, 178. 

government of, in possession of Umi, 220. 

hearing the drum, meets Umi in great temper, 184. 

highest chiefs, one of the, through parents of equal 
high blood, 17S. 

ill-treats I'mi to death of Liloa, 1S6. 

inquires repecting Umi, 200. 

killed b}' Omaokamau for Umi, 202. 

king, living at Waipio, 558; slain, 218. 

lands all willed to, 1S6. 

made angry by nightly blowing of shell owned by the 
spirits, 560. 

master and dog favorites with, 560. 

named Pinea his daughter after his mother, 220. 

older brother of Umi, 178. 

on Uiloa admitting that Umi was his son, pretends to 
be reconciled, 184. 

overthrow of, planned, "already defeated," 198. 

owner of awa ticld at foot of Puaahuku cliff, 558. 

pleased at the old priest's remarks, 200. 

priests and stewards of, remain home, why. 202. 

priests Nunu and Kakohe denied succor by, they con- 
spire against him, 190. 

promises safety on securing shell Kuana, 560. 

queries being at home on a kapu day for his god, 202; 
questions declaring a kapu, 200. 

receives a call from the old priests, inquires respect- 
ing Umi, 200. 

recognizing Umi, realizes the entrapped situation, 202. 

royal offspring of Liloa, 16, 25, 405. 

seated, is surrounded by Umi's men, 202. 

seeing the approaching procession, questions thereon, 
202. 

sets guards over his awa field, 558. 

shows his h.itred of Umi, 186. 

stoned to death, 202. 

takes possession of all lands on death of Liloa, 186. 

threatens to kill both for taking his awa, 560. 

to be killed on the daj' of Lono, 200. 

treats his priests badly, 190, 196. 

Umi-a-Liloa in place of, 220; Umi becomes king of 
Hawaii at death of, 204. 
Hakaukahi and Limapaihala, figurative powers pos- 
sessed by hands, 522. 
Hakawili, 16. 
Hakekoae, 284, 302. 



Hakiawihi Kama, 284, 302. 

Hakookoo, 378. 

Haku ( loni), 364. 
Haku (lord), applicable to either sex, 59S. 
Hala and lehua blossoms, wreaths of, 298, 374 ; gar- 
lands of, 392. 

kaao, unripe pandanus fruit, 352. 

twisted, 390; when the, is ripe, 374. 

wreaths of Puna, 39S. 
Hala, Kumunuiaiake and Aholenuimakaukai, suitors of 
Ihiawaawa, 550. 

belittled by Kalanimanuia and vanquished in a beauty- 
contest, 550, 552. 
Halaaniani, 2S4, 302. 

Halahalanui, hala trees of indolent, 3S4, 414. 
Halakea, 384. 

Halakua, pandanus diver of, 398. 
Halalakauluonac, 284, 302. 

Halalii enters the sleeping house and sits on the door 
sill, 480. 

issues the call that all spirits be brought together, 480. 

king of spirits of Oahu, 476. 

questions Hanaaumoe if the strangers are asleep, 478, 
4S0. 

remarks on toughness of the meat, 4S2. 

spirit island of, 4.S0. 

the island of, where the spirits live, 47S. 

the spirits took up and began eating the wooden im- 
ages, remarking on their toughness, 480, 482. 
Halaoa, definition of, 98. 
Halapo, dammed the waters of, 386, 416. 

waters of, dammed with dead Ijodies, 414. 
Halau, long flat-top structure, 510. 
Halauoloolo indicates a long shed-like structure, 436. 

name of Kana's house, 436. 

story of, built in Piihonua, Hilo, 436. 
Haleakala, Maui, Kana bends over top of, 448. 

roof formed across, 448. 

tested by Pele, 104. 
Haleapala, 344. 
Halehalekalani, 4, 8. 
Halehuki, height of, 442. 

name of chief's house, 446. 

Niheu beats down the fence causing wind to enter, 446. 

paehuniu fence, a wind-break for, 446. 
Halelua, rebels overtaken at, 330. 
Haleokapuni, encamp at, 324. 
Halepaki educated in hoopapa, killed by Kalanialiiloa, 

574- 
father of Kaipalaoa, 574. 
his father, boy saw the fresh bones of, 576. 
Kaipalaiia takes up profession of hoopapa because of 

death of, 574. 
Halo, 370, 404. 
Haloa, lizard taken by, 240. 
royal stem of, 4. 

son of Hoohokukalani and Wakea, 14, 24, 404. 
Haloalena, battle prepared by, declared off, 426. 

canoes and men of, recognized; the king not seen by 

messenger, 424. 
chief of Lanai, a good ruler, 422. 
hearing of Kualii being on the way awaits his arrival 

at Manele. 424. 
inspecti<m usual way of, passing his time, 422. 
Kauhi sets adrift the canoes of, 424. 
proclaims his bird tax for skeletons, 422. 
storehouses of, entered and destroyed \>y Kauhi, 422; 

questions Kauhi if his father told hun to destroy 

his skeletons, who replies that he was told to act 

mischievousl5-, 424; hence the breach between the 

kings of Lanai and Maui, 424. 
Halolenaula, 14. 

Halulu, Aukele caught and carried by, to its cliff home, 64. 
Aukele kills, while reaching for its victims, 64, 66. 
bird-guards, one of three of Namakaokahai, 42. 
cousin of Namakaokahai, 66. 



Index 



vil 



Halulu — Continued. 

death of, justifiable, 66. 
Hinawaikole, head feathers of, 66. 
man-eating bird, 64. 
mate of Kiwaha, 66. 
Hamakua and Hilo united at end of conflict, 224. 
and Kohala rebels met with, 324. 
bones of Pumaia, child of Wanna, chief of, 316. 
given to Piimaiwaa, 206. 

Hilo and Puna, triplets to be proceeded against, 324. 
Kaoleioku nuide district chief of, 220. 
Kauhiakama circuits, 336. 
of the steep cliff, 316; withered indeed, 316. 
Poliahu, old trail to Hilo, 224. 
rebels from, 330. 
Umi and chiefs on their trip around Hawaii, set out 

via, 210. 
warriors, 344. 
Hamakualoa, birthplace of Kana, 436. 
Hamoa, harbor of, 340; war canoes at, 340. 
Hana, 340; Kauiki stronghold at, 372; lanakila, 376. 
Hanaaunioe, a flattering spirit living on Oahu, 476. 
appears on the coast and calls as before, 480. 
at third visit, hearing no answer to his call, exclaimed, 

".\11 will be killed and eaten up!" 47.S. 
beckons Kaneopa, inviting him to land, 480. 
delegated by Halalii, the king, to guard all points of 

Oahu, 476. 
designates the chief spirits of the various islands, 476.' 
duty of, to urge people to land, 476. 
escapes, 482. 
hearing no response to his call, reports to Halalii, the 

people all asleep, 480. 
leads the spirits to the sleeping party, who disappears 

with one smack by them, 480. 
legend of, 476. 

makes false excuse for delay of promised joys, 478. 
promises the Kauai visitors food and wives, 476, 478. 
returns and reports to Halalii, 47S, 480. 
seeing canoes approaching from the west, invites 

them ashore, 476. 
talk of, heard \>y Kaneopa, 478. 

visits the strangers from time to time, asking if they 
are asleep, 47S. 
Hanae, 376. 
Hanahanaiau, 372, 404. 
Hanaia, month, 240. 
Hanaiakamalama lived at Kauiki, 370. 
Hanakaeke, 284, 302. 
Hanakapiai, 374. 

Hanalaa, 4; mother of Niihau, Kaula and Nihoa, 10. 
Hanalaaiki, 25, 405. 
Hanalaanui, 25, 405. 
Hanalei, lover from, 3:8. 
of Pooku in, 35S. 
pandanus at, 358. 
rain-swept cliffs of, 400. 
source of rains, 286, 304. 
Hanaleiiki, 358. 
Hanaleinui, 358. 
Hanauane, caught b^', 240. 
Hanauea, 405. 
Hanini, 384. 
Hanuapoilalo, 372, 404. 
Hanuapoiluna, 372, 404. 
Haoa, 370. 
Haokumukapo, 372. 
Haole (foreigner) in Tahiti, 30. 

Ku is a, from Tahiti, 394. 
Hapuu, flees with the child of Piikea to Oahu, 230. 
kukui trees of, 39S. 
oracles of, 370. 

supernatural grandmother of Piikea, 230. 
the god who revealed truth, 370. 
Hauaimake, husband of Makapailu, 532. 
Hauee, 406. 



Hau-ii, 3S2. 
Hauii, 406. 

Hauiikaiapokahi, 406. 
Haulani, 24, 404. 
Haulanuiakea, 24, 3S2. 41S, 420. 

Kualii and Malanaihaehae, slay the enemy with his 
axe, 420. 
Haule, 370, 404. 

Haumea, 6; a female spirit lived at Niuhelewai, 530. 
awakened and challenged bj' Kauhi, 530. 
bird of Kahikele, 20. 

entangled with nets by Kaulu and killed, 530. 
Kauakahi sprung from head of, 370. 
Kuluwaiea her husband, 6. 
searched for by Kaulu in Kapalama, 530. 
tradition, 2. 
Haumu, 24. 

Hauna advises Lono to proceed to Puumaneo, 326. 
and Loli, 25.S, 260; prophets, 264. 
arrives at Kailua, 310, 312. 
bones of chiefs killed in battle identified by, 314, 316, 

318, 320. 
chant taught Lono by, 282. 
feather cloaks, loads his canoes with, 312. 
from Hawaii will identify the chief's bones, 310. 
guardian priest of Lono, 330; not forgotten on voy- 
age to Maui, 330. 
Kuleonui seeks in vain for, 310. 
on Hawaii, thinks to search for Lono, 312. 
plays konanc with two women; wagers his canoes and 

feather cloaks, and wins, 312. 
recognizes Kuleonui as a search messenger, 312. 
retainer of Lono, 256. 
supernatural powers of, 294. 
tied the women together and led them to the canoes, 

314- 
went to meet Lono, 314. 

worshippers of the god of Keawenuiaumi they per- 
form miracles in its name, 292. 
Haunaka, sulked in the waters of, 2S. 
Haunnu, 404. 
Hauoa of Keawe, 242. 
Hauonunaholoholo, 406. 

Haupu Hill, Molokai, also known in tradition as the 
Rocks of Kana, 436. 
and Kana war ended, 44S. 
extended upward to heaven, 446, 44S; to meet Kana, 

448. 
Kana told b}' Uli to tower above, 448. 
large rock falls from, 444. 
Niheu starts for top of, 446. 

one floated to Hilo, 436; Hina climbed the hill, where- 
upon it moved back to Jlolokai, 436. 
overthrow of, 448. 
peeped over by Kana, 446. 
power of, overcome by Kana, 44S. 
shall not be conquered, 442. 

then shall the, be routed, 440. -" 

Hawaii, ahi of, wear wreaths, 298. 
alae bait of Hina let down to, 370. 
an island, 22; a man, 20. 
chant possibly carried to, by canoe, 28S. 
chiefs of, 270, 274; have rebelled, 320. 
double canoe of king of, 294. 

dwelling place of Moikeha, 20; for Lonokaeho, 22. 
fifth product of Wakea and Papa, 16. 
first-born island of the group, 12. 
first-born of Papa and Wakea, 2. 
forces of, 346; should they be defeated, 342. 
foundations broad, 2S. 
genealogical tree from Wakea to Kamehameha handed 

down by, 406. 
has spirits for Kanikaa lives there, 476. 
Heakekoa, unable to remain on, 270. 
Hinau sent for to return to, 350. 
history of, printed at Lahainaluna, 28. 



VUl 



Index. 



Hawaii — Continued. 

Hoopoikamalanai and others go to, 146. 

is filleil with spirits, 476. 

Kaikilani rt-tunied to, 272. 

Kakuhihewa beaten by kinj; of, 290. 

Kama arrives at, 340; entertains tlie idea of destroy- 
ing the chiefs of, 334; harbors the notion of waging 
war on, 336; promised victor)' over, 338; urged to 
give battle to, by two men from, 336. 

Kapaihiahilina sails on voyage to, 356; supreme over, 
354; taken to on Ivono's return, 354. 

Kauhiakania reports on circuit of, 336; sails for, to 
learn its strength, 334. 

Kauhipaewa returns to, 33S. 

king of, 274-76, 2.S0, 2,SS-9o, 294-300, 308-10, 332 ; after 
Keawenuiaumi, 256; with parents and retainers, 
visits around and arrives at Hilo, 264; without 
chant while, 288. 

Kona a large division of, 320; largest district of, 338. 

Kualii a former king of, 28 ; again sets sail for, 416. 

Kupakoili and people invited to come to, 522. 

Laaniaikahiki's second visit to, 152. 

landing places of, under guard, 274. 

large, of Kane, 286, 304. 

Lelepahu of, 286, 304. 

Ivono and wife take charge of all lands of, 270. 

Lono comes into control of all, 330; circuits, making 
public contests, 268. 

Lono's large retinue from, all deserted, 352. 

man)' people in, never before seen so, 344. 

of high mountains, 372; of Kea, 374. 

of the lofty mountains, 28. 

Ohaikawiliula prepares and sails for, 276. 

old chiefs sinned, 22. 

on invitation, all the people sailed for, and were 
killed, 522. 

origin of tradition, 6. 

people of, called to avenge the death of their king, 520. 

people of, told of Wahanui and followers killed on 
Kauai, 520. 

progenitor of royal family of, 406. 

Puna the sweet-scented land on, 318. 

rebellious chiefs of, 320; slaughter of chiefs of , 330. 

the foremost head, 4, 10. 

the patrimony of Keakealani, 362. 

the ulua, 370. 

Umi and chiefs circuit, 210; assured of, without hurt 
in battle, 20<->. 

Umi, wife, and all his men return to, 254. 

warriors frightened at Kauiki's giant image, 250. 

when Lono arrived on, 354. 

wonderful mooring rock of king of, 294. 
Hawaiian Eolus, 376. 

gods (primeval) of the race, 394. 

house, 184. 

mat-making, Niihau mats choicest quality of, 57S. 

mj'thology, 82. 

rank descends through the mother, 220. 

strategy, insight of, 338. 

warfare, method of, 338, 360. 

waters, Ulua the gamest fish in, 294. 
Hawaiiloa, an island growth from coral, 20. 
Hawaii-nei, Aukelenuiaiku a most noted legend of, 32. 

growth from corals, 22. 

historians of, 10. 

stories of , uncertain, 10. 

to Kauai, Umi's name famous, 228. 

Wakea and wife not the original progenitors, 20. 
Hawaiinuiakea, 2, 6. 
Hawaii-with-the-green-back, 22, 26. 
Havvea, drum of Moikeha, 126. 

one of the sacred introduced drums, 342. 

the declaration drum of Laamaikahiki, 342. 
Haweaoku, 24. 

Hawena reports death of Moikeha, 152. 
Hawewe advises Aukele, 88; burning in Kailua, 376. 



Hawi, sugar-cane arrows of, 380. 
Heaaiku, 32. 

Heakekoa becomes known to Lono as Kaikilani's lover, 
272. 

Kaikilani resolves to renounce, 272. 

meets and questions certain persons from Kalaupapa, 
270. 

missed his lover follows to Maui and Molokai, 270; 
sends a message of love to Kaikilani, 272. 

son of Kalaulipali and Uli, paramour of Kaikilani, 270. 
Heapae the chief of Kona, 320. 
Heaven, backbone of, 30, 374. 

changing, 380; panting, 240. 

Ku holds up the rain in the, 378. 

that rumbles, the, 280; is stormy, 3S4. 
Heavens first created, 16. 

spectral vapor in the, 384. 
Hee, squid, 570. 
Heeia, mottled sea of, 37S. 
Heiau, Ahua-a-Umi, 232; by Pakui in Manawai, lo. 

of Kawaluna, dedicated by Kualii, 408. 

of Moikeha, 42; ofNonea, 10; of Paakaalana, Waipio, 
14. 
Hekilikaaka, 24. 
Heleaiku, 32. 
Heleipawa, 24, 25, 404. 
Hema, 25, 404. 

messenger of Lonoikaika to Kualii, 410, 412. 

wind swept by, 388. 
Hemahema, 240. 

Henshaw, H. W., on the Elepaio, 534. 
Hihiu nui, ahupuaa of, in Kohala, 354. 
Hiiaka and Pele, 102. 

Hikapoloa advised of man running, recognizes him as 
Mumu, 564. 

a wicked king, 380. 

at Kokoiki, Kohala, takes Mailelaulii as wife, 562. 

called to come and get his child, 566. 

chief of Puuepa and Hukiaa, 562. 

died; his hovise set on fire, 568. 

entangled in his house, 568. 

head of Kalino inquires of, for fault, 566. 

head of Mumu inquires of, for fault why killed, 564. 

not meeting with expected fishing success, vows death 
on his brothers, 562. 

offers reward to biggest eater, 564. 

plans killing brothers on their arrival, 562. 

receiving fish from Kona, sets forth to obtain a pearl 
fish-hook from his brothers-in-law, 562. 

recognizes Kalino, j'oungest of the brothers, 564. 

returns with hook and fish, 562. 

saj'S the giving of a worthless fish-hook is the fault, 
564-66. 

sisters composing chant for child of, 566. 
Hikaululena, 24, 404. 
Hikawainui, 25, 405. 
Hikawaolena, 25, 405. 
Hikawaopuaianea, 24, 404. 
Hikiau, calm is the sea of, 398. 
Hikimolululea, 25, 405. 
Hikohaale, 24, 404. 
Hiliamakani, 25, 405. 

Hills, twin, likened to palm-thatched houses, 2S6. 
Hilo and Hamakua beaime united, 224. 

beach at, 20; chiefs of , 222; unprepared, killed. 224. 

defeat of, by Puna, 386, 416; district, 4. 

entertainment for chiefs of, 220. 

flower-nets of, 376. 

given to Kaoleioku, 206. 

Haalilo, a chief of, defeated by Kualii, 316, 414. 

Kauhiakama circuits, 336. 

Koolau an unusual term, 220. 

Kualii and warriors, hearing of a battle in, return 
thither, 414; from Oahu, 414; lands at, 416; left, 
for Molokai, 416; makes third visit to, and resides 
some time, 422; sails from, for Lanai, 424. 



Index. 



IX 



Hilo — Continued. 

lehua blossoms of, 39S. 

Lono and parents arrive at, 264. 

men of, heard their chief was killed, 328. 

Moikeha's arrival at, 116. 

mullet reaches to, 396. 

no one to warn the chiefs of, 224. 

nothing known of, 324; to be proceeded against, 324. 

of Kane with high cliffs, 2S6, 304 ; of the incessant 
rains, 316. 

Peahi is at, 386, 414. 

people of, unaware of coming war, 224. 

plover listen to the raindrops of, 316. 

rebels from, 330. 

thatching, 2S5, 304. 

Umi and companions in predicament at, 222. 

Umi visits; weds daughter of king of, 220. 

war decided upon against, 222; warriors, 344. 

while it rains at, 378; winning of, 4. 
Hilohamakua. child of Kulukulua, chief of Hilo, 316. 

bones of, identified, 316. 
Hina admits to Laukiamanuikahiki of her father; tells 
the signs of recognition to be observed on searching 
for him, 596. 

a favorite character of story, 498. 

and husband rear Laukiamanuikahiki, 596. 

and Ku, parents of Kepakailiula, 498. 

and Makiioeoe, Laukiamanuikahiki, daughter of, 604. 

begged by child to tell her of her own father, 596. 

climbs the Hapu hill, at Hilo, whence it moved back 
to Molokai, 436. 

conceived Molokai, 12. 

directs Laukiamanuikahiki to cliff, and barabu as her 
father, 596. 

frequent mj'thical character of Hawaiian and Poly- 
nesian stor^-, 2. 

gave birth to Kahoolawe, 2. 

gave birth to male child, Aiai, which was thrown in 
the stream, 556. 

hath sprinkled the rain, 376. 

Hawaii's Helenof Tro}-; a prolific inspiration of island 
and Polynesian folk-lore, 436. 

instructs Laukiamanuikahiki to find her grand- 
mothers, for roadway, 59S. 

lived in the sea, 370. 

lizard belonging to, 240. 

Makiioeoe on returning to Kuaihelani leaves name 
with, for child if a girl, with tokens and instruc- 
tions, 596. 

man-eating dog of, 51S. 

mother of Aiai; wife of Kuula, 554. 

mother of Laukiamanuikahiki, 596. 

mother of Niheu with Kapepeekauila on Haupu Hill, 
446, 44S. 

of Kauai, meets Makiioeoe; becomes his wife, and con- 
ceives, 596. 

originally belonged to Kuaihelani, 546. 

owl, supernatural aunt of, befriends Laukiamanuika- 
hiki, 598. 

recovered by the death of Haupu, 448. 

shows signs of being with child and gives birth to an 
egg. 5ot>. 

sister of Kiinoho and Kiihele, 498. 

started off with, by Xiheu, 446. 

taken away, is rescued by the birds; returns to Ka- 
pepeekauila, 446. 

tells Kolea and Ulili wherein is Niheu's strength, 446. 

termed the beloved one of Paliuli, 500. 

the Alae of; wings of, hidden by, 370. 

tokens given to, by Makiioeoe, in owl's keeping, 598. 

tokens in keeping of, left by Makiioeoe, 600-02. 

water-stone of, 16. 

wife for Wakea, 12, iS. 

wifeof Hakalanileoand mother of Kana and Niheu, 436. 
Hinaaiaku, 25, 405. 
Hinaaumai, 25, 405. 



Hinahanaiakamalama, 25, 404. 

Hinahina (Geranium tridens), 390. 

Hinaiaeleele, month, 240, 384. 

Hinaikapaekua, 24, 404. 

Hinaimanau, 24, 382. 

Hinakahua, rebels prepared for war at, 328. 

Hinakapeau, 406. 

Hinakawea, 24, 404. 

Hinakealohaila, 24, 404. 

Hinakeuki, 25, 405. 

Hinakinau, 24, 404. 

Hinakoula, 24, 404. 

Hinakului, 24. 

Hinamahuia, 24, 404. 

Hinamaikalani, 25, 404. 

Hinamailelii, 25, 405. 

Hinamanouluac, 24, 404. 

Hinanalo, 24, 404. 

Hinano blossom of the pandanus, 358. 

awa lau, fragrant, 358. 
Hinanuiakalana, 2. 
Hinanuialana, 6. 
Hinau, after the death of, 350. 

assists in escape of Kauhiakama; greets and succors 
him; helps him to escape to Slaui, 348-50. 

believing he was to be a temporary ruler, boards the 
canoes for Hawaii, and is put to death, 350. 

greatest man on Maui, the, 350. 

held in grateful memory by Kauhi; Kauhi fears for 
return of; sings praises of, 350. 

Lono sends messenger to get, and put him to death, 
350- 

messenger of Kamalalawalu, sent to circuit Lanai for 
Haloalena ; sees Kualii's canoe fleet; reports Kua- 
lii's arrival at Manele, 424. 

one of Lono's generals, 348. 

sailing for Hawaii, is cut in two, 350. 
Hinauluohia, 25. 

Hinauu, 146, and Hooipoikamalanai, daughters of king 
of Kauai, 116; wives of Moikeha, 118. 

journey to Waipio, 146. 

mourning for Kila, travel around Kauai, 132. 

propose to accompan)' their sons on voyage for bones 
of Moikeha, 130. 
Hinawaikoli, head feathers of Halulu, 66. 
Hinihini, insect that sings, 382, 420. 
Hiona, 372, 404. 

Hiwahiwa, or Hiwa, 378; beloved one, 500. 
Hoa (to wind), 378. 
Hoaeae, 400. 
Hoahoa, 372. 
Hoalani, an even number, 394. 

water-gourd of, 14. 
Hoamakeikekula, a beautiful woman, 532. 

after repeated dreams, enveloped in fog, wanders to 
uplands of Pahulunioa, 536; found by Puuhue in 
an olapa tree, 538. 

and attendant prepare to return home, 534. 

and attendant wander in the woods to string lehua 
wreaths, 534. 

at birth in form of an ala, 532. 

beauty of, calls forth greetings and chant, 534. 

besought by Puuhue for his lord, 538. 

brought up by grandparents under strict kapu, 534. 

continues her love dreams, 538. 

definition of word, 538; derivation of, 540. 

descends the tree and is greeted by Puuhue, 53S. 

falls in love with person of her dreams, 536. 

gives birth to child called Alelekinana, 538. 

hears call of a bird; watching, it changes to human 
form, 534. 

in spirit, visits her grandmother Makapailu, 532. 

legend of, 532. 

pleads with Kalamaula for thirty days consideration; 
remains in seclusion, 536. 

seized by Kalamaula, 536. 



Index. 



Hoamakeikckulu— r<)«//««('</. 

separated from attendant in thick fog; arrives at Ke- 
awewai, 534. 

taken by Puuonale as wife; called for her suffering, 53S. 

weeps at sight of object of her dreams, 538. 

won by I'uuhue's words, they proceed to Keolewa 
and meet Puuonale, 538. 
Hoao, 372. 
Hoaono, 404. 

Hoe, the whistle sound of cliff-climbers, 390. 
Hoea stream, Liloa's meeting place with Akahiakule- 

ana, 178. 
Hoeu and wife, Kawaunuiaola, of Kula, Maui, 552. 

deserts his wife for another, 552. 

disturbed by rumors, is won back by ruse of wife, 554. 

petitioned to as a god to partake of food, 552-54. 

sought to be regained by wife's cunning, 552-54- 
Hohoiea instructed by Kila, 16.S. 

offers to meet Pohinakahonua, 168. 

swinging his club upward, kills his opponent, 168. 
Hoi, a poisonous food; species of yam, 572. 
Hokea, or Honokea, 2S4, 302. 
Hokeo calabash described, 576. 
Hokuli, hiding place of the god Kaili, 1S8. 
Hokuula, 336, 340, 346; Maui forces locate at, 342. 
Holani, 2, 4, 8, 20, 24. 

East and West, a land of origin, 40. 

rain-dispelling conch of, 14. 
Holaniku and Holanimoe, arrival at; contains many 
good things, 50; fruitful land of origin, 40; synony- 
mous with Kalakeenuiakane, 50. 
Holoholoku, 344. 
Holualoa, Kona, Hikapoloa sails for and lands at, 562. 

Kaumalumalu and family lived in, 560. 

Kohala traders sail for and get fish from, 562. 

Mumu and brothers, fishermen at, 562. 
Honi ha ihu, old-time kissing, 308. 
Hono, 2S4, 302, 372. 
Honokaa, 192. 
Honokahua, 284, 302. 
Honokane, 330. 
Honokaupu, 2.S8, 304. 
Honokawai, 284, 302, 416. 
Honokea, 284. 
Honokeana, 284, 302. 
, Honokoa, precipice of, 326, 328. 
Honokohau, 2S4, 302. 
Honolua, 284, 302. 
Hononunu, 400. 
Honopou, 284, 302. 
Honouliuli, Ewa, 364, 36S, 400. 

Kualii victorious at battle of, 400. 

Honuaula, takes up his residence at, 116. 

temple of, 218. 
Honunuikuaeaea, grandmother of Kaneapua, renders 

him aid, 518. 
Hoohila, 342. 
Hoohokukalani, daughter of Papa and Wakea, 14, 404. 

high chiefess, 14. 
Hooholoku, a voyager with Kila to Tahiti, 122. 
Hooilo, 394, 400. 
Hooipoikamalanai, 162. 

and Moikeha, 144. 

brought to palace of Kunaka, 146. 

chiefess of high rank; mother of Kila, 160. 

determined to go to Hawaii ; fails to recognize Kila; 
has interview with him, 146. 

sons successors at death of, 152. 

why Moikeha lived with, 170. 
Hooipoikamalanai and Hinauu, or sister, daughters of 
king of Kauai; fall in love with Moikeha, 116; take 
him for their husband, 1 18. 

ask after the bones of their father; ask the cause of 
their sons' wailing and grief signs, 132. 

assured of being safeguarded Kila is allowed to join 
his brothers, 130. 



Hooipoikamalanae and Hinauu — Continued. 

discover for first time the great crime committed; are 

bent on seeing their sons punished, 150. 
distressed greatly, 144; learning their sons' scheme, 

propose to accompany them, 130. 
dwell in Waipio many days; insist that Kila act as 

king of Kauai; they acted as rulers till their death, 

152- 

greatly troubled, 148. 

hearing Kaialea is to be killed ask Kila that they die 
in his stead, 146. 

object to their taking Kila alone, 130. 

question the return party from Waipio, 144. 

reaching Waipio are sent for; informed of Kaialea's 
fate, 146. 

seeing Kila's unselfish love they relent, 152. 

send a party to Waipio to institute a search for Kaia- 
lea, 140. 

travel around Kauai mourning for Kila, 132. 

wives of Moikeha, 118. 
Hookaakaaikapakaakaua and sister without knowledge 
of their relationship, under strict kapu, 540. 

a son, and Kapuaokaoheloai, a daughter, of Ku and 
Hina, high chiefs of Hilo, 540. 

refusing food, loses his beauty; beauty of, coaxed back 
with food, 546. 
Hookele i Hilo and Hookele i Kau, sailing-masters of 

Pakaa story, 518. 
Hookumukahonua the progenitor of Hawaii's royal 

family, 406. 
Hookuniukapo, 404. 
Hookuukekii, upland of Kohala, 538. 
Hoolehelehekii, a stick, 96. 
Hoopapa contest, 576-584. 

contests of Lono, beginning of, 290. 

definition of, 574. 

game of, 274, 276. 

gods in the profession of, 584, 592. 

Lono's favorite profession, 270. 

or hoopaapaa, definition, 266. 

profession, Kalanialiiloa in front rank of, 574. 

profession of, commended to Lono, 266. 

youngster, Kaipalaoa, 574. 
Hoopio, 380. 

Hoowahapohaku, peak cave at Nuuanu Pali, 474. 
Hopukoa, 358. 
Hua, 25, 136, 405. 

bones of, are bleached in the sun, 136. 

of Maui, death of Kuula at cruel hands of, 556. 

sea beach of, 394. 
Hua-a, king of Puna; death of, by Piiniaiwaa, 226. 
Huahuakapolei, 25, 405. 
Hualani, 25, 405. 
Huanuiikalalailai, 25, 405. 

Huawaiakaula, gourd holding the water of life, 92, 96. 
Huehue, 560; heights of, 33S. 
Huhune, 24, 404. 
Hukulani, 25. 

Hulahula, name of the prayer; of great solemnity, 440. 
Hulani, iSo. 
Huleia, 284. 

Huli ka ia (Milky Way), 472. 

Hulihonua, 404; first created man; the husband, 370. 
Hulikeeaea, 382. 

Hulimokualana, war club of Kualii, 412. 
Hulukeeaea, 406. 
Hulumalailani, 25, 404. 
Hulumaniani, 380. 



I, the sacred one of Kaponialamea, 14. 

lao, a small fish, 604. 

lako or outrigger of canoe, 582. 

a term in counting kapas, 584. 
leie, vine, 382; that creeps in forest, 420. 

vines (Freycinetia arnotti), 538. 



Index. 



xl 



leiea and Poopalu, fishermen of Makalii, 570. 

met by Pupuhuluena, net fishing, 570. 

shown the use of kukui nut; obtain some which they 
introduce into Kona and Kau, 570. 
Ihiawaawa calls on her half-brother, 550. 

daughter of Ku; courted by three young men, 550. 

definition, 5,50. 
Ihukaeaea, who carries his head high, 78. 
li, spawn of, 286, 304. 
Ika a JIaui, of New Zealand, 370. 
Ikiiki, month; indicative of heat, 240. 
Iku or Aiku, 32. 

arrives at Kauai; becomes king, no. 

Aukele again mourned for by, 44; exercises a foster- 
ing care over, 34. 

death defeats, in battles on Kauai, no. 

Kuaihelani, great chief of, 32, 86, 8S. 

predictions of wife to. come true, 44. 

refuses Aukele to see the sports contest, 34. 

took great interest in Aukele at birth, 32. 
Ikua, rock hurled by Koeleele, 528. 

thunder, 76, 84; black rock, 78. 
Ikumailani, 32, 44, 46, 94. 

headwaters of, 94. 

kind brother of Aukele, 94. 

seeks and rescues Aukele, 44. 

tries to disuade Aukele from sailing with them, 46. 
Ila, a mole, 386. 
Hi, a piece of land, 39S. 
Iliau ( Wilkesia gymnoxiphium), 282, 288. 

wilted in the sun, 306. 
Ilima, flowers of the; a favorite for wreaths; Oahu's 

chosen emblem, 598. 
Ilio hulu pano (black dog), 240. 
Iloli, food loathing, 380. 

Images (temple), Lono in fear questions his parents 
thereon, 262. 

their purpose as gods described, 262. 

were gods, owning the temple, 262. 
Imaikalani, chief of Kau, 318. 

died by Piimaiwaa, 228. 

king of Kau, blind, 226, 246. 

long at war with Umi; never in subjection to Umi, 226. 

no expert dodger could stand before, 228. 

source of strength and skill of, 226. 

strongest man from Hawaii to Xiihau, 246. 

Umi doubtful of mastering, 246. 

threw ten spears at once, 226. 
Imi haku, 364. 
Imu, or Umu, described, 194, 196, 258, 382. 

Kauwewe, the covering of an, 386. 
Ina (sea-urchin), 380. 
Inaina, 382, 384. 

Inamona or Akimona, 586; a table delicacy, 532. 
Inoa or name song of Kamehameha, 4. 
lole, first-born daughter of Koukou, 450. 

and Opeapea left Kauai for Oahu before birth of Pikoi- 
akaalala ; married to men of note, 450; question 
Pikoiakaalala and tell him of their relationship, 452. 
sisters of Pikoiakaalala were rats, 432. 
Iron, 74. 

Island, moving, 374. 
Islands, birth of the, 5. 

formation of, not all agreed, 2. 
Islands of the group, from coral, 22. 

situation, 2. 
Ivorj'-tongued necklace, 220, 496. 

cause of the Hilo-Hamakua war, 224. 

necklace of Nanakoki, 224. 

ornament; royal necklace, 222. 
Iwikauikaua, 14, 25, 28, 405. 

appeals for prayer to the gods in his behalf, 26. 
Iwiaulani; kapus of; royal kapu of, 28. 

taken for inciting rebellion, 26; the wrong one, 28. 
Iwikauikauanui, 406. 



Kaa, a knot, 370. 

Kaaawa, 378, 428. 

Kaae, 24. 

Kaahualii, a spirit, gives chase to Eleio, 4S2. 

is shamed by sister of Eleio, 482. 

the royal cloak, 482. 
Kaakaua, councillor of war, 222. 
Kaakiho, 396. 
Kaala, mountain, 104 ; ridge covered with dew, 28, 374. 

high mountain of Waianae range, 374. 

red crab on top of, 390. 
Kaamookalani, 370, 404. 
Kaanapali, Maui, 284. 

Kualii touched at, 416; met at, bj' Paepae, 418. 

Paepae is advised on arrival at, 416; reaching, finds 
Kualii had left, 41H. 
Kaau of kapas equal forty, 584. 
Kaawaloa, South Kona, 362. 
Kaawikiwiki, a place of games, 178. 
Kaea, 404. 
Kaeelekoha, 406. 

Kaelia and Kaulu trick puzzle Kane and Kaneloa who 
send messengers to inquire of Makalii, 524. 

and spirits prepare awa, 524. 

at birth of Kaulu as a piece of rope, placed on the 
shelf, 522. 

at call of Kaulu, comes out of the shark bald-headed, 
528. 

directed by Kaulu in awa drinking, 524. 

enticed by spirits to go rod-fishing, 530. 

first born of Kukaohialaka and Hinauluohia, 522. 

is carried off by the spirits to Kane and Kanaloa, 522. 

Kaulu missing, starts off in search, 522; Makalii, in- 
quired of, said, "Your brother is in the shark", 528. 

killed and put into an opihi shell, 530. 

left at Papakolea, Moanalua, 530. 

looking for food, is taken by Kaulu to Manowaikeoo, 
526. 

loved and esteemed Kaulu, 522. 

Makalii locates the shark which swallowed, 528. 

missed, is searched for by Kaulu, 530. 

not dead, is again tempted by the spirits, 528. 

observes Kaulu's directions in awa drinking, 524. 

questions Kamano why kill the next child, 522. 

released and brought to life again by Kaulu, 530. 

returns to the house to join the spirits, 524. 

seen and recognized by Kaulu, 524. 

sharks called together to take, to their king and is 
swallowed whole, 526. 

tempted by the spirits to go surf-riding, 526. 

whereabouts of, searched for in vain, 528. 
Kaeho Kumanawa, J4, 406. 

Kaelehuluhulu, Aku and Opakapaka remained at, 570. 
Kaelo, month of; sea of, 372. 
Kaena, Cape (north point of Oahu), 28. 

Lanai, 24. 

of the wide sea, 398. 

Point, 280, 29S, 374; Wahanui encounters storm off, 516. 

tail of white shark, 28; of hammer-headed shark is, 374. 
Kaenakulani, 24. 
Kaha, 378. 
Kahai and Malanaihaehae, chief warriors of Kualii, 412. 

breadfruit planted by, 392. 

fish-line of, broken, 20, 25, 404, 405. 
Kahaiaonui-a-Piikea, or -a-Umi, 230. 
Kahaimakana, rain-dispelling conch of, 14. 
Kahakapolani, 384, 406; name with double meaning, 384. 
Kahakuakea, 406. 

Kahakuikamoana, historian, 2, 4, 6, 10. 
Kahakuloa, 284, 302. 
Kahala, amber-fish, 570; famed beauty of Puna, 500. 

Mokuleia with its dish of, 374. 

threatening, 386. 
Kahalakala, 376. 

Kahalaokolepuupuu and Lipewale set out to gather 
kukui nuts, 606. 



Xll 



Index. 



Kahalaokolepuupuu — Continued. 

assij;ns to Lipewale the nuts to carry, 6o5. 

bids Lipewale stay home to print her pa-u, while the 
rest went sea-bathing, 606. 

calls out "What is it, Lipewale?" 604. 

calls the old woman Lipewale, 604. 

fish-pond owned by, held various species, 604. 

Kahikiula departs for Kahikiku to live with, 602. 

Laukia threatens to kill, 602. 

of Kahikiku, married to Kahikiula, 602; ilid not ac- 
company him to Kuaihelani, 602. 

two messengers from, arrive, 604. 
Kahalemilo, son of Imaikalani, chief of Kau; bones of, 

3'S. 
Kahaloa, surf-riding sea at, 378; cold wind of, 392. 

kou trees at, 400. 
Kahaloalena, 14, 24. 
Kahaloalenaula, 24. 
Kahaluu, Kona, heiau of JLikolea in, 324. 

Kapaihiahilina outside of, 356. 

Kualii arrived at, 428. 

Lono in dedication service of, at, 330. 

Lono living at, 356. 
Kahana, 284, 302, 414, 42S. 

sands of, 428. 

wild sea is at, 378; wild spy below at, 396. 
Kahaookamoku and companions eaten up by the spirits, 
478, 480. 

friend of the king of Kauai, 476. 

promised five wives, 478. 

with men and Kaneopa, from Kauai on visit to Hawaii, 
enticed ashore by Hanaaumoe, 476, 478. 
Kahauiki, 400. 
Kahaukuhonua, 24, 404. 
Kahaumana, 72, loS. 

bird-brother of Namakaokahai, 42, 52, 56. 

changes into a rock, 60. 
Kahaumokuleia, 24, 404. 
Kaheawai, battle of; Lono at, 322. 
Kaheka, 25, 405. 

Kahiamoeleaikaaikupou, 25, 405. 
Kahihikolo, war club of Kila, 168; place of, 350-52. 

truukless koa tree of, 350, 352, 356. 
Kahihiokalani, 404. 
Kahikahonua, 284, 302. 
Kahikcle, bird of, 20. 
Kahiki, encircled bj' Kalani, 394. 

of chiefs; peaceful is, 396. 

shoals of, 240. 
Kahikiku, arriving at, the turtle disembarked Laukia 
and disappeared, 604. 

as the clouds drifted toward, Laukia chanted her love 
plaint, 602. 

Kahalaokolepuupuu of, 602. 

Kahikiula arrived from, 602. 

Kahikiula begged permission to return to ; departs 
for, to live with first wife, 602. 

the turtle swam to, 604. 
Kahikinaakala, war club of Niniukalani, 166. 
Kahikiula and Laukiamanuikahiki equal in good looks, 
602. 

at bright light of the house, thought it on fire, 602. 

at request of JIakiioeoe, takes Laukia as wife, 602. 

called his sister to come in, 608. 

departed for Kahikiku to live with tirst wife, 602. 

desire and love for, more than could be borne, 604. 

desires to return to Kahikiku, 602 ; wife finally con- 
sents with likelihood of following, 602. 

kisses sleeping Lipewale, recognizing his sister, 604. 

Laukia came to a fish-pond belonging to the wife of; 
changes to an old woman, 604. 

Lipewale remained with her brother, 6o5. 

Makiioeoe awakes his daughter to greet, 602. 

married to Kahalaokolepuupuu, visits his parents 
without her, 602. 

on arrival, was accompanied with red outfit, 602. 



Kahikiula — Continued. 

overcome with love for, Laukia weeps and chants her 

plaint, 602. 
requested by Makiioeoe to meet his sister, 602. 
son of Makiioeoe of Kuaihelani, 596; by first wife ar- 
rived from Kahikiku; is met by parents and people, 
602. 
Kahiko, 12, 20, 24, 404, 406. 
an ancestor of the people, 2. 
eight generations from Pili's time, 26. 
the husband, 372. 
Kahili, famed, named, 270. 

large feather, Eleeleualani, 270. 
Kahinanalo, guardian of, 242. 
Kaholewai of Kawaihae chiefs, 536. 
Kaholo, a lashing of royal canoes, 112. 
Kahonununuimaeleka, real name of the hill of Haupu, 

446. 
Kahookuli, 284. 

Kahoolana, on Kahua, pools of, flooded, 538. 
Kahoolawe, foundling, born a, 4; tradition of, 8. 
Hina gave birth to, 2. 

Laamaikakiki resided on west coast, then left for Ta- 
hiti, 128. 
not born of Papa and Wakea, 2. 
Kahoolewa Kanaloa, 286, 302. 
Kahoowaha, 394. 
Kahoukapu, 25, 405. 

Kahu, Kualii's trustiest, enjoineil to hide his bones, 432. 
Kahua, beach at, 328; low land of Kohala, 538. 
Kahuahuakai, last of chiefs slain, 162. 
Kahuaike, 400. 
Kahualewa, 382. 
Kahuaokalani, 370, 404. 
Kahuku, a pandanus, 28; is hala- wreathed, 374. 

rocky cliffs of, 238, 290. 
Kahuli, turned over, contest on word, 5S2. 
Kahulikini, 340. 

Kahuna, fishing companion of Umi, 230. 
Kahunas (priests) direct Lono's battle course, 324. 
Kahuoi, Aiai wished possession of pearl fish-hook, 556. 
in keeping of bird Kamanuwai, 554. 
Kipapalaulu sees and steals the pearl fish-hook, 556. 
pearl fish-hook of Kuula, 554, 556. 
taken along by Aiai, 558. 
value of, in aku fishing, 554. 
Kahus (guardians), 262. 
Kai, 404; a ka hulu manu; kea, 378. 
Kaiakahinalii, the flood, 37S. 
Kaiakea, 406. 

Kaiakeakua, place of battle; sea of the god, 230. 
Kaiakekua, sandy beach at, 268. 

Kaialea and paddlers learn of the kapu order on food, 
138; approaching Waipio his double canoe is recog- 
nized, 136; arrived on one of the kapu days, 136; has 
his canoe confiscated, 136. 
brothers confined in temple with, brought to base of 

the altar, 148. 
brought into the presence of the king and questioned, 

138. 
consents to go to Waipio for food, 136. 
denied having been to Hawaii before ; replies falsely 

to various questions, 138. 
Hooipoikamalanai and companions journey to die 

with, 146. 
hoping for release lie tells truth of parentage and 

brothers, 144. 
intervenes for Kila's life and prevails in his being 

taken to Waipio, 134. 
Kila did not think he would be killed, 14S; visited 
often in confinement by Kila for questionings, 140, 
146. 
men in search of, placed in confinement near him, 142. 
not the intent to sacrifice, 144. 

ordered again confined in Pakaalana, for falsity, 144; 
ordered to be kept in confinement, 138. 



Index. 



Xlll 



Kaialea — Continued. 

paddler companions of, songht, 140; tlK-y return se- 
cretly to Kauai, 142. 
people called to see sacrifice of, 14.S. 
questioned again by Kila, lie denies being Moikeha's 

son, 144. 
removed to one of the king's outhouses, 140; reported 

dead, 142; reported in confinement to be sacrificed, 

140; return of, awaited on Kauai, 140. 
royal cluster of, 4. 
saj's Kila has gone to Tahiti, 144; search part}' for, 

arrives at Waipio, 140, 142. 
son of Moikeha, iiS, 132, 146; stubborn, is ordered to 

do all kinds of labor, 140. 
taken to the kapu house for confinement, 140; thinks 

he recognizes Kila and will be killed for deserting 

him, 13.S. 
the seer, 20. 

weeps at seeing his home people, 142. 
Kaialea's paddlers, 13S, 140, 144. 
Kaiehu, and Kapahi, rowers, 300. 
Kaihalawai, mother of Lono, 256. 
Kaihikapu, 394; son of Kuhihewa, 242. 
Kaihikapualamea, 24. 
Kaikilani, 25, 240, 405. 
accompanies Lono on his journey, 270; they return to 

Hawaii, 308. 
answering I^ono's suggestion to remain on Maui, ad- 
vises they liijd better first return to Hawaii and deal 

with the rebellious chiefs, 320. 
arrives at Kailua from Hawaii, 302. 
bids Lono recite his name chant, in which she joins, 

308. 
chaiits Lono's name song; chant of, in response by 

Lono, 306. 
chiefess of Puna; hears Heakekoa's message, 272. 
conspirators allege illicit relations between Kapaihi- 

ahilina and, 354. 
consulted by Lono on going to Maui, 330. 
desires to search for and informs Lono of the revolt, 

274. 
eldest of, assists Kapulani to escape, 330; engaged in 

konane with her husband; evades Lono's question 

on her lover's message, 272. 
fell in sin with Heakekoa as her paramour, 270. 
first chiefess ruler, 266. 
finds the chiefs in open revolt at Xapoopoo against 

Lono, 274. 
guards at all Hawaii landings found Ijy, on return 

from Molokai, 274. 
Heakekoa seeks to convej- news of his arrival to, 270. 
in love ami pity for Lono, not in sympathy with re- 
volting chiefs, 274. 
Kanaloakuaana tells, the care of the government must 

be given Lono, 268. 
kisses and weeps with Lono, 308. 
Lono makes oath not to live again with; strikes her 

on the head with konane board, 272. 
missed by Heakekoa he follows the royal party, 270. 
placed as ruler during Lono's trip to Kauai, 352, 360; 

popularity of, evidenced, 274. 
reported almost killed by Lono, 274; returns to Ha- 
waii, 272; resolves to renounce Heakekoa forever, 

272; revolt not countenanced by, 274. 
seeing Lono playing konane, recites a chant in his 

honor, 302. 
succeeds Keawenuiaunn as ruler of Hawaii; said to be 

the first instance, 266. 
wife of Lono, 240, 254, 266. 
with Kanaloakuaana, an uncle, had three children; 

without issue with I<ono, 266. 
Kaikipaananea, in boxing, beaten by Kepakailiula, 512. 
in wrestling matches, 512. 

Kepakailiula befriended bj' high chief under, 512. 
king of Kauai, 510. 
Kiikaea lived on liltli of, 512. 



Kaikipaananea — Continued. 

Makolea arriving at Kauai becomes wife of, 510. 

one of three strong men of Oahu, 34. 

thrown into the oven by Kukaea, 514. 
Kaili, god, iSS, 292, 324. 

inherited war-god of Liloa, 1S8. 

Lono's war-god, 324. 

Nunu and Kakohe custodians of great god, 190. 

temple of, 232. 

the probable god of Keawenuiaumi, 292. 
Kailikahi, the friendlj' district, 398. 
Kailikii, Laamaikahiki's first landing place, 152-54. 
Kailiu and Kailoa, 37S. 
Kailo, plain of, 242. 
Kailua, Hawaii, Kanaloakuaana took Lono to, 268. 

Umi and chiefs reside in, 228. 
Kailua, Oahu, bearer of feather cloak would disappear 
to, 428; favorite residence of Kualii, 432. 

dry waste wind of, 388. 

Hauna arrives at, 310. 

Kaikilani arrives at, 302. 

Kakuhihewa living at, 274. 

Kalama a resident in, 396. 

Kualii died at, 432; set out from, 428; stayed behind 
at, 426; returned, on his way to, 430; went to live 
in, 420. 

Lono almost at, 300; lands at, 274. 

Malani, its sea wind, 386. 
Kaimohola, effect of breeze at, 390. 
Kaio, 396. 
Kaiokane, 340. 
Kaiona, Oo the bird of, 392. 
Kai o Paao, the flood, 378. 

Kaiopihi, Kohala general, slain, 330 ; battle named, 330. 
Kaiowahine, 340. 
Kaipalaoa asks the king for some fish, 576. 

avenges death of his father, 594. 

born in Waiakea, Hilo, 574. 

challenges the king's wranglers to a contest of wits, 
576. 

classed an expert, sets out in search of his father, 574. 

contest ends in favor of; opponents killed and cooked 
in the umu, 594. 

father of, educated in hoopapa, killed by Kalanialii- 
loa, 574. 

leaves Hanalei ; touches at various points ; arrives at 
Wailua, place of bone fence, 576. 

legend of the hoopapa j'oungster, 574. 

Mainele and party land at, 460. 

meets his opponents in all contests, 5S2-594. 

on Hilo side of Wailuku stream, 442. 

saw the bones of his fatlier, 576. 

seeks passage to Kauai in king's canoes, 574. 

sent to aunt to complete education, 574. 

son of Halepaki and Wailea, 574. 

supported by the king in his contentions, 578. 

takes up profession of wrangling, 574. 

towed in his canoe, lauds at Hanalei, 576. 
Kaipapau, 42S. 
Kaipuni, move on to, 400. 

traveling on, 398. 
Kaiua, 180. 

Kaiwa, Kalani chief of, 26. 
Kaiwakaapu, club furnishing food, 50. 
Kaiwi, 396. 
Kaiwilaniolua, 24. 

Kakaalaneo, angry at absence of Eleio, orders an imu 
started in which to bake him, 4S4. 

asked Kaululaau brought home from Lanai, 4S8. 

at mischief of Kaululaau, his son, banishes him to 
Lanai, 486. 

attracted by the pretty cape, calls to his men to .seize 
Eleio, 484. 

did not have a feather cape in his possession, 484. 

drunk with awa, orders Makolea to spread the mats; 
is robbed of his wife and stood on his head, 504. 



XIV 



Index. 



Kakaalaneo — Continued. 
expert spcarsman, 502, 506. 

fails in his spear attack on Kepakailiula, 508. 
Hana filled with chiefs and men ready to light for; 

liolding two spears, meets Kepakailiula, 506. 
is cut in two by war-club of Kepakailiula, 508. 
Kanikaniaula consents to become wife of, 484. 
king of Maui, 482, 486, 500-02; vanquished by the 

champions of Kuaihelani, 34. 
living at Hana, Maui, with Makolea, 504. 
Makolea pledged to, through fear, 500-02. 
posts spies to watch for the arri\al of Eleio. 484. 
questions Eleio on this thing of beauty, 4^4- 
removed from his head-down position, 5o6._ 
seeing a fire on Lanai, sends to learn of Kaululaau, 

488. r 1 • i 

sends messengers throughout Maui to learn of chief- 
esses with child as the queen, for playmates of the 

coming heir, 486. 
skill and strength of, cause fear in other kings, 506. 
surprised at failure, turns to flee, 508. 
takes Kanikaniaula and they dwelt as husband and 

wife, 486. 
terms Kepakailiula paramour of Makolea, 506. 
told of Kanikaniaula rescued from death and her 

promises, 484-86. 
vengeance on Kepakailiula, 506. 
Kakaeke, 284, 302. 

Kakaihili, 14. _ . . 

Kakakauhanui, boards the canoe with Kda for lahiti, 

160. 
fisherman, ofif Kalaau Point chosen a friend by Moi- 

keha, 116, :22, 160. 
his feat of endurance, 162. 
Kakohe ponders on method of apportioning lands, 208; 

bid to run, is given one abupuaa, 210. 
Kakohe and Nunu, advisors, priests, and favorites of 

Liloa, 190. 
because of Hakau's ill-treatment, conspire to give 

the kingdom to Umi, 190. 
falling ill they seek help from Hakau which is re- 
fused them, 190. 
they serve under Hakau; very angry toward Hakau, 

190. 
Kakuhihewa or Kubihcwa, accepts Lono's wager, his 

feather kahili, against tlie inside of the house, 280. 
acts on advice of priest, 466-68. 
admits Lono knows the chant and is beaten, 288. 
advised of Hauna's arrival from Hawaii ; sends a 

fast runner to find and kill liim, 310. 
advised of the approach of the king of Hawaii. 274. 
advised to ask the chiefess of Kauai for a new 

chant ; approaching the canoe, reaches out and 

holds her, and asks if a new chant of Kauai has 

been heard. 276. 
after committing the chant to memory, goes surfing, 

276. 
and companions set out in their fishing canoe, 290. 
and Kepakailiula rights as rulers reserved, 510. 
and Lono in fishing contests, 290-98. 
and servants return to the house after committing 

the new chant to memory, 276. 
asked by Lono for fishing tackle, 296. 
asks if chant is in honor of king of l^Iawaii, 280. 
at Lono's .suggestion, makes first recital of the 

chant, 282. 
at report of farmer, seeks for the wounded war- 
rior, 470. 
aware of Lono's fame at hoopapa, makes ready for 

a contest, 274. 
beaten in all his wagers, 298-.100. 
begs the king of Hawaii to restore him Oahu, 308; 

re-pledges it, with chiefs, in a new contest, 310. 
challenges Lono to name hi-- fish caught, and 

wagers thereon, 294 96. 



Kakuhihewa — Coit tinned. 

claims Kauai chant as in his honor, 278. 

claims the Mirage of Mana chant, 278-82. 

defeated by Lono, plans a new contest by fishing, 290. 

defeats Pueonui, 468. 

desired a mooring rock sent for, 292. 

desires possession of Pueonui's lands, 468. 

displeased at Lono's canoe, moored out of place, 294. 

double canoe of, drifts in fierce wind ; notices the 

holding power of Lono's rock, 294. 
easily led by Lanahuimihaku, 290. 
engaged in contest with Lono over the bones of six 

chiefs; Hauna the subject of dispute, 310. 
favors Lanahuimihaku's plan of contest, 278. 
forbids Loli taking his ward's things until chant in 

his honor is recited, 278-80. 
hears Lono's response chant, 306. 
in reply to Lono's claim to the chant said "We will 

know after you have recited it," 282. 
is shown the bones of the chiefs killed in battle, 
identified by Hauna and admitted by Lanahuimi- 
haku, 314-20; thereby losing Oahu, 320. 
king of Ewa and adjoining districts, 464. 
king of Oahu, 242 ; kings prior to, 408. 
king of Oahu, in fear through death of Kakaalaneo, 
takes the name of Kepakailiula, the victor, and 
adopts him, 510. 
Kualii's father a great-grandson of, 408. 
Lanahuiniiliaku and companions former favorites 
with Lono join ; they cause him and his people 
trouble, 278. 
lit. definition, 466. 
living at Kailua, 274. 
Lono carried to palace of, 274 ; outside the palace 

of, 278. 
loses again to Lono, 296-98. 
makes the chant the subject of a contest with 

Lono, 280. 
messenger of, passes by in ignorance, 212. 
not told of Lono having already been taught it, 
else it would not have been a subject of con- 
test, 276. 
offers nearly all Oahu lands as against Lono's feath- 
er kahili, 280. 
on return from surfing is urged to a contest with 

Lono, 276-78. 
orders the people to leave the house to Lono, 288. 
palace of, 274 ; Kamoa, 280. 

proceeds to master the chant taught by the chief- 
ess, 276. 
residing at Waikiki, Oahu, 510. 
seeing the people crowd back, questions, 288. 
seeks subjects for contest with Lono, 274. 
sends for Kepakailiula and gives him the whole 

of Oahu, 510. 
sends to bring Kalelealuaka and Keinohoomanawanui 

to Ewa, 468. 
serves under Kalelealuaka, 470. 

spy of, hearing the scheme, strikes a dagger at 
entrance of house ; repeats Kalelealuaka's wish to 
the king, 466. 
taunts Lono for not coming prepared to fish. 296. 
thinks to beat Lono; asks again of him if Hauna has 

arrived, 3T0. 
thwarted in plan to lose his shark, 296. 
time of reign of, 364. 
told of fruitless search for Hauna, 310. 
told of his foolish bet, cries for mercy, 288-90. 
told the chant is a very late one, in honor of the 
chiefess; he learns its title is the Mirage of Mana, 
276. 
unaware of Kalelealuaka's acts, finds him the cause 

of Pueonui's defeat, 470. 
urged by Lanahuimihaku for a new contest, to save 
themselves, 308. 



I 



Index. 



XV 



Kakuliihewa — Coiilinucd. 

vexed, sends out a spy, 464-66. 

wagers his daughter on a game of konanc, 300-2 ; is 
heaten by Lono ; game stopped Iw arrival of ka- 
ikilani, 302. 
wagers with Lono on a canoe race and loses, 300 ; 
on his mooring rock, 294-96; on his fish catch- 
ing, 294-98. 
Kala (Monoceros unicornis) a sacred fish, 288, 304. 
Kalaau Point, 116. 122, 160. 
Kalac, Kan, food hidden by the gods in,_ 5/0-/2. 

Pupuhuluena is followed by various fishes to, 570. 
Kalae, Molokai, lleakckoa lands at, 270. 
Kalahuimakani, 388. 
Kalahuinioku, 180. 
Kalahuipuaa, wind of, 344. 

Mailclaulii sisters reach, and meet Puako at, 560. 
Kalahumoku, 25. 405. 
Kalaihauola, supernatural grandmother of Piikea ; 

takes the child to Oahu, 230. 
Kalakaua endeavors to locate alii's bones with a black 

pig, 188. 
Kalakeenuiakane (Asia), 40. 
definition, 106. 
Holaniku synonymous with, ruled over by Naniaka- 

okahai, 50. 
Namakaokahai queen of, 66 ; returns to, 106. 
traveled over by the lizard, Kamooinanea, 40. 
Kalakoa, the two armies were encamped at, 430. 
Kalalau, 396. 
Kalalca, 2S6, 304. 
Kalalii. 370. 404. 
Kalania, 396. 
Kalamahaaiakea, 396. 
Kalamaku, 240. 
Kalaniaula greets Hoainakcikekula, 536. 

handsome youth not of Hoamakcikekula's rank, 536. 
hears Hoaniakeikekiila weeping, questions her, 536. 
living with his parents, 536. 

seizes hold of lloaniakcikckula but agrees to tliirty 
days' consideration, 536. 
Kalaniaula. Kekeha chiefs had gone to, 418; Paepae 

arrived at, 418. 
Kalamea, 180. 
Kalani. 4, 240. 

has encircled Kalihi, 394. 
languishing chief of Kaiwa, 26. 
name given to high chiefs. ,^94. 
(the heaven), 4; the heavenly one, 14. 
Kalanialiiloa, father of Kaipalaoa killed by, 574- 
front ill rank of profession of hoopapa, 574. 
kapu chief of Kauai. 374. 

recognizes and accepts cliallcnge of boy, 576. 
resided at Wailua, place of his bone fence, 576. 
suggests to end the contest and sue for peace, 586, 

592- 

supports boy's contentions, 576, 580. 
Kalanialonoapii, 4. 
Kalanianoho, 370. 

Kalanihalc, palace of Kualii at Kailua. 412. 
Kalanikahimakaialii, young warrior of Maui, 394. 
Kalanikanleleiaiwi. 25, 240. 405. 
Kalanikupuapaikalaninui, 25, 405. 
Kalanilonaakea, 240. 
Kalaniinakahakona, 4. 

Kalaninianuia, 14, 24; abused by the father, is defended 
l.iy Kaunoa, 548. 

beauty of, returns to him, 552. 

handsome, generous boy. 548. 

legend of, 548. 

name and tokens left for. by Kn. 548. 

on public exhibition, all nature joins in praise of, 552. 

questions respecting his father, is equipped to search 
for him, 548. 



Kalanimanuia — Continued. 

recognized by his father, is made king of Waianae, 

55-- 
restored to life, belittles Ihiawaawa s suitors, 550. 

son of Ku, king of Lihuc. by Kaunoa. 548. 

spirit of. at dusk, calls to his parents and enters the 

temple till morn. 548. 

suspended chord, ahaula, acknowledge the beauty 

of, 552- 
unrecognized by Ku, is killed and boy thrown 111 sea 

at Kualoa, 548. 
Kalaninuikupuapaikelaninui, king of Maui, son of Pii- 

lani, 248. 
Kalanioumi, 25, 360, 405; assists Kapulani to escape, 

.330. 
daughter of Kaikilani. 266. 
Kalanipauniako, 24. 
Kalanipiilani, child of Mano, 242. 

youngest son of Piilani, 236. 
Kalaniwahine, 24. 
Kalaniwai, Kihapiilani ran away to, 236. 

uplands of, 238, 242. 
Kalapana, 25. 180, 405. 
Kalauao. 400. 
Kalaulipali and Uli, parents of Heakekoa, 270. 

father of Heakekoa, 272. 
Kalaunuiohua, 25, 405. 
Kalaupapa. certain persons from. 270. 
cliff. 272 ; staying at. 300. 
Heakekoa informed of royal couple at, 270. 
Heakekoa inquires and sends a love message to Ka- 
ikilani at, 270, 272. 
Kualii and chiefs sail for, 418. 
Lono and wife sojourn at, 270. 
Molokai. 104. 

war to be carried into, 418. 
Kalauwalu genealogy keeper, 406. 
Kaleluunvehe, Waikiki, a residence of Kualii. 408. 
Kalei. 382, 406. 
Kalciokalani, 370, 404. 

Kalelealuaka and Keinohoonianawanui, 464 ; awake and 

see the dagger at entrance of their house, 466; 

name their wishes, 464 ; often spent their time 

wishing, 464; taken as king's sons-in-law, 468. 

arises and destroys the house with his war club, 

466-68. 
at sight of warriors, tells Keinohoonianawanui to 

keep eye on tlieni. 466. 
brave and fearless in battle. 464. 
breaks off the spear, leaving point still in the arm, 

468. 
definition, 466. 

lying down on his war club, shows no fear, 466. 
made chief ruler, 470. 
participates in battles at night and secures trophies, 

468. 
priest advises the wish of, carried out, 466. 
recognized by his spear wound, 468, 470. 
retires with the daughter of the king, 468. 
seen by a farmer, is struck by a spear, 468. 
sent for and brought down. 466. 
taken to Ewa by order of the king. 468. 
terms Keinohoomanawanui a coward. 466. 
wishes personal favors of Kakuhihewa, 464. 
Kalena. battle field of. 384. 4I4- 

fightin.g commenced in early morning at. 414. 
Kualii suggests the fight take place at. 414. 
Kalenaihaleauau completes Kaipalaoa's education. 574. 

sister of Wailea and wife of Kukuipahu. 574. 
Kalepolepo. in the lowlands of. 244. 

Kihapiilani proceeds to. for aid to kill Piilani. 244. 
Kalia. 378, 390. 
Kalihi, 358, 400; cliffs, army from Koolau on. 410. 



XVI 



Index. 



Kalino, 560; Alani the wood of umu for, 566, 568. 
asking for the chicfcss, is bid enter the house, 564; 

is beheaded. 564. 
body of, cooked in the uinu ; bones thrown ui ahu- 

awa heap. 566. 
head of. asks for the fault, 564, 566. 
KaulanapoUii calls in chant for, 568. 
recognized by llikapoloa, 564. 
suggests sailing to Kohala for food, 564. 
turn of, 564. 
Kaloa. nights of, 200. 
Kalohialiiokawai. 25, 405. 
Kalokalo prayer, a supplicating petition, 454. 
Kalopa, 192. 
Kaluaama at Haiku, 238. 

Kihapiilani gathers potato vines at, 238. 
Kaluacd, underground cooking, ^,12. 
Kaluakoi, 288, 304- 
Kaluanni, 286, 428; of Kaluanui, 304- 
Kalua-o-Aihakoko, at Kapaahu, 232. 
Kaluawilinau and Mookini settle at Kohala, 116. 
Kalukalu, famed grass of Kauai, 318; mats, 318. 
gauze-like kapa, 162, 318. 
of Kewa, 162. 
Kama, 284, 340-42; base of, 284, 302. 
(deity) 26. 

Hakiawihi; Kapapaokalewa, 302. 
time of, 284. 302. 
Kamae. ti-leaf, trampled down, 316. 
Kamahele. 24, 404. 

branch denoting misfortune. 28. 
Kainahualele. adopted child of, 360. 
advises Kila to delay departure. 124. 
and Kila call on Luukia ; their vain search for Laa- 

maikahiki, 124. 
chant of, 20, 116. 
companion voyager with Kila; at his wish two 

others join the party, 122. 
directed by Kila to get the canoe ready for re- 
turn, 124. . 
directs canoe course to meet Kakakauhanui off Ka- 

laau Point. 116. 
directs preparation of Moikeha's double canoe for 

Hawaii, II4- 
explains the character and duties of a priestess to 

Kila, 124. 
ordered to procure a person for sacrifice. 126. 
prophet and historian, 18; foster-son of INIoikeha, 

116. 
seeks a sorceress to ascertain the place of Laamai- 

kahiki's hiding, 124. 
suggests the power of an old priestess to find the 
chief, 124. 
Kamahuola, Noiaku, 284, 302. 

possibly Kamahu, 284. 
Kamaile, waving grass of, .^86, 416. 
Kualii desired to land at. 412. 
pili grass of, covered with people, 414. 
Kaniaiolena. 14, 24. 

Kamakaalani, 364-66, 378, 402; agrees with Kapaahu- 
lani as to place, signs, and time of contest, and 
sends him to meet the chief of Koolauloa, 366. 
and brother, composers of Kualii mele, 366. 
Kualii name chant to be given by, 366. 
receives share of his brother's presents, 402. 
resides at Puuloa after the banle, as agreed on, 402. 
suggests delay of the battle, 378. 
Kamakahikikaiakea, ,306. 
Kamakahinuiaiku, 32. 
Kam.akahiwa, 24, ,342. 
Kamakahonu. sandy plains of, 230. 
Kamakahou. the water of. 282-88, ,306. 
Kamakaimoku, 25, 405. 
Kamakaiwa. surf of, 1 16. 



Kamakalana, rainy region of, 94. 
Kamakalewa, 284, 302. 
Kamakaoholani, 370. 
l\am;ik;iu ( liistorian), 40, 394, 432. 
Kamakauwabi, 372. 

Kaniako.-i, trumpet of hala blossom at, 386. 

Kamalalawalu, 2, 4, 6, 28; advised by Kihapea and 

Kauhipea of battle places, 336-38; not aware they 

were emissaries from Lono, 336; destruction of 

sought, 338. 

advised to dismantle his canoes; arrives at Kohala, 

plans first battle at Kaunooa. 342. 
advised to press onward, 344-46. 
and Lono at surfing, 332. 

and Lono banter each other with proverbs of ridi- 
cule, 334. 
awaking, beholds the lava red with nun ; is sur- 
prised ; realizing he has been trapped, sues for 
peace, 344; the proposal rejected, 342. 
chiefs of Lanai under control of, 424. 
commends Lono's servant, 334. 
course of the two old men with. 346 ; entire force 

of. routed. 346. 
drives Lanikaula away ; hears his prophetic chant, 

340. 
forces of, capture Kanaloakuaana ; they gouge out 

his eyes, before killing him, 342. 
liears of arrival of Kualii ; sends soldiers to bring 

him, 424 ; meets Kualii, 426. 
liears report from Kauhi, 336-38; urged to give bat- 
tle to Hawaii ; harbors the idea, 3.36. 
instructs Makakuikalani to prepare the awa, etc.; in- 
quires if it is ready and orders it served, 332. 
K;iuliipaewa, first meeting with, at Hawaii, 340. 
I^anai once more under rule of, 426. 
T^anikaula seeks to dissuade. 338. 340; warns him, ^40. 
Lono incensed at. for the brutal killing of Kanaloa- 
kuaana, 344. 
Lono observed landincr at Punahoa by, 330. 
on Lanai awaiting Haloalena, 424. 
plans destroying bv war the chiefs of Hawaii ; sends 
Kauhiakania to learn the number of its people, 334. 
poetic form, 4. 

prepares for war, 3,38: sails with a lar.ge convoy, 340. 
residing at Hana on Lono's arrival, 3.30. 
sends Hinau to circuit Lanai, 424. 
set in his plan to wa.ge war against Lono. 3,38. 
takes Lono and party to his royal residence ; an 
uncle of Lono ; wants the pleasure of drinking awa 
with Lono. 332. 
war canoes of. said to reach from Hamoa to Pua- 

kea. 340. 
war contingent of, go to Waimea, 342-44. 
Kanialanaikunheahea must not come on hands of the 
ncople. 84. 
wife of ATaknIii, 84, 86. 
Kamnlea of Piliwale. T4. 

poked at the eyes of, 342. 
Kamaleilani, 24, 405. 
Kamanaw.nkalaniea, tSo. 
Knni.-ini. Ku unlike the red. .302. 

KauKino, at liirfb of Kaulu. saw that it had no Iniman 
form, :;22. 
hates and ill-treats Kaulu a younger brother; threat- 
ens to kill him. 522. 
second son of Kukaohialaka and Hinauluohia. 522. 
Kamanonookalani. 370, 400. 
Kamanui, 396. 

Kamanuwai. Aiai sets out with the 1iird. 5^8. 
bird, keeper of the nearl fish-hook Kahuoi. 554. 
for want of food, closed its eyes. 556. 
Kani.-iole in Kula, 232. 

pearl fish-hook t.aken bv its guardian. .;=;8. 

with dropsy, is brought down from Waiahulu, 496. 



Indi 



ex. 



xvii 



Kamapuaa and Nihooleki ready to depart, 496. 

denied aid, awaits Nihooleki's return, 496. 

friend of Nihooleki, hears of his great catches, 496. 

marries sister of Nihooleki, and produces identifying 
articles, 496. 
Kamawaelualanimoku, 18; ancient name of Kauai, 14. 

born of Papa, 18. 
Kamea, 25, 405. 
Kamehameha, 25. 364, 405 ; the Great, 20 ; name song, 4. 

closes from Liloa, the fifth epoch, 26. 

conquering, 4. 

drove the Oahu forces .over the Koolau gap, 392. 

epithets, 4. 

erection of Puukohola temple credited to, 324. 

genealogy from Wakea to, 406. 

generations to, 12, 20. 

kingly and divine genealogy of, 2. 

Liholiho acts for, at an early age, 262. 

stands alone at Kawaluna, 16. 

times of, 150; until the time of, 362. 
Kamoa, palace of Kakuhihewa, 280. 
Kamohoalii, 86-88, 92-96. 
Knmolanuiaumi, begotten of Umi, 228. 
Kamole, 24, 404. 
Kamoleokahonua, 372, 404. 
Kamooalewa, 370, 404. 
Kamooiananea answers Aukele's greetings, etc., no. 

Aukele thrown into pit of ; two victims of, already 
there, 38. 

called by Aukele, 108, no. 

grandmother of Aukele, 38, 86-96, 108. 

great lizard, 38, 108. 

overgrown by coral. 108. 
Kana (god). 382. 

and Haupu Hill war ended, 448. 

and Hina extend on upward to the highest head- 
land, 446-48. 

at approach of Hakalanileo, directs him to have ca- 
noes hewn for voyage to Molokai, 438. 

body of, in form of spider's web, 448. 

born in rope form at Hamakualoa, Maui. 436. 

brought up in Piihonua, Hilo, where his house was 
built, 436 ; living at, 442. 

called by the birds, reaches up his hands causing 
them to fly away and fall on the hill of Haupu, 440. 

called to by Niheu for three days, 448. 

could thank his stars for Uli's powers. 436. 

developed on the Jack and the Beanstalk principle, 
436. 

first-born of Hina and Hakalanileo, 436. 

follows instructions and power of Haupu ceased, 448. 

grew so fast and tall his house was lengthened, 436. 

hearing Niheu, bent across Molokai and over Hale- 
akala, 448. 

hears of large rock falling, reaches out and stops it 
in middle of cliff, 444-46. 

instructed by Uli for the conquering of Haupu Hill, 

. 448. . 

is the chief warrior, 440. 

Kaumaielieli the double canoe of, 438. 

lying on the platform of the canoe, 444. 

Niheu, in anger, cuts off leg of, 448. 

Niheu, younger brother of, 436. 

on reaching Kona, laid by doorway of Uli, 448. 

questions Niheu about Hina, 446. 

referred to as the only one able to recover Hina, 436. 

Rocks of. 436, 448. 

satisfied, his body increases. 448. 

saves the canoe Kaumaielieli. 446. 

sinks the double canoe by his hands only, and orders 
another to be hewn ; it too sinks out of sight, 438. 

stands and peeps over hill of Haupu, 446. 

taken and kept by Uli till it assumed human form, 
436. 



Kana — Continued. 

tells Niheu to stay on canoe, while he goes after 
Hina, 446. 

terrible sight of frightens Hakalanileo. 438. 

Uli prays for a double canoe for, 438. 

Uli wakes up and feeds, 448. 

wrapped in to form a large package, 444. 
Kana and Niheu board canoe with their father and 
sail. 444. 

Keauleinakahi ordered to pierce the double canoe 
and kill. 444. 

Kolea and Ulili to look for, 444. 

legend of, 436. 

make preparations to sail, 442. 
Kanaenae, 382, 420. 
Kanahae, 180. 
Kanaheleikaukawaokele. sister of Kalamaula, 536. 

Kanaiakapupu. army coming down. 410. 
Kanaiki, 240. 
Kanakaokai, 86. 

Kanakas not in Tahiti, 30, 374. 
Kanaloa, 404; an island, child of Papa, 12. 

deity, 394 ; depths of. 22. 

drooping leaves of. 240. 

face of. blackened with fire, 342. 

god of Kana, shall be the, 440. 

Kahoolewa, 286, 302 ; kin of, 342. 
■ of Waia, 382. 

one of the major gods, 440. 

sacred knife of, 20. 
Kanaloakapulehu. 25, 26, 405. 

Kanaloakuaana, 25, 405 ; after death of, 342 ; Kanaloa 
refers to. 342. 

an uncle takes Kaikilani to wife ; have three children 
as issue, 266. 

and chiefs place guards at landings, 274. 

eldest 1)y Kaikilani, assists in the escape of Kapulani, 
330. 

eyes of, tatued, 342. 

hears of Lono's treatment of Kaikilani, plans an open 
revolt of the chiefs of Hawaii, 274. 

Kaikilani advised by, to give over the government 
to Lono, 268. 

Kaikilani not in sympathy with, in his plan of open 
revolt in jier behalf, 274. 

king of Maui. 26. 

Koauli chant dedicated to the eyes of, 342. 

tells Lono to fill the vacancy left by his father, 270. 

tests Lono in the various arts of warfare; is satis- 
fied of his proficiency. 268. 

routed at battle of Kaunooa, captured at Puako. eyes 
of gouged out by the Maui forces, then killed, 340. 
Kanaloakuakawaiea, celebrated for valor, 326; chief of 
Hilo. ^22. 

fled to the canoe landing and there slain, 328. 

repulsed by Lono's forces, 326. 
Kanaloapulehu and followers repulsed by Lono, 322. 

celebrated for valor, 326. 

instructs Kanaloa Kuakawaiea, 322. 

made prisoner, killed and laid on the altar, 326. 

meeting other rebel forces return to occupy Puuko- 
hola, 324. 

rebel general, 322. 

repulse of, at battle of Puukohola. 326. 

seeing Pupuakea's force send men to give him battle, 
326. 
Kanaloapuna, 382, 420. 
Kanaloawaia, 420. 
Kanamuakea, 382. 

Kananaola, heavy falls the rain at, 376. 
Kanananuikumamao, 24, 380. 
Kanananuu. 358. 
Kane Kanaloa, land of, 4, 40. 



XVlll 



hidi'x. 



Kane and Kanaloa, creatixo smls ; messenger sent to 
bring, 370; offspring of \Val<ea and Papa, 18. 

and Kaneapua (gods) living at Kauiiolu, Lanai, 516. 

and Mauli, VVahanui steps on the lireasts of all three, 
520. 

and Wakea, 12. 

benefieent and good ; ever ready, 380. 

black pig of, 238. 

day of, 200; 27th of the moon, 486; agreed on as 

icapued for the god of llakau, 200, 
deity, 94, 394; palm liouses of, 286, 304. 
eve or night of, 366. 
fly off, leaving Kaneapua on Lanai, 516. 
genealogical tree of, in history of Kualii, 406. 
gods in form of birds, 516. 
Hawaii, large of, 286, 304. 

hear of the invasion by Kanlii and Kaeba, 520. 
hear report from Makalii, 526. 
in the calm, 320. 
kapu of, 286, 304- , 

Kanlu and Kaeha rctin-n to, 526. 
Ku, Lono and Kanaloa, 1-2. ■ , or 

nights of, 484-86; the first of kapu period, 480. 
owners of land Manawaikeoo, 526. , 

puzzled, sent Kolca and mate to Makalii, 524-26. 
recognize the good things of Manowaikeoo, 526. 
release the wind of Laamaomao, 518. 
sacred or holv waters of, 82. 
send two hills, threatening destruction, 518 
send younger brother Kaneapua to spring for water, 

the 'night of, 442, 486; the lirst of kapu period, 486. 

Wahamii vows to step on breast of, 516. 

water of everlasting life of, 82-86, 90. 
Kanealala, fault of, son of Kaio, 396. 
Kaneapua, 72, 108. 

bids the hills return below, 518. 

bird brother of Namakaokahai, 52-50. 

cautions Wahanui against showing the image until 
reaching Hawaii, 520. 

changes into a log, 60. 

denied a seat, bids them return, as it will be storm>, 

dire'cts Wahanui to Inid and step on breasts of three 

men, ';20. 
gives Wahanui a twin-bodied child image, 520. 
hails Wahanui's canoe, 516. , 
instructs his companions for their safety, 520. 
instructs to be wrapped and acknowledged as god. 

learning the object and destiny of the canoe, desires 

passage, 516. „ 

predictions of, secures him passage in the canoe, Si»- 

reaches Wahanui, who floats, while Kaneapua seeks 

aid of grandmother, 518. 
recognized by grandmother, receives desire to aid, 

518. 
refutes Kilohi's fears, 518. t • ^ 

sent upland for water and is left on Lanai, jib. 
warns Wahanui at sight of two hills towering above 

them, Paliuli and Palikea, 518. 
worshipped with offerings by Wahanui, 520. _ 
younger brother of Kane and Kanaloa; god m hu- 
man form, 516. 
Kanehili at Kaupea, 390. 

Kanehoalani. 24, 406. . , , t- w^ 

Kanehunamoku, land of, recognized by Kaneapua, VVa 
hanui and party leave the, 518. 
the land of, appears in form of a dog, 518. 
Kanekapua. brother of Namakaokahai, 42. 
Kaneikanaiwilani, 25, 405. 
Kancikauauwilani, 14. 
Kaneimakaukau, 380. 
Kanemakaiahuawahinc, 394. 
Kancmakua, 94. 



Kanemoe, "jl, 108. 

bird-brother of Namakaokahai, 42, 52-56. 

journeys with Aukele to Kuaihelani, 108. 

makes a substitute spirit, 108. 

ordered to kill Ankelc. changes into a rock, 60. 
Kanemnka, god of Kualii, 472. 
Kanenaenae, 88. 

Kanciiaiau, guard of water-hole, 86-88, 96. 
Kaneohe, Kualii leaves, by sea, 428. 

while tliey oppose, 396. 
Kaneopa and companions asleep as Halalii and spirits 
enter, 480. 

angrv, declines Hanaaumoe's call to come ashore, 
480. 

answers Hanaaumoe we are not asleep, 478. 

at approach of day, limps to his canoe and sails for 
Kauai, 480. 

designates Hanaaumoe the great flatterer, 480. 

digs and sits in a hole under the door-sill, 478. 

informs the king and people of Kauai of his compan- 
ions being eaten by the Oahu spirits, 480. 

lame fellow, 476. 

listens to Hanaaumoe's talk, 478. 

sorry for his chief, at a loss how to save him, 478. 
Kanepaiki, small god of wrangling profession, 582. 
Kancpohihi, advises Kila as to his voyage, 162. 

exchanges greetings with Kila, 162. 

cooking bananas, 162. 

supernatural rat, 162; nibbles net of Makalii, 164. 

visited by Kila for food, 164. 
Kaneulupo, god of wrangling profession, 582-84, 592. 
Kaniaupiiikalani spear, 206. 
Kanika.'i. 558 ; spirit chief of Hawaii, 476. 
Kanikaniaula, at deatli of, is placed in ;i puoa tomb, 
484. 

becomes wife of Kakaalaneo, 486. 

brought liack to life by Eleio, 484. 

l)rouglit feather cape from Hawaii, 484. 

coming to Kaupo, marries a person of low rank, 
482-84. 

consents to become wife of Kakaalaneo and presents 
a feather cape, 484. 

dead, appears in spirit form, 482. 

desires to recompense Eleio. 484. 

fine woman from line of Hawaii bigli chiefs, 482. 

for the first time, reveals her chiefess rank, 484. 

goes to Hawaii to return and be called for in the 
nights of Kane, 484-86. 

handsome woman brought to life again by Eleio, 484. 

of Kanpo, greets Eleio ; invites him to the house, 482. 

returns from Hawaii with chiefs and feather capes, 
486. 

sketch of, 482-84. 

the queen brings forth a son, Kaululaau, 486. 
Kaniku, lava bed of, 322, 344; t!ie dark rocks of, 550. 
Kanilio, sailing to, 396. 
Kanipahu, 25, 180, 405. 
Kaniuhi, 25, 405. 

Kanoa, temple of, Umi and companions threatened 
with sacrifice at, 222. 

heiau, at Puueo, 222. 
Kanokapa, near Wailuku river, Hilo, 264. 
Kanukuokamanu, Hilo chiefs entertainment at, 220. 
Kanuukewe, plains of, 356. 
Kaoliao, Kailua, Oahu, 314. 
Kaohukiokalani, 25. 405. 
Kaoio Point, 280, 298, 428-30. 
Kaoleioku addresses the king in an advisory chant, 206. 

advised of the coming of Nunu and Kakohc, 192. 

advises marriage with Piilani of Maui, 214. 

advises Umi to tour Hawaii; to travel eastward; ac- 
companies him, 210. 

and people go up to the fields. 194. 

arranges the order of his men's return, 196-98. 



index. 



XIX 



Kaoleioku — Continued. 

assured it is Umi, takes liim home, i88. 

assured of his ward's future, 200. 

assured Uuii of undisputed rule for life, 214. 

assures Umi of success against Piilani, 246. 

aware that Umi will make his mark, 190. 

huilds houses for enlisted men, 190. 

elated, plans to advance Umi's interest, 192. 

explains his remarks to the king and people, 20S. 

great prophet, foretelling events, 192, 

greets the old men, replies respecting Umi, 198. 

Hawaiian Cardinal Wolsey, 188. 

hears the old priest's. plan to overthrow Hakau in 
favor of Umi, 198; joins therein, 200. 

high priest, seeks Umi, 188. 

home of, at Laupahoehoe, 192. 

houses of, apparently deserted, 194. 

instructs Umi, 194. 

is given Hilo; addresses and tests the king, 206; 
commends Umi's skill, 208. 

keen in furthering the interests of Umi, 192. 

leads the procession, 198. 

made district chief of Hamakua, 220. 

made Umi's chief priest, Nunu and Kakohe to serve 
under him, 204. 

makes pig offering to Umi ; makes Umi his chief, 
188. 

Omaokamau directed by. to test Umi's spear skill, 
206. 

owned the land of Waipunalci, 214. 

plotting for control for Umi, 190. 

predicts Umi's successful reign, 208. 

prepares for reception of the old men, and instructs 
Umi in his duties, 192. 

pretends ignorance of Umi's rank, 198. 

returned to his possession, 214. 

seeing a great future takes Umi to his home to 
rear him as his own son, 192. 

temple erected by, in Waipunalei, 214. 

Umi, and companions unarmed, 200-02. 

Umi and tnen start for Waipio, arming themselves 
with stones, in ti-leaf bundles, 200. 

Umi questioned by, as to the old men, 196. 

Umi's courtship in Hilo disapproved by, 214. 

visits Nunu and Kakohe, 192. 
Kaonieaaiku, 32. 
Kaomilani Point, 272. 
Kaopuahilii, 370, 404. 
Kapa, 162, 278, 318; cloth of Kiwaawaa, 584. 

lako of, 584. 

Kiwaawaa, a coarse kind of, 584. 

Ouholowai o Laa, 580. 

robe olapa-scented, 580. 
Kapas best scented, to aid in quality recognition, 550. 

Ula (red) dominates the several names, 440. ■ 

various names in order of position, 440. 
Kapaa, birthplace of Kila, 160. 

like Kalukalu mats, 318. 
Kapaahu, 20. 

Kapaahu, Kula, given the name of Kalua-o-Ailiakoko, 
23-'. 

mountain of, Laamaikahiki's liiding place, 124-26; 
Moikeha's inheritance, 154. 

royal flower from, 20. 
Kapaahulani, 364-66, 370, 400-02. 

and brother, composers of Kualii mele, 366. 

brother of, then spoke to the chief, 378. 

chants still as the armies meet, 388. 

chants the mele to Kualii, 368, 378. 

chief asks the interpretations of, 368. 

Kualii chant repeated by, 370. 

Kualii compared to a god, and an early king of Ha- 
waii by, 388: received riches from and became a 
favorite with the king, 402. 



Kapaahulani — Continued. 

priest's decision refuted by, 366-68. 

proceeds to bring chief of Koolauloa, 366. 

professes solicitude for his brother; the king orders 
a share sent the brother of, at Puuloa ; disclaims 
the lands given him in favor of the king's stew- 
ardship ; motive therein, 402. 

sees the mark agreed upon, announces being sur- 
rounded, 368. 

supplies his brother from the king's storehouses, as 
per agreement, 402. 

to urge war upon Kualii, 366. 
Kapaau, attractive hook of, 380. 

in, of Kohala, 328, 336, 380. 
Kapahi and Kaiehu, rowers, 300. 

and Moanaikaiaiwe, paddlers, 360 ; of voyage from 
Tahiti, 116, 122. 
Kapahuknkui, 396. 
Kapailiialiilina awarded land in Kohala, 354. 

closes his chant with greetings and departs in tears, 
358; consents to return entrenched as a favorite, 
362. 

composes a chant of his travels with Lono, 356. 

decides death by war for his slanderers, 362. 

declared the chief personage of all Hawaii, 354. 

ending his chant to Lono, boards his canoe and sails 
away, 360. 

former favorites of the king embittered at ; they in- 
trigue against, 354. 

found by Lono at Anaehoomalu ; they wail together, 
make and seal a covenant, 360-62. 

high favorite of the king, 354. 

illicit relations with Kaikilani charged against, 354. 

in distress for want of food and clothing, 352 ; taken 
to Hawaii, 354. 

invited by Lono to companionship ; they wander on, 
sharing; joins Lono on his tour, in sympathy, to 
minister unto him ; keeps at respectful distance, 
352. 

landing at Kohala he finds others occupying his 
land, 356. 

Lono at Kahaluu, closes the door at sight of; Lono's 
high esteem for, ceased, 356; his traditional search 
for, 360. 

Lono loth to entertain wrong in, 354. 

messengers are sent for his return ; refuses to go 
back, 360. 

religious observance with Lono ; resumes premiership, 
returns conditionally, 362. 

resides with Lono, before him none superior to ; re- 
warded, is made premier, 354. 

sails for Kona ; sails to Hawaii to verify report, 356. 

standing outside the fence, chants their wanderings, 
.3.56. 

visits Kauai; hears there of his dismissal through 
conspiracy, 356. 
Kapaikauanalulu. thunder clap of, 16. 
Kapakapakaua, 12, 18. 
Kapalama, 400. 
Kapapa, bee spearing at, 378. 

on the heights of, 384, 414; on the ridge at, 386, 414. 
Kapapaiakea, 32, 44, 406. 

and Iku, 86-90. 

eleven generations from, to Wakea, 406. 

genealogical tree of, 406. 

predictions of, correct, 44. 

the first man by the Kualii chant, 406. 

the wave of wrath, 382. 
Kapapaiakele, 370, 404. 
Kapapaokalewa Kama, 302. 
Kapawa, brother of Kukonalaa, 26. 

king of Hawaii, 22. 

reigning sovereign at Pili's arrival, 26. 



XX 



Index. 



Kapepeekauila asks cause of wiiul (.■nlcring, 446. 

at the words of Moi, seiil Kulua and Ulili to look 
for Kana and Niheii, 444. 

chief of Haupu Hill, ahducts llina, niotlicr of Kana 
and Niheu, 436-38. 

conquered, 448. 

Hakalanileo seeks a canoe for Kana to light. 438. 

Hina released from Xiheu runs hack to, 446. 

living in company witli llina on llaupu Hill, 446. 

refuses to heed warning, 44-'. 

sends Kolca and Ulili to tell Keauleinakahi. the 
warrior, 444. 

the two birds told of the man of long arms, but they 
barely escaped from death. 444. 

threatens to kill Moi, 442; told by Moi of his dreams, 
442. 
Kapiiohookalani, 394. 
Kapiko, 180. 
Kapo, wife of Moikeha. mother of Laamaikahiki, 112, 

118, 154; queen of Tahiti, 156. 
Kapoea, 25, 405. 
Kapohaakia, 25, 405. 
Kapohakauluhailaa, 25, 405. 
Kapohukaina, 405. 
Kapoino, 86-90. 
Kapokulaniula, 25, 405. 
Kapolei. 382, 400, 420. 

daughter of Keopuolono, sent to entertain Kualii, 
416. 
Kaponialamea, 14. 
Kaponianai, 14. 

Kapoukahi, renowned prophet of Kauai, 324. 
Kapu breaking, a crime, 136. 

days, after the, 120 ; border of the, 240. 

days when no canoes are allowed at sea, 136. 

flown backwards to Wakea, 26. 

house, Kaialea's place of confinement, 140. 

house, king, Kila and chief priest entered the, 148. 

houses forbidden to women, 126. 

nights, drum beaten during, a sign of sacrifice, 126. 

of the islands ; on Makalii, 26. 

Puloulou a sign of, 146. 

various applications of, 28. 

violators of, saved from pmiishmcnt. 134. 
Kapu or tabu system inaugurated. 158. 

day for the gods, 198; must be declared, 200. 

of Kane, 304. 

periods of awa indulgence, 242. 

stick, 164. 
Kapued before Moikeha left, 164. 

certain food, being reserved for t!ie gods, 134. 

day for the god of Hakau, 200-02 ; king's death 
prophesied to then happen, 204. 

food at Waipio, by order of Kila, 13S, 142. 

grounds, 166-68. 

harbor of Moikeha's, 164. 

place of the king; royal precincts^ 184. 
Kapus established severe upon women, 14. 

skin crackled by the, 242. 
Kapua, at completion of, Kualii orders hogs from Pu- 
maia, 470. 

dead body of Puninia dragged to. 472. 

men of Wawa at, ,380; wrealh tlie sea of, 302. 

temple called, situated east of Lcahi, overlooking 
Mamala, 470. 

temple of Kualii, 472. 

the seventh at, 394. 
Kapuakahi, "the first flower", 14. 

visits the old man three days with questions, 546. 
Kapuaikaoheloai, ancestry of, established as of highest 
rank, 544-46. 

and attendant leave Hawaii and reach Waimea, 
Kauai, 542. 

and companions remain at Waimea till return of mes- 
sengers, who fail to find one equally beautiful, 542. 



Kapuaikaoheloai — Cuiitinucd. 

and messengers sail for Kuaihelani. 542. 

at departure of attendants, moves to and sleeps with 
her brother, 542. 

attendant reminds the chief that banishment to Ku- 
aihelani was to be the penalty, 542. 

attendants of, discover their charges sleeping togeth- 
er, 542. 

awakened and attracted by bright light, returns and 
passes the night wtih a handsome young man, 540. 

beauty of, seen by messengers in search of wife for 
king of Kuaihelani, 542. 

causes the chickens to crow and sends her attendant 
to morning work, 540-42. 

cautioned regarding king's daughter, Kapuaokaohelo, 

542-44- 

conceals chickens at her bed, 540. 

daughter of Ku and Hina, 540. 

definition. 540. 

endears the spirit of her brother in sleep with her 
friend, 546. 

female attendant of, asks to be heard before execu- 
tion, 542. 

in bathing with king's daughter, again slips back, 

544- 
is saved and joined again by the friend, 546. 
legend of, 540. 
refuses to accept invitation of king's daughter, is led 

to and slips from the platform, 544. 
weeping for her brother, is questioned by Kapuaoka- 
ohelo, 546. 
Kapuaokaohelo. after inquiries, sails for Hilo, 546. 
becomes deeply in love and sets out in search of her 

lover, 546. 
discovering her friend's frailty, sent message to her 

father to punish her, 544. 
finds an old man and sick boy, 546. 
preparing to return to Kuaihelani, makes another 
visit ; recognizes her intended husband, whom she 
approaclics and uncovers, 546. 
Kapuaokeonaona accompanies Kepakailiula to Maui, 
506. 
daughter of Kukuipahu, given to Kepakailiula for 

wife, 304. 
is stood in front of Kepakailiula, which stays the 

slaughter, 508. 
much thought of by tlie father, 506. 
Kapuaululana, 24. 

Kapueokahi, harbor of Hana, Utni's canoes enter, 
246-48. 
image rolled over cliff of, 254. 
Kapuhceuanui, fishes up the different islands as coral, 

20-22. 
T\apuinoa. name chant, 566. 
Kapukabi, the day, 576. 
Kapukamola. 25. 405. 
Kapukapuaiku. ,^2. 
Kapukaulua. ulna remained at. 570. 
Kapukini, 25; chief of Puna, 156. 

-a-Liloa, a consort of Umi, 228, 256, 405. 
daughter of Liloa ; royal children born of, 220. 
Kapulanakehau, 20, 24, 404. 

Kapulani, 24-25, 220, 228, 404-05; a rebel chief, hiding; 
condemned to die escapes to Kau, aided by Ka- 
laniounii, 330. 
Kapulena. 192. 
Kapumacolani. 14. 
K.apumaweolani. 24. 
Kapunanahuanuiaumi, 25, 405. 
Kapunui, 24. 
Kapunuiaiakamanu, 260. 
Kapunuu. 404. 

Kapuukolo, palace of Kipapalaulu at ; section of Hono- 
lulu, 556. 
Kapuuone, sea-swimming at, 378. 



Index. 



XXI 



Kau and Puna warriors, 344. 
district, 4; a possession of Umi, 228; given to Oniao- 

kanianu, 204. 
Kahalcmilo, son of Imaikalani, chief of, 318; Kauhi- 

akama reports on circuit throngli, 336. 
Kapulani made his way to, 3^0; Kauhi arrived at, 

338. 
men came I^y upper part of, ^22, 344. 
mullet reaches even to, 396. 
only district not in rebellion, 322. 
Kauaelemimo, daughter of Kipapalaulu, 556. 

finds the child Aiai by a large rock ; brings it up as 

her own, 556. 
goes back to her father for a ten-fathom canoe, 558. 
longing for aku, is sent to her father for a pearl 

fish-hook, 556. 
sent again for the stolen hook Kahuoi, 556. 
took Aiai at manhood as husband, 556. 
Kauai, ancestors, 242; born a chief, 4, 10; of Wakea 

and Papa, 18. 
first home of Pele (volcanic activity) at Puukapele, 

104. 
given by the king to Kualii, 400. 
given over in charge of Kepakailiula's friend, 516. 
great and peaceful ; filled with lehua, 28. 
great island of lehua is, 374; have I seen, 376. 
hears of canoe from, 142. 
Hooipoikamalanai and sister act as rulers of ; and- 

sons return to, 152. 
hostile army await Kualii's return from, at Kamaile, 

412-14. 
Iku and others move to, no. 
Iliau, a low plant found on, 282. 
inherited from ancestors, 374. 
Kahaookamoku, with several men and Kaneopa leave 

for visit to Hawaii, 476. 
Kaialea replied I am from, 138. 
Kaialea's men secretly return to ; return awaited by 

people, 142. 
Kalukalu, a famed grass of, 318. 
Kaneopa returns to, 480. 

Kapaihiahilina on, 356; will weep alone on, 360. 
Kapoukahi, renowned prophet of, 324. 
Kealohikikaupca, strong man of, 32. 
Keolewa, a mountain of, 372. 
Keoloewa, a revolting chief of; prime minister of, 

..'52- 

Kila desired for king of; urged to return to, 152. 
Kila sends food to his people at, 140. 

assumes position as king, 152. 
Kila's men told to return to, if he is slain, 168. 
king of, and priest, answering Hanaaumoe, come 

ashore and approach the house where the former 

party were eaten up, 480. 
king of, told of his companions being eaten up by the 

spirits of Oahu ; on advice of priest, prepares 

wooden images and with many followers, sails for 

Oahu, arriving off Leahi. 480. 
king uniting royal line of Hawaii, 10. 
Ku. king of, 372 ; Ku is sailing to, 374. 
Kuaihclani boys from, make circuit of, 32. 
Kualii and warriors sail to, for war clubs, 412. 
Kukoac, king of, no, 386, 416. 
Ivaamaikahiki journeys to, and meets Kila; luade a 

long visit on, 154. 
Lono desires to visit as far as, 270; plans going to, 

350; the king sailed for, 352. 
Moikeha will live and die in, 122-24, 128, 162. 
Moikeha's dwelling to old age, 20. 
mullet is plentiful at, 396. 
mythical tree of, 356. 
new chant having its origin in, 274-76. 
Ohaikawiliula, chiefess from, 274, 282. 
Peleioholani arrives from, on visit to his father ; 

severely handled in a quarrel he at once returns 

to, 432. 



Kauai — Continued. 

people fearing death, return home, 142 ; some desire 

to join Kila on his voyage, 122. 
people surround and fire the house where the spirits 
are eating the images, killing all except Hanaau- 
moe, 482. 
priest of, bids the people retire to the canoes, leaving 

the wooden images in the house, 480. 
shark that travels at the bottom of, 374. 
to Hawaii suffer from famine, through drought, 136. 
tradition of, 10. 

wanders through the mountains of, 352. 
wliy Moikeha moved to, 162. 
winds froiu, favorable, 130. 
with its high mountains, 372. 
Ivauakahi and Maliu, 370, 404; two of the original 
gods, 370. 
and basket not in the party proceeding to Keawenui- 

aumi's, 460. 
and Pikoiakaalala concealed in the basket ; board 

their canoe, 460. 
arranges with Mainele to accompany him to Hawaii, 
providing "a basket where my god is kept" is 
taken along, 460; proceeds with the party to the 
forest, 462. 
at Keawemiiaumi's reward to Pikoiakaalala, is made 

a rich man, 460. 
finds Pikoiakaalala asleep on the sand and takes him 

to the house, 452. 
hearing of Mainele going to Hawaii, tells Pikoiaka- 
alala, 460. 
in reply to Mainele, says "I'll ask my gods to shoot 

the birds", 462. 
rent is, 394. 

sent to inform the brothers-in-law, 452. 
sprung from the head of Haumea, 370. 
tells lole and Opea of the boy, 452. 
Kauakaliiakahoovvaha arouses Kualii to situation, 410. 
awakens, startled at sight of enemy, 410. 
father of Kualii, 408-10. 
Kauakahihale, Kualii's residence, 384, 416. 
Kauakahikuaana, 406. 
Kauakeakua, battle of the gods, 230. 
Kauamoa, 224, 400. 

Kauhako, Molokai, tlie hole Pele dug, 104. 
Kauhi admits fearlessly his rnischievous pranks, 424-26. 
lilamiiig his father Kualii recognizes bravery in him, 

426. 
causes a war on Lanai ; destroys the bird houses of 

the king, 422. 
deceitful nnschievous boy, 426. 

Haloalena's canoes set adrift, he leaps aboard Kua- 
lii's and sits in his lap, 426. 
hears orders to bring Kualii he takes it on himself, 

424. 
in reply to questions says his father Kauhiakama told 

him, 426. 
Kekaha chiefs prepare for battle on arrival of, 418. 
Kualii secured in place of, 418. 
rnade a soldier and becomes chief warrior and taken 

to Oahu with Kualii, 426. 
son of Kauhiakama, 422; Paepae of the Kekaha 
chiefs seeks aid of, 416. 
Kauhiakama, 416; arrives at Puakea and travels the 
coast of Kohala to Kawaihae, 334 ; thence to Kona 
Kapalilua, 3,^6. 
charged with wrong judgment ; escaped for safety to 

Kawaihae, 348; succored by Hinau, 348-50. 
denies telling Kauhi to destroy Haloalena's skeletons, 

424, or sit in Kualii's lap, 426. 
Kauhi mischievous son of, 422-24. 
known also as Kauhiokalani, own child of Kamalala- 
walu, sent to learn the strength of Hawaii, 334, 
338. 
makes the circuit of Hawaii ; thought it had more 
people, 3,36; returns to Maui and reports Kohala 
depopulated, 336-38. 



XXll 



Index. 



Kauhiakama — Continued. 
reports on his tour. 334-36. 
returns to Maui, sings praises of Hinau and names 

everything after him. 350. 
worried lest Hinau returns not to Maui, 350. 
Kauhihii, 382, 406. 
KauhihoUia, 240. 
Kauhiokalani otherwise known as Kauhiakama, 334 

(which see). 
Kauhipaewa or Kauliipea, 336. 340. 
K.uiliola. rehels arrayed to the front of, 320. 
Kauhohuiuimahu. 25, 405. 
Kauluiliu of Pcle, 286. 304. 

Kauiki or Kauwiki, 7. 28; bhifif at Hana, 370-72. 
liill, fortress of Hana, 248; Omaokamau attempts to 

climb, 246; scene of important battles, 248. 
hill of. in control of Umi, 254; stronghold of, cap- 
tured, 232. 
Kawalakii image proves a good night watchman for, 

250. 
Kila and brothers arrive off, 132. 
residence of Piilani. 236. 
the sun comes forth at, 376. 
Umi makes war on stronghold of. 248. 
Umi orders his generals to ascend to top of, 248-50 ; 
Omaokamau and Koi fail, 250; Piimaiwaa suc- 
ceeds, 252. 
Kauila. sportive season, 398. 
Kauilaianapa, 25, 405. 

Kauila ko akua. a temple ceremony. 200. 
Kauinemo, a voyager with Kila to Tahiti, 122. 
Kaukaukamannolea. pilot on Moikeha's voyage from 

Tahiti, T16; and with Kila, 122. 
Kaukeano. 384. 406. 
Kaukihikamalama. the moon. 84. 86. 
Kaula, 4, 10, 18, 400. 
liird of, is singing. 400. 
the closing [island]. 14. 18. 
wahine slept with Wakea, 12, 18. 
Kaulakahi, the sun, 376. 
Kaulamawaho and Kekakapuomaluihi, reign of, 450. 

were betting their positions, 454. 
Kaulanapokii, at entrance of Hikapoloa, calls for his 
entanglement and death. 566-68. 
bids Mailelaulii force forth her child. 566. 
chants for the recovery of the brothers. 568. 
had supernatural power. 566. 
holding up the child, calls Hikapoloa, 566. 
in anger, causes premature birth. 566. 
legend of. 560. 
proceeds to rubbish pile and calls bones of each 

brother in turn. 568. 
releases Kehoni, the priest, 568. 
sees the spirits of headless brothers. 566. 
tells of all brothers killed and standing headless, 566 
weeping, is questioned by Mailelaulii, 566. 
youngest of five daughters, 560, 566. 
Kanlu. action of, causes sea water to be salty, 528. 
aids Kaeha to obtain food. 524. 
arrives in the land of his brother Kaeha and hides 

himself. 524. 
at death of Kaeha. takes Kekclc as wife, 532. 
attacked by Koeleele, 528. 
awakens and challenges Haumea, 530. 
besought by the god, gives them seeds for propaga- 
tion, 526. 
born in Kailua, Koolau, 522. 
contends with the surf, 522-24. 
directs Kaeha in awa drinking and returns to his 

hiding, 524. 
entangles and kills Haumea with the net. 530. 
entices the spirits to swing-riding, 528-30. 
favored by eldest brother, is born in form of piece 

of rope, 522. 
grabs Maalaka and Maalaki, threatens to kill, 524. 



Kaulu — Continued. 

holds up the rock thrown by Koeleele, 528. 

in unguarded moment, loses Kaeha. 526-28. 

is placed on a shelf till receiving human body, 522. 

leads Kaeha and searches for Haumea, 530. 

legend of, 522. 

makes himself known to his brother Kaeha, 524. 

meets Kuililoloa, a dog, and tears it to pieces, 524. 

missing his brother, Kaeha, proceeds in search, 522; 

makes diligent search, 528. 
missing Kaeha, finds him in an opihi, 530. 
plays tricks on the spirits, 524. 
prys open the mouth of the shark and calls his 

brother out, 528. 
questions Kukamaulunuiakea of his brother, 528. 
questions Makalii, is shown the shark, 528. 
returned to Kailua ; attacks and kills Lonokaeho, 

530-3-2- 

searched for in vain in the palm leaf, 524. 

seeks net of Makalii with which to kill Haumea, 530. 

small man is favored by the gods, 526. 

slays Kukamaulunuiakea and its spirit turned into 
the Milky Way, 528. 

spirits tricked and killed by, 530. 

takes all he could find and hides the sun's rays, 526. 

the youngest of three children. 522. 

through threat of brother, Kamano, was five years in 
birth, 522. 

visits and inquires of Makalii for whereabouts of 
Kaeha, 528. 

vomits out the sea water and restores the ocean, 528. 

youngest brother of Kaeha. 524, 
Kaulu and Kaeha find the gods, Uvveleki and Uweleka, 
who favored them, 526. 

return to Kane and Kanaloa, 526. 

returned as the ocean was restored. 528. 

returned to Kailua. Oahu, 530. 

thrown off the land into space, 526. 
Kaulua, rising sea in, 372. 

Kaululaan. all children born on Maui on same day as, 
brought to king and reared with, 486. 

became more mischievous as he grew, 486. 

directed by his god how to deceive the spirits. 486-88. 

exceeds Punia in cunning falsehoods. 486. 

keeps a fire burning on Lanai, 488. 

not killed by the spirits. 488. 

pulled up the breadfruit and other trees of Lele, 486. 

put ashore and abandoned on Lanai with the spirits, 
486. 

sent for by the king and brought home, 488. 

sleeps in perilous places, 486-88. 

son of Kanikaniaula and Kakaalaneo, 486. 
Kauluonana, 22. 
Kaumaielieli. 444 ; saved from destruction by Kana. 446. 

the double canoe of Kana, 438-40. 

was lifted by the gods and carried down to the sea, 
442. 
Kaumailunoholaniku dreamt of by Aukele, 80. 

son of the elder Iku's son ; nephew of Aukele. 48. 

weeps for his father's weak condition, 50. 
Kaumakapili. Aiai, at birth, thrown in stream below, 

556-. 
definition of, 556; location of, 554. 
place of keeping Kahuoi. 554. 
Kaumalumalu and Lanihau. king and queen of Holua- 
loa. Kona ; parents of five sons and five daughters, 
560. 
Kaumana on Poliahu trail leading to Hilo, 224; above 
Punahoa, 540. 
retreat of. 224. 
Kaumoalii. 786. 102. 
Kannakakai. Kualii set sail for, 418. 

Paepae on arrival at, 418. 
Kaunuohua, 286; is low, 304. 



Index. 



XXlll 



Kannoa appealed to by the spirit of her son, 548. 
bathing, enamours Ku and consents to be his wife, 

548. 
believed by Ku to be with cliild. is left with name 

and tokens, 548. 
defends her son at abuse of husband and tells him 

he is not his, 548. 
equips Kalanimanuia to search for Ku, 548. 
gives birth to a boy which she names Kalanimanuia, 

548. 
had a different husband, 548. 

mother of Kalanimanuia by Ku, king of Lihuc, living 
at Kukaniloko, 548. 
Kaunolu, Lanai, 594; Kanaloa and Kancapua (gods) 
living at, 516. 
point, Kancapua on, hails Wahanui's canoe, 516. 
spirit chief of Molokai, 476. 
Kaunooa, Lono victorious at battle of, 324. 
shower of sand at, 328. 
the chosen battle-ground, 322. 
vine without roots, 588. 
Kaunui of Kanehoalani, 14. 
Kaunuia, provoked to anger, 3S3. 
Kaupo. Eleio returns from Hana by way of, 482. 

Kanikaniaula at, chides Eleio, 482. 
Kauwila wood, 584. 
Kawaamaukele, 24, 404. 
brought into presence of Lono, 264. 
foretells and advises Lono as to his future, 266. 
great priest and counselor, 264. 
with long gray hair, 264. 
Kawaihae, Ilinau came to, 348. 
Kauhiakama reached. 334-38. 348. 
Kaunooa between Puako and, 322. 
Lono's forces proceeded from, 328. 
niglit following Lono's arrival at, 324. 
Puanako four miles north of, 326. 
rebels encamped at Haleokapuni in, 324. 
temples of Puukohola and Mailekini at, 324. 
Kawaihaipai, lehua of, 398. 
Kawaikini is flowing, 320. 
Kawailua, 284, 302. 
Kawainui, oopu (Gobies) of, 374. 

the sliameful fish of, 374. 
Kawalakii, giant image of Kauiki hill, 248-50. 
Kawalawala, calabash of Lono, 278. 
Kawahma, battle at Puukohola named, 326. 
battle commotion at, 410. 
defeated king at the battle of, 394. 
general war at, 328, 
Kualii's first battle fought on, because he came to 

dedicate its temple, 408. 
on the heights at, Nuuanu, 384, 408, 414. 
Kawau, a forest tree, 390. 

Kawaunuiaola and husband, Hoeu. of Kula, Maui, 552. 
in sorrow at desertion of Hoeu, 552. 
legend of, 552. 

petitions Hoeu as a god to partake of food, 552-54. 
uses cunning for recovery of husband, 552-54. 
Kawela to ALaamomi lands coveted by the chiefs of 

Koolau, 416-18. 
Kawelo, 400; the fish of. danced. 396. 
Kaweloiki of Aila. 396. 

the sharp-pointed hill, 400. 
Kawilanuimakehaikalani. 74. 
admonished not to quarrel, 98. 
forehead cuffed by cousin, 106. 
his birth, 98; two natures, 98, 106. 
Kawiwi. the Kaluhea of. ,390. 
Ke. prefix, sometimes omitted, 2,2. 
Kea, carried far down to ; for Lononuiakea, 370. 
Keaahala, 284. 
Keaakahonua, 372, 404. 



Keaau in Puna, 382; covered by the dust of, 420. 
birthplace of Kepakailiula, 498. 
llina living at, 500. 
Kiinoho and Kiihele proceed from Paliuli to, 498, 

500. 
spawn of, 286, 304. 
Keahaikiaholeha, 488; at death of, body is brought 
back to Kuukuua, 490. 
becomes king of Kauai, 490. 
greatest iisherman in all of VVaianae, 488. 
leaves parents and sisters in Waianae ; settles in 

VVaimea, Kauai, birthplace of his wife, 488. 
name left with wife for expected child and tokens 

for same, 496. 
(Nihooleki) enters tomb and disappears, 496. 
one time king of Waianae, settled in Waimea, Ka- 
uai, 488. 
owner of the fish-hook Pahuhu, 488. 
recognized by his wife, 496. 
spirit form of, named Nihooleki, 490. 
spirit of, worshipped by parents ; waxed strong and 
returns to Waimea ; lives again with his wife, 490. 
wife of, believes husband in real flesh ; high chiefess 
of Kauai, 490. 
Kcahualono, Lono's mound of rocks, 362. 
Keahumoa, Ewa, 364, 386. 
after the battle on plains of, 402; battle on plains of, 
406; plains of, 368, 400. 
I-^eakahuIilani, the first woman, 370; wife of Huliho- 

nua, 370, 404. 
Keakaliilani, 396. 

Keakamahana. 25, 405; thrifty sprout of, 240. 
Keakea, sacred semen of Uluhina, 8. 
Keakeaau, the chief. 396. 
Kcakealani, 25, 240, 360, 405. 
Hawaii the patrimony of, 362. 
son of Kaikilani, 266. 
Keakealanikane, 25, 405. 
Kealakaha, 178, where Umi was born, 186. 
Kealakekua, children of. all defeated by Lono. 266. 

Lono and Pupuakea living at. 2:22- 
Kealiamanu, too shallow for Pele's abode, 104. 
Kealiapaakai, tested as a home bv Pele, 104. 
Kealiiokalaloa, 25. (See Keliiokaloa. ) 
Kealiiokalani, 25, 360, 405 ; a daughter of Kaikilani, 266. 
Kealohikikaupea, strong man of Kauai, 2,2. 
Keana, 284. 
Keanahonokeana, 302. 

Kcanakamano, slaughter reddened tlie pili grass of, 
408-10. 
soldiers slept on the plains of, 408. 
Keaninihoolilei, 180. 
Keaomele, 370, 404. 

Keauhou. Kona, birthplace of Xihooleki. 488. 
Keauka and Keaumiki, tides or demigods, 160-62. 
Keaukanai. 2, 8. 

Keauleinakahi ordered to pierce the double canoe of 
Kaumaielieli and kill Kana and Xiheu, 444. 
sword-lish of Kapepeckauila, 444. 
warrior in charge of the ocean, 444. 
warrior of Kapepeckauila meets and attacks the dou- 
Iile canoe ; is struck and killed by Xiheu, 444. 
Keaumiki and Keauka, tides or demigods, 160-62. 
from Kauai, return with Makolea, 510. 
gods of tides, 510. 

guardians and attendants on Kaikipaananea, 510. 
Keawe, 25, 240, 388. 405 ; dwelt at Piilani's. 240. 
Hauoa of, 242. 
Lono sacred chief by, 356. 
lord of Hawaii. 394. 
was given birth. 356. 
Keawekckahialiiokamoku, 364. 
Kualii likened to, 388, 392. 



XXIV 



Index. 



Keawekekahialiiokamoku — Continued. 

ruled Hawaii four generations before Kanielianieha, 

388. 
turned salt water into fresh, 388. 
Keawcnniaunii, 25, 220, 228, 256, 405. 
after the death of, 256. 
and party proceed to koa forest, 462. 
at Kaipalaoa at Mainele's arrival, 460. 
awards his daughter and land to Pikoiakaalala, 462. 
battle of Puumaneo, a rebellion against, 314. 
bones of six rebellious chiefs killed at battle of, on 

Puumaneo, 314-20. 
circuits Hawaii with Lonoikamakahiki, 264. 
contends with his son for the retention of weapons, 

etc., 260. 
father of Lonoikamakahiki, 256. 
god of; in charge of Lono ; worshipped by Hauna 

and Loli ; thought to be Kaili, 2Q2. 
hears report of son's orders that his war and game 

implements be destroyed, 260. 
high priest with long hair to below his waist in pres- 
ence of, 264. 
Kaikilani became ruler of Hawaii at death of, 266. 
king of Hawaii, cautioned by birds against cutting a 

hollow tree, 458. 
orders four men to carry the basket and builds a 

house for the god and Kauakahi, 460-62. 
ponders upon the future of his boy, 260. 
requests Lono to take charge of government, but he 

declines, 266. 
sends messengers for Mainelc, vowing to give him 

daughter and land if he kill the birds, 458. 
sought out Lonoikamakahiki, 260. 
told again by the birds of the hollow tree, 462 ; 

vexed, seeks skillful archers to kill them, 458. 
vacancy left by, 270. 
Keawewai, f loamakcikckula enveloped in thick fog, ar- 
rives at, 536. 
Kalaniaula lizard king of, 534. 
Iveawewaihe, 396. 
Keeaumoku, 25, 405. 
Keelii, sea for mullet is at, 378. 
Keelikoha, 382. 

Keeumoku, 25. (See Keeaumoku.) 
Kchoni, priest, permitted to save himself, 568. 
Keiki a kaua, our son, an elastic tertn, 500. 
Keiki, hookama, 182. 

Keinohoomanawanui again sees an armed company and 
says "Our death is close upon us," 466. 
credited by Kakuhihewa as the cause of victories, 

468. 
definition of, 466. 

discredited by a farmer for the victories, 468. 
fears at dagger sign of being discovered, 466. 
fears for the residt of Kalelealuaka's wish, 464. 
gains victory in battles with Pueonui's men, 468. 
made an officer of Kakuhihewa's, 468. 
seeing an armed company approaching, fears death, 

466. 
termed by Kalelcaluaka a coward, 466. 
Keka, chiefess ; has produced eight ; sacred bud of, 240. 
Kekaa, 284, 302 ; fleet of war canoes at, 424. 
Kekaha battle at Kalamaula, prepared for, by, 418. 
chiefs of Koolau and Kona battle against those of, 

418. 
chiefs of, value their fishing grounds, 416. 
Koi and companions land at : thence to Makeo, 234. 
Koolau (Molokai) chiefs desire, 416. 
Paepac, a chief of, visits Maui seeking aid of Ka- 

uhi, 416. 
rain conies by way of, 396. 

section of country from Kawela to Maamomi, 416. 
Kekaihawevvc, son of Moikeha, 118, 132-34, 144-46. 



Kekamakahinuiaiku. 32, 48, 80 ; almost dead of hunger, 
50; has a double portion, 98. 

of bad temper, thrown into the sea, 36. 

pretends friendliness, 38. 

throws Aukelc into pit of Kamooinanea, 38. 
Kekanialuahaku, 24. 
Kckauilani, 24, 404. 
Kekea, or Albino, 8. 
Kekea Kapu, 4. 
Kekela, 25, 405. 
Kekele, a handsome woman, becomes wife of Kaulu, 

53-'- 
hala at, planted for her, 530. 
Kekohi, the priest, deserts Hakau, 16. 
Ivekuaokalani's stick, 96. 
Kckuapoiwa, 25, 405. 
Kekuapololi, 396. 
Kekuawalu, 394. 
Kekupuaiawaawa, 284, 302. 
Kekuuna, the waters of, 386, 416. 
Keliiokaloa, 25, 220, 228, 405. 
Kcmamo, above Waipio, 200. 
Kemau, 192. 
Keobe, 344. 
Keohokalani, 370, 404. 
Keolewa, a mountain of Kauai, spread low is, 372. 

Kiki and party are at, 372. 
ICeoloewa, Kauai chief victorious in fcvolt, 152. 
Kila returned with, to Kauai. 152. 
king Puunale living at, 538. 
prime minister of Kila's, 152. 

sails for Waipio; urges Kila to become King, 152. 
spirit chief on Maui, 476. 
Keoneoio (Maui), Koi returning from Kauai staid 

over at, 232. 
Keopu, cave of Uini in. at Kailua, 232. 
Kcopuolono, Kapolei daughter of, sent to entertain 

Kualii, 418. 
Keoua, chiefs rebelled during reign of, 362. 
Kepakailiula, adopted through fear by Kakuhihewa ; 
brought to and given Oahu, 510. 
acceding to messengers' overtures, sails for Oahu 

with his two wives, landin.g at Waikiki, 510. 
Aiakoake and Kuaikalolo. elders of, 498. 
and Makolea became husband and wife, 502. 
and wife do nothing but sleep, 502. 
at rush of chiefs and warriors of Maui, drops his 

war club for a hand encounter, 508. 
became the fire that lighted Paliuli, 500. 
befriends the king's crier, Kukaea, 512. 
besmears the mat of Kakaalaneo, 504. 
boards a canoe and sails for Hana, Maui, 504. 
born in Keaau, Puna, as an egg, 498. 
by aid of young wife, Kukuipahu furnishes canoes 

and men for invasion of Maui, 506. 
called first-born of the beloved one of, 500. 
definition of, 498. 
favored by king of Kohala, 504. 
friend and Kukaea slay in great numbers and force 

the people to flee. 514-16. 
given the daughter of Kukuipahu for wife, 504. 
• gives charge of Kauai to his friend, 516. 
gives his people choice to remain or return, 508. 
gives Makolea's attendant to foster-parents for wife. 

502. 
hears of king's sports and joins therein ; in contest, 

defeats Kaikipaananca, 512. 
informs foster-parents and moves to Kohala, 502-04. 
in liiding. takes Makolea from Kakaalaneo, 504. 
in return for kindness, is given answers to king's 

riddles, 512-14. 
in small canoe, arrives at Waimea, Kauai, 512. 
is stayed in his slaughter by his young wife in arms 
of her father, 508. 



Index. 



XXV 



Kepakailiula — Continued. 

landing at Hana. the crowd shout in admiration, 506. 

led the light with uprooted trees and rocks, 508. 

left asleep at wife's departure, 502. 

legend of, 498. 

makes his foster-fathers become kings of Oahu, 510. 

makes Kukuipahu king of Maui, 510. 

Makolea, wife of, in surf-riding at Waikiki, is taken 
to Kauai by Keaumiki and Keauka, 510. 

meets and is befriended by a high chief, 512. 

name of, assumed by Kakuhihewa, 510. 

placed in a canoe sent to Maui, 502. 

receives harmless the spear thrusts of Kakaalaneo, 
508. 

rejecting ordinary food, ate bananas only, 500. 

remains on Oahu with Kapuaokeonaona, 510-12. 

repeats his visit to Hana and to Makolea from Ka- 
kaalaneo, 504. 

replies to Makolea's fears through her husband's 
skill, 504. 

returns unseen to Hawaii, 504. 

says Makolea was taken by order of the king of 
Kauai, 510. 

sets out for Kohala to return on third day, 506. 

stands Kakaalaneo on his head, 504. 

to enjoy Paliuli, 498. 

with war club, cuts his opponent in two, 508. 

with war club, meets Kakaalaneo holding two spears,. 
506. 

with young wife on his back, retraces his steps, 508. 

young wife, his foster-fathers and their wives in one 
canoe ; the only one that landed at Hana, 506. 
Kiakia. bird-catching. 380. 
Kiha. 25. 284, 302, 405. 
Kihapaewa, or Kihapea, 3.^6, 340. 

Kihapiilani, advised to confer with Pao at Waikapu. 
238. 

advises wife of his departure, 242. 

Aihakoko's attendant killed by, 232, 

and Piikea placed under Piilani, 236: suggested as 
parents, 248. 

arrives at Waipio; exchange grcetin,gs with liis sister 
Piikea, and seeks Umi's aid, 244. 

at Kalcpolepo, sets out for Hawaii, 244. 

beaten as he gathers potato tops ; pays no attention, 
2^8. 

bids his discoverers "be quiet", 238. 

chief, unknown as such to the people, 236. 

greets Pao and is instructed, 244. 

neglected and ill-treated by Piilani; ran, away secret- 
ly to Kalaniwai : marries there, 236. 

recognized as of high rank while getting potato tops, 

2.^8- 
reveals himself, relates his ill-treatment and seeks 

for someone to avenge him. 236. 
reveals his rank, 244. 

sacred chief : a male through Piilani, 240. 
searches for an avenger, 242 ; seeks Pao, 244. 
shall see bitterness. 240. 
son of Piilani. chief of Maui. 242. 
story of; to uplands of Kalaniwai, 242. 
termed lazy by his wife's parents, 236. 
Umi turned Maui over to, 254 ; went to the defence 

of. 232. 
younger brother of Piikea. 236. 
Kiholo and Kapalaoa. white sands of. 560. 
Kii, 24. 404 ; red rain of. 398. 

Kiihele chides Kiinoho at his strange inaction. 502. 
great runner, could circuit Hawaii in one day. 498. 
questions Kiinoho who is to benefit by Paliuli's de- 

li.ghts. 498. 
returns to Paliuli and reports his journey; narrates 

meetin.g with l\Takolea and extols her beauty. 502. 
sent to various districts for a suitable wife, 500-02. 



Kiihele — Continued. 

takes Kepakailiula by the hand and leaves tlie house, 

502. 
told of Kiinoho's dream ; is indifferent and dreams 

same thing; traveler, 498. 
unsuccessful till meeting Makolea in Kona, 500-02. 
Kiinoho, a stay-at-home fortune-teller, 498. 
bids Kiihele get Hina's child, 500. 
develops the egg in a feather cape into a beautiful 

child, 500. 
dreams of Paliuli and tells Kiihele, 498. 
sends Kiihele in search of wife for Kepakailiula, 500. 
Kiinoho and Kiihele accompany Kepakailiula to Hana 

but not permitted to land, 506. 
lirothers of Hina, 498. 

decide to find a wife for Kepakailiula, 500. 
definition of, 498. 

rlirected by dream, start for Paliuli, 498. 
join in the fight, 508. 
left Paliuli in charge of the gods, 502. 
made joint kings of Oahu by Kepakailiula. reserving 

to himself and Kakuhihewa rulers' rights, 510. 
mourn on leavin.g Paliuli, 502. 
Puna chiefs of higli rank. 498. 
Kikakapu. butterfly-fish. 576. 
put up in place of kapu stick, 576. 
sacred fish, 240. 
Kikenuiaewa, 24; of Ewa, 342. 
Kiki and party at Keolewa, 372. 

hair dressing, 378. 
Kila adjusts government of Kauai; declines the king- 
ship, 152. 
admired as a handsome young man, 134. 
advised to delay departure, meets a priestess whose 

aid he invokes. 124-. 
a.gain enters the temple, 144. 
and brothers at Waipio, 132. 
and Kamahualele seek in vain for place of Laamai- 

kahiki's hiding, 124, 
and Laamaikahiki, arrival at Kauai. 128; return to 

Tahiti with the bones of their father, 154. 
and party set sail for Hawaii, 128. 
anxious to find Laamaikahiki, 126. 
arranges to take Moikcha's bones to Tahiti, 154. 
arrives at Luukia's place and extends greetings, 124. 
as Lena, questions Kaialea pointedly, to which false 

replies are given. 138. 
asleep, is taken ofif the canoe and left at Waipio, T32. 
assumes the reins of government on deatli of jMoi- 

keha, 128. 
awakens and finds himself deserted, 132-34. 
brings his mother and aunt into the temple, 148. 
brothers questioned, orders them confined, 148. 
bundled on the canoe platform, 164. 
calls the people to witness the sacrifice, 148. 
chants of Moikcha's life of ease, 162. 
chief ruler of Kauai. 152. ^ 

contends with Luukia. 172. 
defers putting his brothers to death, 150. 
did not think Kaialea would be killed. 148. 
disregards mother's desire that companions-in-death 

be offered up with their sons. 150. 
does not intend sacrifice, 144, 148. 
does not wish the sacrifice of Kaialea, but his reali- 
zation of the gravity of the evil deed committed, 

140. 
drawn into a plot on pretext of brothers to obtain 

their father's bones for removal to Tahiti, 130. 
elicited partial truth from Kaialea, 144. 
falsely accused of violating kapus, flees to Pakaa- 

lana, 1.^4. 
follows the aged priestess; liidcs in the Mua Iiousc 

of the temple, 126. 
former inhabitants wail on arrival of, 170. 



XXVI 



Index. 



Kila — Con till iicd. 

gave up looking for Laaniaikaliiki : orders Kamahua- 

lele to prepare the caiioe for return, that IMoikeha 

may send others, 124. 
given the name of Lena, 134. 
greets Laamaikahiki and is questioned. Ij8. 
greets relatives at various points, 122. 
handsome man, 164. 
hearing of a canoe from Kauai, he sends fur the 

men. 142. 
Hooipoikamalanai and sister bewail the death of, 132. 
informed of prayer's interruption, 148. 
insects, animals and the elements rejoice, at arrival 

of, in testimony of his high chief rank, 168. 
instructs a friend" as to questioning Kaialca. 138. 
instructs his men as to treatment of Mua ; his wit 

avenges his father. 166. 
instructs his men. in contest with two warriors, 

166-68. 
instructs the priests, on their course, 140. 
Kaialea often questioned by, but found stubborn, 140. 
Kaialea ordered confined again by, 144. 
Kaialea search party questioned by, 142. 
king and chief priest witli. enter the kapu house. T48. 
king of Kauai; jealousy of brothers thereat; reign 

of, not satisfactory, 130. 
life of, in Waipio at first menial, 134. 
lit the lamp and laid down on the couch, 170. 
Luukia consenting, unfastens the cords, 172. 
makes himself known, ami relates his experiences; 

ISO- 
master of all the lands, victorious in his liattlc. 170. 

meditates on his brothers' actions, 134. 

offers to die first ; loved his brothers more than self, 

152. 
on the covered platform, 130. 
orders food to be taken to Kauai for liis nmiher and 

aunt, 140. 
orders his officers to arrest the men, 142. 
orders release of other men, 144. 
orders reservation of food under penalty of death, 

136. 

originates the workuig system, 134-36. 

otherwise known as Lena, 138. 

prepares for the trip to T.ihiti for Laamaikahiki. 120. 
160. 

prevailed on to be Kauai's king, 152. 

proclaims himself the offspring of Moikcha, 122-24, 
128, 150, 162. 

questions his mother; tells her Kaialca will surely 
die, 146. 

questions Kamahualele, 124. 

recognized by certain high chief signs, a priest di- 
rects tlie king of Waipio to take, as a son, 134. 

recognizes Kaialea's canoe, and sees his brother ; or- 
ders the canoe confiscated, 136. 

recognizes Makalii. offers to meet him in contest. t68. 

reported eaten by a shark, his hands only left, 132. 

resembles Moikeha, 172. 

restrained by his f.itlier from acconipanying his 
brothers, 120. 

retires to Lanikeha. 124. 

returns to Waipio, 152; to Kauai, 150. 

returns to his father's house; the guards come to 
life, 170. 

reveals himself and the object of his journey, 126. 

sails for main island, 164. 

saw his mother and relatives ; orders houses made 
ready, 146. 

seen by Luukia asleep, is mistaken for Moikeha; em- 
braces him, is startled. 172. 

sends men to take Kaialea to the king's strong house, 
138. 



Kila — Continued. 

sets sail for Oahu on voyage to Tahiti. 122. 

son of Moikeha. 118; and Hooipoikamalanai, 160. 

spared from death through intervention, 134. 

standing by the anuu, faces his brothers, 148. 

suggests a god be provided his brothers, 120. 

suggests to his mother and aunt that Umalehu and 
the rest be saved; is opposed by them, 150. 

t.'iken by the brothers, they sail for Oahu, 130. 

tells his men to return to Kauai if he is slain in 
contest with Makalii, 168. 

tells history of his brother's treatment, 134. 

the crowd shout in praise at sight of. 168. 

the shells advise there are no more chiefs. 170. 

told of the food delivery to his people, whereas it 
was all squandenred at Molokai, 140. 

told of Kaialea's weeping, he questions him. 144. 

tries to conceal his emotions, 140. 

upon death of Moikcha the land descended to, 128. 

visits and exchanges greetings with Kancpohihi, 162. 

wins in contest with his brothers. 120, 160. 
Kila's brothers dissuade the mothers from joining, 130. 

fear their scheme will fall through. 130. 

hear there is food at Waipio. 136. 

kidnap a young man from Waipio and slay him, 132. 

plan concealment of tlieir jealousy and hatred; pro- 
fessing obedience, plot against him. 130. 

prepare the double canoe, planning to include Kila, 
130. 

propose to bring the bones of their father for re- 
moval to Tahiti, 130. 

report Kila as eaten by a shark and bones of father 
lost, 132. 

swearing to take good care of Kila. the mother's 
fears are allayed. 130. 

take Kila and sail for Oahu. 130. 
Kila-pa-Wahincikamalanai. 122-24. '28. 150. 
Kilauea. pit at. dug by Pele and lliiaka. 106. 

to Kalihi. 358. 
Ki-leaf (or Ti-leaf) fishing coat. 224; knotted. 366. 
Kilohi begs Wahanui to return to Hawaii, 518. 

not the priest Wahanui had thought him to be, 518. 

prophet of Wahanui. joins him on voyage to Tahiti, 
516. 

refuses Kaneapua to board their canoe, 516. 

terms Kanehunamoku the man-eating dog of Hina, 
518. 
Kilou. cliff of Lehua at. 306. 
Kinau. a sand-eel. 358. 
King of Hawaii. Kapawa, 22. 

of Kauai. Ku, 372. 

of Kauai meets Kualii and gives over his island to 
him, 400. 

of Koolau (Kualii), 402. 

of Koolauloa ceded the districts to Kualii. 400. 

of Kauai. Moikch;i became. T18; Kiha made, 130. 
King's loin clotli and kapa, 278. 

King's riddles', Kepakailiula given the answer to, 512- 
14; invited to join in solving, 514. 

Kepakailiula solving the ; Kukaea throws the king 
into the oven, 514. 

Kukaea summons the people to answer the, 512. 

oven-baking the penalty in contest of, 514. 
Kini (40,000), 364; from word Kinikini. 400. 
Kinilauaemano. 370. 404. 
Kino, or miraculous powers, 72. 
Kio. 24. 404. 

Kipaludu. Koi and companion sail from, 234. 
Kipapai. 288. 304. 

Kipapalaulu, asked by daughter, sends Aiai a ten-fath- 
om canoe, 558. 

asked for a pear! fish-hook, 556. 



Inde.\ 



xxvii 



Kipapalaulu — Continued. 

king of Honolulu, at success of Kuula in aku fishing 
steals his pearl hook Kahuoi, 556. 

living at Kapuukolo, 546. 

on further request hy daughter, gives up the stolen 
liook Kahuoi, 556. 
Kipu, mischief-maker of Palaau. 396. 
Kipunuiaiakamau and companion on Moikeha voyage 
from Tahiti, 116. 

navigators and sailing masters with Kila, 122. 
Kiss on the nose. 350. 
Kissing of olden time, "honi ka ihu", 308. 
Kin ahiu, wild spy, 396. 
Kiwaawaa, a coarse kapa, 584. 
Kiwaha gives Aukele a way of escape by rainbow, 66. 

mate of Halulu, 66. 

one of three bird-guards of Kamakaokahai, 42. 
Kiwalao, overthrow of, 4. 
Koa, 25, 405. 
Koa tree, sounding-leafed, 358. 

trunkless, 350-52; without roots, 356. 
Koae (bird), 70. 234, 340; that soars high, 394. 

bos'n bird ( Phaethon lepturus), 340, 394. 
Koaie (tree) of Kauai, 386. 
Koakea. 186; heii^hts of, adjoining Waipio, 208. 

Umi meets Piimaiwaa at, 182. 
Koauli, chant, 342. 
Koeleele powerful man of bad temper, 528. 

runs away from Kaulu, 528. 

younger brother of Makalii hurls the rock Ikuwa at 
Kaulu, 528. 
Kohala, aeloa the favorite wind of, 566. 

aliupuaa of Hihiu nui in, 354; Kapaihiahilina lands 
at, 356. 

and Hamakua rebels met at Nakikiaianihau, 324. 

beautiful country, 314. 

bones of chief of. 314; boundary between Kona, 362. 

depopulated, 336-38. 

did not see people of, 338. 

dividing line of, 360. 

east of, without growing food, 570, 

forsake the proud land of, 568. 

given to Koi. 206. 

got tlicir fish from Mumu and brothers. 562. 

heiau of Muleiula in, 324; in Kapaau of, 328. 

is in darkness. 28. 

Kaiopihi. tlie slain general, 330. 

Kapua and Kukuipahu in, 380. 

Kauhiakama arrived at, 334 ; reports on his tour 
through, 336. 

lies level, face down, 314. 

Lono and forces reach ; victory followed into, 328. 

lowland country noted as a proud land, 540. 

making and worshipping of idols originated in, 540. 

men nil at. awaiting slaughter by Lono, 320. 

men bad also been assembled and guarded, 344. 

of Wakiu. 306. 

Palahalaha. chief of, 314. 

people of, attached to, 540. 

Puuonale, king of, 538. 

rebels stationed from Anaehoomalu to distant, 322. 

small district, to be fought last, 324. 

stretches forth. 374. 
Kohana. naked. 378. 

Kohenemonemo. wife of Hauna and Loli, 256. 
Kohia, from Ko, 372. 
Kohikohioknlani, 24. 

Koholalclc, Liloa journeys to, 178; Umi and compan- 
ions journey to. t86. 

shallow sea of. 398. 
Koi accompanies Umi to Laupahoehoe beach. 210. 

and co-counselors ordered to prepare canoes. 246. 

and companions with the king reside at Waipio, 214; 
become courtiers, 220. 



Koi — Continued. 
and companions in spear practice with Umi, 210. 
and companions without bundles of stones, 200-02. 
and officers ordered to war on stronghold of Kauiki, 

248. 
at call of Piimaiwaa followed him up, 254. 
brother-in-law and, select Umi's burial place, 234, 
charged with secretion of Umi's bones at his death, 

232. 
directed to kill Paiea ; returns with the body for sac- 
rifice, 214. 
dispossessed of his lands, 232. 
enters home of his sister, 234. 

finds the guards asleep, takes the body of Umi, 234. 
hearing of Umi's fatal illness, sets out for Hawaii, 

232. 
hears of Umi's death, 234. 

kills a man as a substitute corpse for Umi, 234. 
met at Kukuihaele and taken along by Umi, 186. 
Omaokamau and Piimaiwaa aku fishing ; farm daily. 

186; taught tlie arts of warfare. 190. 
recognized, enjoins quiet and secrecy, 234. 
report of, makes Umi sad at Iieart. 250. 
said to have taken Umi's bones to Maui. 234. 
sees Umi's hurt, vows to slay Paiea, 210. 
sent to scale Kauiki ; after two attempts, in fear of 

the giant guard he returns, 250. 
Waimanu to Pololu the lands of, 232. 
wanders away to Kauai, 2^2. 
with Umi and Omaokamau, confined for sacrifice, 

220. 
with valuables, sails secretly for Maui, 234. 
Koihalawai, 25, 405. 
Kokio. Ku not like the, 392. 

medicinal, 390. 
Koko. a net, 530. 

Kualii held up in his, 388 ; network, 364, 400. 
Kokoiki, Kohala, Maile sisters met Hikapoloa at. 562. 
Kolea and mate fly up and inquire of I\Iakalii of the 

loud-voiced god Kaeha, 524. 
reports Makalii's message, 524. 
said to Ulili. "Let us fly high above Kana and call 

to him", 444. 
told of Kaulu hiding in the palm leaf, 524. 
Kolea and Ulili are told by Hina wherein Niheu's 

strength lies, 446. 
fall down on the hill of Haupu, 444. 
met Kapepcekauila. barely escaped death ; sent to 

tell Keaulein.ikahi. his warrior, 444. 
not a formidalile pair, 444. 
seeing Hina being taken, flew and held Nihcu by the 

hair, 446. 
swift messengers of Kapcpeekauila, sent to look for 

Kana and Niheu, 444. 
IColohia, 374. 
Kolowalu (Royal) Statute, a beneficent law of Kualii. 

432- 
Kona (Oahu). 300. 384: another wing of army from. 

410. 
Kona and Kau, kukui first introduced into. 570. 
Kona and Koolau (Molokai) continue the battle 
against Kekaha, 4:8. 

bones of chief of, 320 ; rebels from, arrive, 330. 

district, defeated king of. 394. 

district, the largest, 338. 

dividing line of. 360-62. 

dwell in ; house stands in. 2S6. 304. 

Ehunuikaumanamana king of. 228. 

first meets the eye. 374. 

given to Ehu. 206; Kapalilua. 336. 

Hcapae chief of. 320; Lono at temples in. ^30. 

Kapaihiahilina sails for. 356; returns to, 362. 

Kanhi through, sees not its people, 338. 

Kauhiakama reports on, 336. 



XXVUl 



Index. 



Kona — Continued. 
known from below, 378. 
men from, 344. 

MoilKila chief of, son of Heapae, 320. 
stands forth to sight, 28; plainly seen, 374. 
term for the lower regions, 378. 
the sun warmed the selfish chiefs of, 394. 
Umi desired to live in, 228-30. 
whose stone floor bnrns, 394. 
Konane board, Lono strikes his wife with, 272. 
chant, 56, 272 ; qnoted in contests, 272. 
engaged in playing, Lono strikes Pnpnakea on the 

head with the board, 334. 
game of, 56, 270-72 ; resembling checkers, 270. 
Hauna plays, against two women, wagering his canoe 

load of feathers and wins, 312. 
Kakuhihewa challenges Lono to a game of, 300. 
Kama and Lono played, 334. 
Konicwahi, 370, 404. 
Konohiki, 24, 404. 
Kookooknmaikalani, 25, 404. 
Koolan, 284-86, 300, 304, 392; army from, 410. 
bracing np the house of, 392. 
chief of. 366; flower of, 314. 
Lonokaeho, king of, 530. 

tea plant ( Campylothcca), 386. 
trembles, 396. 
Koolan and Kona (Molokai) chiefs battle against those 
of Kekaha. 418. 
chiefs of, gave up to Kualii all Molokai, 420. 
chiefs of, hear war is to be carried into Kalanpapa. 

418. 
defeated, lands on the, side come into Paepae's pos- 
session, 418. 
war canoes from all tlie side of. go to battle. 418. 
Koolankahili. 25, 405. 
Koolauloa, 300. 364. 388. 

armies of chiefs of Waianae and. routed. 414. 
and Koolaupoko ceded to Kualii. 400. 
Koolanpoko. Kailna in, Knalii's favorite residence, 432. 
Knalii and boy returned to Kailna in. 430. 
Kualii died at Kailua. in. 432. 
Kou, Honolulu harbor. 452-54. 

Kahaookamokn's partv landed at. 478. 
scattering blossoms of the, 302. 
Konkou. drank the awa of, 378. 

mother of Pikoiakaalala, a son, and lole and Opea- 
pea born before him, 450. 
Kowali or Koali, 530. 
Kowili, 372. 

Ku (deity), 26, 30, 394. 

Ku enamored of Kaunoa while bathing, 548. 
father of Kalanimanuia, 548. 
king of Lihue. takes Kaunoa to wife. 548. 
leaves Kaunoa with expectant child. 548. 
leaves name and tokens for the child. 548. 
not recognizing the lad, orders him killed, 548. 
on hearing strict kapn violated, orders his female 

attendant killed. 542. 
on priests' questions, owns the relationship witli Kau 

noa, 550. 
realizing having killed his own son. seeks to regain 

him. 550. 
searched for by Kalanimanuia, 548. 
thou unnatural father, 548. 
Ku (Kualii), 30, 372, 376. 380. 386. 390-96. 41416. 420. 
428. 
arrayed in his feather cloak, 384, 416. 
encompassed by, is the isl;md, 400. 
haolc from Tahiti, a .god. 394. 
has left but few priests. 386. 416. 
holds up the rain. 378; led to earth. 380. 
indeed, whose is Tahiti for, 374. 
is brought forth in tlie forest, 384. 
is indeed king, 384-86, 416. 



Ku — Continued. 

puts on his loin-cloth for war, 382. 
returning to Oahu ; sailing to Kauai, 374. 
the lehna eater, 286, 304. 
uncomparable, 390-94. 

urged to be merciful and spare his wrath, 388. 
Ku and Hina, male attendant reports the conduct of 
their two charges to, 542. 
parents of Kepakailiula. 498, 540. 

son and daugliter of, brought up under strict kapu, 
540. 
Kua, maile vines creep down to, 400. 
Knaihelani, ;'i2. 46-48, 68. 

Aukelenuiaiku the hero of. 78; his departure for, 108. 

Bambu stalk shoots up till it reached, 598. 

boy from, 56, 80. 

brother or sister to be banished to, 540. 

brotliers of Aukele depart for, but meet disaster and 

perish, 106. 
champions, visit Kauai, Oahu, and Maui ; give exhi- 
bition of games, 34. 
deserted and overgrown with weeds, 108. 
fine rain of, 94. 

Hina originally belonged to, 546. 
home of Makiioeoe, where, as king, he had one child, 

Kahikiula. 596. 
Kancmoe accompanies Aukele to. 108. 
Kapuaokaoheloai and messengers embark for, 542. 
king of, desires to know his daughter's opinion, 544. 
king of, questioned the priests relative to rank of 

Kapuaokaolicloai, 544. 
land in Tahiti, 540. 
land of. origin of Aukelenuiaiku, 32. 
Lankiamanuikahiki told her father has gone back to. 

596; said "Here I am returning to." 608. 
Makiioeoe prepares and returns to, 596. 
messengers of, cautioned Kapuaokaoheloai regarding 

the king's daughter, 542-44. 
messengers of king of. in search of a wife. 542. 
popular mythical land, t,2. 

the chief reminded that banishment to, would be the 
penalty for violating the kapu, 542. 
Kuaikalolo and Aiakoake, elders of Kepakailiula. 498. 
Kuaiku, 32, 36; has his arms broken, 36. 
Kuaimakani, 180. 
Kuaiwa, 25. 405. 

Kuaiwilu. a voyager with Kila to Tahiti, 122. 
Kuala, current of, 240. 
Knalii. 364-66, 370. 
accompanies his soldiers in Ijattle usually. 426. 
advised by priest of Pumaia's spirit as the thief, 476. 
and Maheleana take war club lessons, 412. 
and warriors sail to Kauai for war clubs ; armies 

different, closing in on, 412. 
arrival of, reported to Haloalena and Kamalalawalu, 

424. 
arrives at Kahaluu. 428. 
arriving at Laupahoehoe, Haalilo prepares for war, 

414- _ ,^ 
asks Kauhi's authority for his mischievous acts, 426. 
assumes a royal right to dedicate Kawaluna temple, 

408. 
astrologers fail to find auguries for defeat of, 366. 
at advice of priest, builds houses and cares for bones 

of Pumaia, 476. 
awakens his companions to meet the advancing ar- 
mies; refuses to flee, 408-10. 
battle of Kalcna, names it the, 414. 
linttles and battle grounds of, 406; fights three more 

battles, conquering Oahu. 414. 
began fightin.g in childhood; story of, 364. 
bestows great riches and favors on Kapaaliidani ; 

orders share sent the brother at Pnuloa, 402. 
body of Pumaia thrown into pit of temple of. 472. 



Index. 



XXIX 



Kualii — ContUmcd. 

bones of, to be secreted at deatb by his trusted kabii, 

are powdered and hidden in one hundred living 

tombs, 434. 
calls and questions the boy, deeming him very brave, 

430. 
celebrated for strength and bravery, 364. 
chant composed to name of, 364-66; supplementary 

chant for, 394. 
charged with having overstepped himself, 408. 
chief officer of, remarked, 378. 
compared to a god and an early king, 388. 
declares the battle prepared by Haloalena off, 426. 
dedicates the temple on Kawaluna, assumes a royal 

right to, 408. 
defeated the Kona king at Kawaluna temple, 394. 
designated a haole, 394. 
destroying his enemies piecemeal, 386. 
died at Kailua ; lived to an extreme old age, 432. 
dissatisfied with king of Kona district while living at 

Waikiki, is urged to fight, 408. 
dried up the sea as he walked, 388. 
emerges at end of battles with feather cloaks, 428. 
engagements of, on Oahu, 364. 
engages and defeats Haalilo at Peahi, 414. 
engages in several battles unrecognized by his men, 

428; enters into the fight at battle of Kukaniloko ; 

kills the opposing king at Paia and seizes his 

feather cloak, 430. 
enters the temple to pray, 412; espouses the Kekaha 

cause against the Koolau chiefs, 418. 
evinces supernatural powers, 412. 
exhausts Pumaia's hog pens for his temple, 470. 
famed weapon of, 382. 
fastens his own malo on tlie boy; they return to 

Kailua ; tells the boy to remain while he enters the 

mua, when he will send for him, 430. 
feigns sleep ; his father tells him they are surround- 
ed, 4T0. 
final contest of, 406 ; first battle of, fought on Kawa- 
luna, 408. 
finding people of Oahu in peace, makes his third 

visit to Hilo, 422. 
first to visit Tahiti, 28; first use of full name, 432. 
followers of, victorious over the Molokai chiefs, 418. 
genealogical tree of, 404. 
gives Maheleana his war club and bids him wage 

into the enemy, 4T2. 
Haloalena seeks to enlist the aid of ; with Lanai 

chiefs sail on to Manele and moor the canoe fleet, 

424-26. 
has rebelled, is the word carried to Lonoikaika, 408. 
hearing of war in Hilo, goes to Hawaii, 414; hears 

of conflict on Molokai, sets sail for that island, 

416. 
history of, 28, 364. 

hostile army awaits landing of, at Kamaile ; had or- 
dered his men to meet him at Waianae, 412. 
Kailua the favorite residence of. 432, 
Kamalalawalu orders soldiers to bring, 424 ; Kauhi 

takes it on himself to meet, and sits on lap of, 426. 
Kapapaiakea the first man in the chant of, 406. 
Kapolei sent to entertain, 418. 
Kauhi taken into the service of, and in time made 

chief warrior, 426. 
Kauhiakama blamed is questioned by ; denies telling 

son to sit on lap of. 426. 
king of Kauai gives his island to, 400 ; king of Koo- 

lauloa cedes his district to, 402. 
king of Oahu, building the temple of Kapua, 470. 
Koolaulna chief urged to make war on, ,366. 
Kunuiakea Kuikealaikauaokalani, first use of full 

name, 432. 
learning at Kamalo the situation, sets forth to en- 
counter atiTI defeats the Koolau chiefs at Kalau- 

papa, 418. 



Kualii — Con tin ucd. 

learning the chiefs of Oahu had revolted, returns 
and meets the rebels at Waianae ; again victorious ; 
looks over the battle ground, 414. 

living at Hilo, hearing of war breaking out, sets sail 
for Lanai, 422. 

maintains his title of king of Oahu ; sails again for 
Hilo, 416. 

makes war on Pumaia in several battles, he and his 
god only escaping, 472. 

meets Kamalalawalu, 426; meets Paepae on Maui 
seeking aid, 416. 

men under, 364 ; met foreigners, 26, 30, 374. 

Molokai. the whole of, given up to, 420. 

name of, omitted in genealogies, 364. 

new division of (Molokai) lands made by; left Pae- 
pae and wife in charge and returned to Oahu, 420. 

not engaged in battle at Pelekunu, 420, 

Oahu genealogy seen in history of, 406; often wit- 
nessed his battles secretly, 428. 

old age, lived to an extreme, 432. 

on return from Kauai, plans to land at Kamaile, 412. 

on w'ay to Kailua, finds the boy following; to ques- 
tions of, boy shows his trophies, 430. 

once king of these islands, 364. 

orders his companions to stay and fight ; feigns 
sleep; father of, tells him they are surrounded, 
410. 

passing on, is followed by the boy to Waimea, 428; 
sees him holding his fan, 430. 

possessed of all the islands, 400 ; the islands united 
under, 406. 

prospective battle against, discussed, 368, 

proposes to stand with Maheleana as Kane and Ka- 
naloa and see them flee, 412. 

puzzles over unknown thief, 476. 

questions Kapaaluilani as to lands given him ; ap- 
points him chief steward instead, 402. 

raised up in his netting as the armies met, 388; re- 
fuses to flee, 410. 

returns to Oahu, taking Kauhi, 426; returns to Wai- 
alua from Waianae, 402. 

returns with cloak, thinking the boy unable to follow, 
430- 

right to dedicate the temple maintained by, 410. 

Royal Kolowalu Statute best law in reign of, 432. 

royal residence of, 384. 

sails for Lanai, touching at Kaupo, then to Wailehua, 
424. 

saw the pili grass of Kamaile covered with people ; 
suggests the fight take place at Kalena ; with two 
companions he engages and routs the forces of 
Waianae and Koolauloa ; terms it the battle of 
Kalena, 414. 

saw tlie pili grass of Keanakamano red with men, 
410; the different armies closing in on, 412. 

seen by a boy at Kualoa who tells his grandmother, 
428. 

sees a war fleet at Kekaa, 424; sees in Kauhi the 
makings of a brave soldier, 426; sets out from 
Kailua by sea which had dried up, arrives at Ka- 
haluu, 428. 

sends for Pumaia's last hog, 470. 

severely handles his son in a quarrel when upwards 
of ninety years old, 432. 

slays the Koolau soldiers attempting to capture his 
canoe with his axe, 420. 

slew most of Lonoikaika's chiefs, winning his first 
battle and the district of Kona, 412. 

silence gives consent by, 380. 

soldiers of, anxious, 428 ; song or chant of, 30, 158, 
364 ; supplementary chant, 394. 

stayed behind at Kailua, 426. 

suggests the fight take place at Kalena, 414. 

Tahiti, the only one who got to, 374. 

the royal residence of, 384. 



XXX 



Index. 



Kualii — Continued. 

through his god, captures and kills Pumaia, 47J. 

time of ; to make war on, 364. 

told by messenger of approaching battle for having 
dedicated the temple, 410. 

touching at Maui, meets Pacpae seeking aid to over- 
come the uprising, 416. 

Ulili, or Kaihehee a kapu of, 384. 

victorious by the blade of HaulaniaUea and the 
whole army slain, 420. 

Waianae chief, with forces, meets, 384. 

war club of, named Hulimokualana, 412. 

went to live in Kailua, Koolaupoko, 420. 

with Kahae and Malanihaehae, his chief warriors, 
412. 
Kualii's slaughter, effect of, 384. 
Kualoa, 280, 378. 

Kalanimanuia killed and tlirown in sea at, 548. 

Kualii seen by a boy at, 428. 

Pohakea a rock in sea off, 396. 

point, Koolau, Oahu, 548. 
Kuami, base of, 284, 302. 
Kuamoo, path, 374. 
Kuana, blown niglitly, angers king Ilakau, 560. 

stolen by the dog Pupualenalena and delivered to 
Hakau, 560. 

trumpet shell of spirits above Waipio, 560. 
Kuapapa, 374. 

Kuauvva or Kuaiwa a chiefly branch, 16. 
Kuehu, -blanched eye in the presence of. 392. 
Kuemanu, guard, 90, 96. 
Kuhelani, 25, 405. 
Kuheleimoana, 24, 404. 

Kuhelepolani an aged sorceress, priestess to Olopana, 
124. 

instructs Kila in method of finding his brotlier. 126. 

leaves Kila in the mua house, 126. 
Kuhia or Kuhiia, 374. 
Kuliinia, 378. 
Kuhoopepelaualani, 398. 
Kuiaea, chief of Waianae, meets Kualii on battle 

ground, 384. 
Kuihelani, 2,2. 

Kuihewa. play on name of, 394. 
Kuikealaikauaokalani, epithet of Kuali, 394-96. 

compassed ; is indeed king. 400. 
Ivuililoloa, dog guarding land and sea. 524. 

torn to pieces in battle by Kaulu, 524. 
Kukaea admits himself filthy and offensive, 512, 

befriended by Kepakailiula, gives him key to king's 
riddles, 512-14. 

fights bravely with Kepakailiula. 514. 

prepares to and throws the king into the oven, 514. 

public crier of Kaikipapananea, sunmions the people 
to solve king's riddles, 512. 
Kukahaulani. bird anatomy of. 286, 304. 
Kukahi, 374-76. 
Kukaikaina, 382, 420. 
Kukailani, 25, 405 ; a great priest. 26. 

his prayer on behalf of Twikauikaua, 26. 
Kukailimoku, god of Umi, 222, 324. 

war god of Kamehameha 1. .324. 
Kukaipaoa, a sneering term, 238. 
Kukalaea, 358. 
Kukulani, 405. 
Kukalaniehu and Kahakauakoko, 24; parents of Papa. 

20, 24. 
Kukalaula. broad expanse of, .384. 
Kukaniaulunuiakea, kin.g of sharks. 526. 

questioned and slain by Kaulu, 528. 

spirit of, Flies up and becomes the Milky Way. 528. 
Kukamolimolialoha, 25, 405. 
Knkanaloa, 20. 



Kukaniloko, known as battle of, 430. 
favorite birthplace of royalty, 548. 
Lihue, Oahu, home of Ku and Kaunoa, 548. 
Kukaohialaka and Hinauluohia, father and mother of 

three boys, 522. 
Kukawelo, 394. 

Kukoae, king of Kauai, defeated by Iku, no. 
Kukohu. 25. 405. 
Kukonailioae, 382, 420. 
Kukonalaa, 14, 24, 26; earliest epoch, 26. 
Kuku, 420. 

Kukuena, fire bolt, 76-78, 84. 
Kukui blossoms of Puna, 122-24, 128. 
grove in Waimalu, 400. 
rough-barked, 390. 
trees of Hapuu, 398. 
trees wafted Paoa's message, 386. 
Kukui nut, chewed and blown on surface of the sea ; 
first introduced into Kona and Kan ; its use shown 
leiea and Poopalu, 570. 
Kukui nuts, Kahalaokolepuupuu and Lipewale collect, 
for pa-u printing, 606. 
Lipewale left to carry the, which she allows to drop 
on the road ; questioned on loss of, professes in- 
nocence, 606. 
Kukuihaele, Nunu and Kakohe arrive in, 192. 

Umi meets Koi at, 186. 
Kukuilauania, the beauty of Hilo, rejected by Kiihele, 

500. 
Kukuiokaaulani recognizes Kihapiilani as of rank, 238. 
Kukuipahu, 314. 
a place in Kohala, 380. 
alone, leads his people's canoes, 506. 
becomes king of Maui, 510. ■ 
king of Kohala. 574 ; favors Kepakailiula, gives him 

his daughter for wife, 504. 
Aluniu and brothers on at rival at. 564. 
Puuiki, a hill looking down on, 564. 
stays the useless slaughtc! of the people, 508. 
the torch of, 380. 
watchman at, instructed, 562. 
Kukulu of Halaaniani, 284, 302. 
Kula, an ohia-growing section. 534; broad. 286. 

Maui, where lived Kawaunuiaola and husband Iloeu, 
552. 
Kulamea, 25. 405. 
Kuleanakupiko. 180. 

Kuleonui, a famous fast rimner. is sent by Kakuhihewa 
to hunt for Hauna and kill him, 310; circuits Oahu 
twice unsuccessfully, 310. 
messenger of Kakuhihewa, 312. 
recognized by Hauna, passes by in ignorance, 312. 
Kulia malo ( .Ahnleholc), 604. 
Kuliliikaua, 94. 
Kuliouou, 400. 
Kulua, 374-76. 
Kuluheiua, 94. 

Kulukulua, king of Hilo; Umi weds daughter of. 220. 

chief of Hilo, father of Hilohamakua, 316. 

daughter of. with wiliwili necklace. 220; hands it to 

Umi, 220, who breaks it ; weeps bitterly and tells 

her father, 222. 

house of daughter of, preserved, and royal necklace 

recovered, 224. 
orders the men confined for sacrifice if an ivory 
necklace is not produced ; made happy on seeing 
an ivory royal necklace, 222. 
Kuluwaiea of Haumea, 2. 6. 
Kumaikeau, 336, 340, 344. 
Kumakena, mourning, its application, 582. 

the sun as though at, 582-84. 
Kumakomako, 238. 
Kumalac. 25, 405. 
Kumalaenuiaumi, of Umi and Piikea, 228. 



Index. 



xxxl 



Kunialana, feather capes of, 356. 
Kumomoku, breeze of, 390. 
Kumuhonua, arising from beneath, 28. 

growing up as from, 374. 
Kumukahi and Haehae locate at Hilo, 116. 

brother of Moikeha, 114. 
Kumuleilani, 25. 
Knnaka accepts the offer as king of Kauai for Kila, 

a father to Kila, 150. 

and KiLn went out of the temple, 148. 

fond of son for his industrious traits, 136. 

gives Kila the name of Lena, and places him in full 
charge of all Waipio, 134. 

Kila and chief priest enter the kapu house, 148. 

Kila's adopted father, 152. 

king of Waipio takes Kila as his son, 134. 

reigned since Olopana, 134. 

palace of, 146. 
Kunaloa, 376. 
Kuololiia, bird of, 320. 

Kuolohia grass ( Rhynchospora laxa), 580. 
Kupaka, vessel of, 386. 

Kupakoili and people invited to Hawaii ; invitation ac- 
cepted and all are killed, 522. 

king of Kauai, on advice of his prophet Luluupali, 
kills Wahanui and takes his image, 520. 
Kupihea has fled, 396; heap of stones of, 400. 
Kupohihi, a human rat, uncle of ^loikeha, 122, 156. 
Kupukupu, a woman is she of, 442. 

fragrant plant of Lihue, 386. 

vegetable plant of small moment, 442. 
Kupukupukehaiiaku, one of three strong men of Oahu, 

34- 
Kupukupukchaikalani, one of three strong men of 

Oahu, 34. 
Kupukupulani, J,~2, 404. 
Kupukupunuu, 372, 404. 
Kupulanakeliau, 406. 
Kupulupulu, god of Laamaikahiki, 154. 
Kuukuua, body of Keahaikiaholeha, 490. 

Nihooleki and friend swim under water to, 496. 

Puuokapolei, Waianae, the residence of Keahaikia- 
holeha, 488. 
Kuula and wife great fisher folks; possessors of the 
pearl tish-liook Kahuoi. 554. 

deified at death, 556. 

father, and Hina mother of Aiai, 554. 

successful in aku fishing at sight of hook, 554. 

success of, causes loss of his fish-hook, 556. 
Kuwahailo grieved at failure of his death-dealing 
weapons, 76. 

learning of his relationship in fear confesses his sin 
to Aukele with an offering of men, 78. 

makes futile attacks upon Aukele, 76. 

prepares to return to heaven, 86. 

seeing Aukele, fears his niece is dead, 76. 

threatened to be killed by Aukele, 78. 

uncle of Xamakaokahai, 74, 84. 
Ivuwalawala, calal)ash of Lonoikamakahiki, 270. 
Laa, canoe of priestess of, 440. 

first-born of, 14. 

ke keiki ua, 184. 

now known as Olaa, in Puna, 440, 580. 
Laakapu, 4, xo, 25, 405. 
Laakeakapu, 24. 
Laakealaakona, 24. 
Laakona, a chief of Ewa, 378. 

Ewa (lands) of, 378. 
Laaloa, 360. 

Laamaikahiki and priests leave Kahoolawe and return 
to Kauai, 128. 

approaching Kauai, beats his drum, 128. 

arrives from Tahiti, his second visit, 152. 



Laamaikahiki — Continued. 

asks after Moikeha, and purpose of Kila's journey, 
128. 

at Tahiti heard of Moikeha's death, 152. 

drum of, 128. 

enters the temple, 126; is greeted by Kila, 128. 

first appeared off K;iu, 152; story of his arrival, 154. 

gone with Kila to Tahiti, 144. 

half-lirotlier of Kila, 154. 

Hawea the declaration drum of, 342. 

introducer of hula dancing, 154. 

Kahikinui, Maui, named in honor of, 128. 

Kila and party search in vain for, 124. 

Kila chosen to bring, from Tahiti, 120. 

meets Kila and arranges to take Moikeha's bones to 
Tahiti, 154. 

on arrival at Kauai is taken, with his god to the 
temple, 128. 

on Kauai, thence to Kahikinui, Maui, thence to Ka- 
hoolawe till return to Tahiti, 128. 

prepares to accompany Kila to Hawaii, 128. 

priestess of Olopana engaged to aid in finding, 124-26. 

said to have been the introducer of idols into Ha- 
waii, 128. 

sails for Hawaii for the bones of Moikeha, 152. 

son of Moikeha and Kapo, 112, 118, 154. 

the chief, 14, 122-24, 128. 

to be found in mountain of Kapaahu, 126. 

triplets of, 14. 

visits all the islands to teach the drum dance, 154. 

with drum and flute journeys on to Kauai, 154. 

witli Kila returns to Tahiti with bones of their 
father, 154. 
Laamaomao, the Hawaiian Eolus ; wind of, 376, 518. 
Laamea, 24, 180. 
Laamealaakona, 4, 8, 10. 

gave birth to Kauai and Oahu, 10. 
Laau, 25, 405. 
Laauhaele, 288, 306. 

uplands of, 358. 
Laeanuikaumanamana, son of Ehunuikaimalino, 228. 
Lahainaluna, first history of Hawaii printed at, 28. 
Laholana. 404. 

Laielohelohe, four from ; mother of Piikea, 240. 
Laieloheloheikawai. child of Piikea is adopted by, 230. 

queen, mother of Piikea, 228. 

sent the supernatural grandmothers to secure a child 
of Piikea, 230. 
Laka, 25, 404-405. 

broken was the table of ; the husband, 370. 
Laloae Kama, 284, 302. 
Lalohana, 370. 
Lalohoaniani, 372, 404. 
Laloia, 284, 302. 
Lalokona, 372, 404. 

Lama, a wood { Malw sandwicensis), 400. 
Lap, Kauhi sits in Kualii's; Kualii asLs Kauhi for his 
authority, 426. 

to sit on, an act claiming recognition, 182. 
Lapalapa, the blazing nature of Pumaia's spirit, 472. 
Lana, wife of Opuukahonua, 22, 24, 380. 
Lanaakawai, 25, 405. 

Lanahuimihaku acknowledges being beaten in all wag- 
ers, 298-300. 

admits recognition of the bones of six rebellious 
chiefs, 314-20. 

and companion join and advise Kakuhihewa, 278; as- 
sert Lono has no name chant in his honor, 280 ; 
decline to give Lono a clue, 306. 

and companion former favorites in court of Lono, 
278 ; threatened by Lono ; urge Kakuhihewa to 
make a new contest, 308. 

bids Kakuhihewa ask the chiefess of Kauai for a 
new chant, 276. 

easily leads Kakuhihewa, 290. 



xxxu 



Index. 



Lanahuimiluiku — Conlmucd. 

knows the anclior-rock of king' of Hawaii, 294. 

nii"sguidcs Kakuhihcwa in all his contests, 294-98. 

seceder from Hawaii's court, 308. 

shows foolish bet of Kakuhihcwa and advises him 
to cry for mercy, 288-90. 

urges Kakuhihew-a to contests witli Lono, 278, 290, 
294-98. 
Lanai, 286; found an adopted child, 2, 6; war broke 
out on, 422; tradition of, 6. 

an island of spirits, 486. 

cause of hostilities between kings of, and of Maui ; 

Haloalena chief of, proclaims liis bird tax, 422. 

has spirits for Pahulu lives there, 476. 

Hinau sent to circuit, 424. 

Kamalalawalu on, 424. 

Kauhi in, destroys the king's bird skeletons, 422. 

Kanlulaau put ashore and abandoned on, 486. 

Kualii and chiefs of, 424. 

Kualii leaves Hilo for, 424. 

Maui chiefs gone to, 424. 

ten of, 302; the front, 304. 

under rule of Kamalalawalu, 426. 

wanted independence, from control of Kamalala- 
walu, 424. 
Lanai Kaula, lirst-borh of Kaula wahine, 12, 18. 
Lanakila, the ridging is, 304. 
Lanalan:i, 378. 

Lananuu, iVananuu, or anuu, 148. 
Land, a hot and a cold, 40. 

grants to Nunu and Kakohe, absolute; unusual, 210. 

indistinct on approaching, 30. 

of Kalakcenuiakane (Asia), 40; of Kuaihelani, 32; 
six months lighted and six in darkness, 40. 

within is the, 30. 
Lands, beautiful and fruitful, 40. 
Language in wailing, 132. 
Lani, a title of chiefs, 370. 
Lanikahuli, 380. 

Lanikaula, 306; chants a prophecy in Kama's pres- 
ence, 340. 

driven away by Kama, 340. 

seeks to dissuade Kama in his war plans ; warns 
him, 338-40. 
Lanikeha, Kila retired to, 124; altar at, 126. 

Moikcha's house at Tahiti, 114, 124. 

Moikeha's temple, 126. 
Lanioaka, 24, 380. 

Lanipaa, undisputed chieftainship, 372. 
Lanipipili, 24, 380, 394. 
Lau (400), 364, 368, 400. 
Lauawa, a Maui wind, 508. 
Lauineniele, 372. 

Laukahi. food-sustaining leaf of Aukele, 42, 48. 
Laukapalala, son of Moikeha, 118, 132-34, 144-46. 

intervenes for Kila's life; ratlicr leave him at Wai- 
pio, 134. 
Laukaula, the plover telltale, 12. 18. 
Laukiamanuikahiki and Kahikiula equal in good looks ; 
they lived as husband and wife, 602. 

a very beautiful woman; had no equal in all Kuai- 
helani,' 602. 

as an old woman, wanders picking out sea-eggs, 604. 

awakened from her sleep turned down on her breast, 
602. 

born on Kauai, 596. 

bound, is tied in the pig house under guard, 598. 

brought up by Hina and husband, 596. 

calls upon the gods to give her the form of an old 
woman, 604. 

causes all fish in the pond to disappear, 604. 

climbing a Iiambu stalk it shoots up till she reached 
Kuaihelani, 598. 



Laukiamanuikahiki — Conliiiiicd. 

comes to a fish-pond ; conceals her identity by chang- 
ing into form of an old woman, 604. 

daughter of Makiioeoe and Hina, calls her turtle 
grandmother to her aid, 604. 

determined to search for her father, is given in- 
structions, 598. 

disturbs her brother and sister-in-law at retirement, 
606. 

enters a kapued garden, plucks its flowers and bathes 
in its pond, 598. 

enters the turtle whereupon it swims to Kahikiku, 
604. 

informed of her father and things required on search- 
ing for him, 596. 

Kaliikiula accepts invitation to go and meet his sis- 
ter, 602. 

legend of, 596. 

literal definition, 596. 

Makiioeoe admits the girl is his daughter, 600. 

Makiioeoe tlie father and Hina the mother of, 596. 

objects to Kahikiula returning to Kahikiku; finally 
consents, 602. 

often punished by father, 596. 

placed under strict kapu, 602. 

questions her mother as to own father, 596. 

rebukes the owl for its revelation, 600. 

recognized by Kahikiula, 604. 

refuses Kahikiula's call, for causing her to suffer in 
his home, 608. 

refuses to have her friend share her imprisonment, 

598.- . 
reniaiinng, is overcome and chants forth her love, 

602. 
returns to Kuaihelani, 608. 

signs of recognition of, and provision made for, 596. 
the girl wlio befriended, made a high chiefess, 602. 
the guards inform, she will suffer death penalty, 598. 
the turtle uncovering, she walks ashore, 604. 
to be so named if a girl, 596. 
Laulau, to bind, 386. 
Laulialaa, 14. 
Laulialamakua, priest, 20. 
Laumaewa, 24. 

Laupahoehoe, aku season in, 186. 
Kaoleioku's home at, 192. 
Paiea the best surf-rider of, 186. 
L'mi and Koi at beach of, 212. 

Umi backed by young man, belonging to, 212; crowd- 
ed against the rocks by Paiea in a race at, 186, 
212. 
Umi lives humbly in, 186. 
when Kualii arrived at, 414. 
Lawalu, 374. 
Lawekeao, 370, 

Lealii, 298; too shallow as Pele's home, 104. 
Leapua, 72, 108; bird-brother of Namakaokahai, 42, 52, 
56. 
changes into a coral rock, 60. 
Legend of Aiai, 554; of Eleio, 482; of Hanaaumoe, 
476; of Hoamakeikekula, 532; of Kaipalaoa, 574; 
of Kalanimanuia, 548 ; of Kalelealuaka and Keino- 
hoomanawanui, 464 ; of Kana and Niheu, popular 
myth of great antiquity, 436. 
of Kepakailiula, 498; of Kapuaokaoheloai, 540; of 
Kaulanapokii, 560; of Kaulu, 522; of Kawaunuia- 
ola, 552; of Laukiamanuikahiki, 596; shows it not 
deemed wrong for brother and sister to wed ; 
closes with a mis-statement. 608. 
of Nihooleki, 488; of Pumaia, 470; of Pupualena- 
lena, 558; of Pupuluducna, 570; of Wahanui, 516. 
Lehua, a border (island), 14, 18. 
bird-catcliing pole at, 38a. 

blossoms of Hilo, 398; lilossoms, wreath of, 298. 
cliff of, at Kilou, 306; man of, on cliff, 306. 



t 



Index. 



XXXlll 



Lehua — Continued. 

-eater, Ku the, 286, 302. 
-flower eater, 392. 
groves, fighting men, 28. 
islet southwest of Kauai, 376, 380. 
Kauai filled with, 28; great island of, is Kauai, 374. 
of Kawaihaipai, 398. 
of my land, 306. 

rain falls amongst the; the sun sinks beyond, 376. 
Lei palaoa necklace, 220-24, 496. 
Lele, 284, 302. 
an ancient name of Lahaina, 484. 
arrival of Eleio at, 484. 

bread-fruit trees of, pulled up by Kaululaau, 486. 
fire as a signal to the people at, 484. 
Kanikaniaula and party reached, 486. 
known also as Lahaina, 482. 
trees scarce in the district of, 486. 
Wahanui returns and lands at, 516. 
Leleiwi, land breeze at, 390. 

sea for small crabs is at, 378. 
Lelepahu, 286, 304. 
Lelo, 378. 

Lena, Kila, otherwise known as, 138. 
the name of Kila on becoming a son of Kunaka, king 
of Waipio, 134. 
Lewalani, 84. 
Lewanuu, 84. 

Lewanuu and Lewalani, Kaeha carried up by the spirits 
to, 522. 
two-sphered cloud lands, 522. 
Lihaunla, second son of Kahiko, founder of the priest- 
hood, 2. 
Liholiho assumes temple services of his father at early 

age, 262. 
Lihue. 368, .384-86. 414-16, 430: kukui trees of. 390. 

to east of the Kaala mountains, 464. 
Lii nui Ainioku, an island ruler, 178. 
Lililehua, child of Hua-a, chief of Puna, bones of, 318. 

drifting to Waimea, 318. 
Liloa, 14, 16, 25-28, 180. 364, 405. 
admits to Hakau that LImi is his new son, 184. 
Akahiakuleana given tokens for child's identification, 

180. 
Akahiakuleana instructs Umi of his father, and his 

house, 182. 
asks after Akahiakuleana, 184. 
cousin of Akahiakuleana, 180. 
drops Umi from his lap. 184. 
fifth epoch to time of Kamehameha, 26. 
girds himself with a ti-leaf loin-cloth, 180. 
had his permanent residence at Waipio, 178. 
house of at Waipio, 182. 
instructs relative to expected child, 180. 
island kapued for, 28. 

journeys to Kaawikiwiki to partake in games, 178. 
Kaili, inherited war-god of, 188. 
Kapukini, daughter of, 220. 
loin-cloth, war-club and necklace of, 182-84. 
meets Akahiakuleana at tlie lloea stream and seduces 

her, 178. 
narrates how he met the mother of LImi, 184. 
Nunu and Kakohe, priests, favorites and advisors of, 

I go. 
of Paakaalana, 16; of Umi, 28. 

orders his god:: brought for the circumcision ceremo- 
nies, 184. 
proofs left by, for Umi shown, 182 ; recognized, 184. 
returns to Waipio, 180. 

sets out from Waipio for Koholalele to dedicate tem- 
ple of Manini, 178. 
takes Umi on his lap and kisses him, 184. 
the father. Plena the niolher of Halciu. the first son, 

178. 
the people then knew Umi was the son of, 184. 



Liloa — Continued. 
time of, 196. 

Umi leaves his companions to mett, 182. 
Umi resides with and obeys, 184. 
very high chief; king of all Hawaii, 178. 
Lipewale and Kahalaokolepuupuu collect kukui nuts, 
606. 
calls upon the gods to come and secure their feast, 

606. 
follows the others in sea-bathing, 606. 
Kahalaokolepuupuu says she will call her, 604. 
left home to print pa-u while others go sea-bathing, 

606. 
left to carry the bundle of nuts, which she lets drop 

on the road, 606. 
messengers charge, with taking all the pond-fish, 604. 
new name given by the messengers ; that of the 

queen's sickness, 604. 
on question, denies having seen anything of a beau- 
tiful woman from below, 606. 
questioned as to loss of nuts, affects innocence, 606. 
remains with her brother while the others go to the 

dance house, 606. 
returning home, she took again the old-woman form, 

606. 
sleeping, is kissed by Kahikiula. 604. 
srnears the pa-u printing sticks with filth, and began 

its printing, 606. 
the beauty of, restored to her as the gods consume 
the dance house with fire, and all therein per- 
ished, 608, 
to her cry of "Who is kissing me?" Kahalaokole- 
puupuu questions, 604. 
transforms herself back to her usual beauty, 606. 
Lipoa. an edible sea-weed, 390. 
Liu, a probable sliortening of liu-a, 282. 
Living tomlis, Kualii's bones powdered and hid in a 

hundred, 434. 
Lizard Kamooinanca. grandmother of Aukcle, 38-40 ; 
lifts Aukele up out of the pit ; outfits Aukelenuia- 
iku ; educates him. 42. 
swallows two victims ; traveled over Kalakcenuia- 
kana ; vomits two lands on ape leaves, 40. 
Loaa, 370, 404. 
Loe. 24. 342. 
I^oin-cloth of ferns. 356. 
Loli accompanies Lono, 270. 
advises Lono on fishing, and in killing him, 292. 
and Hauna, famed for supernatural powers, 2()2, 296. 
directed to obtain the king's things, is forbidden by 
orders of Kakuhihewa till cliant in his honor is 
recited, 278-80. 
in answer, tells Lono why he will be killed. 290. 
killed by Lono as instructed, 296. 
one of Lono's guardians from childhood, shows loyal 

devotion and self-sacrifice, 292. 
performed miracles in name of god of Kcawenuia- 

umi, 292. 
retainer of Lono, 256. 

returning without the loin-cloth is bid to ask the 
title of chant, which he is told is the Mirage of 
Mana, 278. 
tells Kakuhihewa the Mirage of Mana chant is in 

honor of Lono, 280. 
tries to dissuade Lono from following the king of 
Oahu in fishing, 290-92 ; says he will get killed, 290. 
Lolomu and Afihi, 380. 

younger brothers of Opuukahouua, 22-24. 
Lono, 22, 284, 302. 
black pig of, 238; god of, 416. 
brow of, anointed, 238. 
consecrates heiaus in acknowledgment of victories, 

day of, set for death of llakau, 200. 
refeathering the gods, 200-04. 



xxxiv 



Index. 



Lono — Continued. 

(deitv), 94. 394; '» Hunian, 94. 

friend of, 358; god of, 340, 384- 

is like soft mats, 356. 

like the bushy stock of, 38-', 4-'0- 

Kaili, war-god of, 324; men sacririccd by, 3^8. 

Ku saved by the vessel of, 386. 

Lonoikamakahiki referred to as, J56, 306. 

Lord of Kapumaeolaiii, 14. 

morning of, 202, 

realizes the duplicity of Kakubihcvva's adherents, 308. 

the container, 340; the rolling thunder, 380. 

victorious, 328. 
Lono and Kaikilani, 56. 
Lono-a-Piilani overthrown, 232. 

or Lono-a-Pii, 236, 240, 244. 
Lonoheaiku, 32. 
Lonohekilikaaka, 380. 

Lonohulilani, king of Koolauloa and Waialua, 408. 
Lonohulimoku, king of Koolaupoko, 408. 
Lonoikaika. 366; king of Kona (Oahu), 408. 

incensed at the reply, hastens to surround Kualii, 412. 

Kualii and Mahcleana victors over Lonoikaika's 
army with great slaughter, 412. 

Kualii tells his father to stay with him in battle 
against, 410. 

sends message to Kualii of coming battle for dedicat- 
ing the temple ; maintains he had a right, and gives 
a taunt reply to, 410. 

word carried to, that Kualii has rebelled, 408. 
Lonoikaikaole, a play on name, 410. 
Lonoikamakahiki accepts Kakuhihcwa's challenge for a 
canoe race, and wins, 300; to a game of konane, 
300. 

accompanies the king of Oahu surhng, 276. 

admits value of some weapons, 258; and idols, 262-64. 

affected at sight of Kaikilani, 306. 

after the battle of Kaheawai. seen by the rebels, 322. 

a god, will not be defeated, 338; had his army ready, 

342. 
alleged ignorance of idols by, 262. 
and forces arrive at Kawaihae, 326. 
and Hauna show bones of chiefs killed in war in 

time of Keawenuiaumi before Kakuhihcwa, 314-20. 
and his party followed by fleakekoa, 270. 
and Kaikilani recite his name chant ; tliey return to 

Hawaii, 308. 
and Kakuhiliewa play konane on wager. 300-02. 
and Kama banter one another with proverbs of ridi- 
cule, 334. 
and men arrive on scene; Kanaloakuakaw'aiea slain 

there, 328. 
and men engage and slauglitcr tlie rebels, at Puupa, 

324-26. 
and 'party visit Kamalalawahi, on Maui, landing at 

Punahoa, 330. 
and Pupuakea forces, heed the priest and proceed to 

Kohala, 326; living at Kealakekua, 322. 
and wife sojourning at Kalaupapa pass their time 

playing konane, 270. 
announce the coming of Hauna; made the subject of 

a new contest by Kakuhihewa, 310. 
anxious to learn of things most useful, 262. 
approaching Kailua, the canoe of Keawenuiaumi is 

recognized, 274. 
asks Kakuhihewa for fishing tackle, 296. 
asks the chiefess for latest Kauai chant, 274. 
asks title of chant in honor of king of Oahu. 278. 
assured the aged priest would not overlook him, 264. 
battle of, at Halelua called Kaiopibi, 330. 
battle of, at Puukohola named Kawaluna, 326. 
beating inflicted by, on his wife, carried to hearing 

of Kanaloakuaana. 274. 
begged by Kakuhihewa to restore him Oahu. 308. 



Lonoikamakahiki — Continued. 

bets his feather kahili against the inside of the 
king's house, refusing all land offers, 280. 

bids Loli go back and bring the loin-cloth, 280. 

born at Napoopoo, brought up by retainers, 256. 

challenges Kakuhihewa to name his fish, 296-98. 

chants the identification of chief's bones to Kakuhi- 
hewa, 314-20. 

charges Lanahuimihaku and companion as worst he 
has known ; threatens to cut them in pieces alive, 
308. 

chief without a name chant. 276. 

circuits Hawaii making public contests. 268. 

claiming the Mirage of Mana chant as in his own 
honor. 280. 

compelled to fight from below. 338; makes war pre- 
parations. 338. 

completes study of hoopapa in Hilo; returns to Na- 
poopoo. 266. 

concedes to Kapaihi's conditions for return ; erects 
mound of rocks ; reinstates him as premier. 362. 

concedes to the call for mercy, 290. 

confers with Kama ; Kama's proposal for peace not 
favored, 344; routs the Maui-ites, 346. 

considers how he should reward Kapaihiahilina, 352 ; 
appoints him premier, and puts everything under 
his charge, 354. 

consults his priests ; follows their directions, 324. 

consults Kaikilani his wife, 330. 

contends with his father on uselessness of war and 
game implements, 260. 

conquers (wins) the whole of Oahu, 300, ,320. 

declares Kapaihiahilina the chief personage not 
a.greeable to court, 354. 

declines to succeed his father, 266. 

deems game implements worthless, 256-60. 

demands that they follow Kakuhihewa fisliing, 292. 

deserted, goes alone to view the trunkless tree of 
Kahihikolo, 352. 

desires to test the strength of their two generals, 
336, resuHng at Puako. 338. 

desires to visit Maui and Kauai. 270. 

detained by storm at Kalaupapa. 270. 

directs l.uli to bring his things from his calabash. 
278. 

directs Pupuaka to have all ready, 332. 

disputes with king of Oahu about Hauna which is 
made a subject of contest, 308. 

double canoe of, anchored with small rock, 294. 

engaged with Kaikilani in konane game, 272. 

enjoyed a peaceful reign of some time without fam- 
ily trouble, 270. 

enters tlie temple ; afraid of the images, 262. 

fails 10 nianeuver as expected by the rebels, 324. 

finds Kapaihiahilina has sailed away, ,360. 

first made aware of his wife's lover, 272. 

forces of, in fear, 346; Hinau a general of, 348. 

grandson of Unii, 256. 

Hawaii chiefs plan to revolt against, 274. 

Hawaii patrimony of Keakealani after death of, 362. 

hears Heakekoa's love message to Kaikilani, 272. 

hoopapa contests beginning of, 290. 

ignorant of Kaikilani having a paramour, 270. 

ignorantly disregards all fishing rules, 292-94. 

in charge of the god of Keawenuiaumi. 292. 

informed l)y the two deceitful men. 346. 

instructed by Loli in fishing; and in killing him. 292. 

intercepts the men at Puuanahulu. 322. 

is growing, 306. 

is told Kakuhihewa refuses to permit his things to 
be had till chant is recited, 278. 

is wagered by Kakuliiliewa as lieing a chief without 
a chant. 280. 

Kaikilani placed to rule in absence of, 352. 

Kakuliiliewa admits his kingdom lost to Lono, 300, 



Index. 



XXXV 



Lonoikamakaliiki — Continued. 

Kakuhilievva bid make first recital of chant by ; Ka- 
kuhibevva's claim to the chant refuted by, recites 
his own, adding that taught him by tlie chiefess of 
Kauai, 282. 

Kama wants the pleasure of awa drinking with ; they 
go surfing after giving orders for preparation of 
awa and chicken, ai. 

Kapaihiahilina, a stranger, follows to minister unto ; 
observing his respectful conduct he is invited to 
join in companionship; they wander on, sharing in 
distress for lack of food and clothing, 352 ; takes 
him to Hawaii, 354, 

Kaulupaewa and Kihapaewa, emissaries from ; report- 
ed as having no power, 336. 

kills party vacating the house, 288. 

king of Hawaii, 274-76, 288; after death of Keavve- 
nuiaumi, his father, 256. 

known also as Lono, 256. 

Lanahuimihaku and companion former favorites in 
court of; were in high position, 278. 

learning of the Mirage of iNlana commits it to mem- 
ory, 276. 

learning shown by, wins Ohaikawiliula. 274. 

learning the priest's fame as counselor, etc.. he de- 
sires him to foretell his ( Lonoikamakahiki's ) fu- 
ture, 264-66. 

learns of Kauhi naming everything after Hinau, 348; 
sends messengers to get and put him to death, 350. 

learns spear exercise, boxing and wrestling, 262. 

living at Kahaluu, on approach of Kapaihiahilina 
closes his doors, 356. 

loin-cloth and kapa of, given up, 282. 

looks in vain for clue to name chant, 306. 

loth to believe charges against Kapaihiahilina, 354; 
his favorite ; pledges not to sec him again, 356. 

made a covenant with Kapaihiahilina, 360; sends it 
with religious observance, 362. 

meets an old gray-haired priest at Hilo; questions 
if he is a god, and his use, 264. 

notices footprints of the rebels, follows and finds 
them encamped at Puainako, },2%. 

observes service at temple of Apuakoliau, 330. 

occupies Puukohola ; repulses the rebels and makes 
Kanaloapulehu prisoner, 326. 

on arrival is carried to the palace of Kakuhihewn, 
274- 

on return of Kaikilani to Hawaii, continues his jour- 
ney to Oahu, 274. 

orders his doors opened, 360. 

orders his father's implements destroyed, 258-60. 

peaceful up to death of, 362. 

plans trip to Kauai to view the trunkless koa tree, 
350-52. 

names the fisli caught by Kakuhihewa, and wagers 
thereon, 294-96. 

prepares canoes and returns to Hawaii, 320. 

pricked the only time by his own spear, 268. 

proceeds to kill Loli, as instructed, 296. 

proves most proficient in wrestling, 262 ; and wrang- 
ling, 266. 

proves the best player; game interrupted by arrival 
of Kaikilani, 302. 

Pupuakea, younger brother of, 346. 

questions his parents as to use of the .gods, 262. 

questions his wife, which she evades by the konane 
game chant, 272. 

questions use of game implements, 256-60. 

rebels scatter at appraoch of, 328; give battle to 
forces of, 330. 

rebels surprised, thinking Lono was still on Oahu. 

■322. 

refers to self as Lonokaeho. 284. 
responds to chant in his honor, 306. 



Lonoikamakahiki — Continued. 

releasing Oahu, accepts it again in wager against 
Hawaii, based on arrival of Hauna, 310. 

returning from surf-riding is incensed that the awa 
bout is not ready and assails Pupuakea, 332-34; 
sees his instructions carried out, 334. 

returning home he competes successfully with Kana- 
loakuaana in all the arts of warfare, 268. 

repeats the chant taught him bv the Kauai chiefess, 
2S8. 

said to be related to Kamalalawalu, 332. 

sat on his father's lap. a custom of favor, 260. 

says would have been baked in the imu but for Hau- 
na's arrival, 318. 

seeing the fires of traitors, sends out a party with 
torches, 324. 

sees Kaikilani approaching, averts his face, 302. 

sends a messenger for his brother to consult rela- 
tive to the rebellion, 320. 

sends two men to Kama to urge him to make war 
on Hawaii, 336. 

servant of, forbidden to carry out orders, 278. 

sets out on a search for his companion ; they meet 
at Anaehoomalu, and wail together, 360. 

shows he knows the chant, 288. 

shows Kakuhihewa the wreathed ahi, 298. 

sought by Kaikilani to inform him of the revolt of 
Hawaii chiefs, 274. 

stood outside Kakuhihewa's palace, 278. 

storm-bound at Kalaupajja, 270. 

strikes his wife with the konane board; in anger 
vows not to live with her again, 272. 

stubborn, 260 ; about going fishing, 292. 

suggests to Kaikilani that she remain on Oahu, 320. 

takes along his favorites, etc., 350. 

takes clothes calabash Kuuwalauwala, and large ka- 
hili Eleeleualani, 270. 

takes his cousin Kaikilani as wife, 266. 

takes Kakuhihewa's bet against his mooring-rock and 
wins, 298. 

takes the words of high priest to heart, 266. 

takes up his calabash of bones of six vanquished 
chiefs, 308. 

tells Kakuhihewa of llauna's arrival, 310. 

tests and defeats all at wrangling, 266. 

the sacred one, 356. 

tours Hawaii with his parents, 264. 

tradition of, },},},. 

trainers of, hold ceremonies to foretell his future, 
262. 

victorious at Puumaneo ; comes into control of all 
Hawaii, 330. 

victorious in tlie battle at Kaunooa, },22-2\. 

visits Maui with his wife, to show his skill at hoo- 
papa, thence to Molokai, 270. 

war procession of meets the rebels af Wailca. annihi- 
lating them, 322. 

well versed in hoopapa. 274. 

wins wager from Kakuhihewa, 288 ; again, 296-300. 

wishes to follow the king of Oahu in fishing at 
which Loli protests, 290-92. 

with his wife assumes control of the govermnent, 270. 

wreaths an ahi with hala and lehua, 298. 
Lonoikaoualii, Laamaikahiki's god; taken by the higli 

priest of Kauai into the temple, 128. 
Lonoikoualii, brother of Kamooinanea, 94. 

god of Aukele, 42, 82. 84 ; instructs, 58. 

lands with Aukele on the moon, 86. • 

name resembling god brought from Raiatea, 42. 

name to be given child. 74. 

warns of threatened danger, 54-5S, 64, 76, 84. 
Lonokaeho. 22, 238; declines to rule Hawaii, 22. 

sacred chiefs descendant of, 238; to dwell on Ha- 
waii, 22. 

young is the offspring of, 284, 302. 



XXXVl 



Index. 



Lonokaelio challenges Kaulu. 530. 

forehead of, called Piokeanucnue. 530. 
killed at famous hill of Olomano, 532. 
king of Koolau. living at Kailiia, 530. 
Lonokacho's forehead, in attacking Kauln, is entangled 

in the ground. 530-.32. 
Lonokukaelekoa, king of Waianae and Evva, 408. 
Lonokulani, chief of Kauluonana, 22. 
Lonomakahiki, 240. 

Lonomuku. woman that leaped to the moon, 376. 
Lononuiakea, or \ono ; island hase, 370. 

the defeated Oahu king. 394. 
Lonovvaimakua, 94. 
Lua, art of bone-hreaking, },2. 432. 

Kualii getting the grip of the, on his son, 432. 
Lua, new liushand of Papa, 12, 18. 

Oahu, a child of, 18. 
Lua's leaf-opening days, 14, 18. 

Luaehu, name of an ulna, offspring of Pimoe, 370. 
Luahinekaikapu, blind grandaunt, 90 ; Aukele restores 
her sight ; directs Aukele in his search, 92. 
weeps and recites a mele, 94. 
Luaniea, 12, 16. 
Luanui, 24. 
Luanuu. 25, 404-05. 
Luapa'u, or deep pit, 140. 
Lukahakona, 372, 404. 
Lukdvaina, 560. 

pua tlie wood of inuu for, 566. 
Luluupali, prophet of Kupakoili. advises to kill the 

king (VVahanui) and his people, 520. 
Lupeikalani. 240. 
Luukia. 18, 112, 154. 
and Olopana tradition, 156-58. 
beautiful woman, 164. 
binding, 386. 
ceases speaking to Moikeha after his discovery of her 

lasliing, 114. 
contends with Kila ; consents to he unf.istened. 172. 
fell in wrong-doing, 158. 
greeted by Kila, questions him, 124. 
hears cheering, is told Moikeha is defaming her, 112. 
is suffering headache, ,^82, 420. 
meets Moikeha on arrival home as usual, 114. 
met by Waiauwia, 158. 
Mua's suit rejected by. 112. 
netted by Olopana: other versions differ. i66. 
not approachable by Mua. 164. 
orders attendants to cord her against approaches. 

112. 
pa-u of, a woven network, 112, 158. 
refuses to give the cause of this strange action, 
retires with her pa-u still on, 114. 
spies Kila asleep ; mistaking him for Moikeha, 

embraces him, 172. 
Tahitian. 158. 

takes words of falsehood to heart. 112. 
tells of Laamaikahiki's hiding. 124. 
wall of. at Puukavvaiwai, her house of 

158. 
went her way, later becoming whiill\- Kila 
wife of Olopana, T64; paramour of Moikeh.a. 112. 
Lyons, C. J.. 370. 394. 
Maakaeke. 284. 302. 
Maakuanana. 406. 

Maalaka and Maalaki. guards of M.anuwaikeoo ; threat- 
ened by Kaulu. 526. 
turn the land downward. 526. 
Maamomi to Kawela l;nids coveted liy the 

Koolau, 416-18. 
Maeaea, 396. 

Maemac, wet with the dew of. 386. 
^fahaoi. definition of. 98. 

Maheha. high priest sacrificed by llakau. 16. 
jM.-ihehaluakama, 284, ,302, 



ri4. 

she 



separ.'ilion, 



17^ 



chiefs of 



Maheleana. Kauhi made chief warrior of, 426. 
off east point of Hawaii, 378. 

personal attendant of Kualii engages with him at bat- 
tle of Kawaluna ; they become victors over Lono- 
ikaika, 412. 
rain-clouds of, 378; rain fell at. 398; rainy season 

of, 396. 
shook the bottom of, 376. 
takes war-club lessons, 412. 

with Kualii and companion land and proceed to Ma 
lamanui, 414; with others defeat the chiefs at 
Kalaupapa, 418. 
Maliiki noted for muddy condition, 376-78. 
slippery is. 376. 
softened the dirt of, 382, 420. 
Mahinahina. 284. ,302. 
Mahinui to Haakalo, 396. 
Maluiia, 25. 405 ; bolt of fire, 76, 84. 
Mahulu, 372. 404. 
Mahulua. Kualii's mother. 408. 
Maihea. 384. 406; mysterious ancient visitor. 384. 
Maihiwa, a place off Waikiki, 386. 

towering surf of, 386, 416. 
Maika, or Ulu, 112; small, can cover a long course, 

. 334- 
Made, a fragrant vine, 400. 
Mailekini, temple of, 324. 

Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, 
Kaulanapokii, five daughters of king and queen of 
Kona, Hawaii. 560. 
and Hikapoloa, composing chant for child of. 566. 
and sisters leave Puako for Kohala. 562. 
becomes wife of Hikapoloa. at Kokoiki, 562, 
Mumu, brother of, 564. 
questions Kaulanapokii's weeping, 566. 
sisters journey to Kohala. 560-62. 
sisters of. disgusted at Puako's salt making, move 

on, 560-62. 
suggests to sisters to go siglit-seeing. 560. 
taken as wife by Puako. 560. 
the woman that is famous. 440. 
told of all brotliers killed by her husband, 566. 
told to force forth her child. 566. 
Mailekaluhea. Mailepakaha. Mailehaiwale. varieties 
of the fragrant vine ; names of four sisters, 566. 
Mailepai. 284. 302. 

(Alyxia) that grows on heights of Maoi. .^o. 
Mainele agrees to Kauakahi's plans and starts for Ha- 
waii. 460. 
an expert rat shooter. 454. 

and the king beaten. 456; they wager against Piko- 
iakaalala and are beaten. 456. 458; his .skill and 
fame began to wane, 458. 
and party, except Kauakahi, proceed to tlie pla -e of 

Keawenuiaumi, 460. 
arranges with Keawenuiaumi for Kauakahi and his 

basket, 460. 
arriving at Flilo, proceeds to the place of Keawenui- 
aumi, 460. 
ashamed, returned to Oahu, 462. 
asks Kauakahi to join them, 460. 
claims the contest a draw, 454. 
famed as an archer, reached Hawaii. 458. 
Kauakahi learning of the trip to Hawaii, arranges 

that Pikoiakaalala secretly accompanies, 460. 
(kaukau alii), a hi,gh chief. 454. 
kin.g. and people proceed to the forest. 462. 
King, stakes his property on M.ainele. 454. 
Pikoiakaalala boasts in presence of. 454. 
prepares his canoe and men for Hawaii. 458. 
shot at the birds and failed, 462. 
surprised at the appearance of Pikoiakaalala, 462. 
taking first shot, is declared to have won. 454. 
terms Pikoiaka;dala a deceitful boy, 454-56. 
the king's rat shooter. 454. 



Index. 



xxxvu 



Makaaho danced on the way, 396. 
Makaaliia, 25, 405. 

INIakaaoa. a sister of Moikcha. accompanies him from 
Tahiti, 114; settles on Oahu, 116. 

greets and questions Kila, \22. 
Makaaidii, 3S2, 420. 
Makaena, 492-94. 
INIakahiko of Pihvvale, 14. 
Makahiwa, 342. 
Makaiwa. 284; bending surf of. famed in song, 378. 

curving surf of, 122-24, '-8, 162, 378. 
Makakaile, 24, 342. 
Makakailenuiaola, 24. 

Makakauahi. 25, 405; tlic lieavenly cliief, 16. 
Makakii. 342. 

Makaknikakmi determination nf, manifest; kirge in 
size and Maui's powerful general, 346. 

disapproves Kama's ending the war, 344. 

engages Pupuakea and is killed, 346-48. 

ordered by Kama to make preparations for war, 336, 
340. 

prepares the chicken and awa, ii2. 

sight of, puts Lono's forces in fear, .346. 

younger brother of Kama, ■^7,2. 346. 
Makakuku. the sea-urchin of, 380. 
Makalani, i'/2. 
Makalau, 342. 
Makalii and Kila engage in a serious contest. 168-70. ' 

arrives on the kapued ground, is met by Kila, 168, 

brings his wife, Malanikuaheahea, to meet Aukele, 
78. 

chief of Waimea, 240. 

cousin of Namakaokahai, 74, 84, 86. 

educated a fortune-teller, possesses all the food, 164. 

felled by Kila, but miraculously escapes, 170. 

tish line of, 240. 

foresees arrival of Kila, 164. 

furnishes nets. Maoleha and mate, 530. 

(god), 282, 288. 306, 384; of plenty, 526. 

leiea and Popalu, fishermen of, 570. 

in fruit-bearing leaf, 372. 

inquired of as to the loud-voiced god of Kaeha, 524. 

kapu observed, 26. 

Kaulu inquires of, for missin.g Kaeha. 528. 

(king) advised of the conflict. r68. 

Koeleele, youn.ger brotl-er of, 528. 

made much of his wife, 80. 

(month) of, 4, 10, 372, 386, 416. 

on request, points out the shark Kukaniaulunuiakea, 
528. 

names a food net affer himself, 164. 

net of, ribbled by Kan^'pohihi as a r;it, 164. 

rainbow the footstool of wife of. 80. 

replied that is Kaulu hiding in the palm leaf, 524, 

returned above and died there. 170. 

sacred ni.ght of. 10 ; season of. .398. 

tells Kaulu his brotlicr is in a shark, 528. 

the sea of. 372. 

told of Manowaikeuo's invasion 1)y Kaulu, .i26. 

uncle of Kila, 160, 164; a powerful man. 168. 

visited by Kaulu for net witli which to kill Haumea. 

with oily substance, clears the water to locate the 

shark. 528. 
younger brother of Moikcha, 164. 
Makalina, 2S4, 302. 
Makaloa (Mokoloa) grass (Cyperus laevigatus), 578. 

of fine Niihau mats, 578. 
Makapailu, at call, rescues her grandchild from the 
trash pile and returns home, '~,},2. 
finds the taro changed to a beautiful cliild, 534. 
has a vision of Hoamakcikekul;i and questions her, 

532 
mother of Pili. a great fortune-teller, 532. 



Makapuu, a sister of Moikeha, accompanies him from 
Tahiti, 114. 

greets and questions Kila, 122. 

settles on Oahu, 116. 
Makaua, 428. 

Makaukiu, Pupuhuluena sails to a point ofif, 570. 
Makawa, surf-rider of, 400. 
Makeamalamaihanac, 25, 405. 

Makiioeoe, and Hina, Laukiamanuikahiki, daughter of, 
604. 

awakened by the guards and told of the owl's reve- 
lation, 600. 

awakens his dau.ghter to greet her brother Kahiki- 
ula, 602; bids Kaliikiula take her as wife, 602. 

broke into the house and took up his daughter and 
wept over her, 600. 

corrects Kaliikiula's alarm at the glow about the 
hoilse of Laukiamanuikahiki. 602. 

flowers and pool kapued until first picked and used 
by daughter, 398. 

instructs his guards on signs for daughter's recogni- 
tion and makes provision for her, 596. 

Kahikiula son of, arrived from Kahikiku, 602. 

Laukiamanuikahiki told her father is, returned to 
Kuaihelani, 596. 

listened for call of the owl and girl's reply, 600. 

of Kuaihelani, father of Laukiamanuikahiki, 506. 

ordered the umu started, wherein tliose who had ill- 
used the girl perished, 602. 

preparing to return home, leaves name and tokens of 
recognition for child. 596. 

queen of. had one child. Kahikiula, 596. 

recognizes Hie imprisoned girl as Laukiamanuika- 
hiki. 600. 

requests Kahikiula to go and meet his sister. 602. 

tokens given by, to Hina, in owl's keeping, 598. 

tokens left by, with Hina, 600-02. 

told of the girl's doings, orders the umu to be started 
for her death, 598. 

visits Kauai: meets Hina, 596. 
Mako, precinct of, 16, 
Makole, 392. 

Makolea and Kepakailiula become luisband and wife; 
do nothing but sleep. 502. 

arriving at Kauai, becomes wife of King Kaikipaana- 
nea, 510. 

at Hana, living with Kak.aalaneo, 504. 

attendant of, given Ijy Kepakailiula to foster-parents 
for wife, 502. 

fears for coming fate of Kepakailiula, 504-06. 

finding Kiihele to be a wife-seeker, bids him go and 
bring the man, 502. 

found and returned to home of Kepakailiula's friend, 
.S16. 

heiau of. 324; Lono held a dedication service at tem- 
ple of, 330. 

in surf-riding, is carried away by Keauniiki and Ke- 
auka to Kauai, 510. 

joins with bathers in surf-riding at Kalehuawehe, 
Waikiki, 510. 

Kahaluu. the father: Keauliou, the mother, of Kona, 
500. 

obeys Kakaalaneo's drunken orders, 504. 

parents of, wonder at her absence: find a luisband 
the cause, 502. 

people greatly excited at disappearance of, 510. 

pledged to marry Kakaalaneo by parents through 
fear, 500-02. 

princess of Kona, faultless as the full-moon, 500. 

taken from sleepin.g Kakaalaneo by Kepakailiula, 504. 

salutes Kiihele. admires and questions him, 502. 
Makuahineopalaka, 205, 405. 
Makualcaumana, chant, 22. 
Makukoae, defeats Iku on Kauai; definition, no. 



XXXVlll 



Index. 



Malae, where canoe-vines grow, 398.' 
Malama, icy waters of, 306. 
Malamanui, Kualii party proceed to, 414. 

listens for its voice, 386. 

red is the water from the slain at, 3S6. 416. 

three more battles fought at Pulce and raupauwela, 

414. 
Malanaihaehae, 386, 416; and Kahai, chief warriors of 

Kualii, 41^. 

and Maheleana told by Kualn. of opposnig army to 
meet theni. 2.\2. 

and Pacpae left the final battle at Pelekunu, 4J0. 

Kauhi made chief warrior over, 426. 

Kualii and others defeat the chiefs at Kalaupapa, 418. 

slays the enemy with Kualii's axe, 420. 

with Kualii and companion land and proceed to Ma- 
lamanui, 414. 
Malanaikuaheahea, woman of rare beauty; attested by 

the elements, 78, 80; wife of Makalii, 78. 
Malcla. -M- . . 

Maliu and Kauakahi ; orignial gods, two of; origmator 

of idolatry ; priest, 370. 
Malo, D., on Luukia kind of canoe lashnig, \\i. 

(loin-cloth), 382. 
Maluakapo, 370, 404. 
Malukoi, a temple observance, 218. 

Molokai chiefs and Kualii went liy land to, 418. 
Mamaki ( Pipturus albidus) furnishing bark for choice 

kapa, 392. 
Mamala, Aiai began fishing off, 558. 

entrance to Honolulu harbor, 378, 554. 

traditional castaway, 4. 
Manialahoa, fragrant-leaved awa of, 358. 
lAIamane, red is the leaf of the, 386, 416. 

( Sophora chrysophylla), a mountain acacia. 386; a 
durable hard wood, 566. 
Mana, 284; house at, 318; wvater of, 306. 

Mirage of (chanti, 276-82, 28S, 306. 

sacred temple apartment, 240. 
Manaiakalani, the great fish-hook, 204, 370, },':)Z. 412. 

war-club of Kualii handed Maheleana, 412. 
Manaku, 24, 404. 
M.-mana, 400. 
Manau, 24, 382, 420. 
Manauea, 25. 
Manele, 364. 

Kauhi sets out to meet Kualii at, 424. 

Kualii's canoes moored at, 424. 
Manienie. the beauty of Kau, 500. 
Manini temple, at Hanini, 384, 414; at Koholalcle, 178. 

surgeon-fish, remained behind at Manininwali. 570. 
Maniniowali, manini remained at, 570. 
Mano (shark) lived with Pulanaicie ; of rougli pecu- 
liar skin, 242. 

(4.000). 364; in the presence of. 342. 
.Manok.-dililani. 25. 405. 

Manookalanipo. 242; ancestor of K.auai cliicfs. iiS. 
Manowaikeoo, guarded by four men watching in pairs, 
526. 

land owned by Kane and Kanaloa. 526. 
Manu, or Manua, calm sea of, 380. 
Mamiia, T4. 
Manuiakane, 24. 
Maoea, house of, 358. 
jM;ioi, inaile on the heights of, ,390. 
MaiiU-ha and mate, nets of Makalii. 5,?o. 
'Mainin.-iiaala. 24. 404. 

Marigold reveals modern authorship. 598. 
Maueleka, clouds in line, 372. 
Maui, All West, lands, 284. 

an ancient celebrity, 370. 

born an island, 2; born of I',ip;i .iiid W.ikca, 2, Tj. 

chiefs gone to Lanai, 224. 

forces, defeated, 348. 



Maui — Continued. 

forces gouge out Kanaloa's eyes: they follow and 
locate at Hokuula, 342. 

forest belt of hulu-o-, 94. 

great fish-hook of, 370, 392. 

has spirits for Keoloewa lives there, 496. 

Heakekoa called at, 270. 

Hinau aids in Kauhiakama's escape to, 350. 

Hinau tlie greatest man in, 350. 

liostilitics between the kings of Lanai and. 224. 

Imaikalani greatest man of, 246. 

Kain,alalawalu, king of, 424. 

Kaoleioku advises Umi to make war on, 246. 

Kauhiakama worried lest Hinau returns not to, 350. 

King of, dead, 254, 332. 

King of, successful in frightening Hawaiian warriors, 
250. 

Lanai wished independence of. 224. 

Lono consults Kaikilani regarding visit to, on sailing 
he takes Pupuakea and Hauna. 330. 

Lono on arrival at, finds Kamalalawalu .at Hana, 330. 

Lono visits Maui, 270. 

Makakuikalani, great general of, 346-48. 

messenger sent hy, 370. 

messengers dispatched to. by Lono ; they sail for, 350 

Nainakaokahai kills Pele on, 106. 

no one of royal blood to live, 350. 

of Kama. 4 ; origin of. 6. 

Pelc and Hiiaka start a fire on, 106. 

Umi liecime possessed of, which he turned over to 
Kihapiilani, 254. 

Umi prepares war fleet against. 246. 

Umi's fleet sails for. 246. 

young warrior of all, 394. 
Mauiakalana. 24, 404. 
Mauihope. 24, 404. 

Maui-ites, completely routed, 346; slaughter of, 348. 
Mauikiikii, 24, 404. 

Mauiloa, a man, a chief, 20; an island. 12. 
Mauimua, 24. 404. 
Manna Kea. mountain. 224. 
Maunalahilalii, 396. 
Maunalei. 424. 

Maunaloa (^Iolokai), chiefs encamped cm lop of. 418. 
Maunaloa mountain, 106, 160. 
Maunalua, food for the fish of. 396. 
Maunauna, 416, meeting place of Kualii and Kiiiaia. 

384. 
Mce, anything remarkable, 386. 
Mehameha. 406. 
Mehepalaoa, 380. 

Meke. an ancient name for iron. 74. 
term for a deep pit for dead bodies witli valuables, 

74- 
Mele of Kamahualele in honor of Moikeha, 20. 

Kualii, 28, 

Pakui, 12. 
Mercy, has rendered the law useless, 290. 

Kakuhiliewa calls for, 290. 
Miha, 378. 
Mihi, 22, 24. 

Mikiai, last fingcrful of poi, 474. 
Milky Way, had not made its appearance, 540. 

the spirit of Kukamauhmuiakea, 528. 
Milipomea. 372.^ 404. 
Milo. house of in the sun, 318. 
Miloa, 240. 
Mirage of Mana, 276-82, 288, 306. 

claimed by Kakuhihewa in honor of his name, 278-80; 
claimed by Lono, 280. 

in honor of Ohaikawiliula. used onlv at roval court. 
276. 

latest Kauai name chant, 276. 282, 288. 

taught first to Lono, then to Kakuhihewa, 276. 
Moakuenanana, 382. 



i 



1 



1 



Index. 



xxxix 



Moanaikaiaiwe, a paddler on Moikcha's voyage from. 
n6. 
and with Kila to Tahiti, ii6, 122. 
Moanakea. 406. 
Moanahia, 400. 

to Maiinaloa, KuaHi becaniL- owner of, 412. 
MoanauH, elevated house of. 318. 

Moaulanuiakea, Kanaloa, 20; harbor of, 22; land of, 
112. 
iki, 122-24; ""'■ 1-4- 
Lanikeha, Moikclia's palace at. 124. 170. 
Moikeha's home, 160, 170. 

palace thatched with bird feathers, timbers of Ka- 
nila and battens of birds' bones, 170. 
Moc, 340. 

Moea, rain drifts. 376. 

Moela, at its scent of a stranger the queen sends out 
searchers, 54, 58. 
discovers Aukele, 56. 
dog of Xamakaokahai. 42; watcher of all the land, 

54- 

scents the blood of stran.tjer. 54. 

sent to slay Aukele. 58 ; is reduced to ashes. 60. 
^loepuu. companions-in-death. 150. 
JMohalu, night of, a kapu period, 486. 
Mohili (sea-bean), 570. 
Moi, chief priest of Kapcpcekauila, 436. 

dwelt east of Waikolu, .Mcjlokai. 444. 

prophesies and warns the chief and people, 442. 

relates his dream to Kapepcekauila, 442. 

renowned priest preceding Paao, 436. 

said to have preserved the ancient ■form of temple 
structure, 442. 

the dream of, 442. 
j\Ioi's temple was Maniniaiakc at Honukaapu. 442. 
JMoihala, chief of Kona : inquiring of the wind ; child 

of Peapea, 320. 
Moikeha advises Kila as to course on voyage to Tahiti, 
120, 160. 

agonized for love of Luukia, 114, t6o. 

and companions join in surf-riding exercise with 
royal party at Kauai. 116. 

and Luukia. seed of discord sown. 112. 

and wife Kapo. king and queen of Tahiti, 156. 

approved of Kila's discretion, 120. 

.arrival of. at Hawaii, 156. 

arri\ed at Hilo, allows brothers to reside there. T16. 

arriving at Oahu, his sisters desire and arc allowed 
to remain. 1 16. 

avenged througli Kila's wit. 166. 

became king of Kauai. 118. 

bides his time to learn cause of straivie beh;i\ior ; 
finds Luukia corded from waist down. 114. 

body of. deposited in cliffs of Haena. T28. 

bones of, 130-32, 146, i. =12-54. 

came from Tahiti, 18. 160. 

(chief) fond of sports and games. it2. 

consults the astrologers and priests as to Kila's 
journey. 122. 

crazed through false report, 20. 

dead body of. 128. 

detects something wrong with Luukia. 114. 

directs foster-son to make ready for departure to 
Hawaii. 114. 

enamored, weds the two Kauai princesses. 1 18. 

has five children by Hooipakamalanai and llinau. 118. 

genealogical tree in history of. 406. 

genealogy of. irS. 

goodly man of commanding figure. it6. 

had died. Laamaikahiki heard that. 152. 

had two powerful warriors. t66. 

Hawea, the drum of. T26. 

his residence on Kauai. 118. 

history of. tt2: his movements, 156. 

rtooipoikanialanai and sister fall in love with. 116. 



Moikeha — Cuntinucd. 

in double canoe with relatives, priest and attendants 
set sail from Tahiti, 114. 

infatuated with Luukia, 112: takes her to wife, 156. 

informed by the tone of drum that Laamaikahiki is 
about to arrive, 128. 

instructs his boys in their contest. 120. 

Kaialea denies being a son of, 144. 

Kapaahu. own inheritance of, 154. 

kapued place of. 164. 

lamp once belonged to. 170. 

lands Mookini and Kaluawilinau at Kohala. 116. 

Lanikeha. palace; and residence of. 124. 

leave Hilo. touching at various points en route, ar 
rive at Wailua, Kauai. 116. 

Luukia angry at. IT2. 

meets Kakakauhanui, and claims him as friend. 116. 
160. 

Mua the betrayer of. 164. 

objects to Kila's joining his I)rothers in sports, then 
relents, 120. 

on Kila's suggestion, tells sons they nnist have a 
god, 120. 

palace of, 170. 

people of, seen in testimony of Kila's higli rank. 168. 

ponders over the change in Luukia and decides to 
leave for other lands. 114. 

prepares a reception for Laamaikahiki. 128. 

reaching Hana. Honuaula remains, 116. 

returns from games, meets Luukia as usual. 114. 

revolt against the sons of. 152. 

said to be publicly defamin.g Luukia, 112. 

seeks the happiness of his family, 1 18. 

seeks to learn cause of Luukia's lashing. 1 14. 

selects the men for Kila's voyage. 122, 160. 

sons of, deprived of their lands, 152. 

surprised at Luukia retiring with pau on, 114. 

tests his sons as to who should go to Tahiti for 
Laamaikahiki, 118-20. 160. 

the chief; mele in honor of, 20. 

the father of Kila; instructs him to slay his old 
enemies. 160. 

thought no more of Luukia. 118. 

upon and after the death of, 128. 

why he journeyed to Kauai, 170. 

wish of, that Kila act as king, 152. 

yearns for Laamaikahiki, his son, it8. 
Mokapu, 29S. 

Mokn-a-Hualeiakea, princess, 228. 
Mokulcia, 28; witli its dish of Kahala, 374. 
Mokumoa, entrapped the fish of, 396. 
Alokuola, or Coconut Island, Hilo, 436; ancient place 

of refuge, 594. 
Mokupaoa, the aukuu of, 398. 
Mnlehai. 25. 405. 
Molnkai. 284-86. 302-04. 416-20. _ . — 

an island child of Hina, 12, 18. 

born a god. 2. 6. 

disappointment as Pele's abode, T04. 

gcnealosjy of, differs, 406; general conflict on. 416-18. 

has snirits for Kaunolu lives there. 476. 

Hcakekoa followed on to. 270. 

is storm-bound. 318. 

Kaikilani returned to Hawaii from. 274. 

Kila party soon in sight of, 130. 

Kila's food parties for his people on Kauai, squan- 
dered at, 140. 

Kualii given the whole of, by Koolau chiefs, 420. 

left in charge of Paepae and wife. 420. 

Lono continued to. and storm-bound at, 270. 

torn asunder. ,^82. 420. 
Molokini. birth of. 4; an afterliirtb. 8; what is. 2S6. 

till' lliatching ropes, ,304. 

traditions of; the navel string, 8. 
Mololani, 12. 



xl 



Index. 



Momona, definition of, 526. 

Monioualoa, 344. 

MonoccTos unicornis, Kala, a sacred fish, 288. 

Mookini and Kahiavvilinau locate at Koliala, 116. 

name of famed Paao temple at Pnuepa, 114. 

priest, accompanies Moikeha to Hawaii, 114. 
Moolau, 314. 
Mua, betrayer of Moikelia, 164. 

dealt with as instructed by Kila, 166. 

examines Kila's men, 164; and bundle, 166. 

finds Kila, asks his aid to obtain Luukia, 166. 

his false tale, 20, 112. 

house, one of the temple structures, 126, 148, 430. 

infatuated with Luukia, 112. 

Kila hides himself within the, 126. 

Kuhelepolani leaves the sacred precincts, 126. 

meets his death through Kila's wit, 166. 

sows discord between Luukia and iMoikelia, 112. 

Tahitian prince, 112. 

unable to gain favor with Luukia. 164. 
Mud-hen, made black like the, 342. 

note interrupts the prayer recital, 140. 148. 
Muku. night of; the time for ulna fishing, 204. 
Muleiula, heiau of. 324; temple of, at, .^30. 
Mullet plentiful at Kauai; reaches to Puna. Kau and 

Hilo, 396. 
Muniu, first-born son of Kaumalumalu. 560. 

and brothers, fishermen of llolualoa, Kona ; furnish 
fish to Kohala traders, 562; beheaded on enternig 
Hikapoloa"s house, 564; brotliers of the Made 
sisters. 562-64; restored, return to Kona, 568; sail 
to Kohala for food, 564. 

head of, enquires for fault, 564. 

inquiring for the chicfesscs, is bid enter for food, 564. 

Kaulanapokii chants to find. 568. 

opiko tlie wood of umu for. 366-68. 

recognized by Hikapoloa, 564. 

sent by brothers to get them food, 564. 

taken up by sisters and brought to life. 56S. 
Naaiku, 32. 

Nacnae, the pewter-sword, 382. 
Nahakaipuami. rock called, 556. 
Naholo, ,^80. 
Nahololiolo, 382. 
Nahuina, 396. 

Naio tree,, bastard sandalwood. 300. 
Nakikiaianihau. a place called, 324. 

Pupuakea's force came by way of. 326. 
Nakolo. 380. 
Nakolowailani. 24. 
Naku, of several meanings, 156. 
Nalu, 240. 
Xamakaokahai advises her brothers that llalulu is 

killed, 66. 
advises second search for water of life. 86. 
asks that all v.aluables be left to child, 68. 
asks to be cut up; insists thereon. 68. 70. 
battles with and kills Pele on Maui, 106. 
becomes the wife of Aukele. 54. 
bestows all her possessions upon her liusband. 74. 
calls Aukele home, 96. 
changes into a cliff, an ocean, a fire, 70. 
chiefess, owner of Kalakeenuiakane, 42. 
commands attendance on .Sukele, 86. 
confined. 98; consents to Aukele's return |o his 11a 

live land. 108. 
cousin of Aukele, 42; of Pele and fliiaka, 100. 
cut up with the axe by Aukele, 68-70. 
demands a wailing gathering for her busb.ind. 84. 
destroys the ship and Iku brothers. 52. 
discontinues her warfare against Pele and lliiak;i, 106 
discovers contents of -Aukele's box, 68. 
exbiliits her supernatural powers, 68-70. 
feared by her brother, T08. 
fights and drives Pele and Tliiaka away, 104. 



Namakaokahai — Contxnucd. 

gives over the kingdom and powers to her husband, 
68-70. 

goddess, won as wife by Aukele, 62. 

god-wife, with child, names it Kauwilanuianiakehai- 
kalani. 74. 

head-feathers \A llalulu recognized by, 66. 

her brothers and attendants, 42. 

her miraculous powers, kino, J2. 

instructs Aukele for the capture of his nephew's 
spirit, 80-82. 

looks for Aukele. 82-84 ; sees him fiying, 84. 

maid-servants of, report no cause for dog's alarm, 56 

orders Aukelenuiaiku slain, 58. 

prayed to as a deity by .Aukele, 60. 

prepares her war weapons. 52. 

queen of Kahikeenuiakanc, 50, 56. 

receives report of brothers and maids. 58. 

releases her dog Moela to search, 56. 

renews attempt to restore brothers to life, 98. 

returns to her own land, Kalakeenuiakane, 106. 

saddens for her husband, 82. 

sees a ship approaching sends to learn its object, 52. 

sends her bird brothers and maids on search and 
to kill, 56. 

sends her brothers to heaven to inform Kuwahailo, 
76. 

speaks to her husband in paraliles, too. 

still loved Aukele, 100. 

suspects Aukele's conduct, 100; not deceived. 102. 

suspects withheld power is being taught her husband, 
74- 

takes lookout position on Nuuniealani, 104-06. 

the property of Aukele's brothers, 100. 

the several pieces of. get together, 70. 

threatens with death, 84. 

three supernatural bodies given lier husb.'uid. 70. 

to become a mother. 64. 

transfers her anger upon Pele and lliiaka. 102-04. 

wife to tlie Iku brothers, 98. 

withholds from husliand the power to fly, 72. 
Name chant, 276. 280-82. 
Name songs, method of memorizing shown, 276. 

possessed by all chiefs of note in their honor, 276. 
Names of personages. 284. 

exchange of a bond of friendship. 510. 

play of. 284. 400. 

special for clubs, .spears, kahili, etc., 270. 
Nana. 24, 404. 
Nanaiea. 24, 404. 
Nanailani. 24. 404. 
Nanakaeke. 284, 302. 
Nanakaoko, 24, 404. 
Nanakehili, 24, 404. 
Nanakulei. 24, 404, 
Nanamakaikacleua. 284. 320. 
Nanamaoa. 24. 404. 
Nanamea, 24. 404. 
Nananuu, 370. 404. 

or Lanamiu. temple structure, 346. 
Nanawahine, 370. 
Xanaulu, 24. 404. 
Nanea, 370, 404. 

Nanikoki, royal ivory neckl;ice of Liloa. 222-24. 
Nanualolo, probably Nuololo, 380. 
Napili, 94. 

Napoopoo, Lonoikamakahiki Ijorn at. 256; returns witli 
his parents to. 266. 

Kaikilani. returning to, finds the chiefs in re\dlt. 274. 
Nan, fislicrman of Puueo, suspects approach of men. 
224. 

as Umi's men descend the cliff tr;iil he llinists them 
through, 224. 

hurries to retreat of Kauniana ; is killed by Piimai- 
waa ; kills forty men, 224. 



Inde.^ 



Nauhikolielowalewa, war-club of Makalii, i68. 

Naupaka, was born, 3S0. 

Navel string, Molokini tbe, 4, 8. 

to tie valued weapons, 258. 
Necklace of royalty, 220. 
Nehu, a species of small fisb, 224; silversidcs (Athe- 

rina), 604. 
Neleike, wife of Wakalana, 4. 
Nenelu, a miry or soft place, 84. 
Nenue, rudder-fish, S70- 
Nepee, 384, 416. 

Network of strings (Koko), 364. 
Neula, 25, 405. 
Niau, y/2, 406. 
Niele of Lauincnielc, 372. 
Nilieu, ancestor of Kualii, 3S6. 

beats down fence, 446. 

directs Hakalanileo to Uli for a canoe, 43S. 

enters house and starts off with Hina, 446. 

hair of, held by Kolca and Ulili. 446, 

informed by Hakalanileo that Hina had been taken 
away by the hill Haupu, 436. 

kills Keauleinakalii with vvar-club, 444. 

mischief-making, 386, 416. 

playing with pebbles, 440. 

refers his father to Kana as the only one alile to 
recover Hina, 436. 

relates his attack by birds, 446. 

releases Hina and strikes at Kolea and Ulili, 446. 

repeats his call three days, 448. 

returns to the canoe ; is questioned by Kana, 446. 

sai<l to have had Samson-like qualifications, 436. 

seeing Kana's legs increasing, cut off one, 448. 

strength of, in his hair, 446. 

tells Kana to lie toward Kona, 448. 

the warrior, 440 ; fearless, 446. 

walks ashore on war-club ; proceeds to top of Haupu, 
446. 

younger brother of Kana, 436. 
Niho palaoa, ivory-tooth necklace, 220. 
Nihoa, 4 ; crawling hill at, 286, 304. 

Kaula and Niihau, triplets, 10. 
Nihooleki and friend dove into the sea and emerged 
at Kuukuua, 496. 

and Kamapuaa leave Waimea, 496. 

asks for a mother-of-pearl fish-hook, 490. 

brothers-in-law apply the name of Puipuiakalawaia 
to, 494. 

delays start till sunrise, 494. 

directs his men to go ashore with one aku each, 494. 

directs his wife to get double-canoe and twenty pad- 
dlers, 492. 

fishes successfully off Waianae, at Kaunolu, Lanai, 
and Keauhou, Kona, 494. 

hears remarks concerning himself, 490. 

instructs his friend for identification, 496. 

Kamapuaa the friend of, 496. 

(Keahaikiaholeha ) enters tomb and disappears, 496. 

Keauhou, Kona, birthplace of, 488. 

leaps with joy at receipt of the pahuhu, 492. 

leaves name and tokens for expected child, 496. 

legend of, 488. 

moved to Kuukuua in Puuokapolci, Waianae, and 
takes a wife, 488. 

name of spirit body of Keahaikiaholeha, 488. 

Nolo, the supernatural bird-sister of, 492. 

off Waianae, continues fishing, 494. 

proceeds to mid-ocean, passing his brothers-in-law 
fishing, 494. 

reaches wife, shares with the people, 494. 

recognizes his own canoe, 492. 

returns to Kauai, 494. 

returns with fish and greets his friend, 496. 

returns with six loads of fish, 494. 

sleeps daily without food, 490. 



Nihooleki — Continued. 

succeeds again in aku fishing; canoe sinks deep in 

the water, 494. 
takes aku offerings for the male and female spirits, 

494- , 

takes first hook offered and sends for one guarded by 
the nolo, 490-92. 

tells his wife to give the canoe load to the paddlers, 
496. 

tells wife to befriend Kamapuaa, 496. 

termed a queer husband, 490. 

wife of, bids Kamapuaa begone, 496 ; obtains food 
from brothers, 490 ; secures from brothers the de- 
sired canoes and men, 492. 

with utensils, put to sea and began fishing, 494. 
Niihau and others drinking the sea, 372. 

birth of, 4, 18. 

fishing station, 298. 

Kaula and Nihoa, traditions of, 10. 

mats, regarded choicest, 578. 

nortli wind of, 376. 

the last droppings, 14, 18. 
Ninau, 404. 
Nininini, 394. 
Niniukalani engages with Ukulii in battle, 166. 

killed instantly by Ukulii, 16S. 

twice the size of Ukulii, 166. 

Ukulii volunteers to fight, 166. 

warrior, 166. 
Niolopa, Nuuanu, Kuula and Hina lived in, 554. 
Niuhelewai, Oahu, Haumea lived at, 530. 
Niukaukahi, 242, 400. 
Nohoaiku, ,^2. 
Nohoamakalii, 242. 
Nohowaaumi, 25, 405. 
Noiaiku, ;^2. 

Noiaku Kamalutola, 284, 302. 
Nolo, small black bird (Microanus hawaiiensis), 492. 

supernatural bird-sister of Nihooleki, 492. 
Nonea, temple of, 4, 10. 
Nonohili, barren sands of, 282, 288, 306. 
Nuailua, 284. 

Nunu directed to run toward Haniakua, 208; falls ex- 
hausted, covering two ahupuaas, marks the width 
of his land, 208. 

inquires respecting Umi, 198, 

suggests they see how Kaoleioku fares with his ward, 
190. 
Nunu and Kakohe, after death of Liloa, serve under 
Hakau, 190. 

angry toward Hakau, 190. 

arrange witli Kaoleioku for overthrow of Hakau, T98, 
200. 

arrive at Kaoleioku's ; entertained by Umi, 194-96. 

at Kemau, on way to Kaoleioku, 192. 

because of Hakau's ill-treatm.^nt, conspire to give the 
kingdom to Umi. igo. 

call on Hakau, wlio asks of Umi, 200. 

called by Umi, given land according to their run- 
ning strength, 208. 

conuiieiid Kaoleioku's ward's activity, 194-96. 

custodians of the great god of Kaili, 190. 

deceive Hakau, 200-02. 

direct a kapu for the god, 200. 

falling ill they seek help from Hakau which is de- 
nied them, 190. 

great priests, 192. 

priests, advisors and favorites of Liloa, 190. 

priests of Hakau serve under Kaoleioku, 204. 

remain at home with the king, 202. 

return to Waipio to execute their plot, 200. 

sad and shamed, offer to secure the kingdom to Umi, 
T98. 

treated better even than in Liloa's time, 196-98. 

weep on greeting Kaokcioku, 198. 



xlii 



Index. 



Xuuami. principal valley of Honolulu, 392. 

yellow ti-leaf of, 392. 
Nuuhiwa (Xukuhiva), 20. 

Xuunioa. lirst morning light from, 2; islands of, 2-6. 
Xuunicalani, Xamakaokaliai living on, 106; look-out 

station, 104. 
Xunnewa, 368. 
Xuupoki, 4, 10. 
Oaliu, after Kualii conquered all, 414. 

Ahumoa in the Ewa district of, 366. 

almost all lands of, ofTered in wager, 280, 298. 

and Kauai, one mother, 10. 

horn a wohi, 4, 8. 

chiefs of, again arise to dispute Kaulii's title as king 
of, 414. 

contests, Kualii's greatest hattlcs in all the, 412. 

genealogy seen in history of Kualii, 406. 

had four kings prior to Kakuhihewa, 408. 

llanaaunioe, a flattering spirit of, 476. 

Ilauna arrives on, at Kailua, 310. 

Kaneopa reports his companions eaten hy the spirits 
of, 480. 

Kawaluna the first battle of Kualii on, 40S. 

king of, 278, 290, 296-98, 308. 

king of K;uiai, priest and many followers sailed for, 
480. 

Ku is returning to, 374. 

Kualii king of, 418; maintained his title as kmg of, 
416; returns to, 414, 426. 

Kualii's notahle life as king of, 432. 

Kuleomii circuits, in search of Hauna, 310. 

Lanahuiniih.aku and companion, favorites licforc com- 
ing to. 278. 

Lono still at, 2,22. 

Lono was on, set sail from Kalaupapa, 274. 

looking on. 396. 

(Oahualua) child of Papa, 18. 

one who conquered, 4. 

Peleioholani from Kauai visits his father on; returns 
and never revisits till after the father's death, 432. 

Pupuakea resides in Kau at Lono's departure for, 322. 

tested by Pele for an abode, 104. 

thought by Kaneopa to be full of spirits, 478. 

three strong men of. 34. 

time of Kualii on, 364. 

tradition of, 8. 

water is on, 286, 304. 

whole island of, lost to Lono, 300. 
Oahu-a-Lua, born an island cnild, 12, 18. 
Oahualua, child of Papa and Lua, t8. 
Oahunui, house plot of Kalelealnaka and Keinoliooma- 

nawanui faced Ewa, 464. 
Oahunuialaa, a chief from the sacred air, 22. 
Ohai, flowering shrub, 318. 

the, turns at Papiohuli, 318. 
Ohaikawiliula asked by Kakuhiliewa if she has a new 
Kauai name chant, 276. 

at daylight, prepares to sail for llawviii, 276. 

chant' taught by, 282, 288. 

chicfess of Kauai arrived at Kakuhihewa's, 274. 

is won by Lono for night's entertainment, 274. 

proceeds on her way to Hawaii, 276. 

replies I have a chant, unheard in country districts, 
in honor of own name, the Mirage of Mana, 276. 

teaches Lono the latest Kauai chant, the Mirage of 
Mana; also Kakuhiliewa, 276. 

teaching Kakuhihewa she does not tell she had 
already taught Lono her chant, 276. 
Ohaiki, 378- 

Ohe kaeke, drum flute, 154. 
Ohemoku, 372, 404. 
Olienahenalani, a wife of Unii, 228. 
Oliia, Ku perhaps like the, 390. 

of Paukauvvila, 284. 

tree, Kama the, 342. 



Ohiaokealakona, the men of, 252. 

Ohiki, sand-crab, 242, 400. 

Obikihokolio, isle of, 242. 

Ohikimakaloa, 24, 380. 

Oikialamea, 180. 

Oil on troubled waters, of early recognition, 570. 

Oililepa, file-fish, 576. 

put up in place of flagstaff, 576. 
Oio, the fish ( Albula vulpes), 398. 

Oioiapaiho, Kohala, birthplace of Hoaniakeikekula, 532. 
Oki ka piko, circumcision ceremonies, 184. 
Okolehao, from ti-root, 392. 
Ola na iwi, lit. definition, 62, 194. 
Olaa, formerly Laa ; ouholowai kapa of, 580. 
Olapa ( Cheirodendron gaudicliaudi ), 4,^8. 

scented kapa robe, 580. 

tree of changing leaf, affording a blue dye, 390. 
Olauniu wind, 344. 
Old chiefs of Hawaii sinned, 22. 
Old women roasting bananas by wayside, two, 598. 
Ole, 24-25, 404-05. 

day, or nights of (three) followed by Kaloa, 200. 
Oleipalaoa of high chief rank in Kohala, 5.32. 

the father, Pili the mother, of Hoaniakeikekula, 532. 
Oleloikahie, war club of Kepakailiula, 506-08. 
Olohia, calm and broad, 380. 
Olohu, a game, described, 11.2. 

a stone disk, 258. 
Olomano, famous hill of, 532. 
Olopana atflicted with dropsy, 164. 

and wife carried to sea in a flood, 156. 

and wife Luukia, sail from Tahiti for Hawaii, 156 ; 
take up residence in Waipio, 156. 

arrival in Tahiti from Hawaii with wife, 112, 154. 

becomes prime minister of Tahiti, 112. 

brought the tabu system, 158. 

foreign chief, 374. 

genealogy of, unknown, 154. 

Kuhelepolani, priestess of, 124. 

Kunaka king of Waipio since, sailed for Tahiti, 134. 

land where, once dwelt, 374. 

living in Tahiti, 156. 

Luukia corded by, 166, 172; otlicr versions differ, 166. 

once king of Hawaii, 154. 

the king, wdiy Luukia separated from, 158. 

three spoken of, 154; several, 158. 

tradition of, 156. 
Olowalu, 342. 

Omao, bird of the thrush family, 588. 
Omaokamau and co-counselors ordered to prepare war 
fleet, 246. 

and companions accompany Llnii and the old men, 
208; become courtiers, 220; practise spear throw- 
ing with Unii, 210; with the king at Waipio, 214. 

and four others go forth unarmed, 200-02. 

and Koi farm daily, 186; go out aku fishing, 186; 
taught the arts of warfare, 190. 

and officers ordered to make war on stronghold of 
Kauiki, 248. 

and Piimaiwaa await Umi's call on Liloa, 182 ; are 
sent for, 184. 

answering the query says, "I am in search of a 
wife ;" that Umi be the husband of Piikea, 216. 

approaching Hana causes fear in the mind of Pii- 
lani and people, 216. 

attempts again; and retires in fear, 250. 

better with his left than right hand, 210. 

called by Umi to slay Hakau, 202. 

companion of Umi, 182; conducted to the king's 
house ; presents greetings, 216. 

confined for sacrifice with Umi and Koi, 222. 

first to attempt, becomes afraid. 248. 

followed at call of Piimaiwaa, 254, 

given Kau, 204. 

great spearsman, is directed to test Umi's skill, 206. 



Index. 



xliii 



Omaokumau — Continued. 

lifts Piikea from the canoe and places her on Pii- 
maiwaa's shoulders, 218. * 

on delivering the message, is entertained with much 
good feeling, 216. 

questioned on arrival at Hana as to object of visit, 
216. 

receives Piikea's love message to Umi, 216. 

replies to Umi the hill can not be captured, 250. 

returns to Waipio ; proceeds to king's house and pre- 
sents his favorable report, 216. 

seizes Hakau by lower jaw, saying you are killed 
for Umi, 202. 

sent to inform Piilani of Hawaii's desire that Piikea 
hecome the wife of Umi, 214. 

with Umi they leave the king's presence, 186. 
Oneoneolionua prayer, 148. 
Oo (Moho nobiiis), bird of Kaiona, 392. 
Ooki pahupu, cut asunder. 204. 
Oopu, goljics of Kawainui, 374. 

mud-fish, 288; of llanakapiai; the transient, 374. 

of Waikolu, 304. 
Opakapaka (Apsilus microdon) and aku, bonito, re 

niained at Kaelehuluhulu, 570. 
Opala, chaff, a contemptuous expression, 166. 
Opeapea, second daughter of Koukou, 450. 
Opelu, mackerel scad, 570. 
Opihi. a small limpet ( Xeritina granosa), 530. 

cause of bitterness of, 530. 

two caves of. 284, 302. 
Opikanalani, 356. 
Opikananuu. 336. 

Op.iko or Kopiko, a firewood, 566-68. 
Opuukalionua, 284, 302, 364, 380. 

epochs to reign of Kamehameha, 26. 

genealogical tree in hands of Hawaii keepers, 406. 

genealogical tree of, 22, 24, 25, 26. 

generations from, 12, 22, 26. 

progenitor of this race, 2, ?2. 

puts himself as the origin of the race, 406. 

story of, 20. 

tradition of, 2, 12. 
Origin of race, 2. 

Opuukahonua placed as. 406. 

volcanic activity, and order of change. 104. 
Orion, three stars of, 376. 
Ouakaiua, 180. 

Ouholowai, kapa of Olaa, 580; o Laa, 580. 
Ouli at Waimea, 326. 
Ouou, a small singing bird, 384. 
Owl had keeping of Makiioeoe's tokens to Hina, 598. 

of the "still eyes" (a high chief), 14. 

(the) bedecks the girl with the tokens left with 
Hina, 600-02. 

(the) reveals Laukianianuikahiki's identity, 600. 

supernatural aunt of Hina. comes from Kauai to 
aid Laukiamanuikahiki, 598. 
Paakaalana or Pakaalana. precincts of, 16. 

place of refuge. T34: place of Kaialea's conllnement. 
142, 144; temple of. 142, 146. 

Waipio (heiau), 14. 
Paakaeke, 284, 302. 
Paao is seen ; left open the sea ; sea of, 378. 

priest seeks a new chief for Hawaii, 22. 

temple at Puuepa, 114. 
Paaupau, 192. 

Pae, fishing companion of Umi, 230. 
Paepae, 382, 420. 

a chief of Kekaha, Molokai, visits Maui to enlist aid 
of Kauhi, 416. 

and Malanaihaehae at the final battle at Pelekunu 
routes the whole army ; boasts they are all slain 
by war-clubs of Kualii. 420. 

and wife left in char.^e of Molokai, 420. 

learns of Kualii's arrival and assures himself, 416-18. 



Paepae — Continued. 
seeks his aid instead of Kauhi's ; returns and secures 
and reports to his fellow chiefs : conspicuous for 
bravery in battle at Kalaupapa ; Koolau lands come 
into possession of, 418. 
Paepaeilani, 284, 302. 

Paha, stick of tlie kapu sign Puloulou, 146. 
Pahee, a game, described, 112, 256. 
a popular betting" game, 178. 
a sort of javelin, 256; spears, 258. 
Pahonu, Lono and Pupuakea met at, 326. 
Pahua, potatoes of, danced, 396. 

Pahuhu. mother-of-pearl fish-hook, 488; was a great 
hook. 490 ; watched by the small black bird, nolo, 

spirit chief of Lanai, 476. 
Pahulumoa. Hoamakeikekula arrives in the uplands of; 

leaves, in company with Puunanc, 536. 
Paia, 284; another b.-ittle being fought at, 430. 
Paiahaa, dressed in the flowers of, 384. 
flowers thrown in Puna sea carried by current to, in 
Kau, 384. 
Paie, 284. 

Paiea and Umi start together on the third surf, and 
Paiea is defeated, 212. 
a petty chief under Liloa, 212. 
best surf-rider in Laupahoehoe, 186. 
challenges Umi, on a wager, to a surf-riding con- 
test, 212. 
in race with Umi crowds him against the rocks. 186. 

212. 
is killed by Koi who returns with the body for sacri- 
fice. 214. 
off Laupahoehoe, 206. 

wagers his canoes against Umi's bones, 212. 
Paimalu. bait boxes. 348. 
Pa iwi, fence of bones, 574. 
Pakui, 2. 
heiau built by, 10. 
his chant, 18. 

historian, composer, and priest, 10-12, 16. 
song of, 12; reference to, 16, 
Palaa, the food of, 396. 
Palaau. mischief-maker of, 396. 
Palaoa, necklace of ivory, 220. 

Palahalaha, chief of Kohala, son of Wohilani, 314. 
Palama, strict surveillance, 534. 
Palani (sturgeon-fish), 378. 
Palanquin, or manele, 364. 
Paleaikaahalanalana. network of gourd, 94. 
Paleaikalanalana, 96. 
Palena, 25. 

Paliuli, at leaving, Kiinoho and Kiihele mourn for 
their attachment to. 502. 
disappearance of. till this day, 502. 
famed as a Hawaiian paradise, 438. 498. 
favored spot in Puna, Hawaii, 438. 
fertile and desirable land, 498. 
first time found by man, 498. 

Hakalanileo's men proceed to the uplands of, 438. 
Kepakailiula becomes the fire that lighted up, 500; 

first-born of the beloved one of, 500. 
Kiihele and Kiinoho proceed from, to Keaau, 498; 

return to, with egg of Hina, 500. 
Kiihele journeys from, and returns to, in one day, 

502. 
Kiinoho and Kiihele instructed by dreams to go and 

live in, 498. 
left in charge of the gods, 502. 
located in Puna, Hawaii, 498. 
on arrival at. Kiinoho questions Kiihele, 500. 
Uli replies, there is a canoe in. 438. 
Paliuli and Palikea, two hills (demigods) sent by Kane 
and Kanaloa ; threatening death, are bidden by 
Kaneapua to return below, 518. 



xliv 



Index. 



Palm houses of Kane, 286, 304. 

Pandainis, 358; garhiiuls of, in great favor. 39-'. 

Pania, an abbreviation, 386. 

Pao excliangcs greetings with Kihapiilani. 244. 

Kihapiilani advised to confer with, 230. 

learning of Kihapiilani's wrongs, sends him to Ka- 
lepolepo for avenging aid, 244. 

prophetess, at VVaikapu, 244. 
Paoa, kukui trees wafting the message of, 386. 
Papa and Wakea, 2, 16-18; reconciliation, 18. 

angry and jealous, takes Lua for a new husband, 
12, 18. 

conceived the island of Kauai, 14. 

daughter of Kukalaniehu and Kahakauakoko, 20, 24. 

gave birth to islands, 12, 16-18. 

genealogy, 18, 404. 

of Walinuu, 12. 

the foundation table, 374. 

went back to, 12, 18, and returns from Tahiti, 12, 18. 

wife of Wakea, 12, 372, 380; returns to Wakea, 18. 
Papa-a, 14. 

Papiohuli, the ohai turns at, 318. 
Pan ai kaua (war garment), 52. 

Pa-u, Lipewale left behind to print the; smearing the 
banibu sticks, she began printing the, 606. 

of feathers, 25, 42, 405. 

of Luukia cording described. 112, 166. 

or skirt of Lnukia, 158. 
Pankauwila, 284. 
Paumakna. 25, .^96. 405. 
Paupauwela. 384. 414-16; red is the water of, 386. 

Kualii fought at, 414. 
Pauwcia, 284. 

Pavveo. 24 ; averted eye, 342. 

Pearl fish-hook Kahuoi, 554-58: desired by Ilikapoloa, 
562. 

given Hikapoloa, worthless, the fault, 564. 
Pele, 286; is angry, 376. 

killed by Xamakaokahai on Maui. 106. 

light from Kilauea equalled only by light from Pali- 
uli, 500. 

travels in spirit to Hawaii, 106. 
Pele and Hiiaka almost overcome Namakaokahai, 104. 

battle on Maui with Xamakaokahai, Pele killed, 106. 

cousins of Namakaokahai, 100.^ 

digs up the rocks in Hanakaieio,_ 104. 

driven away they land first on Kanai, 104. 

dug the pit of Kilauea, 106. 

fight and driven away from Kauai. 106. 

ill-treated by Namakaokahai, 104. 

infatuate Aukele, 100. 

Namakaokahai discontinues her warfare, 106. 

their abodes on Oahu, Molokai, Maui, 104. 

Pelcioholani, son of Kualii, arrives from Kauai on a 

visit ; quarrels with and is so severely handled by 

the father getting the lua grip on him that he 

leaves Oahu at once, 434. 

Pelekunu, final battle fought at, with great slaughter, 

420. 
Peleula, ununu (grass) danced at, 396. 
Pcu, 284, 302. 
Peue, 286, 304. 
Pig, black, a means for identifying royalty, 188. 

chief-searching, 392 ; offered with prayer to Umi, 188. 

Ku unlike the, 392. 

power of certain, to identify royalty, 392. 

unblemished, 238. 

walks toward Umi and returns to Kaoleioku, 188. 
Piihonua, Ililo. Kana brought up in, 436. 

where Kana was living, 442. 
Piikea and Kihapiilani suggested as parents, 248. 

and Umi invade Hana to make war on Piilani, 248. 

borne on the shoulders of Piiniaiwaa into Umi's 
presence; they exchange greetings, 218. 

brothers of, 236. 



Piikea — Coni'inucd. 

chant in honor of, 238. 

daughter of Piilani of Maui, 25, 214, 228; Princess, 
218. 

delivered of a child the deities flee with it to Oahu, 
230. 

desired as a wife for Umi, 214-16. 

grandmothers of, angered ; caused the battle of the 
gods, 2^2. 

grieved at ill-treatment of Kihapiilani ; acts as one 
bereft, to win Umi's aid, 244-46. 

had supernatural grandmothers, 230. 

Kihapiilani sails to meet his sister, 244. 

no woman in Hawaii like ; sends her love message, 
216. 

set sail with fleet of 400 canoes to meet Umi, 2i8. 

stubbornly opposes Umi's plans for peace, 248. 

tells Umi cause and source of deaths, 230. 

touching Waipio, a rainbow arches the canoe, 218. 

wants son of Piilani killed, 248. 

wife of Umi, 240, 405. 

with Umi and men return to Hawaii, 254. 
Piilani and people of Maui, in fear at approach of ca- 
noe, 216. 

completes arrangements to meet Umi, 218. 

death of. 218. 232: the first-born, 236. 

disregards the father's words, 236. 

entertains and exchanges courtesies with Omaokamau, 
216. 

father of Piikea, pleased with Umi's message, 216. 

ill-treats Kihapiilani at table. 236. 

Kihapiilani seeks some one to kill, 244. 

(Lonoapii), 244. 

(Lonoapiilani) dead at time of Umi's invasion, 248. 

of Maui, 216; on coming to throne resides at Kau- 
iki, 236. 

Omaokamau sent to inform, of the chiefs of Hawaii's 
desire, 214. 

Piikea demands that war be made on, 246; given 
birth through, 240. 

shows hatred towards his brother Kihapiilani, 236. 

sneering term applied to, 238. 

son, heir to kingdom of Maui, 236. 

son of. wanted killed, 248. 

Umi and Piikea come to make war on, 248. 

Umi questions Kaoleioku as to war against, 246. 

was Keawe's attraction, 240. 
Piimai, 14. 

Piiniaiwaa adopted by Umi they journey on to Wai- 
pio, 182. 

and co-counselors ordered to prepare war on fleet, 
246. 

and companions accompany Umi and the old men, 
208; conquer Puna, 226; farm daily; go aku fishing, 
1S6; taught the arts of warfare, 190; made cour- 
tiers. 220 ; with Umi in spear practice ; equally 
good with left and right arm, 210. 

and officers ordered to war on stronghold of Kau- 
iki, 248. 

and Omaokamau await Umi's call on Liloa, 182; 
with Umi leave the king's presence, 186. 

apprises the chiefs of Waipio of Umi's predicament, 
222. 

ascends ladder of Kauiki Hill, discovers the giant 
guard to be a wooden image, 252-54. 

bears Piikea on his shoulders into the presence of 
Umi, the king, 2t8. 

boasts of causing tlic death of Tmaikalani. 228. 

calls to the people below "The hill is captured," 254. 

destroys Imaikalani's scout birds. 226. 

enters and ejnerges from the pass safely, 252. 

given Hamakua, 206. 

heard Umi's corpse had been given to Koi, 234. 

inner guard at Umi's sepulchre, 234. 

investigates Kauiki defences, 250 54. 



Index. 



xlv 



Piimaiwaa — Continued . 
kills Hua-a in battle at Kuolo, 226. 
leaps down and kills Nan, 224. 
measures Imaikalani's strength, 226. 
meets Umi and companion at Koakea, 182. 
ordered to ascend Kaiiiki, 250. 

precedes the royal party with orders to the six dis- 
tricts, 210. 
returns to Hilo with the ivory ornament, 222. 
rolls the image over the cliff and captures the hill ; 

slaughters its defenders, 254. 
seeks and finds source of Imaikalani's skill, 226. 
sent to Waipio for the ivory necklace, 222. 
sets out with Kakohe, 210. 
stoned as he approaches the fortress, 252. 
the favorite of Umi, 250 ; most famous for bravery, 

250. 
Piena, chiefess of high blood, 178. 

wife of Liloa, mother of Hakau, 178. 
Pikoi, a weapon, 252. 
Pikoiakaalala ; Alala, the father, Ivoukou the mother 

of, 450. 
and Kauakahi are given a house that they may be 

unseen, 460-62. 
asks his father for permit to witness the games ; is 

refused, 450. 
at Mainele's failure, asked why tlie birds are not hit, 

462. 
at this meal, grew large and fine looking, but with 

rat's hair, 456. 
attends the rat-shooting contest of king and queen 

of Oahu, 452. 
awakens jealousy among tlie boys, 452. 
bets on hitting rat's wdiiskers. 454. 
boasts in the presence of Mainele, 454. 
called by the queen and questioned, 454. 
disappearing from the queen, is sought for, 456. 
further wagers and beats Mainele, 458. 
hears shouts of sport contests, 450. 
hits the old woman as a rat and claims the stakes. 

458. 
in basket with Kauakahi, boards the canoe, 460. 
lole and Opeapea, sisters of, 450. 
is found by Kauakahi asleep on the sand ; takes him 

to tlie house, 452. 
jumping after his board, is carried to sea and lands 

on Oahu after two days. 452. 
Koukou gave birth to a son, 450. 
looking into a vase of water, shoots his arrows at 

the birds, hitting both, 462. 
obtains consent to witness sports, 452. 
offers his kalokalo prayer, 454. 
participates with his koieie board in Wailua river, 

45-': 

questions of various games, 450. 

returns to his sisters Ijcfore eating, says no noise is 
to be heard, 456. 

said to eat like a god, 456. 

sarcastic as to Mainele's skill, 454. 

secures the daughter of Keawenuiaumi and appor- 
tioned her land, 462. 

shot his arrow, hitting ten rats by Ihc wliiskers and 
the bat, 454. 

sisters not present at birth of, 430. 

sisters of, were rats, 456. 

suggests being secretly taken along in the basket, 460. 

supported by the queen, wagers against Mainele and 
the king, 456. 

terms an aged woman a big rat, 456. 

the people shout at the skill shown by, 462. 

the queen stakes her property on the skill of, to com- 
pete with Mainele, 454. 

Inld by Kauakahi of Alainele going to Hawaii, 460. 

lo surprise of Mainele and people, came out of tlie 
basket with his arrows, 462. 

wagers with Mainele. 456. 



Piikoiakaalala — Continued. 

Wailua, Kauai, birthplace of, 450. 

wins over his opponent in their dispute, 456. 

Pikoiakaalala's koieie board is thrown into the rapids, 

sisters, lole and Opeapea. questioned him and re- 
vealed their relationship, 452. 

skill of rat-shooting established, 458. 
Pili, 24-26, 405. 

after the son was grown up, ga\c birth to lloama- 
keikekula, 532. 

at birth of Hoamakeikekula in form of an ala, threw 
it aside, 532. 

first gave birth to a son. Waikuaala, 532. 

grass scorched by the sun, 398. 

his reign a time of peace and prosperity, 26. 

Lono's army jiroceeds by way of, 324. 

Makapailu the mother of, a great fortune-teller, 532. 

second epoch to time of Kahiko, 26. 

sent to be Hawaii's new ruler, 22. 
Piliaana, 428. 
Piliwale, 14. 
Pimoe, 370. 
Pinainai, 372, 404. 
Pinea. 25, 405 ; daughter of Hakau ; named after Ha- 

kau's mother, 220. 
Pineaikalani, ;}/2. 

Piokeanucnue, prominent forehead of Lonokaeho, 530. 
Place of refuge, first reference to ; temple of Pakaa- 

lana, 134. 
Pogue, revised history by, 28. 

Pohakea, the ravine of ; rock in sea off Kualoa, 396 
Pohakoikoi, 372, 404. 
Pohakuloa, let the battle be fought at, 340. 

sister of Eleio, 482. 
Pohakuokauai, a Kauai chief, follows Nihooleki and 

friend ; rock now seen at Waianae, 496. 
Pohinakalionua. at death of his mate, issues a chal- 
lenge; cut in two by Hohoiea's club, 168. 

Hohoiea offers to meet, 168. 

warrior, 166. 
Pohukaina, 25. 

Poi uhane, spirit-catching, 80. 

Pokii, coconut grove bends low seaward of, 282, 288, 
306. 

o ka ua, liglit rains. 376. 
Pokinikini, 372, 404. 
Pokipoki, 372. 

Pokoula. adjoining Waiahao, tlie home of Puniaia. 470. 
Polapola, 4, 20. 
Polehulehu, 372, 404. 
Polena, 405. 

PoHaliu, train and well of, 224. 
Pololu, 232 ; precipices of, 330. 
Poloahilani, high priest of Kauai. 128. 
Polynesian Race. 12. 32, 60. 
Pomanomano, 372, 404. 

Pooku. in Hanalei. 358: pandanus flowers of. 360. 
Poopalu gives Pupuhuluena cooked kalo and potatoes, 

■ S/O. 

Iiidden in basket, directs Pupuhuluena in landing, 572. 

instructs Pupuhuluena for obtaining food from the 
gods for planting. 572. 

speaks from within the basket, 572. 
Popoalaea, the woman that is famous, 440. 
Popolo (Solanum nigrun), 340. 
Popomaili. 25, 405. 
Porpoise, Ku unlike the, 390. 
Potatoes kapued, 66. 
Poupou, chubby, 230. 
Prayer called Oneoneohonua. 148. 

of Knkailani the priest, 26; poetical, 28. 

recital interrupted, 140. 148. 

referred to in genealogy of Kamalalawalu. 28. 
Priest advises wish of Kalelealuaka carried out. 466. 



xlvi 



Index. 



Priesthood, founded liy Lihauula, 2. 

Priests, instead of warriors, direct the war, 324. 

Lono's battle course directed by, 324; Niinu and 
Kakohe, great, 192. 

paths of the, narrow, 444. 
Proclamation for the chiefs 1)ird tax, 422. 
Profession of hoopapa, or lioopaapaa. 266. 270. 
Pu, back part of bait, 370. 
Pna, a good firewood, 566. 

Puaahuku cliff, 134. '50 ; awa field at foot of, 558. 
Puaakahuoi, 14. 

Puaakukui, pig-shaped piece of kukui wood, 580. 
Puaihanuolc, war-club of Pohinakahonua, 168. 
Puainako, great general of the traitors forced to top 
of, 326. 

rebels encatnped at. 328. 
Puakea, low indeed lies, 314; landing place for canoes, 

334- 
van of canoes at, 340. 
Puako, consents to his wife's and sisters' departure, 
562. 
engaged in salt-making, 560. 
handsome man of Kalaliuipuaa, takes Mailelaulii as 

wife, 560. 
Hawaii, where dog Pupualenalena lived. 558. 
Kanaloakuaana captured at, 342 ; wind of, 344. 
Kauhi and Kiha stationed at, 340. 
Kaunooa between Kawaihae and, 322. 
landing place for canoes at, 342; repidsed warriors 

ran to. ,^48. 
Pupualenalena tracked to. 558. 
Puanalua. 376. 

Pueonui and Kakuhihewa war again resumed, 468. 
contending in war for Ewa lands, 464. 
defeated, 468. 
final defeat and death of, traced to Kalelealuaka, 

468-70. 
king of district of Kona, 464. 

officers in the army of, slain by Kalelealuaka, 468. 
Pueonuiokona, gives Kaipalaoa passage to Kauai, 576. 
Kaipalaoa saw the canoes of, 574. 
king of Kauai, 574. 
lit. definition, 574. 
Puhaukole, before the reljels reached, 328. 
Puholo. steam cooking, described, t,?,2. 
Puipuiakalawaia, applied also to Umi of Hawaii ; a 

third name for Nihooleki, 494. 
Pukohukohu, a noni-colored kapa, 532. 
Pulanaieie, 242. 
Pulee, Kualii fought at, 4T4. 

ohia grove of, 384, 416. 
Pulehu. 284. 
Pulele. 394. 

Puloulou. a sign of kapu. 146. 354. 

Pumaia. again in spirit, directs the wife to remove his 
body to a cliff-cave at \nuanu Pali; calls in their 
journey. 474. 
a hog raiser. 470. 

amused at advice of priest to the king, 476. 
child of Wanua. chief of Hamakua. 316. 
dead body of. dragged and thrown into a pit at Ka- 

pua. 472. 
fights for possession of his last hog, 470-72. 
grants Kualii many hogs for temple service, exhaust- 
ing ten pens, 470. 
in spirit, directs the wife to rescue his liody and con- 
ceal it elsewhere, 472-74. 
in spirit, raids the district ,-ind Kualii's lands for 

food. 474. 
kills all assailants but one. 472. 
Kualii builds a house for the bones of. 476. 
legend of. 470. 
made war on liy Kn.ilii. 472. 

moves to Kewalo, wliore a 1);ittle is fouglit and 
Kualii's warriors slain, 472. 



Pumaia — Continued. 

moves to Pawaa and is met again in liattle, Kualii 

■ind his god only escaping, 472. 
one hog to be kept until death of. 470. 
on Pukoula, the home of, 470. 
searching party sent to search the liones of. 474. 
spn-il of, brings a servant for his wife and daughter, 
476; flew and lit flaming at cliff-cave, 474; revisits 
his house and relates his ill-treatment, 472 ; strong- 
er than the living body, 474-76. 
through power of the god, is caught and killed, 472. 
wife and daughter of. distressed for food, 474; long 

await his return. 472. 
wife of. denied knowledge. 474. 
Puna, awa leaf of, 318; hala wreaths of. 398. 
(chief). 25. 404. 

fragrant hala blossoms (hinano) of, 580. 
llua-a, king of, 226. 
Lilileluia, chief of; bones of, 318. 
Puna and Kau warriors stationed, 344. 
chiefs of, too, fell back at Haalilo's defeat, 414. 
district. 4. 324. 330, 336, 344, 376. 
of the angry eyes, 242; mullet reaches to, 396. 
Umi gives, to a friend, 204. 
Punalioa, canoe landing of. 330; harbor of, in Uilo. 444. 
Punaluu. 428. 
Punia. champion liar, 486. 
Punohu. rain clouds, 376. 

Puoa. a cone-shaped (tomb) structure, 484, 490. 
Pupuakea and Lono join forces and slaughter the reb- 
els, 324-26 ; intercept the men : prepared to give 
battle, 322 ; on advice of priest, proceed to Puu- 
maneo, 326. 
and men arrive at precipice of Honokoa. 326. 
angered, prepares the chicken and awa, hurriedly, 

334. 
arrival of, battle decided on, 322. 
chants rout of rebels and victory of Lono, 328. 
connncnded liv Kama, 3'!4; prepares to give 1)attle. 

346. 
Hawaii's powerful general, younger 1>rother of Lono, 

346. 
is felled and thouglU killed, 346; reviving he slays 
his adversary; birtlnnark of. has impressed itself, 
348. 
messenger sent to Kau for, 320; place of residence, 

322. 
ordered by Lono to prepare chicken and awa ; un- 
used to such service is surprised ; disregards the 
order and plays konane, 332; is struck on the 
head with the board, 334. 
reliels seeing force of, send men to intercept. 326. 
reliels slauglitered by, 330. 
rcturnefl and met Lono at Pahonu. 326. 
sends messenger calling the men to battle. ,^22. 
sends messengers to learn condition of rebels, 328. 
sent out with forty men. 324. 
slaughters and scatters the foe in all directions; his 

chant, 328. 
unafraid. en,gages l\lakakuikalani. 346. 
younger lirother accompanies Lono. 330. 
Pupuc. 24. 404. 

Puuanahuln clinkers at. red witli people on night tlie 
men left. ;^22. 
Lono intercepts his men at, 322. 
Puueo, fisherman of Nau, 224. 

Kanoa heiau at, 222. 
Pnuiki. 340; hill looking down on Kukui|).ihu. 564. 
Puniwa, a wing of tlie army was climlnng. 410. 
Puukahan.ihana. 340. 
Puukamacle. 288. .304. 
Puukanikanihia. .■?44. 

Punka w.aiwai. T^uukia's place of separation. 158. 
I'unkr.i. grass al. danced. ,to6. 



\ 



Index. 



dvii 



Pimkapelc scene of tight with NainakaoUahai, 104. 

Kauai, lirst home of Pele, 104. 
Piuikoliola, historic temple of, generally credited to 

Kamehameha I, a reconstruction, 324. 
Lono takes possession of, by a strategic move, 326. 
Lono's battle at, named Kawaluna, his fourth night 

engagement, 326 ; holds ceremony at, 330. 
rebel army encamp below temple of, 324. 
rebel army would ascend, only for sacrifice of one of 

Lono's men slain, 326. 
rebels repulsed at battle of, 328. 
selected as a place of vantage, 324. 
Pupualenalena, a dog, of Puako, Hawaii, 558. 
and master threatened with death, 560. 
Iiears of safety by obtaining shell blown niglitly by 

the spirits, 560. 
jumps over the guards and steals the shell, 560. 
legend of, 558. 

master of, questioned by Hakau, 560. 
thief of Hakau's awa field, 556. 
tracked to Puako, 558. 
Pupuhuluena, clearing the water with chewed kukui 

nuts, tells the men to haul in their net of fish, 570. 
desired to go fishing; saw all kinds under his canoe, 

.570- 
directed in landing, 572. 

first introduced the difYerent tubers into Kohala, 572. 
given the different tubers ; names them, 572. 
in a game with the gods, stands some on their lieads. 

572- 
kapus the stern of his canoe, 572. 
left certain fish at different points on way to Kalae, 

570. 
legend of, 570. 

lived in cliffs cast of Kohala, 570. 
on request, shares his nuts with the fishermen, 570. 
plans with Poopalu to obtain food for planting from 

the gods, 572. 
receives cooked kalo and potatoes, which he saves 

for planting, 570. 
returns to Kohala and plants the yam, etc., 572. 
secretes Poopalu in canoe, 572. 
sees two men net-fishing and joins them, 570. 
shown the different kinds of tubers by the gods, 572. 
Puuepa and Hukiaa. Hikapoloa cliief of, 562. 

Kohala traders return from Kona with fish to, 562. 
Puuhue and Hoaniakcikekula arrive at Keolewa and 
find Puuonale the king there, 538. 
attracted to an olapa tree, discovers Hoamakeikekula, 
. 538. 

inviting Hoamakeikekula to come down, springs for- 
ward and kisses the bottom of her feet, 538. 
pleads with Hoamakeikekula for Puuonale king of 
Kohala, 538. 
Puuloa, 340; Kaniakaaul.ini resides at, as agreed on, 
402. 
kidnapped boy from Waipio slain at, 132. 
sea of many harbors at, 378. 
Puumaneo, battle of, a rebellion, 314. 
battle on, 314-20, 330. 
Hauna directs Lono to, for battle, 326. 
knoll of, 330. 
Puumomi, 288, 304. 
Puunabe, 340. 
Puunui, 340. 
Puuoaoaka, 336, 340, 346. 

Maui forces locate at, 342. 
Puuokapolei, 392. 

Puuonale, king of Kohala, found at Keolewa, 538. 
meets the points of Hoamakcikekula's dreams, 538. 
questions Hrtamakeikekula on her tears, 538: takes 
her as wife, the elements showing recognition, 538. 
Puupa, Lono directed to proceed to ; sees the fires of 
the rebels at, 324. 
Lono rumored at, 326. 



Puupa — Continued. 

night battle at, 328 ; rebels escaped from, also killed, 
326. 

occupy position from, 344. 

third battle of Lono called, 326. 

wlien outside of, 324. 
Puupaoa, 358. 
Puupoko, 340. 
Queen Laielohclohoikawai. 228. 

Namakaokahai, 50-52, 56. 
Race, origin of, 2. 
Rainbow, appearance of, sometimes a high chief sign, 

escape of Aukelenuiaiku from cliff-cave, 66. 

formed over canoe of Piikea, 218. 

indicates to Kaoleioku Umi's presence, 188. 

Poomuku or headless, 66. 

replaced on the cliff by Kiwaha, 66. 

the footstool of wife of Makalii, 80. 
Rains, various, 358, 376. 
Rat shooting, a pastime of aliis, 452. 
Rats, a low shelf which they will get at, 334. 
Rat's whiskers, hair of Pikoiakaalala like, 456. 

Mainele never saw a man who could shoot at, 454. 

Pikoiakaalala wagers to hit, 454. 
Red, an evidence of royal rank, 596. 
. outfit accompany Kahikiula on voyage, 602. 
Red Sea, 40. 

Refuge, city of, at Honaunau, Kona ; first reference 
to, 134. 

place of, within the temple of Pakaalana, 134. 
Relationship terms confusing, 316. 
Remy, Jules, translation from, 232. 
Reserve of one power for self protection, 72. 
Rivalry, spirit of, an opportune test of mental powers, 

280. 
Roasting bananas, by wayside, two old women, 598. 
Royal abodes at Hilo visited by Umi, 220. 

blood, Umi opposed on account of lowness of his, 
220. 

blue blood, solicitude for preservation of, 220. 

care of favored priestly order, test, igo. 

court, Akahiakuleana to reside at, 220. 

etiquette observed, 352. 

necklace, ivory; wiliwili imitation, 220; of Nanikoki, 
222. 
Royal offspring, 238; platform, 14. 

rank, red an evidence of, 596. 

scion recognized by shells even, 170. 
Sacred Albino, 4. 

■chief, 14, 356. 

chiefs, descendants of Lonokaeho, 238. 

feather capes, 356. 

temple of Nonea, 4, 10. 

water, 400. 
Sand crab. Ohiki, figurative, 242 ; of Waiolono, 400. 
Scout birds of Tmaikalani killed by Piimaiwaa, 226. 
Sea disturbed, 380. 

grass stripped by Ku, 386, 416. 

green, 40; red, 40. 

-urchin of Makakuku, 380. 
Sea-eggs, Laukiamanuikahiki as an old woman wan- 
ders picking out, 604. 

messengers .say they found her taking, 604. 
Sea-weeds of Kanamuakea, 382. 

whose is the, 376; various, 378, 382. 
Sesbania grandifolia, Obai, 318. 
Sex of child, foreknowledge of, 596. 
Shark, eiglit-finned. Mokuleia the, 28. 

hammer-headed, is Kaena, 374. 

Kaena is tail of white, 28. 

Kila reported eaten by a, 132, 146. 
Sharks, numerous, 400. 

Ship and brothers of Aukele turned into ashes, 54. 
Shooting arrows, 120, 258. 



clviii 



xlv 



Index. 



Sign indicative of royal knowledge of transgression, 

466. 
Sling admitted by Lonoikaniakahiki as of value, 260. 

its use as a war weapon described, 260. 

made of coconut fibre, witb care, 260. 
Solanum nigrun, Popolo, 340. 

Soldiers from Koolau attempt to capture canoes of 
Kualii, 420. 

Kauhi taken as one of Kualii's, 426. 

Kualii witnessed Ijattles unknown to his, 428. 

of Kualii puzzled, 428. 

ordered to go and bring Kualii, 424. 

told the time and place of battles, 426. 
Song of Kualii, 370, 394. 

Pakui, 12. 
Soups, various, 378. 

Speak differently, why people of these islands, 156. 
Spears, bundle of, 260 ; of value, 260, 

Lonoikaniakahiki dodges any number of, 268. 

pahee, 112, 256-58. 

war, 256 ; weapon of aliis, 258. 
Spirit body of Keahaikiaholeha named Nihoolcki, 488. 

form, Kanikaniaula appears in, 482. 

Hanaaumoc a flattering, 476. 

Haumea a female, at Xiuhelewai, 530. 

Kaahualii chased by a, 482. 

of Kalanimanuia enters the temple, 548-50 ; assumed 
human form again; calls to his parents, 548; 
caught in form of a rat : while asleep, is ensnared 
by nets, 550. 

of keahaikiaholeha worshipped by parents, 490. 

of Kukamaulunuiakea becomes the Milky Way, 528. 

of Pumaia revisits his house, 472 : directs rescue of 
his body for concealment, 474. 
Spirit catching, 80. 
Spirit-chief, of Hawaii, Kanikaa ; of Lanai, Pahulu ; 

of Maui, Keoloewa ; of Molokai, Kaunolu, 476. 
Spirits, aku offerings for the male and female, 494. 

anger Hakau by their nightly sound, 560. 

angry with Kaulu and Kaeha. call the sharks to- 
gether, 526. 

asked Kaeha to prepare awa, 524. 

bid Kaeha find his own food, 526. 

carry off Kaeha to Lewanuu and Lewalani, 522. 

entice Kaeha with rod-fishing, 528. 

hear loud call of Kaeha's god, 524. 

in swinging, killed by trick of Kaulu, 528. 

Kaeha carried up by the, 522. 

Kaeha directed by Kaulu in awa drinking with the, 

. 524- 

king of the, leaves guards, 560. 

Molokai has, for Kaunolu lives there, 476. 

of Waipio own a shell trumpet called Kuana, 560. 

shell of the, stolen and given Hakau. 560. 

through tricks by Kaulu, seek to find cause to put 
Kaeha to death, 524, 
Stand forth at the call, 388. 
Star Sirius, T14, 122. 
Stones bundled, 200. 
Story of Pikoiakaalala, 450. 
Strings, network of, 364. 
Sugar-cane, arrows of Hawi, 380. 

kapued, 66. 

leaf is the path, like tlie, 382, 420. 

top arrows, 258. 

trash from my eating, 282, 288, 306; lioncs of Mumu 
thrown on pile of, 564, 568. 
Sun changes ; comes forth at Kauiki, 376. 

hangs low, approaching that land the, 374. 

Hawaii pointing to rising rays of, 28. 

outside is the, 5, 30. 

rises and sets on Kauai, 122-24, 128. 

rising (ku) and setting fmoe) indicating East and 
West, 40. 



Sun — Conliiiiiril. 

stands over Kona, 28. 

Wakea controlled the, 28. 
Sunrise, compared to a net, 376. 

Supernatural aunt of Hina, liefrionds Laukiamanuika- 
hiki, 598. 

grandmothers, Piikea had, 230. 

rat, Kanepohihi a, 162. 
Supernatural power, Kaulanapnkii liad, 566; Kualii 

evinces, 412. 
Supernatural powers, Ilauna famed for, 292, 296. 

of Laukiamanuikahiki, 604. 

of Namakaokahai, 68, 70. 
Surf-rider, of Makawa, 400. 
Surf-riding, a daily pastime, 510. 

sea for, at Kahaloa, 378. 

sideways is at Makaiwa, 378. 

Kakuhihewa and Lono went out, 276. 

Kama and Lono go, 332. 
Swing (Hawaiian), a single rope, 530. 
Swinging, method of, 530. 
Table of Laka, broken, 370. 
Tabu, see Kapu. 
Tahiti, 20, 22, 28, 30. 

borders of, 2, 6. 

cloud drifts of, 116. 

first people from, 4. 20. 

foundations of, 378. 

groups, 6 ; Hawaii a child of, 20. 

has but one kind of people, the haole, 374. 

I have seen, of strange langn.age, 374. 

in broader foreign sense, 376. 

island stretched across the ocean, 374. 

Kaialea said Kila had gone to, 144. 

kanakas not in, 30. 

kapu flourished in, 28. 

Kila and party proceed on way to, 122. 

Kila chosen for voyage to, in search of Laamaika- 
hiki, 120. 

Kila's brothers suggest procuring tlieir father's bones 
for removal to, 130. 

Laamaikahiki returns to, 128. 

land of a strange language, ,30. 

looking from ; none like us in, 374, 

Moikeha, Ijody of, for removal to, 128. 

Moikelia sets sail from, for Hawaii, 1 14. 

mooring island toward : whose is, 374. 

more properly Kahiki — distant lands, 12. 

of rising and setting sun, 12, 16. 

Olopana and wife Luukia, arrival in, from Hawaii, 

112, 154- 

Olopana movements to, in and from, 156. 

Papa returns to, 18. 

Pili from, 26. 

the road to, from west of Kalioolawc, 128. 

to, belong those wlio ascend to the backbone of 
heaven, 374. 

vastness of the sea from, 376. 

wall faces, 286, 304. 

where Olopana dwelt ; surely seen, 30. 
T.'diitian Islands, 6. 

stem of earth's foundations, 26. 
Tahiti-ku and Tahiti-moe, 12, 16. 
Taro kapued, 66. 

Tatu beat on canoes, a decoy, 204. 
Tatuing introduced by Olopana, 156. 
Temple, guards, priests, of king I\u, 550. 

services, Lanikaula advises Kama to hold, 340. 

spirit (the) nightly entered the, 548-50. 

structure, ancient form preserved, 442. 
Tliought, Hawaiian's idea of its seat, 14. 
Ti-leaf, an essential article of household economy, 392. 

canoe, 120. 

(or Ki-Ieaf) fishing coat, 224. 

of Nuuanu, 392. 



Index. 



xlix 



Ti-leaf — Coiitiinic-il. 

was broken and worn, 356. 
wrappers of bundles, 200. 
Tokens of recognition for unborn cbild, 180, 406, 546, 

596. 
Topsy-turvy conditions, 284. 
Tradition concerning Loniiikaniakaliiki-Kapaibiahilin.i, 

360-62. 
Tree, mythical, of Kauai, 356. 
Trees, various plants and, 390-92. 
Tributes of the elements to rare beantv and high liirth, 

80. 
Trunkless koa tree, 350-52. 

Turtle came up and began rubbing ber back, 596. 
Laukianianuikahiki entered into the, 604. 
of shiny back, grandmother of the sea, called liy Lau- 

kia, 604. i 

shiny-backed, approaclied and opened up its back, 604. I 
(the), swam under water to Kahikiku, where it dis- 
embarked Laukia and disappeared, 604. 
very large, at Eleka, 446. 
Twin hills likened to pahn-tbatched bouses, 286. 
Ua, 25, 404. 

Ua koko or red rain, 536-38. 
Uhu, parrot-fish, 570. 
Ukinaopiopio, 382, 404-06. 
Ukinohunohu, 382, 406. 
Ukulii, believed killed, 166. 

returns and boards tlie canoe, r68. 
victor over Xiniukalani, 168. 
volunteers to fight Xiniukalani, 166. 
Ukulonoku, fragrant branch of the, 384, 416. 
Ulaniabahoa, 25, 404. 
Ulaula, 94. 
Uli (deity), 26. 

and Kalaulipali, parents of Heakekoa, 270; of Hea, 
or Heakekoa, 272. 
Uli, admits there is a canoe in Paliuli, for which 
Hakalanileo calls all the people to drag it down, 
438. 
after prayer by, he gave orders to dig into the 
ground, when body and parts of the double canoe 
were exposed, 442. 
awakening, sees Kana ber grandson, wakes him un 

and feeds him, 448. 
famed goddess of the anaana priests, 436. 
gave orders for the people to return from the cold, 

442. 
grandmother of Kana and Niheu, 436. 
informed by Kana of numbness, 448. 
instructs Kana for the conquering of Haupu, 448. 
Xiheu for a canoe refers bis father to, 438. 
prayed for a double canoe for Kana, 43S. 
takes Kana until it assumes human form, then rears 

the child, 436. 
tells him the cause, 448. 
the woman that is famous, 440. 
Uliuli, 384, a kapu of Kualii, 384. 

(chief), 406. 
Ulu. 24, 404; king of Kau, T56. 

Ulna (Carangus ignoliilis), 570; the gamiest fish in 
Hawaiian waters, 294. 
flawaii is the, 370. 
or Luaehu. 370. 

remained behind at Kapukauhia, 570. 
Ulubina, 4, 8; high chief; sacred semen of, 8. 
Uhikou, 24, 404. 
Ulupau, 404. 

Umalehu and brothers about to be killed, 152. 
and others sought to be saved by Kila, 150. 
cuts off hands of slain boy for exhibit as Kila's, Ti2. 
intention of. to kill Kila in mid-ocean, 134. 
orders the canoe launched, 132. 
slays the kidnapped boy from VVaipio, 132, 



Umalehu — Continued. 

son of Moikeha, 118, 132, 146. 
tells Kila to wait awhile, 132. 
Umi, 25, 180, 405. 
a part chief, high on father's side, 178. 
accompanies Kaoleioku to his home, 210. 
acquits himself well in spear test, 206-08. 
admits to Kaoleioku that it is he, 188; advised by 

and put under a spear test, 206-08. 
advised not to enter by front door, 182-84. 
advised to wed Piikea of Maui for political reasons, 

214. 
Ahua-a-Umi, or memorial of, 232. 
alleged low birth, 238. 
ancestry of, 178; of high blood, 180. 
and adopted sons conquer Puna ; make secret moun- 
tain raids, 226. 
and chiefs favor Kaoleioku's advice, 214. 
and companions in a predicament at Hilo; liberated 

on production of ivory ornament, 222. 
and followers came down the valley, 202. 
and Kaoleioku instructed by the old priests, 200. 
and men from Hawaii greatly pleased at Piimai- 

waa's feat, 252. 
and men take up their journey, 200; reach Waipio, 

202. 
and Paiea surf-board incident, 212. 
and party reach Waipuilani, wdiere they put up, 186. 
and party set out to tour Hawaii, via Hamakua, 210. 
and wife Piikea make war on Piilani. 248. 
army of, descend the pali trail ii single file, 224; 

provided with torches, surround 'iilo chiefs, 224. 
as king, men enlisted to place, 190; unites Hilo and 

1 lamakua, 224. 
asks for the old men Nunu and Kakolie ; gives them 

lands for which they run till exhausted, 208-10. 
asks his mother as to his rightful father, 182. 
assured of a successful, 208, and undisputed reign, 

averse to the war, Piilani being dead, advises a suze- 
rainty for Maui, 248. 

becomes king of all Hawaii, 204. 

begat several children by his various consorts, 228. 

being better-looking gets two wives to one each for 
his companions, 186. 

l)elittlcs Paiea's surf-riding skill, 212. 

bid his warriors successively to ascend Kauiki, 250. 

built the temple of Kaili, 232. 

calls for the old priests and awards them land ac- 
cording to their running strength, 208-10. 

calls Omaokamau to slay Hakau, 202. 

cares for the priests, 194-96; commended by them, 
196. 

climbs the fence and enters Liloa's dwelling, 184. 

completes arrangements for royal reception at Wai- 
pio, 218. 

crowded against the rocks by Paiea, 186. 

daring the kapu of Paakaalana, 16. 

denied the use of Hakau's surf-board, 186. 

directs Koi to kill Paiea, 214. 

disinclined to make war on Piilani, yet obeys his 
wife's demand ; orders his war fleet prepared, 246. 

disputing the claims of, 16. 

doubtful of mastering Imaikalani, 246. 

enters boldly and sits on lap of Liloa, 184. 

exchanges greetings with Piikea, 212. 

given his share of the catch, exchanges it, 188. 

gives his fish as an offering to his god, 188. 

grandfather of Lonoikamakahiki, 256. 

hated and ill-treated by Hakau, down-hearted he is 
driven away, 186. 

hears the wailing of Piikea, 244 ; learns the cause 
and purpose of her disrobing, 246. 

hides his identity and takes up a life of idleness, t86. 

his parents-in-law much displeased, 186-188. 



1 



Index. 



Uini — Coiiliiiucii. 

Iniaikalani not in MiljJLCliun tci. 226. 

inqnired for by the old men, 198. 

instrncted and" with proofs, sets ont for Waipio, 182. 

instructed by Kaoleioku. i04-g6 and tested, 206. 

is backed by a young man of Laupahoehoc, 212. 

is circumcised with ceremonies. 184. 

is crowded against the rocks by Paiea, yet wins, 212. 

is offered the pig, witli a prayer, 188. 

Kaoleioku and his three companions unarmed, 202. 

Kaoleioku, a high priest, witli pig, looks for, 188. 

Kaoleioku made chief priest of, 204-06. 

king of all Hawaii, 204; makes a division of the 

lands, 204. 
Koi charged to bury the bones of. 232. 
learning he is a son of Liloa wishes to see hnn, 182. 
leaves the priests asleep; reports to Kaoleioku, 196. 
Liloa willed the temples and gods to, 186. 
lived as a dependent under Hakau, 186. 
living at Waipunalei, 212. 
makes a division of lands, 204-06. 
makes immediate preparations for Piikea's reception, 

216. 
makes Kaoleioku his chief priest. 204. 
made chief to Kaoleioku, and they live together, 188. 
meets and adopts Piimaiwaa, 182. 
meets Koi at Kukuihacle. who joins them, 186. 
must not marry a woman of his own blood, 214. 
notices the wiliwili necklace of his wife, 220, belittles 

and breaks it. 222. 
often fished for aku. and ofifercd some to his god 

Kaili. 188. 
omissions in history of, 218. 

on coming to the throne, rewards his promoters, 220. 
on request, joins in a fishing trip; is commended for 

his strength, 188. 
or Umi-a-Liloa, his wives and offspring, 220. 
Paiea killed by, 186. 
practising spear-throwing, 210. 
priest and companions without stones, 200. 
proclaims himself, is recognized and acknowledged 

by Liloa, 184. 
reported in rebellion, 218. 
returned to Waipio as his residence, 214; returns 

from Hilo and calls a council of war, 222. 
seeing his wife's mind set, orders his officers to go 

to war, 248. 
skilful in surf-riding, races at Laupahoehoc with 

Paiea, 186. . 

solicitous for concealment of his bones, charges Koi 

with the sacred duty, and witlidraws his lands in 

apparent disgrace, 232. 
stands out from the ranks in presence of Hakau, 202. 

story of; birth of, 178; very mischievous, 180. 
takes up his residence with Liloa. 184. 
tells his companions to wait, while he meets Liloa, 

182. 
the government firmly established in, 214. 
the new king received graciously, 2T4. 
the people realized, son of Liloa as the chief. t88. 
they journey on to Kealakaha. birthplace of, t86. 
things for, left as proofs, 182. 
took pity on son born of Piilani. 248. 
visits Hilo incognito; marries the daughter of king 

Kulukulua, 220. 
wagers his whale's tooth necklace, 212. 
wagers with Paiea in a surf-riding contest, 212. 
Waipio. place of residence of. 228. 
went to the defense of Kiha-a-Piilani, 232. 
wishes to circuit his kingdom ; to travel eastward. 

210. 
with control of Kauiki, became possessed of Maui ; 

which he turns over to Kihapiilani. and he returns 

with Piikea and men to Hawaii, 254. 



Umi-a-Liloa. a devout king, 228. 

a duplicate plot of, 548, 596. 

afraid of Iniaikalani. 226. 

ancestor of commoners. 228. 

astonished at the many deaths. 230. 

at death. Koi sets out to secure the body of, 232. 

at peace with Maui in reign of Piilani. 232. 

became famous in his government administration. 228. 

breaking the kapu, 14, 28. 

breaks the wiliwili tongue necklace, 222. 

built large taro patches in Waipio, 228. 

cave of, in Keopu, 232. 

children of, by various wives, 228. 

corpse of. taken out and placed in a canoe, 232. 

divided the lands on settlement of peace, 232. 

famed for his battle with the gods ; .account of ; fish- 
ing a favorite vocation, 230. 

had two occupations, farming and fishing, 228. 

identifying formula, 496. 

in his reign set divisions of the people, 228, 

Kapukini-a-Liloa, consort of, 228. 

Kau becomes a possession of, 228. 

knew the king's house in Hilo, 224. 

Koi and brother-in-law hide the corpse of, 232. 

Koi said to have brought the bones of. to Maui, 232. 

Koi substitutes a body for that of, 2^2. 

Kona and Kohala ceded to, 228. 

offers to fight the deities, 230. 

Omaokaniau and Koi imprisoned, 222. 

opposed for alleged low birth, 220. 

people of, in difficulty, 224. 

prays to his god Kukailimoku, 222. 

questions his priest on the Maui war ; relieved at his 
assurance, 246. 

questions his warriors as they return ; sad at heart 
at Koi's report, 250. 

reigned in place of king Hakau, 220. 

reigned till old, 232. 

royal and favorite daughters as wives for, 228. 

sacrifice burnt oiiferings of Hakau and others, 218. 

sad at loss of necklace inheritance of his royal father, 
222. 

soldiers of, in possession of weapons of Hakau and 
his people killed, 218. 

stone tomb of, not completed at his death, 232. 

takes wives to preserve royal blue blood, 220. 

the people hewed stones for tomb of. 232. 

unfaithfulness of. relative to his children. 230. 

warriors of, see Nau, the fisherman of Puueo, 224. 

visits Hilo, marries daughter of Kulukulua, 220. 

was dead, 234. 

went back to Hawaii, 2^2, 
Uniipiilani, 288, 304. 
Umu or Imu. 194-96. 258. 382. 

body of Kalino cooked in the, 566. 

body of Munui put into the, 564 ; contest, 580. 

Eleio jumped into the hot; pulled out and saved 
from the, 484. 

Kaipalaoa's opponents killed and cooked in the, 594. 

Makiioeoe ordered the. started, wherein those who 

had ill-used the girl perished, 602. 
(oven) made hot to bake Eleio, 484. 

people at Lele started the, 484. 

prepared by Hikapoloa, 562. 
(underground oven), 562. 

was to be started next day for the girl, 598. 
LTmulau, warmed are the ofTspring of, 394. 
Underground oven (imu or umu), 194-96, 258, 382, 562- 

64. 
Ununu grass at Peleula. 396. 
Llpalu. 370. 

L^pilialoula. scorching the sun at. 376. 
Uuoho. a rat maid of Xamakaokahai. 54, 58. 



Index. 



li 



shed thing of, 584. 



Upolio and Haapuainanca ashamed at being greeted 
by name, befriend Aukele, 54. 

ordered to slay Aukele. tlicy run ofi', 58. 

sent out in search, 54. 

servants of Namakaokahai, 4J. 

women in forms of lizard and rat, 54. 
Uwau, sea-gull ( PnfHnus cnneatus), 31J6. 
Uweleki and Uweloka, .guards of Manowaikeoo, favor 

Kanlu with all good things to eat, 526. 
Uweleki, Uweleka. Maalaka and Maalaki, four guar- 
dians of Manowaikeoo, 526. 
Value, calabash things of; canoe 
Victory, Ku, bird of, 376. 
Virginity, sign of lost, 544. 
Waa mua, of a canoe, 382. 
Waa naku, a search canoe, 156. 
Waahila, wind and mountain ridge, }f)i. 
Wager of llauna with two women playing konane, 312. 
Wagers, between Kakuhiluwa and Lono, 280-82, 308-12. 
Wahanui and followers had all been killed on Kauai, 
people told that, 520. 

carries out instruction of Kaneapua, 520. 

cautioned against showing his image until reaching 
Hawaii, 520. 

double canoe of, is hailed, passing Kaunolu point, 

first made aware of Kaneapua being a god, 520. 

given a twin-bodied image by Kaneapua, 320. 

killed and his image taken away, 520. 

king of Hawaii, sails for Tahiti, 516. 

lands on Kauai with his present, 520. 

legend of, 516. 

meets storm ofif Kaena point, and canoe overturned. 
SI.6. 

realizes Kaneapua is a smarter prophet than Kilohi, 

■ 518. 

renewing voyage, asked again to return. 516. 

through storm, lands at Lele (Lahaina). 5:6. 

vows to tread Kane and Kanaloa. 516. 

worships, makes offerings to Kaneapua as a .god, 52c. 
Wahie, spear thrust, 206. 

Piiniaiwaa's war club, 2'^2 (firewood), 250. 
Waliineikapeakapn, 406. 
Wahieloa, 25, 405. 
Waia, 24-28, 380, 404. 

fijurth epoch to time of Liloa. 26. 

husband of Papa. 28. 
Waiahao, part of T^onolulu now known as Kavvaia 

hao. 470. 
Waiahulu. the hungry at, can have a share. 492. 
VVaialae. 400. 

Waialeale, the mountain, 320. 
Waialoha, 358. 
Waialua. 28. 400; below Kaala sits. 374. 

Kapaahulani reached. .166: returning to. 402, 

Lonolndilani. king of Koolauloa and. 408. 

where 1 leave her, 320. 
Waianae, 28, 300, 400-02. 

armies of chiefs of. and Koolauloa routed. 414. 

chiefs of. consent to fight Kualii at Kalcna. 414. 

council of war at, 414. 

Kalanimanuia made king of, 552. 

Kamaile at, surrounded by an army. 212. 

Keahaikiaholeba. one time king of. 488. 

Kualii again victorious at. 414; on return from Kauai 
desires to land at. 412. 

Lonokukaelekoa. kin,g of. and Ewa. 408. 

opposing chiefs at. 4T2; sitting in the calm of. 374. 
Waianuenue stream. 224. 
Waiau. 400. 

VVaiauwia again visits Luuki.i, who falls in wrong- 
doing, T58. 

makes advances, is puzzled at reply, 158. 

meets Luukia and is enamored, 158. 



VVaiawa. 400. 

Waihaka, 344. 

Waihee, 284, 302, 396. 

Waikakunilua, 346. 

Waikapn, Pao to be found at, 2,?8. 

Waikelc, 400. 

VVaikiki. hair anointed at. 400. 

Kapua at, 380. 

let us escape and return to. 408. 

when Kualii resided at. 408. 
VVaikoloa, 3-14-46, 396. 
Waikolu, Kana and Xiheu arrive at, 444. 

Kana stops rock in middle of cliff of, 446. 

Molokai, 444; Oopu of, 288, 304. 
Waikuaala, first-born of Pili, 532. 
Waikulani, 24, 404. 
Wailau. 288, 304. 
Wailea, Lono first met rebels at, 322. 

mother of Kaipalaoa, 574. 

sister of Kalenaihaleauau, wife of Kukuipahu, 574. 

skilled in profession of wrangling, 574. 
Wailehua, Kualii lands at, 424. 
Wailoa, 14, 24, 398, 404. 

river, Waipio valley, 182. 
Wailua. Ivauai. birthplace of Pikoiakaalala. 450. 

bone fence of Kalanialiiloa at, 576. 

gathering-place for athletic sports, 450. 

koieie contests take place in, river, 452. 

Moikeha arrived at, 116. 

Pikoiakaalala joins in the games at, 450-52. 

waters of, stretch out, 122-24, '-8, 

wind tarries at, 376. 
Wailuku, 284, 302, 

locality of flying clouds, 286. 

river ( Hilo), 222. 

source of flying clouds, 304. 
Wailupe, 400. 

begins to be jocular, 306. 
Waimalu, 400. 
Waimanalo reef, 300. 
Wainiano, 400. 
Waimanu, precipitous cliffs of. 234. 

to Pololu. 2},2. 
Waimea. after the b.attle at. 350. 

Kama at. 342. 

Kan.-iloakuaana living at. 342. 

Kualii reached, and sat on otiicr side of stream, 428- 
.30. 

Lililehua drifting to, 318. 

Lono desired to go by way of. 326. 

Ouli at, 326. 

the lipahapaha of, 390. 

war contingent go to, 342-44. 
Wainan.-dii. blood flowed like water at. 322. 
VVainaualii. 344. 
Waioa. men of. 380. 

walaau. 384. ~ 

Waiohulu, Kamapuaa in the uplands of, 496. 
Waioli, ohia of. 358. 
Waiolono. sand-cral) of. 400. 
Waipa. ,S96. 
Waipio. 284. 400. 

birthplace of Hakau. 178. 

by leaving Kila in, you are saved, 150. 

canoes stretch from Hana to, 246. 

during famine people flock to, for food, 1.^6. 

favorite sons of, i.iO. 

flood swept the valley of, 156. 

Hooipoikam;danai and companions reach, 146. 

Hooipoikamalanai, sister and sons lived many days 
at. 152. 

human sacrifice temple of llonu;iulu in. 21S. 

K:n'alea and bis men arrive .Ml, 136. 



Hi 



Index. 



liis 



Waipio — Continued. 

Kaialoa denied taking a boy from, or liaving seen tlic 
place before, i3cS. 

Kaoleiokn, Umi and men take up journey for, JOo. 

Keoloewa sails for, 15J. 

Kibapiilani lands at, 244. 

Kila and brothers arrive at, i,5_'. 

Kila put ashore asleep and left at, i.v; remained on 
the sand of; life at. 134. 

Kila satislied with own land, returned to, 15J. 

Kila spared and left at, through Kaialea and Lauka- 
palala, 134. 

Kila's people hear of food at, 136; the mothers in- 
sistent that the boys go for a supply, Kaialea final- 
ly consents, 136. 

king of, takes Kila as his son and gives liim cliargc 

of, 134- 
Koakca heights, adjoining, 208. 
Liloa returns to his permanent residence at, iSo. 
Xunu and Kakohe set out from, 192. 
Xunu, Kakohe and others returned to; Umi in, 210. 
Olopana and wife take up residence in, 156. 
people aid the Kauai people for their return journey, 

142, 
people inform the search party for Kaialea of 

confinement and likely sacrifice, 140. 
people, Kila a slave under some, 150. 
Piikea, accompanied by 400 canoes, reaches, 218. 
Piimaiwaa sent to, for ivory necklace, 222. 
residence of Liloa, 178. 
the old priests return to, 200. 
the only land with water and food in time of 

drought, 136. 
Umi and companions reach, and decide on war 

against Hilo, 222. 
Umi and followers reach, 202. 
Umi's regular place of residence, 228. 
young man from, kidnapped, and slain at I'uuloa, 132. 
VVaipunalei, back country of, 220. 
government firmly established in 

at, 214. 
king and party arrive at, 214. 
land of, 186; owned by Kaoleiokn, 
Paiea sacrificed in temple at, 214. 
Wakalana. chief of Maui, 4. 
W'akca. 14, 24, 356, 372, 404-06. 
controlled the sun, 28. 
eldest of three sons of Kahiko, 2. 
genealogy from the time of, 16. 
generations from, 12, 16; from and to, 406. 
his escapades, 18. 
incestuous intercourse of. 14. 
kapu flown backwards to. 26. 
( Ke;0 the god of below, 374. 
line of chiefs sprang from, 2. 
lived and took Papa; liveil with Kanaiianuukuma- 

mao, 380. 
Lonoikamakahiki, sixty-four generations from, 256. 
son of Kahiko, 12. 
takes Kaulawahine, 18. 
the chief. 396. 



Umi 



?I4. 



stav 



Wakea — Continued. 

the prie.st ; broke the kapus, 28. 

third ei)och to time of Waia, 26. 

tradition of. 10-12, 16. 
Wakea and Papa, ancestors of the chiefs, 12, 

creators of Hawaiian group, 2, 

his wife, 18, 404. 

islands sprang from, )6. 

progenitors of Hawaiian race, 2; traditions of, 2, 12. 
Walea, 370, 404. 

Walina, ancient term of greeting, 54. 
Walinuu, 12; from Holani, 2, 8; wife of Kane, 18. 
Wanahili, a priest accompanies Kila on voyage, 122. 
Wanalia. 4; husband of Hanalaa, 10. 
VVananalua. ahupuaa called. 330. 

Waning d.ays of the moon time of temple services, 200. 
Wamia, chief of Hamakua, 316. 
Waoilea, 25, 405. 
Waolani, one more pali, that of, 408-10. 

retreating enemy fell over the pali of. 412. 

the heights above, now Country Club. 408. 
War canoes of Kama, 340. 

clubs, certain kinds of, sought by Kualii on Kauai, 
412. 

club; strokes of; favorites named, 258. 

kahili and pa-u, 52. 

naming of, a general custom, 168; swirl of, 334; 
wind from, 328. 

spears, weapon of aliis, not of army, 258. 
Warfare, Hawaiian method of, 338, 366. 
Water of everlasting life of Kane, 82, 86, go. 

of life of Kane. 88. 92. g6. 

that is not water. 282. 288. 306. 
Wauke. bark rendered pulpy. 398. 
Wawa. 560 ; aaka, the wood of mnu for, 566. 
Wawaekalani, war-club of X'ilieu, 444. 
Wawaenohu, reposed at, 318; wind of, 376, 
Wawena, 24, 404. 
Weeping, greeting customary, 198. 
Welehu, second thunderbolt, 76, 84. 
Weleweka, blossom, an introduced term. 532. 
Whale's tooth necklace. 180, 184. 212, 596. 600. 
Wiliwili ( Erythrina monosperma). 572; imitation ivory 
necklace; description. 220. 

necklace ornament. 220-22. 

of varied uses. ,^92. 
Wilkes Expedition, extract from, 2^2. 
Wilkesia gymnoxiphium. lliau. 282. 
Winds, various, 376. 
Wohi, a royal title of Oalni chiefs, questioned, 314. 

highest chief rank, 4. 
Wohilani, father of Palahalaha, chief of Kohala, 314. 
Women, two, wager their lives against Hauna's canoe 

load of feather cloaks and lose. 312. 
Words, contest in use of. 582-94. 
Wrangling contests (hoopapa). 574-94. 
Wrestling matches and how played. ,^4. 
Wrong, not considered, for brother and sister to wed, 

608. 
Yam (Uhi). fpomea batatas. 572. 

planted in Kohala by Pupuhuluena. 572. 







lii,2^X 



MEMOIRS 



OF THE 



BERNICE PAUAHI BISHOP MUSEUM 



OF 



POLYNESIAN ETHNOLOGY AND 
NATURAL HISTORY 



VOL. IV. — PART I 



Fomandcr Collection of Hawaiian Antiquities 

and Folk-lore 



honolulu, h, i. 

Bishop Museum Press 

1916 



PUBI^ICATIONS 

OF THB 



Bernice Pauahi Bishop Museum 

Honolulu, Hawaii, U. S. A. 



MEMOIRS. 

(Quarto.) 

Vol. I.— Nos. 1-5. 1899-1903. 

Vol. II.— Nos. 1-4. 1906-1909. 

Vol. III.— Ka Hana Kapa : The Making: of Bark-cloth in Hawaii. 
By Wm. T. Brigham. 1911. Complete volume. 

Vol. IV. — Fomander Collection of Hawaiian Antiquities and 
Folk-lore. Gathered by Abraham Fomander. With Transla- 
tions Revised and Illustrated with Notes by Thomas G. Thrum. 
Part I. 1916. 



OCCASIONAI, PAPERS. 

(Octavo.) 

Vol. I.— Nos. 1-5. 1898-1902. [No. I out of print.] 

Vol. II.— Nos. 1-5. 1903-1907. 

Vol. III.— Nos. I, 2. 1907-. [Volume incomplete.] 

Vol. IV.— Nos. 1-5. 1906-1911. 

Vol. v.— No. I. New Hawaiian Plants, III. By Charles N. 
Forbes.— Preliminary Observations Concerning the Plant Invasion 
on Some I/ava Flows of Mauna I«oa, Hawaii. By Charles N. 
Forbes. 191a. 

No. a. Director's Report for 1911. — The New Laboratory. — An- 
other Curved Adze. By Wm. T. Brigham. 191a. 

No. 3. Notes on the Flora of Kahoolawe and Molokini. By 
Charles N. Forbes. — An j^numeration of Niihau Plants. By 
Charles N. Forbes. 1913. 

No. 4. Director's Report for 1912. 1913. 

No. 5. Director's Report of a Journey Around the World to Study 
Matters Relating to Museums. 191a. With index to volume. 

Vol. VI.— No. I. Director's Report for 1913. — New Hawaiian 
Plants, IV. By Charles N. Forbes. 1913. 

No. 2. Director's Report for 1914. New Hawaiian Plants, V. By 
Charles N. Forbes. 1915. 



A Handbook for the Bishop Museum. 1903. [Out of print.] 
Bishop Museum Handbook. — Part i: The Hawaiian Collections. 

1915. Octavo.— Part II: Hawaiian Fishes. (In preparation.) 
Index to Abraham Fornander's "Polynesian Race." By John 

F. G. Stokes. 1909. Octavo. 



A detailed list, with prices, will be mailed to any address on 
application to the I<ibrarian. 





iTT'^^c:^/. 



FORNANDER COLLECTION 



OF 



HAWAIIAN ANTIQUITIES AND 

FOLK-LORE 



THE HAWAIIAN ACCOUNT OF THE FORMATION OF THEIR ISLANDS 

AND ORIGIN OF THEIR RACE 

WITH THE TRADITIONS OF THEIR MIGRATIONS, ETC., AS 

GATHERED FROM ORIGINAL SOURCES 

BY 

ABRAHAM FORNANDBR 

Author of "An Account of the Polynesian Race" 

/ 

With Transi^ations Revised and Illustrated with Notes 

BY 

THOMAS G. THRUM 



Memoirs of the Bernice Paiiahi Bishop Museum 
Volume IV -Part I 



honolulu, h. i. 

Bishop Museum Press 

1 9 I 6 



CONTENTS 



Preface. 



Story of Islands' Formation and Origin of Race. 



CHAPTER PAGE 

I. Prefatory Remarks 2 

II. Birth of the Islands 6 

III. About Wakea 12 

IV. Genealogy of the Islands of Hawaii 16 



CHAPTER P.AGE 

V. Story of Opuukahonua 20 

VI. Genealogy of Opuukahonua 24 

VII. First Sight of Foreigners 28 



Legend of Aukelenuiaiku. 



CHAPTER PAGE CHAPT 

I. Aukele and His Unkind Brethren 32 IX. 

II. How Aukele Fell into the Pit of Kamooina- 

nea and Profited Thereby 38 X. 

III. Return of Aukele and the Benefits He Re- 

ceived in Facing Death 42 XI. 

IV. How Aukele Sailed with His Brothers in 

Search of Land 46 

V. Battle Fought by the Brothers of Aukele and XII. 

Their Death 52 XIII. 

VI. How Aukele Got out of Trouble and Was 

Rewarded 56 XIV. 

VII. How Aukele Became the Husband of Nama- 

kaokahai 62 XV. 

VIII. How Aukele Was Carried off to the Cliff by 

Halulu 64 XVI. 



ER PAGE 

How .Aukele and Namakaokahai Showed Their 

Useful Things 68 

How the Brothers-in-law of Aukele Taught 

Him to Fly 72 

How Namakaokahai Gave Everything to 

Aukele, and the Battle Between Kuwahailo 

and Aukele 74 

Relating to Kaumaiilunaoholaniku So 

How Aukele Went in Search of the Water of 

Life of Kane 82 

How Aukele Brought Back to Life His Nephew 

and Brothers 96 

How Namakaokahai Quarreled with Her 

Cousins Pele and Hiiaka 102 

Aukele's Trip to Kuaihelani 108 



History of Moikeha. 



CHAPTER PAGE 

I. Moikeha, After a Sojourn in Tahiti, Returns 

to Hawaii 112 

II. Moikeha's Residence on Kauai 118 

III. Prophecy in the Presence of Kila, and How 

Laamaikahiki Could Be Found 1 26 

IV. Reign of Kila and Jealousy of His Brothers 128 

V. How Kila Was Left at Waipio and His Life 

There 132 



CHAPTER PAGE 

VI. Kaialea's Trip to Waipio and His Meeting 

with Kila 136 

VII. Meeting Between Kaialea and Messengers 

from His Mother Hooipoikamalanai 142 

VIII. Kila Makes Himself Known to His Relatives 148 

IX. Hooipoikamalanai and Sister at Waipio and 

Their Return to Kauai 152 

X. Story of Olopana and His Wife 154 



Legend of Kil.-v. 



The Moikeha Family— Kila, the Youngest Son, Favored— Is Sent to Tahiti to Slay Moikeha's Enemies— Meets 

Them and Avenges His Father's Wrongs — Succumbs to Luukia 160 - I 70 



A 



PREFACE. 

FTER many years of collecting the antiqnarian and traditional lore of the 
Polynesian Race in general, with the object of identif3'ing 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 mj'thology, traditions, meles and genealogies. Following 
his death in 18S7, after a residence in the land of his adoption of forty-five j-ears, 
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 collec- 
tion, 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 com- 
pleted under the late Dr. W. D. Alexander's supervision. Following his death it devolves 
upon another to carr}' 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, gene- 
alogies and meles of Hawaii. The order in which the}- 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 legend- 
ar}', antiquarian and miscellaneous papers and meles. 

This collection of Hawaiian folk-lore was gathered, as stated, some fort}' 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, simpl}', irrespective of variance 
in writers, or inaccitracy 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 toda3^ The bards, or haku niele, 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 vernacu- 
lar, with translations thereof, will increase not only its literary- interest, but will add 
to its scientific value, while the notes accompanj-ing the English version will aid the 
reader in the interpretation of ancient Hawaiian thought and customs. 

Thos. G. Thrum, Editor. 



Storv of the Formation of these Islands and 
Origin of this Race. 



CHAPTER I. 
Prefatory Remarks. 

THERE are twelve islands in this group and tlie}- are situated in the Pacific 
Ocean to the north of the Equator and between latitude i8° 54' and 22° 17', in 
west longitude 154° 54'. The wise people are not all agreed as to the origin of 
these islands, and some have thought that thej- appeared or grew up from the sea. 
But according to the history of Hawaii, the ideas of the learned historians were entirely 
different from that theory. According to the traditions of Wakea' and his wife Papa, 
these islands were the real children of this pair, being born of Papa and having 
Wakea for their father. Hawaii was the first child of Papa and Wakea, and some 
time afterwards Maui was born, and in this manner there were successive births of 
eleven islands. But Kahoolawe was not born of Papa and Wakea, but according to 
the tradition or legend of Haumea, Hina' was the one who gave birth to this island 
and it was called Kahoolawe. 

In the tradition of Opuukahonua^ it is therein claimed that the island of Hawaii 
was found by a fisherman, and that Opuukahonua was the progenitor of this race; and 
this is the story as told by the historian named Kahakuikamoana, one of the famous 
men belonging to the order of priesthood. It is handed down in mele or poetic form: 



1 Then arose Hawaiinuiakea, 

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. 

2 Maui was born an island, a land, 

A dwelling place for the children of Kania- 
lalawalu. 



■ Wakea and Papa as here shown are the traditional 
creators of nearh* all the islands of the Hawaiian fjrou]). 
Other legends refer to this pair as the progenitors of 
the Hawaiian race; also, that Wakea was the eldest of 
three sons of Kahiko, an ancestor of the people. From 
Wakea sprang the line of chiefs, while the second son. 
Lihau-ula, is stated as founding the priesthood. 

^Hina appears to have been a name easily conjured 
with, for it figures, by itself, or with suggestive appel- 
lations, more frequently than any other in events of 
mythical character in the songs and traditions of Ha- 
waii, and is well known also throughout Polynesia. 
( 2 ) 



3 Kuluwaiea of Haumea as the husband, 
Of Hinanuiakalana as the wife 

Was born Molokai, a god, a priest, 
The first morning lights from Nuumea. 

4 Here stands the king, the heavenly one,' 
The life-giving water-drops, from Tahiti. 
Lanai was found, an adopted child. 

5 It was Keaukanai who had married. 
Had married with Waliuuu from Holani, 



^Opuukahonua (given also in places as Opukahonua) 
signifies "budding earth", and it is coincident that the 
account of the islands' birth is narrated by such a per- 
sonification. In like manner the further tradition of 
their origin is appropriately sung by Kahakuikamoana, 
"the roar or boom of the sea", while the version by 
Pakui, signifying "adde<l on; joined", deals with the 
traditional development of the group. 

■•The first offspring is given figuratively as a yellow 
flower; also, as the first morning light. 

'Referring to Kamehameha's kingly and ascribed 
divine genealogy. 



1 



Ka moolelo o ka Aina ana ma keia mau Mokupuni 
a me ka laha ana o keia Lahuikanaka. 



MOKUNA I. 
He mau olelo mua. 

HE UMIKUMAMALUA ka uui 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 
i8° 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 mauao 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 hanaii 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: 



1 Ea mai Hawaiinuiakea, 

Ea mai loko, mai loko mai o ka po. 

Puka mai ka moku, ka aina, 

Ka lalani aina o Nuuniea, 

Ka pae aina o i kukulu o Tahiti. 

2 Hanau o Maui he moku, he aina, 
Na kama o Kamalalawalu e noho. 



3 Na Kuluwaiea o Haumea he kane, 
Na Hinanuialana he wahine 

Loaa Molokai, ke akua, he kahuna. 
He pualena no Nuumea, 

4 Ku mai ke alii ka lani. 

Ka haluku wai ea o Tahiti. 
Loaa Lanai he keiki hookama. 

5 Na Keaukanai i moe aku, 
Moe ia Walinuu o Holani, 



(3) 



For)iaudi-r Collection of Haicaiinn Folk-lore. 



The sacred albino' of Uluhina. 
Kahoolavve was born, a foundling. - 

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 the navel 
string. 

7 Now stands forth Ahukinialaa, 
A chief from the foreign land, 
From the gills of the fi.sh. 

From the overwhelming billows of Hale- 

halekalani. 
Then was born Oahu, a wohi,' 
A wohi through Ahukinialaa, 

8 From Laakapu, who was the man. 
From L,aamealaakona a woman 
Who sickened of the child conception. 
Who sickened carrying the chief Nuupoki, 
At the sacred temple of Nonea 

During the lightning in the sacred night 

of Makalii.-t 
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 

9 That was spread out by Kalani.' 
The ships sailed freel}' 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. 
ID Wanalia was the man 

And Hanalaa was the woman, 

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

A land at the roots,'' the stem of the land. 

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. 
II It is Kalani who consecrates the islands, 

Exalted in Nuumea 

Among the royal cluster of Kaialea. 

It is the conqueror^ who governs the islands. 

The thirds were joined together by Kalani;" 

Hilo, and Puna, and Kau were thrown in. 

Kalani stands forth with the priest 

And inspected Maui of Kama.' 

It was not long when he circuited the island 

Through the support given by Kalanima- 
kahakona. 

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, 

By Kalanialonoapii,"' 

From the royal stem of Haloa. 

Then Hawaii the island became prominent; 

Became prominent and victorious. 

[not finished"] 



According to this soug (or niele ) 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 



'Sacred Albino, kckca kafiii of tlit- original, if not an 
error, woulil refer to the traditional arrival of the "/loc 
ohana kckea", which dates back to the thirteenth cen- 
tury; castaways on Maui, from a vessel called Mainala. 
Besides the captain were five others, both men and 
women. Of this party \clcike it is said became the 
wife of ll'nkalaiia, a ruling chief of Maui, and the 
mother of his son . l/o-o-io, and that they became the 
progenitors of the "poe ohana kekea". white people 
with bright eyes; the sacred Albino of ancient time. 

■The word /opa, here given as a foundling, was the 
term generally applied to a person of low class, an under 
fanner. 

'A .t'o/// w.is recognized as of the highest rank of 
Oahu chiefs. 

••This doubtless refers to the month Makalii, rather 
than to the Pleiades, of same name. 



^* k'nlani, lit. the heaven, or heavenly one, freely used 
from this point impressed the translator with the idea 
that the whole song was evidentlj' composed as an iiioa, 
or name song for Kamehameha the Great, and, follow- 
ing custom, his own feats are lauded in figurative lan- 
guage and woven in with common traditional lore. 

'./« is the small side roots; iiw/c the main stem, or 
tap root. 

' Kamehameha going conquering from island to island. 

'The thirds joined may refer to Kamehameha's half 
of Hawaii uniting in purpose for the winning of Hilo, 
Puna and Kau in the overthrow of Kiwalao. 

'Poetic form and abrevialion for Kamalalawalu. 

'"Another epithet of Kamehameha. 

"The song is unfinished, perhaps unavailable to the 
scribe. 



S/ory of the Foy)uatio)i of these Islands and Oiigiii of this Race. 



He Iccliea kapit no Uluhina, 
Hauau Kahoolawe, he lopa. 

6 Kiiua aku Uluhiua 

Moku ka piko o ke kamaiki, 
Ka ieu<e o ke keiki i lele 
I komo i loko o ka ape nalu, 
Ka apeape kai aleale, 
Loaa ka malo o ke kania, 

Molokiui ka moku 

He iewe ia-a. He iewe ka moku. 

7 Ku mai Ahukiuialaa, 
He alii mai ka uaiiamu, 
Mai ka api o ka ia, 

Mai ka ale poi pu o Halehalekalani. 
Loaa Oahu, he wohi, 
He wohi ua Ahukiuialaa. 

8 Na Laakapu he kane ia, 

Na Laamealaakoua he wahine. 
Hookauhua, hoiloli i ka Nuupoki alii. 
Ka heiau kapu a Nonea 

1 kauila i ka po kapu o Makalii. 
Hauau Kauai he alii, he kama, he pua alii 
He huhui alii, a Hawaii, 

Na ke poo kelakela o ua moku. 

9 I paholaia e Kalaui. 

Holo wale na moku i Holani, 
I ka wewehi kapu a ka lanakila. 
Kulia i ka moku a Kanekaualoa, 
Ka ihe laumaki i Polapola. 
Nana i mahiki Wanalia. 



10 O Wanalia ke kane, 

Hanalaa ka wahine, 

Hanau Niihau he aiua, he moku. 
He aiua i ke aa i ka mole o ka aiiia. 
Ekolu lakou keiki, 

1 hanau i ka la kahi, 

Niihau, o Kaula, Nihoa pan mai. 
Pa ka maku wahine, 

Oili moku ole mai mahope. 

11 Na Kalani e hoolaa na moku, 
Kau iluna o Nuumea 

1 ka ahui alii o Kaialea. 

Na ka lanakila e au na moku. 
I huia na kolu e Kalani; 

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 aiua 

Ke kalele a Kalanimakahakona, 

A ka uiaa i kilakila, 

Ke koa nui o lanakila, 

Nana i keehi Oahu. 

Nakolo na moku i ka pea 

1 ka maha o Kauai, malia. 
Puni na aina ia Kalani, 

la Kalanialonoapii, 
Ke kumu alii o Haloa. 
Ea mai Hawaii ka moku: 
Ea pu me ka lanakila-la. 

(AOLl-: I vxv) 



Ma keia mele i hakuia e Kahakuikamoana, ua maopopo ka mookuauhaii o ka 
loaa ana o keia man aina. A melie mea la no loko mai o Tahiti ka hoomaka ana e 
loaa na kanaka ma keia man mokupiini, aka, aole i maopopo ma keia man lalani 



6 Foiiiaiidir CoIIcciioii of Hira'aiian Folk-lore. 

how the race spread throughout the group. It is only the birth of the islands that is 
referred to and made plain b)' this historj-, 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. 



CHAPTER 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 bj' the 
lines in the mele composed by Kahakuikamoana running thus: 

"Now Cometh forth Hawaiimiiakea, 
Appeareth out of darkness. 
An island, a laud is born, 
The row of islands from Nuumea; 
The group of islands at the borders of 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. 

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: 

"Maui was born an island, a land, 
A dwelling place for the children of Kamalalawalu." 

As for Molokai the birth of that island is referred to in the lines of the same song 

in this wise: 

"It was Kuluwaiea of Haumea who was husband, 

It was Hinanuialana the wife, 

Then was born Molokai, a god, a priest, 

A j-ellow flower' from Nuumea." 

It would seem that Kuluwaiea was a husband of Haumea,' but went after 
Hinanuialana who conceived Molokai, a god and priest. 

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: 

"Here stands the king, the heavenly one, 
The life-giving water-drops, from Tahiti. 
I^anai was found an adopted child." 

'See note 4, page 2. kane i moe ia Hinanuialana ka waliine a hanan, etc. 

^This is an erruncous conception of the meaning of the It was Kuluwaiea the son of Haumea who intermarried 

line "Na Kuluwaiea o Haumea". I believe the real with Hinanuilana as wife and was born to tliem, etc. 

meaning, in prose, is N'a Kuluwaiea keiki a Haumea ke [Trans, comment.] 



Sfoiy of tlic Foniiatioii of the Islands and Origin of tliis Race. 7 

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 man aina e like me ka hoonohonoho ana ma ka Mokuna II 
malalo iho. 

MOKUNA II. 

Ma keia moolelo o keia mokuna, na hoea wale mai o Hawaii mai ka moana 
mai, i huipuia me ka lalani aina o Tahiti, a niehe 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 keia lalani mele a 
Kahakuikamoana, penei: 

"Ea mai Hawaiiuuiakea. 
Ea mai loko mai o ka po. 
Puka ka moku, ka aina. 
Ka lalani aina o Niiumea; 
Ka pae aina i kukulu o Tahiti." 

Ma keia man lalani mele, na maopopo kahi i puka mai ai o Hawaii, mehe mea 
mai ka moana mai e like me ka manao o kekahi poe naaiiao imi aina o ka honua nei, 
aka pela io no ka manao o ka poe makaikai honua. 

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 man lalani mele o ua mele la a Kahakuikamoana i hoike ia ma ka Mokuna I. 

"Hanau o Maui he moku, he aina, 
Na kama o Kamalalawalu e noho." 

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: 

"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, alalia moe aku, moe ia 
Hinanuialana, hanau o Molokai, he akua, a he kahuna. 

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 na mele la, a penei ka heluhelu ana: 

"Ku mai ke alii, ka lani, 
Ka haluku wai ea o Tahiti. 
Loaa o Lanai he keiki hookama." 



8 Foniaiidn- Collection of Hazuaiian Folk-lore. 

But in tlie tradition regarding Kahoolawe its origin is assured, it was born a 
foundling. Because Keaukanai was the man, he married with Waliniiu, a woman 
from Holani, and Kahoolawe was the offspring of that union. And this is the way 
the mele runs in the fifth verse: 

"Keaukanai is the one who married, 
Married with Waliniiu from Holani, 
The sacred semen' of Uluhina. 
Kahoolawe was born a foundling." 

This is the strange thing in the tradition of Kahoolawe, it would seem Keau- 
kanai 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 Molo- 
kini: "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: 

"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." 

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: 

"Now stands forth Ahukini-a-Laa, 
A chief from the foreign land; 
From the gills^ of the fish; 

From the overwhelming billows of Halehalekalani. 
Then was born Oahu, a wohi, 
A wohi through Ahukinialaa 
By Laamealaakona, the wife." 

' The kekea, or Albino, in third line of section 5, is which prevailed that certain ancient chiefs were of such 

shown here to be keakea, semen, which, by the narra- high and sacred rank that their sanctity pervaded their 

tion following, indicates it as an emanation from a per- premises, and applied also to all that they had, or did, 

son of sacrcdness, having special functions, whose every or desired, 

act partook of a sacred character, bearing out the idea 2, Hcti -e of life 



Story of the Formation of these Islands and Origin of this Race. 9 

Ma ka moolelo hoi o Kahoolawe iia maopopo kahi i puka mai ai o Kahoolawe, 

ua hanau lopaia mai oia. No ka mea, o Keaukanai ke kane, nioe aku ia Walinuu, 

ka wahine, no Holani mai, hanaii o Kahoolawe. A penei e heluhelu ai i ke mele ma 

ka paukii 5: 

"Na Keaukanai i moe aku, 

Moe ia Walinuu o Holani, 

He keakea kapu no Uluhina, 

Hanau Kahoolawe, he lopa." 

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 nni, 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 Molo- 
kini, ua kapaia i ka malo o Uluhina; a penei e heluhelu ai ma ke mele, pauku 6. 

"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 ieive ia -a-, 
He tetce ka moku." 

Ma ka moolelo hoi o Oahu, ua oleloia, he alii nui o Oahu, he wohi na Ahu- 
kinialaa, na laua o Laamealaakona, a penei ka heluhelu ana ma ka pauku 7. 

"Ku mai Ahukinialaa, 
He alii mai ka nanamu; 
Mai ka ape o ka ia; 
Mai ka ale poi pu o Halehalekalani, 
lyOaa o Oahu, he wohi, 
He wohi na Ahukinialaa 
Na Laamealaakona he wahine." 



lo Foniaudrr Collection of Haxvaiiau Folk-lore. 

In tlie 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 con- 
ceiving Kauai, she was in the sacred house in the enclosure of the heiau ( temple) of 
Nonea, and on a day of the month of INIakalii, 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 concern- 
ing Kat:ai in the mele commencing with verse 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." 

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. 

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 
Kahaknikamoana should read like this, in verse lo: 

"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." 

In looking for stories of these islands it is shown in that mele composed by the 
great historian, one of the chiefs' most renowned historians of Hawaii nei. But we 
cannot certify to the absolute truth of the story ; there are several other stories very 
much like these, but which one is the real truth it is hard to tell. In the story or 
tradition of Wakea the origin of these islands is plainly told, and there are also meles 
reciting the doings of Wakea with regard to the peopling of these islands. One of the 
songs was composed by Pakui,' a historian and a famous composer of songs, and he 
was classed among the high priests of the order of priesthood. 



i 
1 
I 



' There is a heiau in Manawai, Molokai, said to have been built and occupied by Pakui still to be seen. 



Sforv of the Foni/a/ioii of //icsr Lshmds and Origin oj litis Race. ii 

Ma ka moolelo hoi o Kauai, ua oleloia, hookahi makiiawaliiiie o Oahu me Kauai, 
a ua okoa na makuakane; no ka inea, o Ahukinialaa kai noho aku ia Laamealaakona, 
hanau Oaku 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 heiavi 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: 

"Na Laakapu he kaiie 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 nioku. 

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. 

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 niai o 
Niihau, o Kaula, a me Nihoa, he mau mahoe pakolu lakou, ia lakou no pa ka makua- 
wahine, aole i hanau moku mahope mai. A penei e heluhelu ai i ke mele a Kahakui- 
kamoana ma ka pauku lo. 

"O Wanalia ke kane, 

Hanalaa ka wahine. 

Hanau Niihau he aiua, he moku, 
Ekolu lakou keiki 

1 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 ua kahuna nui o ka oihanakahuna. 



12 



Foi)ta)idii- Collniioii of HaiiUiiiaii Fo/k-loJi 



In the tradition of Opuukahonua it is told in that ston^ that they were the pro. 
geuitors of Hawaii nei. There were tweut3-foiir generations before Wakea, and as 
there were seventy-five generations from the time of Wakea would make ninety-nine 
generations from Opuiikahonna to that of Kamehameha, therefore, till the reign of 
Kamehameha I\' makes one hundred and one generations. 



CHAPTER III. 

About Wakka. 

In the tradition of Wakea it has been generally stated that thej- 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 Kameha- 
meha's time and a lineal descendant of historians from the very darkest ages, sa3-s 
"these islands were really born." And this is how he composed his mele reciting the 
events which gave birth to these islands: 

THK .SONG t)F PAKUI. 



Wakea Kahiko Luaniea,' 

Papa that gives birth to islands was the wife, 

Tahiti of the rising and Tahiti of the setting 
sun was boru,- 

Was born the foundation stones, 
5 Was born the heavenly stones, 

Was born Hawaii; 

The first-born island, 

Their first-born child 

Of Wakea together with Kane 
lo And Papa of Walinuu the wife. 

Papa conceived an island. 

Was sick of child-.sickness with Maui. 

Then was born Mauiloa, an island; 

Was born with a heavenly front. 
15 A heavenly beauty, heavenly beauty, 

Was caught in the kapa of waving leaves.^ 

Mololani was a great one to Ku, to Lono, 

To Kane, and also to Kanaloa. 

Was born during the sacred pains.'' 
20 Papa was prostrated with Kanaloa, an island, 



Who was born as a birdling;'^ as a porpoise; 
A child that Papa gave birth to. 
Then Papa left and went back to Tahiti, 
Went back to Tahiti at Kapakapakaua. 

25 Wakea then slept with Kaula wahine 
And L,anai 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, 

30 Hina conceived Molokai, an island; 
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. 

35 Papa came back from within Tahiti; 
Was angry and jealous of her rivals: 
Was wild and bad-tempered toward her hus- 
band, Wakea, 
And slept with Lua for a new husband. 
Oahu-a-Lua was born, 

40 Oahu-a-Lua, an island child; 



' Wakea, son of Kahiko, the ancient, the abyss. 

-Tahiti-ku and Tahiti-nice, lit. standing and sleeping 
Tahiti, or more properly Kahiki. refers to distant lands 
eastward and westward of the place where the first of 
mankind were created. Pol. Race, Vol. 1. 



^As fine kapas were displayed. 
■•A time at birth when all were excluded. 
'This figure indicates high estimation for royal care; 
the jjorpoise as one dodging difficulties, seldom caught. 



Sforv of llic Foni/a/ioii of ///esc /s/ands and Origin oj Ihis Race. 



13 



]\Ia ka moolelo hoi o Opuukahonua, iia oleloia i loko oia nioolelo, oia na kupiina 
mua o Hawaii nei, lie iwakaliia-kumamaha hanaiiua niamua akii o W'akea, alaila huipu 
niai me ko Wakea hanauna lie kanahiku-kuiiiamalima, a i ka liui ana, he kanaiwa- 
kumamaiwa hanauna mai a Opuukahonua a hiki ia Kamehameha, alaila e hui niai 
niai laila mai a hiki ia Kamehameha W he haneri kumamakahi hanauna. 



MOKUNA III. 

No Wakka. 

Ma ka moolelo o \\"akea, iia olelo nui ia, oia ua 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 waliine 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 liaku ana i ke mele, no ka loaa 
ana mai o keia mau aina. 

ka mki.k a pakui. 



O Wakea Kahiko Luaniea, 
O Papa, o Papahanaumoku ka wahine, 
Hauau Tahiti-ku, Tahiti-nioe, 
Hanau Keapapanui, 
5 Hanau Keapapalani, 
Hanau Hawaii; 
Ka moku makahiapo, 
Keiki makahiapo a laua. 

Wakea laua o Kane, 

10 O Papa o Walinuu ka wahine. 
Hookauhua Papa i ka moku, 
Hoiloli ia Maui, 
Hanau Mauiloa he moku; 

1 hanauia he alo lani, 
15 He Uilani-uilani, 

Hei kapa lau maewa. 
He nui Mololani no Ku, no Lono, 
No Kane ma laua o Kanaloa. 
Hanau kapu ke kuakoko, 
20 Kaahea Papa ia Kanaloa, he moku, 



I hanauia he punua he naia, 

He keiki ia na Papa i hanau, 

Haalele Papa hoi i Tahiti, 

Hoi a Tahiti Kapakapakaua. 
25 Moe o Wakea moe ia Kaulawahine 

Hanau o Lanai Kaula. 

He makahiapo na ia wahine. 

Hoi ae o Wakea loaa Hina, 

Loaa Hina he wahine moe na Wakea, 
30 Hapai Hina ia Molokai, he moku, 

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. 
35 Hoi mai Papa mai loko o Tahiti; 

Inaina lili i ka punalua; 

Hae, manawaino i ke kane, o Wakea, 

Moe ia Lua he kane hou ia. 

Hanau Oahu-a-Lua, 
40 Oaliu-a-Lua, ke keiki moku, 



1 



14 



Foniaiidrr Collrclion of Ha-a'aiiaii Fnlk-Iorc. 



A child of Lua's leaf-opening days.' 
Went back and lived with Wakea. 
Papa was restless with child-sickness, 
Papa conceived the island of Kauai 

45 And gave birth to Kamawaelualanimoku.' 
Niihaii is the last droppings; 
Lehua was a border, 
And Kaula the closing one 
For the low coral islands; 

50 The low white-marked isles of Lono, 
The Lord Lono of Kapuniaeolani.' 
The rain dispelling conch* of Holani, 
The big-rain dispelling conch of Kahai- 

niakana. 
It was the second lordly child, Kaponianai, 

55 From the L the sacred L^ of Kaponialamea. 
The dark dye, blue dye, the black dye,'' 
The anointed; the anointed destined to war; 
That is Papa-a. Papa-a. 
Hoohokukalani, 

60 The high chiefess, Hoohokukalani,' 
The chiefess of the loud voice, 
Reverberating, crackling, sharpened. 
That is modified and pared down 
As leaves which are worn to thinness. 

65 Wakea was the resemblance, 
It was Haloa- that was theirs, 
It was Piiniai, Wailoa, and Kakaihili'' 
That was settled by the ro)-al owl, 
The owl of the still eyes'" 

70 That sails on the beach and to windward 
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. 

75 Then Ahukinialaa, 
Kukonaalaa, 



' Young in years. 

' Kw ancient name of the island of Kauai, indicatiiij; a 
child of heavenly ([uality. 

M<apumaeolani, the sacred sprig of heaven, referring 
again to Kaniehanieha's chiimed genealogy. 

'The sacred conch sounding to heaven. 

-' The child of two chiefs; the deeply anointed one. 

'Various terms of anointment, or dedication, indicat- 
ing time, as to morning, noon and night. 

'Daughter of Papa and Wakea, to effect incestuous 
intercourse wilh whom. Wakea, with aid of his priest, 
established severe lines of kapus upon women. 



And the parent Laulialaa; 
The triplets of Laamaikahiki 
The sacred first-born of Laa 
80 Who were born on the same day. 

The birth-water broke, gushed forth with 

the birth showing. 
The navel is Ahulumai, 
The royal navel, 

The very innermost royal heated navel." 
85 The offspring of Kalani, the heavenly one, 
Was Puaakahuoi, 

Kamalea and Makahiko of Piliwale, 
Kamaiolena, Kahaloalena, 
Haloleuaula, Kalaniniauuia, 
90 The highly praised one of Manuia. 
The yellow dog that was reddened 
To beget full friendship, 
That is Kaunui of Kanehoalani. 
This is the water-gourd of Hoalani, 
95 It is Kaeho Kumanawa 

At the liver near the chest bone. 
The changing thought'' 
That controls the muscles of the eye 
Which is uncovered and unties the knot. 
100 The floating flower on the royal platform. 
I am Kapuakahi" Kuaana from Kane, 
The wife who lived with Iwikauikaua''' 
Who begat Kaneikauauwilani, 
The crest-breaking surf 
105 That breaks double;'^ 

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 roval belt: 



I 



4 



I 



'Haloa, son of Hoohokukalani and Wakea. whom he 
resembled, as in the preceding line. 

'Lines of aliis. 

'"Expression indicative of a high chief. Us "still 
ej'es" imply dignity, which is borne out as on wing it 
swoops o'er the fields. 

" Refers to high and sacred rank. 

''The Hawaiian's idea of the seat of thought was not 
the brain, but the intestines. 

^^ Kapuakahi, lit. "the first flower." 

"Referring to Akahi-a-kuleana, mother of Umi. 

'" Referring to Umi-a-Liloa who broke the kapu of 
.Ahaula at Paakaalana, W'aipio. 



\ 



Story of flic Fonuatiflii of fhcsc Islands niid Oris^iii of tin's Race. 



15 



He keiki makana lau na Liia. 

Hoi hou aku no moe me Wakea. 

Naku Papa i ka iloli, 

Hoohapuu Papa i ka moku o Kaiini 
45 Hanau Kamawaelualaiiinioku, 

He eweewe Niihau; 

He palena o Lehua, 

He paniua Kaula. 

O ka Mokupapapa. 
50 Na papa kahakuakea o Lono, 

O Kahakulono o Kapumaeolani. 

O Kapuheeua o Holani. 

Kapuheeuanui o Kahaimakaiia, 

Na Kekamaluahaku, Kapoiiianai, 
55 I ka I, kapu I o Kaponialamea 

Ponihiwa, Poniuli, Poniele, 

Kapoui, Kaponi, Kaponiponikaua; 

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

Hoohokukalani. 

60 Ka lani, o Hoohokukalani, 
He lani hoowawa, 
Wawa, wawaka, nihoniho. 

1 nihia i kolia. 

I pipaia ka lau a laliilahi. 
65 O Wakea ka maka, 
O Haloa ka hiona. 

Piiinai, o Wailoa, o Kakaihili. 
Nononoho kau e ka pueo alii, 
Ka pueo makalulu 

70 I loha i ke kaha i ka pea 

1 ka lupe o na lani kapu 

I Apikina, i liuia lakou a ka wohi kalii, 
Ahukaiolaa-a, O Laa-a- 
O Laamaikahiki ke alii. 
75 O Ahukinialaa, 
O Kukonalaa, 



O lyaulialaaniakua, 

O na pukolu a Laamaikahiki. 

He mau hiapo kapu a Laa 
80 Hookahi no ka la i hanau ai. 

Naha mai ka nalu, ke ewe, ka inaina. 

O Ahuluniai ka piko, 

Ka piko alii, 

Ka pikopiko iloko, ka enaena alii. 
85 Ke ewe o Kalani, ka lani, 

O Puaakahuoi. 

O Kamalea-Makahiko o Piliwale. 

Kamaiolena, Kalialoalenn, 

Halolenaula, o Kalaiiinianuia. 
90 O Kaihikapu a Manuia. 

ka ilio liulu ii i ula ia 

1 mahamahaoo, 

O Kaunui a Kanehoalani kena. 

Ipuwai a Hoalani keia, 
95 O Kaehokumanawa. 

1 ka pilina ake i ke kea manawa, 
Naau manawa kee. 

I ua io hoiimo maka. 

I huaiua i wehea ka naki 
100 Kapuaululana awai alii. 

Kapuakahi kuaana aua Kane, 
Wahine a Iwikauikaua i noho 
Loaa hoi o Kaneikauaiwilani. 
Na nalu haki kakala 
105 Haki kualua; 

I halehale i popoi i na hua alii, 

I na hua haki lumilumi i ka hohonu, 

Lumilumi ka a Liloa, 

I ke Kaailani: 



i6 Foniaiic/ci- Collcrlioii of Ha'd'aiiaii Folk-Iorc. 

no Liloa of Paakaalana, the adept in heavenly The water-stone of Hiua of the sounding 

lore. drops, 
The royal offspring was Hakau. 120 The very topmost sprouting leaves of the 

The message that was shot outside was heavenly bud. 

The soundingcouch that disputes the claims From thence sprang Kuauwa,' a chiefly 

of Umi, branch, 

Which was a bravado of ITmi's at the royal Kamehameha that stands alone at Kawa- 

precincts.' luna. 

115 The great precinct of Mako The lower step, the highest step at Hakawili 

Of Makakaualii, the heavenly chief; That is heavy and burdened b\- the kapus. 
The rift iu the heavenly depths, 125 The sacred sweat from Maheha,' 

The white thunder clap of Kapaikauana- The black lips that Hakau hung up on 

lulu. Hawaii. 

These lines seem to explain liow these islands were sprung from Walcea and 
Papa, according to the knowledge or belief held by Pakiii, 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 conipo.sed 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. 



CHAPTER IV. 

The Sktting of the Genealogy of the Islands of Hawaii net 

FROM THE Time of Wakea. 

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: 

"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 
And also the stones of heaven.* 

Therefore these were the first products of the union of Wakea and Papa; 
Hawaii was born afterwards, as told here below: 

"Wakea lived with Papa and five children were born to them: 
Urst, 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. 



' A reference to Villi's (hiring the kapu by entering the 'The high priest sacrificed by order of the cruel 

precincts of Paakaalana over the sacred guard-line of Hakau, which insured the desertion of Nunu and Kekohi 

.\haula wlien seeking and claiming his paternity from to I'mi's standard. 

''ilO''- . ■• Meteorites (? J. 
■This perhaps is Kuaiwa. 



Story of the Formafum of these Islands and Origin of this Race. 17 

no O Liloa ka ike lani i Pakaalana. O Kaalawai, o Hinakuluina, 

Ka oha lani o Hakau 120 O ka olikoHko muo lau o Kalani 
Ka puakea i waho Loaa tnai Kuauwa ka au alii, 

O ka pu kani nana i ka wai a Umi, Kamehameha, ku kohai i Kawaluna. 

He keha ia no Umi, i ka lohelohe lani, Kaniope, Kaniopinana i Hakawili, 

115 Ka lohelohe makomako o Mako, I luluu kaumaha i ke kapu. 

O Makakaualii alii lani; 125 Kahoukapu o Maheha, 
O Kamawaelualani, Na Nukuilimahi i Hakau i haka i luna o 

O Kauinakea, o Kapaikauanalulu, Hawaii. 

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. 



MOKUNA IV. 

Ka Hoonoho ana o ka Mookuauhau o ka aina ana ma 
Hawaii nei mai a Wakea mai. 

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 HI. 

"O Wakea Kahiko Luamea, o Papa hauau moku ka vvahine. 
Hanau Tahiti-ku, Tahiti-moe, 
Hanau Keapapanui. 
Hanau Keapapalani." 

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. 

"O Wakea ka i noho aku ia Papa hanau elima keiki: 
O Tahiti-ku, Tahiti-moe, 
Keapapanui, Keapapalani, 
Hawaii. 

Memoirs B. P. B. Museum, Vol. IV. — 2. 



1 8 Foninudcr CoIIccHoii of Hazuaiiaii Folk-loir. 

Wakea was the husband, Papa the wife, } ^^ jy^gui 

Kane was the husband, Walinuu the wife, * 

Wakea lived with Papa; offsprings were Kane and 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. 

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, Katila, 
and also Lehua. They had four children after their reconciliation, and the genealogy 
reads as follows, according to Pakui's chant. Chapter 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 Liia'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." 

And this is the way the genealogj^ 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 fol- 
lowing version: Moikeha left Tahiti and came here on accotmt of Lnukia, his concu- 



Story of the Formation of these Islands and Origin of this Race. 19 

O Wakea ke kane a Papa (w) I ,^ • 

O Kane ke kane a Walinuu (w) ' 

O Wakea kai uoho ia Papa; hanau o Kane, o Kanaloa." 

Mahope iho o ko Papa hauau ana i keia man 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. 

Alua man keiki moku a Wakea me ua wahine hou. Hoi mai o Papa mai Tahiti 
uiai, 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 
man 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. 

"Haalele o Papa hoi i Tahiti, 
Hoi a Kahiki Kapakapakaua 
Moe Wakea moe ia Kaulawahine, 
Hanau Lanai a Kaula, 
He makahiapo ua 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 iuo i ke kane, o Wakea, 
Moe ia Lua he kane hou ia, 
Hanau Oahualua, he moku ia. 
He keiki makaualau 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." 

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, Kamawae- 
lualanimoku, 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 



20 



Foniandcr Collection of Hawaiian Folk-lorr. 



bine, 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: 



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 Kukalaniehu and Kahakaua- 

koko. 
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, 
Separated Nuuhiwa,' landed on Polapola.' 



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 Hauniea, 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. 



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. 

CHAPTER V. 

Thk Story of Oriu^K.^HONUA. 

It is told in the genealogy of Opuukahonua that they were the royal parents 
or ancestors of the.se islands, and that there were ninety-five generations from him to 
Kamehameha the Great. And they were found or obtained by the fishing of Kapuhee- 
uanui, and thus runs the tale: When Kapuheeuanui let down his fishing line into the sea 
from Kapaahu his line caught something that he thought was a fish and drew the line 
onto the canoe when, behold, it was a piece of coral. The priest Laulialamakua came 
along as Kapuheeuanui was disentangling his line from the coral and preparing to throw 
it away. Then the priest spoke to him, "Eh! Don't throw away that piece of coral, for 
that is a chief, a foreteller of events. Go thou and look for a pig and appease the god, 
and after prayer call it's name Hawaiiloa, then throw it back into the sea, and it will 
grow up into an island." Kaptiheeuanui obeyed the instructions of the priest. The 
next day Kapuheeuanui went fishing again and his line was again caught by a coral. 
This time he bethought himself of what the priest had said and took the coral to him, 
and the priest said to him, "That is a man, a chief; call his name Mauiloa." He did so 
and then threw the coral back into the sea. On the third day of Kapuheeuanui's fishing 



» Nukuhiva of the Marquesan group. 



^The island of Bolabola of the Society Islands. 



S/ory of the Formation of these Islands and On'oiii of this Race. 



21 



manuahi ia Luukia, uo ko Mua olelo hoopunipuni ana ia Luukia uo ka hewa i liana 
oleia e Moikeha, aka ma kela lohe ana o Moikeha ua hana pono ole ia oia, nolaila, haa- 
lele oia ia Tahiti, holo mai oia i Hawaii nei, a i ka hookokoke ana niai o na waa e pae 
i Hilo, ia manawa, kn mai o Kamahualele i luna o ka pola o na waa, a kahea mai: 



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 ua Kahiko laua o Kapulana- 

kehau. 
Na Papa i hanau, 
Na ke Kama wahine a Kukalaniehu laua nie 

Kahakauakoko. 
Na pulapula aina i paekahi, 
I nouoho like i ka hikina, koniohaua, 
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: 



Kahiko ke kumu aina. 

Nana i mahele kaawale na moku, 
Moku ke aho lawaia a Kahai, 

1 okia e Kukanaloa, 
Pauku ua aina, na moku, 
Moku i ka ohe kapu a Kanaloa. 
O Haumea manu kahikele, 

O Moikeha ka lani nana e noho. 
Noho kuu laui ia Hawaii -a- 
01a! 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- 
O Moikeha ke alii." 



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. 



MOKUNA V. 

Ka Moolelo o Opuukahonua. 

U.A. oleloia nia ka moolelo o Opuukahonua o laua na kupuna alii o keia mau 
aina, he kanaiwakumaniaiwa 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 ma- 
nawa, mau ana kana aho lawaia, a manao ae la oia he ia keia mea e mau nei, alalia 
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 ua, he hai kanaka, hulia i puaa, a hoomalielie i ke akua, alalia pule a 
pau, alalia kapa aku oe i kona inoa o Hawaiiloa, alalia kiola aku oe i loko o ke kai, e ulu 
mai auanei na he moku." Alalia, 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, 



2 2 Foniatidci- Collection of Haicah'an Folk-lore. 

his line was again entangled on a coral, making the third piece of coral brought to the 
surface by his line, and, as he had done before after freeing it from his line, took it to the 
priest. The latter on beholding this coral exclaimed, "That is a man, a wohi, a chief 
from the sacred air; call his name Oahunuialaa." ' Kapuheeuanui continued fishing 
and always took to the priest the corals he caught on his line, who named them and 
ordered him to go through the same process of deifying them, or rather offering sacri- 
fices to them, until all the islands now comprising the group were successively raised 
as corals. And thus, according to this tale, the islands of this group grew up from 
pieces of coral. But then, this is only a tale, and this is how one can ascertain the 
truth that these islands of Hawaii nei really did grow from corals. 

This is how the song runs that Makuakaumana' chanted at Tahiti, when he and 
Paao went to get a new chief for Hawaii nei, because all the old chiefs of Hawaii had 
sinned, Kapawa ' being the king of Hawaii at that time, he being of the fortieth 
generation from the time of Opuukalionua. When Makuakaumana and company 
were nearing the beach in the harbor of Moaulanuiakea'' then Makuakaumana chanted 
to Lonokaeho, the priest of that place: 

O Ivono, O Lono, listen, O Lonokaeho! The white coral in the watery caves 

lyonokulani.s chief of Kauluonana,'' That was caught on the hook of the fisherman; 

Here are the canoes, get on board, The great fisherman of Kapaahu, 

Come along and dwell in Hawaii-with-the- The great fisherman Kapuheeuanui. 

green-back,' The canoes touch the shore, come on board, 

A land that was found in the ocean, Sail to Hawaii, an island, 

That was thrown up from the sea, An island is Hawaii; 

From the very depths of Kaualoa, An island is Hawaii for Lonokaeho to dwell on. 

When the canoes were beached, Paao told Lonokaeho he was wanted to go to 
Hawaii to be its ruler. When Louokaeho 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 j-ou 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 Opuukalionua to Wakea as is set forth in Chapter VI. 



CHAPTER VI. 

In the genealogical tree of Opuukalionua it is not stated who his parents were, 
but, it is stated iu the genealogj' 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: 

■ other accounts give this Oahualuu. * Lono that stands in heaven. 

^Makuakaumana, the parent that hung on a branch. ''The growth of beach of Nana. 

^ Kapawa, the wall of time. 'This expression may be taken to refer to Hawaii's 

* Kea's big red fowl. verdancy. 



S/orr of tlic Forniatioii of these Islcuids and Origin of this Race. 



23 



alalia hoomauao ua lawaia nei i ke kahuua, lavve hou akii no i ke akoakoa, i mai ke 
kahuna, "He kanaka, he alii, e kapa aku oe i ka inoa o Mauiloa," alalia 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 liana man a ua lawaia nei, a pela no 
oia i hana aku ai. A ike mai la ke lialiuna 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 lioomaopopo ana i ka oiaio ana, he akoakoa io o 
Hawaii nei. 

Penei ke niele a Makuakaumana i oli aku ai i Tahiti, ia laua iiie Paao i liolo 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 kanaka o na hanauna alii mai a Opuukalionua mai 
a ia Kapawa. A ia Makuakaumana ma i aneaue aku ai e kau i ke awa o Moaulanuiakea 
ia manawa i oli aku ai o Makuakaumana ia lyonokaeho ke kahuna: 



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

Eonokulani alii o Kauluouaua. 

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 lialelo 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 ua waa, kau mai, 

E hole ai i Hawaii, he nioku; 

He moku Hawaii, 

He moku Hawaii ua Eonokaeho e noho. 



A pae na waa i uka, olelo aku o Paao ia Lonokaeho e hoi i alii no Hawaii. 
A lolie o Lonokaeho i keia olelo a Paao, alalia, olelo aku la o Lonokaeho ia Paao, 
"Aole wall 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 kahuua." 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 hoo- 
nohonoho ana ma keia aoao Mokuna VI. 



MOKUNA VI. 

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 Kiialii, 
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 Loloniu a me Mihi, hookahi waliine o Lana, a o lakou na kupuua mua o 
Hawaii nei. A penei ka laha ana: 



24 



Fornander Collection of Hawaiian Folk-lore. 



The Genealogy of Opuukahonua. 



HUSBAND. KANE. 



WIFE. WAHINE. 



CHILD. KEIKI. 



Opuukahonua. 1 
Lolomu. \ 
Mihi. ) 




( Kanananuikumamao (k) 


Lana. 


.1 Ohikimakaloa (w). 




i Hekilikaaka (k). 






J Nakolowailani (k). 


Hekilikaaka. 


Ohikimakaloa. 


^ Ahulukaaala (w). 


Mihi. 


Ahulukaaala. 


Kapuaululana. 


Kapuaululana. 


Holani. 


Kekamaluahaku. 


Kekanialuahaku. 


Laamea. 


Lanipipili. 




1 Laakeakapu. 


Lanioaka. 


Lanipipili. 


1. Hinaimanau. 


Laakealaakona. 


Laakealaakona. 


Kamaleilani. 


Haulanuiakea. 


Haulanuiakea. 


Manau. 


Kahaloalena. 


Kahaloalena. 


Launiaewa. 


Kahaloalenaula. 


Laakealaakona. 


Laumaewa. 


Kamaiolena. 




fKanehoalani. 


Kaiwilaniolua. 


Kahalolenaula. 


\ Hinakului. 


Kapumaweolani. 




( Kaihikapualamea. 


Kukonalaa. 


Kaiwilaniolua. 


Kanehoalani. 


Kalaniwahine. 


Kapumaweolani. 
Kukonalaa. 


Haweaoku. 


Manuiakane. 


Kaenakulani. 


Kalanipauniako. 


Pili. I 




( Kamakahiwa. 

\ Makakaile. 

( Makakailenuiaola. 


Kalaniwahine. : 


Malela. 






Kamakahiwa. 


Loe. 


Kikenuiaewa. 


Makakaile. 


Paweo. 


Kalanimanuia. 


Makakailenuiaola. 
Kikenuiaewa. 




Kahiko. 


Ewa. 


Kupulanakehau (w). 


Kalanimanuia. | 




Kukalaniehu. 
Kahakauakoko. 


J 




Kahiko. 


Kapulanakehau. 


Wakea. 


Kukalaniehu. 


Kahakauakoko. 


Papa (w). 




( Papa. 

\ Hoohokukalani. 


Hoohokukalani. 


Wakea. 


Haloa. 


Haloa. 


Hinamanouluae. 


Waia. 


Waia. 


Huhune. 


Hinanalo. 


Hinanalo. 


Haumu. 


Nanakehili. 


Nanakehili. 


Haulani. 


Wailoa. 


Wailoa. 


Hikawaopuaianea. 


Kio. 


Kio. 


Kamole. 


Ole. 


Ole. 


Hai. 


Pupue. 


Pupue. 

Manaku. 


Kamahele. 


Manaku. 


Hikohaale. 


Kahiko. 


Kahiko. 


Kaae. 


Luanui. 


Luanui. 


Kawaamaukcle. 


Kii. 


Kii. 


Hinakoula. 


1 Ulu. 

\ Nanaulu. 


Nanaulu. 


Ulukou. 


Nanamea. 
( Nana. 


Ulu. 


Kapunui. 


\ Kapulani. 
( Nanaiea. 


Nanaiea. 


Kahaumokuleia. 


Nanailani. 


Nanailani. 


Hinakinau. 


Waikulani. 


Waikulani. 


Kekauilani. 


Kuheleimoana. 


Kuheleimoana. 


Mapunaiaala. 


Konohiki. 


Konohiki. 


Hikaululena. 


Wawena. 


Wawena. 


Hinamahuia. 


Akalana. 

Mauimua. 

Mauihope. 

Mauikiikii. 

Mauiakalana. 


Akalana. 


Hinakawea. 






Mauiakalana. 


Hinakealohaila. 


Nanamaoa. 


Nananiaoa. 


Hinaikapaekua. 


Nanakulei. 


Nanakulei. 


Kahaukuhonua. 


Nanakaoko. 


Nanakaoko. 


Kohikohiokalani. 


Heleipawa. 



f 

I 



Story of the Formation of these Islands and Origin of this Raa 



25 



The Genealogy of Opuukahonua. — Continued. 



HUSBAND. KANE. 

Heleipawa. 
Hulumalailani. 

Aikane. 

Puna. 

Hema. 

Kahai. 

Wahieloa. 

Laka. 

Luanuu. 

Kamea. 

Pohukaina. 

Hua. 

Pau. 

Huanuiikalalailai. 

Paumakua. 
Haho. 

Pale 11a. 

Hanalaanui. 

Lanaakawai. 

Laau. 

Pili. 

Koa. 

Die. 

Kukohu. 

Kaniuhi. 

Kanipahu. 

Kalapana. 

Kahiamocleaikaaikupou. 

Kalaunuiohua. 



Kuaiwa. , 

Kahoukapu. 

Kauholanuimahu. 

Kiha. 

Liloa. 



Umi. 

Kealiiokalaloa. 

Kukailani. 

Makakaualii. 
Keawenuiaumi. 

Kanaloakuaana. 

Keakealanikane. 
Iwikauikaua. 
Kanaloakapulelm. 
Kaneikauaiwilani. 

Keawe. 

Keeumoku. 

Kekela. 

Kalanikupuapaikalaninui. 



WIFE. WAHINE. 

Kookookumaikalani. 

Hinamaikalani. 

Hinahanaiakamalatiia. 

Hainalau. 

Ulamahahoa. 

Hinauluohia. 

Koolaukahili. 

Hikawaolena. 

Kapokulaiula. 

Popomaili. 

Huahuakapalei. 

Hikimolulolea. 

Kapohaakia. 
I Kapoea. 
t. Molehai. 

Maiiookalililaiii. 

Kauilaianapa. 

Hikawaiinii. 

Mahuia. 

Kalohialiiokawai. 

Kukainolimolialoha. 

Hinaauaku. 

Hinaauniai. 

Hinamailclii. 

Hinakeuki. 

Hiliamakani. 
( Hualani. 
\ Alaikaaukoko. 

Makeamalamaihanae. 

Kapohakauluhailaa. 

Kaheka. 

Kiiinulcilani. 

Laakapu. 

Neula. 

Waoilea. 
( Pi Ilea. 
I. Akahiakuleana. 

Kulamea. 

Makaalua. 

Kapukini. 

Piikea. 

Makuahineopalaka. 

Kaohukiokalani. 

Kapukamola. 
Koihalawai. 

Kaikilani. 

Keliiokalani. 
Keakamahana. 
Keakealani. 
Keakealani. 

Kalanikauleleiaiwi. 

Kamakaimoku. 

Haae. 

Kekuapoiwa. 



CHILD. KEIKI. 

Hulumalailani. 

Aikane. 
I Puna. 
{ Hema. 

Ua. 

Kahai. 

Wahieloa. 

Laka. 

Luanuu. 

Kamea. 

Pohukaina. 

Hua. 

Pau. 

Huanuiikalalailai. 

Paumakua. 

Kuhelani. 

Haho. 

Palena. 
( Hanalaanui. 
i Hanalaaiki. 

Lanaakawai. 

Laau. 

Pili, 

Koa. 

Ole. 

Kukohu. 

Kaniuhi. 

Kanipahu. 

Kalahunioku. 

Kalapana. 

Kahiamoeleaikaaikupou. 

Kalaunuiohua. 

Kuaiwa. 
( Kahoukapu. 
I Hukulani. 
I Manauea. 

Kauholanuimahu. 

Kiha. 

Liloa. 

Hakau. 

Umi. 

Kapunanahuanuiaunii. 

Nohowaaumi. 

Kealiiokalaloa. 

Kapulani. 

Keawenuiaumi. 
( Aihakoko. 
1. Kumalae. 

Kukailani. 
I Kaikilani. 
I Makakaualii. 

Iwikauikaua. 

Kanaloakuaana. 

Kealiiokalani. 

Keakealanikane. 

Kalanioumi. 

Keakamahana. 

Keakealani. 

Keawe. 

Kalanikauleleiaiwi. 
( Keeumoku. 
\ Kekela. 

Kalanikupuapaikalaninui. 

Kekuapoiwa. 

Kamehameha. 



^K 

Ik 



26 Fornander Collection of Haivatiati Folk-lore. 

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 man}^ chiefly branches from this royal line and many descendants, but 
no attention can now be paid to them in a genealogical order. 

ACCORDING TO TIME OR EPOCHS. 

It is well to divide those times into periods from the time of Opunkahonua 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. 

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. 

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. 

Third Epoch. From Wakea to Waia there were four generations. There were 
also several important works during that time. 

Fourth Epoch. From Waia to Liloa were fifty-seven generations. There were 
several happenings during this interval and many wars. 

Fifth Epoch. From Iviloa 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. 

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." 

I O thou Ku, and Uli, and Kama, it is flown. 2 The kapu of the island has flown. 

Kalani the languishing chief of Kaiwa. The kapus of the islands are in a row; 

Iwikauikaua in straight line from the depths; The kapus of the islands are enjoined, 

From the Tahitian stem of the earth's founda- The kapu of the island has come forth, 

tion, It has rested on the sacredness of the island, 

Whose royal lineage is so old and well estab- Pili was the one that enjoyed that sanctity; 

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

From the sacred ancestry of Kukonalaa. This is the second prayer. It has flown; 

The kapu was put on Makalii. The kapu has flown backwards to Wakea. 
This is the first prayer; it is flown. 



Story of the Formation of these Islands and Origin of this Race. 27 

Ma ka papa kuaiihau i hoonohonohoia mai a Opuukalionua mai a hiki ia Ka- 
mehamelia, he kanaiwakumamaiwa hanauna ka nui, o lakou ka hanauna alii o keia 
lahui. Aka, iia puka mai he mau lala ohana alii ma keia mookuauhau, a ua iilu 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. 

NO NA WA. 

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 liana i loko o na wa a me na 
hana ano nui a keia alii keia alii i loko o ko lakou kaao ana. 

IVa Miia. Mai a Opuukahonua a hiki ia Kukonalaa ko Kapawa kaikuaana, 
he uniikumamaono ia hanauna, ia manawa hiki mai o Pili mai Tahiti mai, oia ke alii 
o Hawaii nei ia manawa, aka, he mau lioouka kaua ma ia manawa. 

IVa 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. 

Wa Ekohi. Mai ia Wakea a hiki ia Waia, eha ia hanauna, he mau hana 
nui i loko oia manawa. 

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. 

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 hoo- 
maopopo mai ka mahele ana i na wa. Aka, penei nae: Aia iloko o keia mau wa i ma- 
heleia, ua akaka ma ko lakou kaao ana, a ua akaka ma ka pule ana a kekahi kahuna, 

Kukailani kona inoa, oia paha ke kanahikukumamaiwa o ka hanauna mai a Opuu- 
kahonua mai. 

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 holo- 
lea kuu pule a hiki i ka amama ana; aole oe e kau i ka lele i keia la." A penei ka 
pule ana: 

1 E Ku, e Uli, e Kama, lele wale. 2 Lele mai ke kapu o ka moku. 

Kalani ke 'lii kaahea o Kaiwa. Lalani ke kapu o ka moku; 
Iwikauikaua haulili mai lalo; Kui mai ke kapu o ka moku, 
Mai kumu kahiki ka honua ua kele, Pii mai ke kapu o ka moku, 

Ua nao ua pela i ke kapu alii Hi aku, kau aku ke kapu o ka moku, 

1 ka pela alii kapu o Kukonalaa. Na Pili e noho ia kapu, 
Ua kau ke kapu i Makalii. Ka moku i Hawaiikuauli. 
Akahi - a - aha; lele wale. Alua-a aha, lele wale; 

Lele aku ke kapu ia Wakea. 



Foniaudcr CoUcctum of Hawaiian Folk-lore. 



3 Wakea was the priest, the chief 

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 isl- 
ands, 

The kapu flew backwards to Waia ' the king. 

This is the fourth, the fourth resting of the 
kapu;^ 

It was Liloa who enjoyed that kapu. 



4 The island is kapued for I,iloa, 

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. 
A kamahele branch that is inclining down- 
wards, ^ 
That is weighed down by the kapus of Iwi- 
kauikaua. 
Let the bones pay ^ for the kapus of the island; 
Iwikauikaua was the wrong one; 
The one who sulked in the waters of Haunaka. 



This is the prayer that is referred to in the genealogy of Kamalalawalu. And 
it is shown by the con,struction 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. 



CHAPTER YH. 

An Account of the First Sight of Foreigners. 

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 Ktialii, 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: 



I 



O Hawaii of the lofty mountains; 

Pointed to heaven is Kauwiki; 

Below is the cluster of Lslauds 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. 

Kaeua 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 eight-finned shark;* 



The tail of the white shark is Kaena, 

The shark stretching away toward Kauai. 

Below is Kauai, my land, 

O great Kauai, island (filled) with lehua,*" 

Island stretching out towards Tahiti. 

Away down is Tahiti. 

Wakea controlled the sun creeping along; 

Arising from beneath Kumuhouua; 

Shaking is the foundations of broad Hawaii, 

Pointing to the rising rays of the sun. 

Kona stands forth to sight; 

The suu stands over Kona, Kohala is in darkness. 



' Waia was husband of Papa after her return from 
Tahiti. 

^ Meaning the fourtli instalment of royal kapu belong- 
ing to Iwikauikaua. 

^ Referring to a branch shooting out horizontally from 
a tree, denoting great misfortune. 



■"This looks like passing judgment that the culprit 
must suffer for his deed. 

'Theeight-fuined shark, like the eight-eyed and eight- 
forehead celebrities were famed for their magic powers. 

'This island of lehua groves may also refer to its 
many fighting men. 



Story of the Formation of these Islands and On'j^fit of this Race 



29 



3 O Wakea ke kahuna, ke alii, 

Ke alii i kuniu, i nua, i makolu i ke kapu; 
la 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. 

4 Ua kapu ka moku ia Liloa, 
Ua kapu kawao i Tahiti, 



Liloa o Umi ke kapu i nahae, 
Nahae na niana o ke kapu, 

Iwiaulana Iwikauikaua. 
Lola kamahele i kikiwi, 

1 pipio i ke kapu o Iwikauikaua. 

Na ka iici e pani ke kapu o ka moku; 

Iwikauikaua ke kalohe; 

Ka hoololohe wai i Haunaka. 



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. 



MOKUNA VII. 

No KA Ikk Mua ana I NA Haole. 

Ua oleloia ma ka moolelo o Hawaii nei, i paiia ma Lahainaluna, a me ka nioo- 
lelo i liooponopono liou 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 kau- 
lana no ka ikaika i ke kaua; ua oleloia, nana i ike mua o Tahiti, a oia ka mea i ike 
mua i ua haole i ka wa kahiko, a penei ka hoomaopopo ana ma kona pule, ma ka 
hapa waena o kona moolelo e like me malalo ilio: 



Hawaii mauua kiekie; 
Hoho i ka lani Kauwiki; 

1 lalo ka hono o na moku, i ke kai e hopu ana; 
Kauwiki i ka niauna 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 kuamauua 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 Kaeua, 
Mano hele lalo o Kauai. 
O lalo o Kauai, kuu aina, 

Kauai nui mokulehua, 
Moku panee lua ana Tahiti. 

1 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. 



30 



Fornandcr Collection of Hazvaiian Folk-lore. 



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 ? 

1 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. 
One kind of men is in Tahiti — the haole;' 
He is like a god, 
I am like a man, 
Ku is a god. 



It is made plain by tlie song or mele that Knalii 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: 

"I have surely seen Tahiti, 
A land with a strange language is Tahiti." 

It is true the langtiages 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. 

'The haole, or foreigner, is generally understood to refer to a white person unless it is qualified. 




I 

I 



\ 



Story of flic Fonnation of these Islands and Origin of this Race. 



31 



Tahiti, moku kai a loa. 
Aina a Olopana i noho ai. 

1 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. 



Ma keia mele, ua maopopo ko Kualii ike ana i ka haole i kela 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: 

Ua ike hoi au ia Tahiti. 

He aina leo pahaohao wale Tahiti. 

He oiaio ua pahaohao ka olelo a me ka leo, ua like ole na olelo, ma ia man 
kumti ka hoomaopopo ana ua ike mtiaia na haole e Kualii i kela manawa. 




The Legend of Aukelenuiaiku. 



CHx'VPTER I. 
AuKELE AND His Unkind Brethren. 

THIS legend of Aukelenuiaiku ' is one of the most noted of all the legends of 
Hawaii nei, having its origin in the land of Kuaihelani.' Iku was the father, 
a great chief, and Kapapaiakea was the mother, from whom twelve children 
were born. Kuaihelani was the country in which they lived. The names of the 
children' were: Kekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, 
Heaaiku, Lonoheaiku, Naaiku, Noiaiku, Ikumailani and Aukelenuiaiku, all males; 
and Kaomeaaiku, a female. This legend deals with Aukelenuiaiku. 

From the first-born child to the one just ahead of Aukelenuiaiku, Iku never 
took them up in his arms, never spoke of leaving the kingdom to any of them, nor did 
he make much of any of them. But at the birth of Aukelenuiaiku, Iku took the 
greatest interest in him, took care of him, took him up in his arms, and to him he 
willed all his honor and glory and the kingdom. Because of this show of favoritism 
on their father's part toward Aukelenuiaiku, his brothers and sister hated him and 
they tried to devise some way of getting rid of him. Said the oldest of the children, 
Kamakahinuiaiku:^ "Yes, our father is indeed strange; although I am the first-born, 
still our father did not promise to leave me his honor and glory, and not even the 
kingdom, but here with the last son he has promised to leave these things to him." 

The main pastime indulged in by the brothers of Aukelenuiaiku was wrestling, 
boxing and other manly games that were known at that time. In these games they 
became famous in all the land of Kuaihelani as being the strongest, and furthermore, 
these boys went around the whole countr}' without being beaten. On one of the trips 
around Kuaihelani the fame and the strength of Kealohikikaupea, a strong man of 
Kauai, reached these boys. The main deed of strength participated in by this man 
which made him famous was the great ease he had in breaking a man in two.^ When 
the boys from Kuaihelani arrived in Kauai, one of them met this strong man and with 
one blow laid him low. They then made a complete circuit of Kauai without meeting 



'This famous legend of Aukele-nui-a-iku, says For- 
nander, has the earmarks of great antiquity and is 
known in some forniorother on severalof the Polynesian 
groups, Aukcle, the hero, being the youngest son of 
Iku, or Aiku in other lands. The story has marked 
resemblance in several features to the Hebrew account 
of Joseph and his brethren, and is traced back to Cushite 
origin through wanderings and migrations rather than 
being an evidence of Spanish influence during their 
contact with this group of islands in the sixteenth and 
seventeenth centuries. See Pol. Race, Vol. I, p. 40. 

-This point of origin is a popular mythical land whose 
name, likely, was intended to perpetuate its favored 
(32) 



location, "shouldering or supporting heaven." It is 
freely used, anil at times becomes Kiiihelani. 

^The family connection -a- to Iku is maintained 
throughout, Iku as the source, being the ending of each 
name but one, the tenth, in which case it is changed to 
Iku from heaven. 

■"The name of the tirst-born differs here, shortened by 
omission of the prefix Ke, the. 

'This has reference to the alleged ability of expert 
wrestlers to break the bones of an opponent while hold- 
ing him in mid air. Lua, the art of breaking the bones 
of a person was much practiced in ancient times. 



He Moolelo no Aukelenuiaiku. 



MOKUNA I 

AUKELE ME KONA MAU KaikUAANA LokO InO. 

OKEIA moolelo o Aukelenuiaiku, oia kekahi o na moolelo kaulanaloa ma 
Hawaii uei, o Kuaihelani ka aina, o Iku ke kane, he 'Hi. O Kapapaiakea ka 

waliine, na laua na keiki he umikumamalua. E hoomaka ana ka olelo ma 
ICuaihelani. Eia na inoa o na keiki : Kekamakahinuiaiku, Kuaiku, Nohoaiku, Hele- 
aiku, Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku, Ikumailani me 
Aukelenuiaiku, he man kane, ame Kaomcaaiku, 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 lawe- 
lawe, aole hoi i hooili i ka aina no kekahi c 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 
man 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 liana, 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. Kaapuni lakou a puni o Kauai, aohe mea aa mai ia lakou. 

Memoirs B. P. B. Museum, Vol. IV. — 3. ( ^^ ) 



34 Fornander CoUcction of Hawaiian Folk-lore. 

any challenger. While they were in Kanai word came to them of three strong- men 
on Oahii. Their names were, Kaikipaananea, Kupukupukekaikalani and Kupukupn- 
kehaiiaku. There were none stronger than these three men. Upon the arrival of the 
champions of Kuaihelani on Oahu they met in contest, and with one blow the said 
men of Oahu were defeated, after which the Kuaihelani champions left Oahu and went 
to Maui. Kakaalaneo was the king of Maui at this time, and in a contest he was 
vanquished b}' them. 

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 Kuai- 
helani. 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 young- 
est brother to them, when they woulci 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. 

While Aukelenuiaiku was thus guarded, he one day heard the j^ells and shouts 
of the people who were gathered at the games being held by his brothers, so Aukele- 
nuiaiku 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 
plaj^ed?" "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 pla3?ed, he asked that he 
be allowed to go down and look on, but his father refused, sajnng: "You cannot go 
down." Aukelenuiaiku then asked him: "Why not?" The father replied: "Yon 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 3'ou all the honors and the kingdom. Therefore you must 
not go down, for if you do you will be killed by your brothers." 

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: 



Legend of Aitkclcuuiaikii. 35 

la lakou nei ma Kauai, kui aku la ka lolie, ekolu o Oaliu kanaka ikaika loa. O ko 
lakou mau iuoa, o Kaikipaananea, o Kupukupukehaikalani, o Kupukupukehaiiaku. 
Aohe puko momona o Oaliu nei ia lakou. A liiki lakou i Oahu nei, liakoko ilio la 
lakou, hookahi no puupuu, waiho ana ua mau kanaka ala o Oahu nei i lalo, a liaalele 
iho la lakou. Hele lakou a Mai:i, e nolio ana o Kakaalaneo ke 'lii o Maui, hakoko no 
make no ia lakou nei. 

Ia lakou ma Maui e kaapuni ana, kaulana mai la o Kepakailiula i ka ikaika a 
me ke koa, e hiki ia ia e hailiai i ke kanaka, a oia ka oi o Hawaii a puni. A lolie 
lakou i kona kaulana i ka ikaika, makau ilio la lakou a hoi mai la i Kuaihelani. 
A hiki lakou i Kuaihelani, kukulu iho la lakou i na hana lealea a pan 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 pan loa, ua 
hooulu lakou i mea e hele mai ai ko lakou kaikaina o Aukelenuiaiku, alalia, 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. 

Ma keia noho kapu ana o Aukelenuiaiku, ua lohe ia aku la ka pihe uwa a na 
kaikuaana ona, e lealea ana, alaila, uinau 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 keia 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 makua- 
kane: "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 Aukelanuiaiku: "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." 

A hala he anahulu, alaila, lohe hou ia mai la ka pihe uwa hou, aole o Aukele- 
nuiaiku i hai aku i ko lakou makuakane, no keia leo uwa hou. Ku ae la ia a iho 
main 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 



2,6 Foniaudcr Collection of Hawaiian Folk-lore. 

"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 Aukele- 
nuiaiku was standing there, all the brothers looked at him. The}- marveled at his 
handsome appearance: his skin was like the ripe banana and his e3'eballs were like 
the bud of a banana at its first appearance ; his body was straight and faultless, and 
he was without equal. 

When the people who were gathered there saw Aukelenuiaiku, they expressed 
words of praise at his great comeliness. While the people were praising Aukelenuiaiku, 
the oldest brother became very angry and his face changed. He then sent out one of 
his younger brothers to go and ask Aukelenuiaiku the reason of his coming. The 
name of the brother that was sent was Ktiaiku. When he had come into the presence 
of Aukelenuiaiku, he asked him: "What has brought you here?" Aukelenuiaiku 
answered: "To enjoy the games." Kuaiku returned to their angry brother and told 
him. When he heard this, he again sent Kuaiku, saying: "Go and strike him once." 
When Kuaiku came up to Aukelenuiaiku, he struck at him, but he did not knock him 
down nor did he hurt him. On the first blow he broke his own right arm, then he 
tried his left and that too was broken. When Kuaiku saw that his two arms were 
broken he turned to proceed back to the house. At this Aukelenuiaiku reached out 
and took hold of his brother b}- the arms, bundled him up, and threw him to the edge ' of 
the sea. When the people saw the great strength of Aukeleniiiaiku, they gave a 
mighty shout, and said : "That is the only man that has been able to throw and break 
the arms of Kuaiku." After this another of the brothers came out with the intention 
of killing Aukelenuiaiku. This brother was the greatest wrestler and could break a 
man in arms; but when he met Aukelenuiaiku, he was unable to throw him down or 
hurt him. When he found that he was unable to throw Aukelenuiaiku, he turned 
with the intention of going back to the house, but Aukelenuiaiku reached out, held 
him up and threw him into the sea. This made the people shout again. 

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 v.'ent 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 

' The expression of the original, ae kai, is literaUy sea beach. 



I 



Legend of Aukclciaiiaiku. 37 

iho la: "Kupanaha! o ka kakou pua he paukn, o keia pua lioi he owili." la 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 uo keia a ko kakou kaikaina a Aukelenuiaiku." la 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 Aukele- 
nuiaiku e ku ana malaila, nana aku la kona man 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 hiihu no Aukelenuiaiku, a ano e ae la kona mau helehelena. Alalia, kena 
aku la ia i kekahi o kona mau muli iho, e liele 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 puu- 
puu 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 liaki, 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 akii 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 nianao 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 Aukelenui- 
aiku i lalau ai a kiola i loko o ke kai. Uwa ae la na kanaka. 

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 kai- 
kuaana. 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. 



38 Fornander Collecfion of Haivaiiait Folk-lore. 

into the sea his desire of killing Ankelenuiaikn 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 ns be friends, since this is only a fight 
between brothers." He then invited Aukelenuiaiku to go to the house, which invita- 
tion 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 Aukelenui- 
aiku would die. 



CHAPTER II. 

How Aukelenuiaiku Fell into the Pit of Kamooinanea, and 

HOW He Profited by It. 

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 3'our 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. 

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 3'ou." 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." 

Some time after this conversation, the lizard, Kamooinanea, made its appear- 
ence, and called out: "Say, Aukelenuiaiku, let me have one of the men for food." 
Aukelenuiaiku said: "If I were to give 3'ou one of these men, who will attend to my 
wants in this lonel}'^ 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 



Legend of Aiikelcnuiaikn. 39 

Ma keia haule ana i loko o ke kai, pan ae la kona manao hana ino ia Aukelenuiaiku, 
hoi mai la ua kaikuaana huliu 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 iia 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. 

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. 

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 kaikua- 
ana 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. 

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 man kanaka ala ia Aukele- 
nuiaiku, 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, uinau al<u 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 enii aku, alalia, hoea hou mai ke kai, alalia, 
pii pu mai me ka moo, o ka make ka hoi ia o kakou." 

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 



40 Fornander Collection of Haivaiiaii Folk-lore. 

witli 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 appearence, it would 
come and devour its victims; but here we see that we are safe for a time. vShould it 
disappear altogether, we will escape death." 

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 ovCiy Aukelenuiaiku. The lizard then came out of the sea and laid on 
the dry sand. 

The lizard then said to Aukelenuiaiku: "Go and bring me two ape' leaves." 
When Aukelenuiaiku returned with the ape leaves he placed them in front of the 
lizard. The lizard then vomited onto the two leaves until they were covered over, 
and then it said to Aukelenuiaiku : "My grandson, look on these two leaves." Aukele- 
nuiaiku obeyed and looked on. The lizard then continued: "Here are two lands on 
these two ape leaves, a large land and a small land; a warm and hot land, and a cold 
land. These two lands," however, Holaniku and Holauimoe, are very beautiful lands 
and they possess everything necessary for the comfort of mankind; they possess food, 
fish, sugar-cane, potatoes, bananas, awa, breadfruit and all other things good to eat. 
Where I direct you there you must go." 

At the close of the remarks the lizard said to Aukelenuiaiku: "Now lie down." 
Aukelenuiaiku obeyed and laid down. The lizard then held her grandson by the 
waist and said: "My grandson, you will yet be the cause of the death of your older 
brothers, and shall be king over them all ; because they have ill-treated yon." The 
lizard theu continued, saying: "This land, however," pointing to one, "during six 
mouths is lighted and during six months it is in darkness; don't go there, for you will 
be killed: because, before you come to this land you will have to cross a green sea; 
after that is passed, you will come to a red sea; don't go there, for you will get killed; 
because in the days before I was married I traveled over this land, and now I am old, 
yet I have not completed its entire circuit. The name of this land is Kalakeenuia- 
kane (Asia,^ according to the foreigners). The mountains are so high that the stars 

^ Ape, Alocasia luacronhiza. {kii) and setting (iiior) sun, therebj' indicating east 

^ Holani-ku and Holani-mof, evidently refers to a ^n" west, 

land of origin, as East and West Holani. Other refer- ^Tliis apparent Kanuikau assertion lacks confirmation. 

ences of like nature are taken to refer to the rising Nowhere else do we find this land of Kane so located. 



Lcgoid of Aitki'/ciiHiaikit. 41 

kanaka i mea ai na'u." I aku o Aukelenuiaikii : "Haawi aku auauei 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 niai 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 lioea mai ua moo nei, o ka manawa ia e paii 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." 

Ia lakou e kamailio ana, hoea hou mai la ua moo nei, a kahea mai la: 
"E, Aukelenuiaiku e,e haawi maioei kekahi kanaka na'u." Hooleaku o Aukelenuiaiku: 
''Aole e loaa aku ia oe ke kanaka." A lolie 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 wan 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 Aukele- 
nuiaiku 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 pan 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 pan 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 
nialuna 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 uicilamalama 
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 kualiiwi, ua kau na hoku i luna, a o na kanaka he uuku loa. 



42 Fornandcr Collection of Haiuaiian Folk-lore. 

appear on them, and tliere are very few people living on it. The owner of the land is 
Namakaokahai, a chiefess, and she has four brothers: Kanemoe, Kaueikaapna, Lea- 
pua and Kahaumana. She has two servants, Upoho and Haapuainanea. Those who 
guard and watch over the land are Moela, a dog, and three birds, Manuea, Kiwaba 
and Halulu. These are all the people who live on the land; there are not many, 
because the people are devoured \>y the ghosts." 

At the end of the remarks of the lizard to Aukelenuiaiku, she made a box to hold 
the god of Aukelenuiaiku. After the box was built she put the god into it, who was 
Lonoikoualii,' and said to Aukelenuiaiku : "With this god you will conquer and become 
possessed of the land that I have just described. Here is your food and meat; it is a 
laukahi. This leaf is wholesome; as soon as you touch it to your lips your hunger is 
satisfied; and when satisfied you can go without eating for a period of four months." 
The grandmother then took up an axe and a knife and put them into the box. The 
lizard next cut off its tail and gave it to the grandson, saying: "This is my real body, 
which you must take with you. Here are also my pau of feathers and my feather kahili 
which shall act as your preserver when you meet your cousin. With these things in 
your possession — that is, by wearing the pau and holding this kahili you will cause 
your enemies to fall and turn into ashes." The lizard then explained the uses of all the 
different things to her grandson, and she also taught him how to preserve these things 
of magic; but she did not tell him the name of the cousin. She was Namakaokahai. 

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 Aukele- 
nuiaiku 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. 



CHAPTER HI. 

The Return of Aukelenuiaiku and the Benefits Received by Him 

IN Facing Death. 

After all the various things had been mastered by Aukelenuiaiku he then 
climbed onto the back of the lizard and was lifted up out of the pit; and the lizard 
again disappeared down the pit. Aukelenuiaiku then took up the box that contained 
his god together with his club and carried them as he returned to the house. When 
Aukelenuiaiku reached the house his father and all the chiefs wept for \oy. 



■This closely resembles the name of the god brought from Raiatea by Laa-mai-kahiki and deposited in the heiau 
of Moikeha at Wailua. Kauai. 



Legend of Aiikclciiitiaiku. 43 

A o ka mea noua ua aiiia la, o Namakaokaliai, lie 'Hi waliine, a he man kaikunaue 
kona elia, o Kanemoe, o Kaneikaapiia, o Leapua, a me Kaliaumana. Elna kaiiwa, 
o Upolio, a me Haapuainanea. O ke kiai o ka aina, o Moela, he ilio. Ekolu maim, 
o Manuea, o Kiwaha, a me Halulu. Oia 11a kanaka o ia aina, aohe iiiii, no ka mea, 
he pan i ka ai ia e ke 'kiia." 

A pan ka olelo ana a ka 11100 ia Aukelenuiaikii, alaila, kapili iho la ia i palm 
no ke 'kua o Aukelenuiaikii, a paa ka palm, hoo iho la ia i ke 'kua i loko, oia o 
Lonoikoualii. A olelo mai la ia Aukelenuiaikii : "O ko akua no nei puiii ko aina ia 
oe; eia ko ai a me ko ia, o Laukahi. He lau maona, pa no i ka lehelehe niaoiia; o ka 
manawa e maona ai, eha malania e noho ai, alaila, ai hou." Lalau iho la ua kupuua- 
wahine nei i ke koi, a me ka pahi, a lialiao iho la i loko o ka palm, a ooki iho la i kona 
huelo, a liaawi akii la i ka nioopuna, i aku la: "O kuu kino maoli keia, oia ka ia oe, 
a o kuu pail ai kaua, a me kuu kahili ai kaua no ko kaikuahine ia. O ke aiio o keia, 
iua e pan i kuu pau, a kahili i kuu kahili ai kaua, haule i lalo, lilo na kanaka i lehu." 
Ma keia man mea a pan loa, ua liai aku ua moo nei ia Aukelenuiaiku, a ua ao aku i 
na mea mana a pau loa, a koe nae ka iiioa o ke kaikuahine o Aukelenuiaikii, aole i hai 
aku ua moo la. Eia ka auanei o Namakaokaliai no. 

Ma keia nalowale ana o Aukelenuiaiku, ua iiui ke aloha o ko lakou makuakane 
noiia, 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 pouoi. Ke olelo 
aku nei an 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 luua nei." Ma keia man olelo a ka 
wahine, ua ko no. 

MOKUNA III. 
No K,\ Hoi ana o Aukelenuiaiku, a me ka Pomaikai i Loaa ia ia 

MA keia HELE ana I LOKO O KA MakE. 

A PAU na mea a pan loa i ka loaa ia Aukelenuiaiku, ia wa, kau ae la o Aukele- 
nuiaiku i luna o ka moo, hapai ae la ia ia Aukelenuiaiku a kau i luna o ka Iua, a hoi 
aku la ka moo i lalo o ka Iua. A hoi aku la o Aukelenuiaiku, lalau iho la ia i ka 
pahu o ke 'kua ona, a me ka laau, a hii ae la, a hoi aku la i ka hale. Ia Aukelenuiaiku 
i liiki ai i ka hale, uwe mai la kona makuakane a me na 'lii a pan loa. 



44 Forjiaiidrr Collection of Haivaiian Folk-Jorc. 

We will here see how correct were the predictions of Kapapaiakea to her hus- 
band Iku, relating to Aukelenuiaiku's preservation b}' the lizard. While Aukelenui- 
aiku was weeping with his parents, his brothers, who were out surf riding, heard the 
wailing and so asked : "For whom is this wailing going on?" "It is Aukelenuiaiku." 
When the brothers heard that the wailing was because of the return of Aukelenuiaiku 
they were so ashamed that they concluded they would build them a ship and go to 
some foreign land. They then rode in on the surf and proceeded direct to the forest. 
After they had been in the forest for over two months, Aukelenuiaiku one day went 
up into the forest to catch him some birds. After he had caught and cleaned several 
birds he started a fire and then put them on the coals to roast. After the birds were 
cooked he sat down to his meal, and, while he was eating, his brothers came upon him 
and took awa}- all the birds, leaving him nothing. After this the oldest brother, he 
with the violent temper, ordered Aukelenuiaiku to go and bring them some water. 
While Aukelenuiaiku was on his way for water he got iip and followed him. While 
Aukelenuiaiku was busy filling the calabash with water the angry brother arrived 
and replaced the rock on the mouth of the water hole, shutting in Aukelenuiaiku and 
left him there to die. 

After Aukelenuiaiku's disappearance the brother returned to where the others 
were. When the bi'other who entertained some love for Aukeleniiiaiku saw their 
oldest brother coming back, he asked: "Where is our brother?" The oldest brother 
replied: "I have not seen him, and he was not at the place where I went to." After 
this the brother who wished to save Aukelenuiaiku got up and went out in search 
of him. In this search he went to their home, where he learned that Aukelenuiaiku 
had not returned. He then took up the loin cloth of his brother, and wore it 
round his neck' and wept. While he was weeping their father Iku heard it, and so 
he inquired: "Who is this weeping?" "I, Ikumailani." "What are 3'ou weeping 
for?" "I am weeping for Aukelenuiaiku; he is dead." When their father heard 
this he also wept. 

After this weeping Ikumailani again proceeded up the forest in search of his 
brother. Before starting upon his mission their father said to him: "In case you 
should find 3'our brother, bring him home here." Before Ikumailani set out he said 
to their father: "I am going up; if you look and see a fire, remember I have found 
your son; but in case yon don't see a fire, then I have not found him." After saying 
this, Ikumailani started out on his search. When he came up to the water hole he 
looked and saw that the mouth had been covered with a large rock. He then rolled 
awaj' the rock and looked down into the hole, and saw Aukelenuiaiku standing there, 
thin and weak, having only enough strength left to be able to stand. Ikumailani 
then reached down for his brother and lifted him up; they then kissed each other and 
wept. After their weeping, Ikumailani started a fire, which was seen by their father, 
and he knew that Aukelenuiaiku had been found and that he was not dead. 

After Aukelenuiaiku was found he was brought home to their father who fell 
on his son and wept for joy, as did all the others, for he had been lost for about eight 

'This may be uinlerstood as inilicutive of great grief. 



Lege7id of Aukclcniiiaikn. 45 

Maanei e ike ai kakoii ua pololei na olelo a Kapapaiakea i kana kane ia Ikii, 
no ka make ole o Aukelenuiaiku i ka moo. Ia Aukelenuiaikii e mve ana me na 
makua, lohe aku la na kaikuaana o Ankelenniaiku e lieenalu ana, i keia pihe e uwe 
ana, ninau ae la: "Nowai la keia pilie e uwe nei?" "No Aukelenuiaiku." A lolie na 
kaikuaana no Aukelenuiaiku keia pihe e uwe nei, hilaliila loa lakou, i ke ola lion ana 
o ko lakou pokii, o Aukelenuiaiku. A no ko lakou liilaliila, manao ilio la lakou e 
hana i moku a liolo i ka aina e. Pae aku la lakou mai ka heenalu aku a uka, pii aku 
la i ke kualiiwi. Ma keia noho ana a lakou i ke kualiiwi, elua maliina i liala. Mahope 
o laila, pii aku la o Aukelenuiaiku. O ke kumu o Aukelenuiaiku o ka pii ana, o ke 
kapili manu. A loaa ka manu ia ia, puleliu iho la ia a nioa; a ia ia e ai ana, liiki 
mai la kona man kaikuaana, hao ae la i ka manu, a pau ia lakou, nele iho la o Aukele- 
nuiaiku. Iloko o ia wa, kena aku la ke kaikuaana huhu ia Aukelenuiaiku, e hele i 
wai. Ia Aukelenuiaiku i hele ai, ku ae la ua kaikuaana huhu nei a hahai mahope o 
Aukelenuiaiku. Ia Aukelenuiaiku e ukuhi ana i ka wai, hiki aku la ua kaikuaana 
huhu la, a papani iho la i ka waha o ka punawai, a paa iho la o Aukelenuiaiku i lalo 

ka lua wai, a make iho la. 

A make o Aukelenuiaiku, hoi aku la ua kaikuaana la, a hiki i kahi a na kai- 
kaina e noho ana. Ninau mai la ke kaikuaana aloha ia ia: "Auhea ko kakou pokii?" 

1 aku la ia: "Aole au i ike ia ia, aole i launa, aole no hoi ma ka'u wahi i hele aku nei." 
Mahope o ia olelo ana, ku ae la ke kaikuaana aloha o Aukelenuiaiku, a huli aku la. 
Ma keia huli ana, hiki aku la ia i ka hale, aole i hoi o Aukelenuiaiku. Lalau aku la 
ia i ka malo a lei ae la i kona ai, a uwe iho la. Ia ia e uwe ana, lohe aku la ko lakou 
raakuakane o Iku, ninau ae la: "Owai keia e uwe nei?" "Owau no, o Ikumailani." 
"E uwe ana oe i ke aha?" "E uwe ana au ia Aukelenuiaiku, ua make." A lohe ka 
makuakane, uwe iho la ia. 

A mahope o keia uwe ana, pii aku la o Ikumailani e huli. Mamua ae o kona 
pii ana, olelo aku ko lakou makuakane ia ia: "I pii oe a loaa ko kaikaina, e lioihoi mai 
oe a hiki i ka hale nei." Mamua ae o ka pii ana o Ikumailani, olelo aku ia i ko lakou 
makuakane : "E ! ke pii nei au, i nana ae oe a i a ke ahi, ua loaa ko keiki, a i a ole mai, 
aole i loaa ia'u." A pau kana kamailio ana, pii aku la o Ikumailani e huli. A hiki 
ia i ka punawai, nana iho la ia, ua paa o luna i ke pani ia i ka pohaku. Welie ae la ia 
i ka pohaku, a nana iho la i lalo o ka punawai, e ku ana o Aukelenuiaiku, ua hele a 
wiwi, a ua koe iki kahi hanu. Ealau iho la o Ikumailani, a huki ae la i luna, honi iho 
la laua, a uwe iho la. A pau ko laua uwe ana, ho-a ae la o Ikumailani i ke ahi, a ike 
mai la ko lakou makuakane, manao iho la ia, ua loaa o Aukelenuiaiku, aole i make. 

A loaa o Aukelenuiaiku, hoi mai la laua a hiki i ka hale kahi o ko laua makua- 
kane e noho ana, lele mai la ko laua makuakane uwe, a me na mea a pau loa. O ka 



46 Fo))iaiidcr Collection of Hawaiian Folk-lore. 

days. Before Aukelenuiaiku was found, the ship of the brothers was completed and 
preparations were made for departure, as it had been launched. When the oldest 
brother saw that Aukelenuiaiku was again back safe and well, and that the wailing 
that he had heard was because of the return of Aukelenuiaiku, he immediately gave 
orders that the final preparations be completed; that the food be cooked, and after 
that everj'body was to go aboard. 



CHAPTER IV. 

How AuKKUENuiAiKU Sailed with His Brothers in Search of Land 

FOR Them to Conquer. 

After all the preparations for the sailing had been completed, Aukelenuiaiku 
asked of Ikumailani, the brother who had shown him some love: "Where is your ship 
sailing for?" "In search of land." Aukelenuiaiku again asked: "And what is the 
matter with this land?" Ikumailani replied: "Our oldest brother is ashamed, because 
of your return. That is the reason why the ship is about to sail off in search of some 
land. After a [new] land is conquered through our strength, that will be our place 
to dwell." 

When Aukelenuiaiku heard the object of the sailing of the ship, he begged 
that he too be allowed to sail with them. His brother Ikumailani then said to him: 
"You cannot go with us, because we have no other reason of going away except on 
your own account. If you had died we would not be leaving Kuaihelani." By this 
refusal on the part of his brother, Aukelenuiaiku said in kindly reply: "Say, don't 
you know that it is a sad thing to go off to some strange land and die there. Your 
bones will be put away by a stranger, perhaps even by a friend, but not by a younger 
brother, one who has been born with you and who was from the same womb. I there- 
fore beg of you that I too be allowed to sail with you, so that in case you my older 
brothers should die, then I will die with you. Then our names will come back in 
fame in the saying, 'So-and-so have died with their younger brother.' Then your 
names will not be spoken in disrespect." 

By these remarks we see how determined Aukelenuiaiku was in trying to fol- 
low his brothers, when he knew that all his troubles had come from these same men. 
With all this he still wished and insisted on going with them. If this is so, then we 
cannot blame the older brothers if they should kill him. In this request, that he be 
allowed to accompany them, however, we will see how he for a time managed to save 
his brothers from death, and how he came to have all the benefits foretold him by his 
lizard grandmother; and how all the advice she gave Aukelenuiaiku was faithfully 
kept to his salvation. 

After Aukelenuiaiku had spoken to his kind brother, Ikumailani, this brother 
said to him: "You cannot gain your point from me. You must go to our nephew and 
tell him of your wish. If he gives his consent, then 3'ou will be able to go." Aukele- 



Legend of Aitkclctuiiaikii. 47 

nui o 11a la o keia kaawale aua ewalu la. Mamua ae o ka loaa ana o Aukelenuiaiku, 
ua paa ka mokii o na kaikuaaua i ke kapili, a ua makaukaii e holo, ua laua i loko o 
ke kai. Ma keia ola hou ana o Aukelenuiaiku, ua lolie ua kaikuaaua huhu lokoino 
uei, ua hoi mai o Aukelenuiaiku, a nona keia makena e uwe ia mai nei. Nolaila, kena 
ae la ia e lioomakaukau ka holo, e kahu ke o, a e ee i luna o ka moku. 



MOKUNA IV. 

Ka Holo ana o Aukelenuiaiku me Kona poe Kaikuaana maluna 
o KA Moku e Imi i Aina ma ko Lakou Ikaika. 

A makaukau ka holo o ka moku, niuau aku la o Aukelenuiaiku i kona kai- 
kuaana oluolu ia Ikuniailani: "E holo aua ko oukou moku i hea?" "I ka iiui aina." 
Walii a Aukelenuiaiku: "A i aha ia no ka hoi keia aina?" I mai o Ikuniailani: 
"Ua hilahila ke kaikuaana o kakou i ko ola hou ana mai nei, nolaila keia holo o ka 
moku e imi aina. A Icaa ka aina ia makou, maloko o ka ikaika, alaila, o ko makou 
aina ia e noho ai." 

A lolie o Aukelenuiaiku i ko lakou holo, nonoi aku la ia; "Owau kekahi e holo 
me oukou." Olelo mai kona kaikuaana o Ikuniailani: "Aole oe e holo me makou, no 
ka mea, aohe o makou kumu e ae o ka holo, o oe wale no. Ina oe e make aku nei, 
aole makou e haalele ia Kuaihelani nei." Ma keia olelo hoole a kona kaikuaana, 
hoopuka aku o Aukelenuiaiku i kana mau olelo aloha: "E, powa wale ka hele aku a 
ko hai aina make. Moe ia ka iwi aoao e ke kanaka e, e ke aikane, aole hoi o ka 
pokii, o ka hoa i lianau pu ia mai ai, mai loko mai o ka aa hookahi. Nolaila, ke nonoi 
aku nei an, owau kekahi e holo me oukou, i make oukou ko'u poe kaikuaana, alaila, 
make pu aku wau. Alaila, kaulaua ka inoa i hope nei, 'O mea ma, make pu no me ko 
lakou pokii.' Nolaila, aole e waia ka inoa mahope nei." 

Ma keia mau olelo a kakou e lohe nei, he mea e ko Aukelenuiaiku imi hala, a, 
hilahila ole no hoi, me kona ike pono iho no, na kona mau kaikuaana kona pilikia. 
O ka mea aiwa loa aku ka ia i ka haliai e hoomano ai. Nolaila, ina he oiaio na ko Aukele- 
nuiaiku waha ponoi keia, ua ae ia kona mau poino, a ua pono no ia ke make. Aka, ma 
keia koi ana a Aukelenuiaiku, ua loaa i kona poe kaikuaana ka pono a me ke ola, a ua 
loaa hoi ka pomaikai i olelo ia e ke kupunawahine moo ia Aukelenuiaiku. A ua hooko 
ia hoi kana mau olelo wauana no Aukelenuiaiku, ma keia holo ana o ka moku. 

A pau ka Aukelenuiaiku olelo aua, i mai kona kaikuaana oluolu, o Ikumailani: 
"Aole oe e holo ia'u, aka, e hele oe a ke keiki a kakou olelo aku, a i ae mai, alaila oe 
holo." I aku o Aukelenuiaiku: "Pehea auanei au e olelo aku ai e hoolohe mai ai keia 



48 FoiiuDidcr Collciiio)i oj Haivaiiaii Folk-lore. 

nuiaiku then asked him: "How am I to get him to listen to me?" "Yon go and call 
him by his tiame in this way: 'Say, Kauraailnnaoholaniku, ask me to come np on the 
ship with 3'on so that we may play together. You cannot enjoy yourself with those 
old men. I am the proper companion that will be suited to you, because you are 
young and so am I.' " After these instructions had been imparted by his older brother, 
their father who was listening said: "My boy, don't go with them, for you will be 
killed. When you are not safe living with me, what chance will you have when you 
accompany them? If you insist on going you will surely get killed, and your 
mother and I will not see you again." Aukelenuiaiku answered: "I will not remain 
with you two. I am going sightseeing and to visit other lands in the sea; therefore 
I am going." 

After the above conversation, Aukelenuiaiku proceeded to the ship with Iku- 
mailani his brother. When they arrived at the ship, his brother went aboard, leaving 
Aukelenuiaiku below on the landing. Aukelenuiaiku then called out to his nephew, 
and after telling him what he wanted, he was invited by the nephew to come aboard 
in the following words: "IMy uncle, come al)oard of the vessel." Upon receiving this 
invitation, Aukelenuiaiku climbed aboard, while his older brothers looked on, for they 
dared not deny their nephew his wish. The boy was their great favorite; whatever 
he said was law with them, and all the uncles obeyed his every word. This boy was 
raised under a very strict kapu; and if he ordered that a person be killed, that person 
is killed; if he ordered that a person be allowed to go free, that person goes off free. 
Therefore this boy's person was sacred, and whatever he said was law; nothing was 
denied him, and no one dared say nay to him. The}' all obeyed him. 

After Aukelenuiaiku had climbed aboard, he asked the boy to send someone for 
his club and box. When the boy heard this, he sent a couple of men after these things. 
After the men had returned with these things, the ship started off on its voyage from 
Kuaihelani. In the first four months of the voyage their food, meat and water, were 
exhausted and the men began to die of hunger and thirst, and the brothers were in 
great distress. When the brothers found that all their food was exhausted, they went 
down into the body of the ship and staid there, while Aukelenuiaiku and the boy staid 
above. After several days had gone by, the boy began to wonder at the disappearance 
of his father and uncles, so he went down into the ship to look for them. When he 
got to the bottom of the vessel he found his father and uncles lying weak from 
hunger. The boy then climbed onto the breast of his father, Kekamakahinuiaiku, the 
one with the violent temper, and who hated Aukelenuiaiku most of all. As the boy 
sat on his father's chest, the father looked up and when he saw his son he said: "Yes, 
how pitiful ! I have no regrets as far as we are concerned, for we have spent many 
days in this world; but it is you that I pity, for all the food, the meat and water are 
gone, and all that is left is two joints of sugar-cane." The boy replied: "I am not 
distressed, for I am not in need of food, for my uncle has a certain leaf which we touch 
to our lips and our hunger is satisfied, and we stay without wanting any food for four 
months." After talking with his father for a while, he returned to his uncle, Ankele- 



Legend of Ankelenmatku. 49 

ia'u?" "E hele oe a kahea aku ma kona inoa ponoi, penei: 'E Kaumailunaoholaniku 
e! e kakea mai oe ia'u e pii aku kaua i luna o ka moku, e lealea ai kaua, e paani ai, 
aole oe e kohu me keia poe eleraakule, owau kou hoa e kohu ai, he kamalii, he kamalii.' '' 
A pau ke aoao ana a kona kaikuaana ia ia, olelo mai ko lakou makuakane ia ia: 
"E kuu keiki, mai hele oe, o make hou oe. No ka mea, aole oe i pakele i ko kakou wa 
e noho pu nei? Aiwa loa aku oe a hele, o kou make ana no ia aole maua e ike ia oe." 
I aku o Aukelenuiaiku: "Aole au e noho me olua, e hele ana au e makaikai, a e nana 
i na aina o loko o ke kai; nolaila, e hele ana au." 

Mahope o keia olelo ana, iho aku la o Aukelenuiaiku, me kona kaikuaana me 
Ikumailani, a hiki i ka moku, pii aku la kona kaikuaana i luna o ka moku, noho iho 
la o Aukelenuiaiku i lalo, maluna o ka uwapo. Alaila, kahea aku la o Aukelenuiaiku 
i ke keiki. A pau ke kahea ana a Aukelenuiaiku, kahea mai la ke keiki : "Pii mai e 
kuu makuakane i luna nei o ka moku." Ma keia kahea ana o ke keiki, pii akii la o 
Aukelenuiaiku i luna o ka moku, a o na kaikuaana ona, aohe a lakou olelo no Aukele- 
nuiaiku, no ka mea, o ke keiki, oia ka lakou mea nui, ma kana mea e olelo ai, malaila 
na makua ona a pau loa. No ke keiki, he kapu ikaika loa kona, ina e olelo e make, 
make no, ina olelo e moe, moe no, ina olelo e hele, hele no. Nolaila, he kapu kona kino 
a me kana olelo, aole e hoole, aole hoi he leo hiki mamua ona. Oia wale no ka leo oi. 
Ia Aukelenuiaiku i luna o ka moku, olelo aku la ia i ke keiki, e kii i ka laau a 
laua. A lohe ke keiki, kena ae la ia i na kanaka, e kii i ka laau a laua. A hiki mai 
la ka laau a laua i luna o ka moku, ia manawa, holo ka moku mai ka aina aku o 
Kuaihelani. Ma keia holo ana, eha o lakou malama i ka moana, pau ka ai, ka ia, ka 
wai, pau na kanaka i ka make i ka pololi, a pilikia loa iho la na makuakane i ka 
pololi. A loaa na makuakane i ka pololi, noho iho la lakou i lalo o ka moku. 
O Aukelenuiaiku a me ke keiki i luna, a loihi na la i hala, haohao iho la ke keiki, iho 
aku la ia i lalo e nana ai. Aia hoi, e waiho ana kona man makua i ka pololi a me ka 
nawaliwali, no ka ai ole. Pii ae la ua keiki la a luna o ka umauma o Kekamakahi- 
nuiaiku, kona makuakane ponoi, ke kaikuaana inoino huhu o Aukelenuiaiku. Nana 
ae la kona man maka i ke keiki, a olelo ae la: "U, aloha! Aole o makou, ua nui na 
la i hala o ka noho ana i ke ao, o oe ka hoi; ua pau ka ai a me ka ia, ka wai, a koe 
elua puna ko wale no." I aku ke keiki: "Aohe o'u pilikia i ka ai, no ka mea, he ai 
no ka kuu makuakane, he Ian, hoopa wale mai no i ka lehelehe, o ka maona no ia, eha 
malama e noho ai me ka maona." A pau ka laua olelo ana, hoi aku la ia me na wai- 
maka e helelei ana a hiki i mua o Aukelenuiaiku. Ninau mai la kona makuakane: 

Memoirs B. P. B. Museum, Vol. I^^ — 4. 



50 Foiiiandci- Collation of Haivaiiau Folk-lore. 

niiiaiku, with tears in his ej^es. ^\'hen the uucle saw that the bo}' was crying, he 
asked him: "What are 3-011 weeping for? Why these tears that yon are shedding?" 
The boy replied: "I am weeping for my father, Kekamakahinniaikn, who is almost 
dead of hunger. When I reached him he was gasping for breath." 

Aukelenuiaiku then said to the boy: "My boy, yon too would have died with 
your father and uncles in this ocean if I had not come along with you. I am hated 
by your father as his most bitter enemy, but according to our birth by our parents, 
I will not act as they have toward me. Therefore, my bo}', here is the food, the meat, 
and the water in this club of ours (the name of this club was Kaiwakaapu); take it 
and open one end of the club, and the food, the meat, the kapa and everything else will 
come out of their own accord." The boy then followed the direction of his uncle, 
Aukelenuiaiku, and all the things necessary for their comfort were furnished them. 
The father and uncles and those of the ship ate and were saved. Their faintness from 
hunger disappeared as well as their weakness. 

After they were saved from death, the ship sailed on for another four months; 
but the food and water were so plentiful that the}' wasted a lot. But other things 
were also furnished them by the club of Aukelenuiaiku. At the end of the second 
four months and they had entered into the first day of the fifth mouth, Aukelenuiaiku 
told his older brothers as well as to the other men ou board the ship, saying: "Tomorrow 
we will see land and shall go ashore the same day. The name of the land is Holanikn. 
The land contains many things that are good to eat: food, awa, sugar cane, bananas, 
coconuts and various other things." 

At the end of the first daj' and on the approach of the second, the da}^ on which 
he had said they were going to arrive at Holanikn, very early that morning they first 
saw the peaks of the mountains, and by noon of that same day they reached the land. 
As soon as the ship touched land the men went ashore where they found food, water, 
meat, awa and various other things. The}- staid on the land for four days and four 
nights, when they again boarded their ship and set sail. After sailing for four months, 
Aukelenuiaiku said to his brothers: "Tomorrow we will reach land." When his 
brothers heard this, thev said: "You are deceiving us." But there was none of them 
who could deny the fact, for Aukelenuiaiku showed that he knew what he was talking 
about; so the sailing masters all admitted that Aukelenuiaiku was correct. But the 
brothers being bitter against Aukelenuiaiku, refused to believe him. 

On the approach of the next day, the day Aukelenuiaiku had predicted they 
would see land, the voyagers saw land, the land of Kalakeenuiakane; and it took all 
that day and night until the morning of the next day before they reached shore. 
The land was ruled by a queen, called Namakaokahai. 

When they touched land Aukelenuiaiku said to his brothers: "Let me have 
charge of the ship?" The brothers said: "Wh^- don't 3-ou build yourself a ship, then 
3'ou can have all the say." Aukelenuiaiku replied: "If I have charge of the ship we 
will all be saved, but if 3'ou insist ou taking charge of it jourself we will all be killed. 



Legend of Aiikeleiiiiiaikii. 51 

"E uwe ana oe i ke alia, a he waimaka aha uei e helelei mai iiei?" I akii ke keiki: 
"E uwe ana au no Kekamakahinuiaiku, ua kokoke e make i ka pololi, hele aku nei au 
e mauliavva ana." Olelo aku o Aukelenuiaiku : "E kuu keiki, a, mai make oe a me ou 
makuakane i ka moana nei, ina aole aii e holo pu mai me oukou, no ka mea, he enemi 
au no ko makuakane, aka, ma ka hanau ana mai a na makua, aole au e hana e like 
me ko lakou manao ino ia'u. Nolaila, e kuu keiki, eia ka ai a me ka ia, i loko o ka 
laau a kaua." O ka inoa o ua laau nei, o Kaiwakaapu. "E kii oe a hemo, na ka ai, 
na ka ia, na ke kapa, a me na mea a pan loa, e hele mai i waho nei." A hana akn la 
ua keiki la e like me na olelo a Aukelenuiaiku, loaa iho la na mea a pau loa. Ai iho 
la na makuakane a pau, na ohua ee moku a me ka poe lawelawe, a ola ae la, pau akn 
la ka poniuniu pololi, a me ka nawaliwali ana. A ola lakou i keia make ana i ka 
pololi, holo hou lakou eha malama hou i ka moana, uhauha lakou i ka ai a me ka ia, 
ka wai, a me na pono a pau loa, i loaa ia lakou mai loko mai o ka laau mana a 
Aukelenuiaiku. 

A pau na malama eha ma keia holo ana i ka moana, hoomaka ka la mua o ka 
lima o ka malama. Ia wa, hai akii o Aukelenuiaiku i kona ike i na kaikuaana, a me 
na kanaka a pau o luna o ka moku: "Apopo ike kakou i ka aina, a ku no ia la, o ka 
inoa o ua aina ala o Holaniku. He nui na me ai o ia aina, ka ai, ka awa, ke ko, ka 
maia, ka niu, a me na mea a pau loa." 

A hala ka la ana i hoakaka ai, hiki mai ka lua o ka la, o ia kana la i olelo ai e 
ku i ka aina o Holaniku. I ke kakahiaka nui, ike mua ia mai la ke kuahiwi o ka 
aina, a awakea, ku lakou i ka aina. Ma keia ku ana, lele aku la na kanaka i uka, 
loaa ka ai, ka wai, ka ia, ka awa a me na mea e ae, o ka nui o ko lakou manawa i laila, 
eha po, eha ao. Kau lakou i ka moku a holo aku la. 

Ma keia holo ana, eha o lakou malama i ka moana, a pau ia man malama eha, 
hai aku o Aukelenuiaiku ia lakou : "Apopo kakou ku i ka aina." A lohe ua kaikuaana, 
olelo mai lakou, "wahahee oe;" aka, aohe mea nana e hoole mai o Aukelenuiaiku ma 
kona man ano ike a uie ke akamai, wa ae no ka poe holo moku a pau loa, a o na kai- 
kuaana wale no ka poe hoole, no ko lakou opu inoino ia Aukelenuiaiku. 

A kokoke mai la ka la a Aukelenuiaiku i olelo ai, ike aku la lakou i ka aina o 
Kalakeenuiakane. Ma ia la a po, a ao, a kakahiaka ku lakou i ka aina. O ke 'Hi o 
ua aina ala he wahine, o Namakaokahai ka inoa. 

I aku o Aukelenuiaiku i na kaikuaana: "Ia'u ka olelo o ka moku o kakou." 
I mai na kaikuaana: "Aole no hoi e kapili i moku nou, alalia no hoi olelo." I aku o 
Aukelenuiaiku: "Ina ia'u ka olelo o ka moku, ola kakou, ina ia oukou, make kakou. 



^2 Fornatidcr Collection of Hawaiian Folk-lore. 

none will be saved." The brothers replied to Aukelenuiaiku, saying: "Where did 
you learn to be strong and brave, so that you could have the right to tell us to hold 
our peace while you take charge of everything." Aukelenuiaiku replied : "It would 
be quite right if it were to be a hand to hand fight, where you could meet your enemy 
face to face. There would be no doubt then, for yon would surely win, but if the fight 
is to be otherwise, you will not win. This is the reason why I said that we will all be 
killed." The brothers said: "You have nothing to say in the matter, anyhow. It is 
going to be as we wish it, and you must keep quiet." When the brothers said this, 
Aukelenuiaiku did not make any repl}'. 

As they were nearing the land, the queen, Namakaokahai, looked and saw a 
ship approaching the harbor. She then sent her brothers, the four birds, to fly to the 
ship and inquire the object of its coming. The names of these brothers of Namakao- 
kahai, were, Kanemoe, Kaneapua, Leapua and Kahaumana. The brothers then flew 
in their bird form and lit on the yards and asked: "What is the object of this ship 
coming here?" The brothers answered: "It is a ship to make war." When the birds 
heard this they returned to Namakaokahai. When they arrived they were asked: 
"What is that ship here for?" "It is a ship to make war." W^hen Namakaokahai 
beard this, she came and stood on the outside of the house, and girded on her war pan 
while she held her war kahili in her hand. 

Before Namakaokahai received her brothers' report, Aukelenuiaiku said to 
them: "Say, where are you all? The birds are coming back and will again inquire 
of the object of our coming. When they arrive, you tell them that the ship is only 
on a voyage of sightseeing, and not a ship to make war." While Aukelenuiaiku 
was still talking the birds arrived on the ship and again asked: "What is the object 
of the coming of this ship?" The brothers of Aukelenuiaiku replied: "It is a ship 
to make war." 



CHAPTER V. 

The Battle Fought by the Brothers of Aukelenuiaiku 

AND Their Death. 

As SOON as the brothers of Namakaokahai left the ship, Aukelenuiaiku took up 
his wooden box and threw it into the sea, for he knew that his brothers and the ship 
would be destroyed by Namakaokahai. As the box struck the water, Aukelenuiaiku 
jumped in after it and taking hold of it he swam away from the ship. While Aukele- 
nuiaiku was swimming the nephew called out after him, but Aukelenuiaiku replied: 
"You cannot follow me, you had better remain where you are." While he was speak- 
ing to his nephew, Namakaokahai arrived at the seashore, took hold of her war ' pan 
and turned it to her rear, then she next took up her kahili and shook it in the air. 

' Pa-u ai kaua, lit. war-eating skirt ; a battle robe or garment. 



Legend of Ankeleiutiaiku. 53 

aole e ola." Olelo mai na kaikuaana ia Atxkelenuiaiku : "Ihea la kau ao ana i neia 
mea he ikaika a me ke koa, i olelo ai oe maluna o makou e uoho malie, a o oe ka waha 
olelo." "He oiaio ia, ina he kaua ma ka lima, a ma ke alo, alaila, na oukou ka eha a 
me ka make; aka, ina he kaua poipu, aole e loaa ia oukou, nolaila au i olelo ai, e 
make ana kakou." I mai na kaikuaana: "Aole no au olelo no keia man mea a pan 
loa, aia no i ko makou manao, e uoho malie no oe." Ma kea man olelo a kona mau 
kaikuaana, noho malie iho la o Aukelenuiaiku, aohe olelo aku. 

A kokoke lakou i ka aina, nana mai la ke 'Hi wahine, o Namakaokahai, a ike 
i ka moku e ku ana i ke awa, kena ae la ia i kona mau kaikunane manu eha, e lele e 
ninau i ka moku i ka hana i holo mai ai. O ka inoa o na kaikunane o Namakaokahai, 
o Kanemoe, Kaneapua, Leapua, Kahaumana. 

Lele aku la lakou ma na kino manu, a kau i luna o na ia o ka moku, ninau iho 
la lakou : "Heaha ka hana a ka moku o ka holo ana mai ianei?" I aku na kaikuaana, 
"He moku kaua." A lohe ua mau manu la, hoi aku la lakou a hiki i o Namakaokahai, 
ninau mai la: "He moku aha kela moku?" "He moku kaua." A lohe o Namakao- 
kahai, puka mai la a ku i waho, me ka pan ai kaua, a me ke kahili kaua ona. 

Aka, mamua ae o ka lohe ana o Namakaokahai i na kaikunane manu ona, olelo 
aku o Aukelenuiaiku i na kaikuaana ona : "E! auhea oukou, i hele hou mai na manu e 
ninau i ka moku nei, e hai aku oukou, he moku makaikai keia, aohe moku kaua." 
Ia Aukelenuiaiku e olelo ana, hiki mai la na manu i ka moku, a ninau hou mai la: 
"Heaha ka hana a keia moku o ka holo ana mai i anei?" I aku na kaikuaana o 
Aukelenuiaiku: "He moku kaua." 

MOKUNA V. 

Ke Kaua ana o na Kaikuaana o Aukelenuiaiku me Namakaokahai: 

KO Lakou Make ana. 

A HOI na kaikunane manu o Namakaokahai mai ka moku aku, alaila, lalau iho 
la o Aukelenuiaiku i ka pahu laau ana, a kiola i loko o ke kai, no ka mea, ua mao- 
popo ia ia, e make ana na kaikuaana a me ka moku ia Namakaokahai. A haule 
ka laau i loko o ke kai, lele aku la o Aukelenuiaiku mahope, a au aku la i loko o ke ' 
kai. Ia Aukelenuiaiku e au ana, kahea aku ke keiki, mahope; olelo aku o Aukele- 
nuiaiku: "Aole oe e pono ke au mai, noho no peia." 

Ia ia e olelo ana i ke keiki, ku mai la o Namakaokahai i ke kahakai, lalau iho 
la i kona pau ai kaua, a pau ae la mahope, lalau iho la i ke kahili a kuehu ae la i ka 



54 Fornainlcy Co/lrii/oii of Hazvaiian Folk-loir. 

No sooner than this was done, the ship together with the brothers of Aukelenniaiku 
were turned into ashes. When Aukelenniaiku looked behind him after swimming for 
some distance, he saw that the ship had disappeared, so he turned and swam with his 
box toward land. 

In the above events we have seen how the words spoken by the lizard, in the 
bottom of the pit have come true. And in the coming conflict we will see how Aukele- 
nniaiku and his god fought their battle, and how Namakaokahai became the wife of 
Aukelenniaiku. 

When Aukelenniaiku reached the shore, he dragged his box up and left it on 
the sand. He then crawled under an ekoko' tree and slept, for he was completely used 
up b}' his efforts to reach the shore. While Aukelenniaiku was sleeping, IVIoela ar- 
rived, the dog who had the watching of all the land, and when he smelled the blood of 
the stranger he began to bark. While the dog was barking, Namakaokahai came out 
of the house and called out to her four bird brothers. When they came before her, 
she said: "You must go in search of this thing that the dog is barking at; it is 
possible that one of the men from the ship has come ashore. I cannot make out 
what the dog is barking at." The brothers replied : "Send your two maid serv- 
ants." At this the queen was satisfied; so she called for her two maid servants, 
Upoho and Haapuainanea. When they came in the presence of the queen, she said 
to them: "I want you to go in search of the thing the dog is barking at. If you two 
should find it, kill it." 

When they left to make their search, Lonoikoualii, the god of Aukelenniaiku, 
said to him: "Here comes our death, they are coming in search of you, therefore j'ou 
must get up." Aukelenuiaiku then woke up and put on his war dress of ashes. As 
soon as this was done, Lonoikoualii began to direct him what to do in the following 
words: "When the two women arrive, who are ver}' comely, although they will be in 
the form of a lizard and a rat, Upoho being the rat and Haapuainanea the lizard, you 
must greet them in the following manner: 'My greetings to you, Upoho; and my 
greetings to you, Haapuainanea.' That will shame them, because you have been able 
to discover their names; then you will be saved." 

At the close of these instructions from the god Lonoikoualii, Upoho and Haa- 
puainanea arrived. While they were approaching the place, Aukelenuiaiku greeted 
them, saying: "My greetings to you, Upoho; and my greetings to you, Haapuaina- 
nea."' When the two women heard the greeting from Aukelenuiaiku, they were 
ashamed, becavise their names were known to this stranger. Upoho then asked of 
Haapuainanea: "What must we give in payment to this person who has called us by 
our right names?" The other replied: "Let us be friends." Upoho assented to this, 
and they came and sat on either side of Aukelenuiaiku. 



' /rX'O/to mentioned here is probably the same as a^oX'o ^Walind, the ancient term of greeting, is given by 

( /iupliorhia loiifolia), a small tree, the milksaj) of Andrews us a reply expression or return, but it is shown 

which gives its native name koko, blood. throughout this story to be of equal use to greet, and 

reply, as is the more modern term of salutation, aloha. 



Legend of Atikelenumtkii. cc 

lewa. la vva, lilo ae la ka moku a me na kaikuaana o Aukelenuiaiku i lehu, nana aku 
la o Aukelenuiaiku, aoke ku mai o ka moku, huli aku la no ia au me kana laau o 
Kaiwakaapu. 

Ma keia man pauku i kakau ia, ua hooko ia na olelo a ka moo ia Aukelenuiaiku, 
ia ia e noho ana i lalo o ka lua. A ma keia kakau hou ana, e ike kakou i ko Aukele- 
nuiaiku hana ana me kona akua, a me ka lilo ana o Namakaokahai i wahine nana. 

A pae aku la o Aukelenuiaiku i uka, kauo aku la ia i ka pauku laau, a wailio 
i ka ae one, hele aku la ia a malalo o ka ekoko, moe iho la no ka luhi i ke kai. Ia 
Aukelenuiaiku e moe ana, hiki mai la o Moela, he ilio kiai ia no ka aina, honi aku la 
ia i ka hauhauna kanaka, a hae aku la, ia ia e liae ana, oili ae la o Namakaokahai i 
walio, a kahea aku la i na kaikunane manu ona eha, a hiki mai la lakou. I aku la o 
Namakaokahai : "E inii ae oukou i keia mea a ka ilio e hae nei, he kanaka paha no luna 

ka moku, ua pae ae nei paha i uka, akahi ka hae o ka ilio." I aku na kaikunane: 
"Hoouna ia aku au kauwa wahine elua." Ua maikai ia olelo i ka manao o ke 'Hi wahine, 
a kahea aku la o Namakaokahai i na kauwa wahine elua, ia Upoho a me Haapuainanea. 
A hiki mai la laua i mua o ke 'lii wahine, olelo aku la ke 'Hi ia laua: "E imi olua i ka 
mea a ka ilio e hae nei, ina i loaa ia olua, e pepehi olua a make." 

Ia laua e hele ana e imi, olelo iho la o Lonoikoualii, ke 'kua o Aukelenuiaiku: 
"E! eia ka make o kaua, ke hele mai nei e imi ia ce, e ala oe." Ala ae la o Aukelenui- 
aiku, a aahu iho la i ke kapa lehu ona. IVIahope o keia ala ana o Aukelenuiaiku, 
aoao aku o Lonoikoualii ia ia, peuei: "Ina i hiki mai na wahine elua, he man wahine 
maikai, o ko laua man ano nae, he moo, he iole, o Upoho ka iole, o Haapuainanea ka 
moo. A hiki mai laua, e waiho aku oe i mua o laua i ke aloha o keia aina, penei: 
'E walina hoi ia oe e Upoho, e walina hoi ia oe e Haapuainanea,' na laua ia e hilahila 
ia oe, i ka loaa mua o ko laua inoa, alaila, ola oe." 

A pan ka olelo ana a Lonoikoualii ia Aukelenuiaiku, hiki mai la o Upoho, a 
me Haapuainanea. Ia laua e hele mai ana, waiho mua aku o Aukelenuiaiku i ke 
aloha ia laua: "E walina ia oe e Upoho, e walina ia oe e Haapuainanea." A lohe laua 
i ka leo aloha o Aukelenuiaiku, hilahila iho la laua, no ka loaa o ko laua inoa ia ia. 

1 aku o Upoho ia Haapuainanea : "I aha la auanei ka kaua uku i ka mea nana i kahea 
mai i ko kaua man inoa." I aku kekahi: "E hookane kaua." "Ae," aku la kekahi, 
"ae;" hele aku la laua a noho ma a kaoao o Aukelenuiaiku. 



56 Foniandn- Collccfion of Hawaiian Folk-lore. 

CHAPTER VI. 

How AUKELENUIAIKU GoT OuT OF TROUBLE AND How He WAS REWARDED. 

After the three had become friends, the two women and Aukeleniiiaiku, they 
began to converse of various matters and after a while a game of konane was proposed 
and plaj-ed. Aukeleniiiaiku then said to the women:' 

"This m3- turn; now it is your turn. 
Now we pause, the blacks cannot move, 
And the whites have won. 
The small canoes are as but dust, 
To the bo)' from Kuaihelani." 

After pla^-ing for a while, the women said to Aiikeleniiiaikti: "We have been 
sent to kill you, for you were discovered b}' the dog of our queen, Moela; but we are 
going back and report that we have failed to find the person the dog was barking at, 
and it will be for her to send some other officers." 

When the}' arrived in the presence of the queen, Namakaokahai, she asked them: 
"Where is the person for whom you were sent out to search?" The women replied: 
"We did uot find him. We went to the top of the cliff, and on the top of the trees, 
and we were unable to discover anybody. We went to the uplands and shorewards, 
but again we failed to find anj'one." The women then continued: "Perhaps the dog 
was mistaken and had smelled the blood of those that were slain; and because of that 
he barked." While the two were making their report the queen again released her 
dog, IVIoela. As soon as this was done the dog began to bark again and he continued 
to do this for some time. When the queen saw this she sent for her fotir bird brothers, 
Kanemoe, Kaneapua, Leapua and Kahaitmana to come to her. When they came in 
the presence of the queen, she said to them: "I want you to go in search for the person 
that Moela is barking at. It may be a man, may be not; what is it?" As soon as she 
had issued her orders, the fottr birds flew away. When the birds were getting ready 
to make their flight, Lonoikoualii said to Aukelenuiaiku : "Say, Aukelentiiaiku, here 
comes our death. There are four birds coming to meet tis. You must greet them in 
the same way that you greeted the two women." 

When the birds arrived in the presence of Aukelenuiaiku, he greeted them one 
by one saying: "My greetings to 3'ou, Kanemoe. My greetings to yott, Kaneaptta. 
My greetings to yoit, Leapua. M}' greetings to 3'ou, Kahaumana." At this the}- all 
returned the greeting, sa3aug: "Our greetings to 3-011." After greeting Aukelenui- 
aiku, they fell to conversing iu low tones between themselves, wondering how it was 
possible that their names were known. After a while Kanemoe said : "How wonderftil ! 
How did he come to know our names? And what are we going to give him for this?" 
One of the others replied: "We have but one thing worth3- of giving him, let our 
sister be given to him for a wife, and he will then be otir brother-in-law." The others 

'This chant or ditty of the konane game is met with again in the story of Lono and Kaikilani, and is in use among 
Hawaiian players of the game to this day. 



Legend of Aukelenuiaiku. 57 

MOKUNA VI. 
Ko Aukelenuiaiku noho ana i loko o ka Popilikia a me ka 

POMAIKAI ANA. 

A LAUNA ae la lakou nei ekolu, elua wahine, hookahi kane, o Aukelenuiaiku, a 
pau ka lakou mau olelo hoinainau, liaule ilio la lakou konane. Olelo aku o Aukele- 
nuiaiku i na wahine : 

"O ke kui keia, o ka holo kela, 
Moe kawa, hapala ka ele, 
Na ke kea ka ai, 
Ku ka ehu o na waa liilii, 
I ke keiki o Kuaihelani." 

A pau ka nanea ana, olelo aku na wahine ia Aukelenuiaiku: "I hoouna ia mai 
nei maua e make oe, no ka mea, ua ike ia oe e ka ilio a ke 'Hi wahine o makou, e 
Moela ; aka, e hoi ana maua a hoole aku, aole i loaa ia maua, a nana ia e hoouna mai 
i luna hou." 

A hiki laua i mua o ke 'Hi wahine, o Namakaokahai, ninau mai la ia: "Auhea 
ka olua mea i huli aku nei?" I aku na wahine: "Aole i loaa ia maua, a luna maua o 
ka pali a me ka laau, aohe loaa iki, a uka maua, a kai maua, aohe loaa iki." Wahi 
a laua ia Namakaokahai: "Ua kuhihewa paha ka ilio, i ka hohono o ke koko i luna o 
ka mea ae kai, he kanaka, nolaila, hae." 

Ia laua e olelo ana, kuu hou ae la ke 'Hi wahine i ka ilio ana, ia Moela. Aohe 
hae a koe aku, hamama ka waha, kaawale o luna me lalo. Ia Moela e hana ana, kahea 
aku la o Namakaokahai i na kaikunane manu ona eha e hele mai, oia o, Kanemoe, 
Kaneapua, Leapixa, Kahaumana. A hiki lakou i mua o ke 'Hi wahine, olelo aku la ia: 
"E imi oukou i keia mea a Moela e hae nei, he kanaka paha, aole paha, heaha la?" 

A pau ka olelo ana, ia wa, lele lakou. Ia lakou e makaukau ana e lele, olelo 
aku o Lonoikoualii ia Aukelenuiaiku: "E Aukelenuiaiku! eia keia make o kaua, ke 
lele mai nei; a hiki mai lakou eha, e aloha aku oe ia lakou, e like me ko aloha i na 
wahine." 

A hiki lakou i mua o Aukelenuiaiku, kahea mai la o Aukelenuiaiku me ka leo 
aloha, penei: "E walina ia oe e Kanemoe; e walina ia oe e Kaneapua; E walina ia oe 
e Leapua ; e walina ia oe e Kahaumana." Aloha mai la no hoi lakou ia Aukelenui- 
aiku: "E walina hoi oe." Mahope o ke aloha ana mai a Aukelenuiaiku ia lakou, 
kamailio malu iho la lakou no ka loaa o ko lakou inoa, olelo ae la o Kanemoe: 
"Kupanaha ! i hea la kahi i loaa ai o ko kakou inoa ia ia, a i aha la auanei ka kakou 
uku ia ia." I mai la kekahi: "Hookahi no a kakou uku ia ia, o ke kaikuahine o 
kakou, i wahine nana, alalia, o ko kakou kaikoeke keia." Ae mai la ko lakou nui. 



58 FoDumder Collection of Hawaiiaji Folk-lore. 

all agreed to this, so the proposition was referred to Aiikelenuiaiku who was of course 
much pleased with the idea. 

After the thing was settled the four birds started ahead for the house, while 
Aukelenuiaiku followed on behind. When the birds arrived, Namakaokahai asked: 
"Where is the person that you went in search of?" The brothers replied: "He is 
coming later. We have offered you to him as his wife so that we will have him for a 
brother-in-law; for he is a handsome looking man, and is perfect from top to bottom; 
and he is just like you. We therefore made up our mind that it would be proper that 
you take him as your husband." When the sister heard this she was perfectly 
satisfied, and she expressed her pleasure in accepting the man. 

We will now go back to Aiikelenuiaiku and his god Lonoikoualii. When the 
four brothers of Namakaokahai returned to their sister, after their offer was accepted 
by Aukelenuiaiku, his god Lonoikoualii said to him : "These evils and death we have 
so far been able to overcome; the evils and death that are yet to come which are worse 
than these are the ones we must be careful about. When we get to the queen, your 
intended wife's home, don't enter the house at once, for it will mean your death ; but 
you must stand outside by the door and you will see for yourself what they intend to do 
to you. The first person whom you will encounter will be the two women who met us 
first. If they take compassion on you, then you will be safe. After that the dog will 
be released, and if you will overcome him, the brothers will be sent out. After these 
things, they will try to get rid of you bj^ poisoning the food. So you must remember. 
If they offer you food in the calabash, don't eat of it, for therein is your death. What 
you can eat are the melons that are still on the vines, and j-ou must expect this to be 
your food, meat and water." The god of Aukelenuiaiku, Lonoikoualii, explained all 
these things to him in detail and warned him. 

After imparting these instructions, Lonoikoualii allowed Aukelenuiaiku to go 
on his way to the home of Namakaokahai. When Aukelenuiaiku arrived at the house, 
he remained standing by the doorway, where he was greeted by those within. After 
the greeting they invited Aukelenuiaiku to come inside; but he did not enter; he 
remained there. By these different things we will see how Aukelenuiaiku's god was 
all-powerful, and we will also see how Aukelenuiaiku obeyed all the instructions that 
were given him. 

While Aukelenuiaiku was standing by the doorway of Namakaokahai's house, 
the two women, Upoho and Haapuainanea, were sent for to come to their queen, and 
when they arrived, Namakaokahai ordered them saying; "Use your power and slay 
him." At this command, the two women turned and looked at Aukelenuiaiku. 
When they saw that it was the young man they had befriended when they were sent 
out to look for the person the dog was barking at, they were so ashamed that they 
ran off. Upoho, the one with the form of a rat ran into a hole; Haapuainanea, the 
lizard woman ran up a tree, and Aukelenuiaiku was saved. After these two, Moela, 
the watch-dog of the land was sent for, but when it came near to Aukelenuiaiku, he 
opened his mouth wide showing his teeth and then jumped at Aukelenuiaiku with the 



Legend of Aukelenuiaiku. 59 

alalia, olelo aku la lakou i keia mau olelo ia Aukelenuiaiku, a lie mea oluolu loa ia i 
ko Aukelenuiaiku nianao. 

A pau ke kamailio ana me Aukelenuiaiku, hoi aku la lakou i ka hale, a hiki 
lakou, ninau mai la o Namakaokahai : "Auhea ka oukou mea i huli aku nei?" I aku 
na kaikunane: "Eia'e mahope, ua hookane aku nei makou nan, i loaa ona kaikoeke 
no makou, no ka mea, he kanaka maikai, aole kina mai luna a lalo, ua like no me oe, 
nolaila, ua pono no oe ke lawe o kau kane ia." Ma keia mau olelo a kona mau kai- 
kunane, he mea oluolu loa ia i ka manao o ke 'Hi wahine, o Namakaokahai. 

Maanei e olelo iki kakou no ka olelo a ke 'kua o Aukelenuiaiku ia ia, a Lonoi- 
koualii. I aku o Lonoikoualii ia Aukelenuiaiku: "Ua hala keia mau make o kaua 
mahope, o ka make koe mamua o kaua, o ka make ia mainoino kaua. I hele kaua a 
hiki i ka hale o ke 'Hi wahine, mai komo oe i loko o make oe, ku no oe ma waho o ka 
puka, no ka mea, e hoike mai ana na mea make i mua on. O na mea mua e kuu ia 
mai i mua ou, na wahine i hele mua ae ai, a i aloha mai laua ia oe, pakele oe (oia keia 
aloha walina); a hala ia make ou, alalia, kuu ia mai ka ilio; a hala ia make, o na 
kaikunane mai. A hala ia mau make ia oe, alalia, o na mea ai no kekahi mea e make 
ai oe. Nolaila, e hoolohe mai oe, ina i hanai ia mai oe i ka ai i loko o ka umeke, mai 
ai oe, aia i loko o laila ko make. Eia kau ai e ai ai oe, o ka ipu e ulu ana me ke ka 
a me ka lau, aia i laila ka ai, ka ia, ka wai." O keia mau mea a pau loa ka ke akua 
o Aukelenuiaiku i olelo mai ai ia ia, a Lonoikoualii. 

A pau ka laua olelo ana, alalia, hele aku la o Aukelenuiaiku i kahi o Namakao- 
kahai, a hiki o Aukelenuiaiku i kahi o Namakaokahai, ku iho la ia nia ka puka o 
ka hale, aloha mai la na mea a pau ia ia. Mahope o ke aloha ana, kahea mai la lakou 
ia Aukelenuiaiku, e komo nialoko o ka hale, aole keia i komo i loko, ku iho la no o 
Aukelenuiaiku ma laila. Maanei e ike ai kakou i ke ko ana o na olelo a ke 'kua o 
Aukelenuiaiku, a i ka mana no hoi o Aukelenuiaiku. 

Ia Aukelenuiaiku e ku ana ma ka puka o ka hale o Namakaokahai, kuu ia mai 
la na wahine elua, oia o Upoho, Haapuainanea. Kena aku la o Namakaokahai: 
"E Upoho a me Haapuainanea, ka olua make hoi." Ia wa, huli ua mau wahine nei 
nana ia Aukelenuiaiku, a ike, o ke keiki i loaa mua ai ia laua, hilahila iho la laua, a 
holo aku la. Holo o Upoho he wahine iole, a noho i ka poopoo, holo o Haapuainanea, 
he wahine moo, a pili i ka laau, hala keia make o Aukelenuiaiku. 

Mahope o laua, kuu ia mai o Moela, he ilio kiai no ka aina. I ke kokoke ana 
ia Aukelenuiaiku, hamama ka waha, keke na niho, wehe ke a luna a me ke a lalo, lele 
mai nanahu ia Aukelenuiaiku. Aole i moku o Aukelenuiaiku, pili e ka ilio i ke kapa 



6o 



Fornandcr Collection of Haivaiian Folk-lore. 



intention of tearing him to pieces, but when lie touched Aukelenuiaiku he was killed, 
reduced to ashes. When the queen saw that her favorite dog was killed, she regretted 
his death so much that she bowed her head in grief and wept. After the death of her 
dog, she ordered her four brothers, Kanemoe, Kaneapua, Leapua and Kahaumana, 
and commanded them : "Use your power and kill this fellow. Take him and eat him 
up." When Aukelenuiaiku heard this he entered the house. Upon seeing Aukele- 
nuiaiku, the four brothers of Namakaokaliai changed their forms; Kanemoe changed 
into a rock and he laid at the doorway : Kaneapua changed into a log of wood and 
laid there: Leapua changed into a coral rock: Kahaumana changed into a hard blue 
rock. These four brothers did this because they were ashamed of Aukelenuiaiku and 
they wished to hide themselves. After this Aukelenuiaiku came to where the calabash 
vine was growing with several green calabashes on the vine; he then took one vip and 
opened it and sat down to have his meal, finding food, meat and water in the green 
calabash. While Aukelenuiaiku was eating, the brothers of Namakaokahai said to 
themselves: "How wonderfully all-seeing is that man. He is eating our food. Who 
has told him where to find it? Food has been placed before him but he would not 
touch it." After Aukelenuiaiku had satisfied his hunger and had seen all the things 
placed before him, the brothers of Namakaokahai stood up in their human forms. 

After Aukelenuiaiku had successfully passed through all these trials, he made 
up his mind to act cunningly. The first thing he did was to make believe that 
Namakaokahai and her brothers were his gods and therefore prayed to them in a loud 

voice as follows : 

"Ye gods of the night, 3'e gods of the day; 
Namakaokahai, Kanemoe, 
Kaneapua, Leapua, 
Kahaumana, Upoho, 
Haapuaiuanea, Moela, 

Give me life, ye trampers of the mountain, 
Ye climbers of the mountain ; 
Give life to your ofispring. 
Preserve me a man from the lowlands. 
Here is the food. 
It is ended;' it is released." 

When Aukelenuiaiku was offering prayers to the several gods, calling them by 
their respective names in a loud voice, they all laughed and were surprised at hearing 
all this; they said to themselves: "He knows all our names, and it does seem that 
we are his gods." Being much surprised at the action of Aukelenuiaiku, they asked 



^ A mama; ua noa, the usual ending of prayers is 
equivalent to our Amen, though scholars differ in its 
literal translation. A treatise by Fornander on the 
phrase has the following: "The prayers of the Ha- 
waiian priests, offered in the temples, as well as those 
offered at private sacred places, or in family worship, 
invariably closed with the ejaculation Amama, equiva- 
lent to Amen. Amama, as a verb, means 'to offer in 
sacrifice.' It does not occur in any other Polynesian 
dialect that I am acquainted with I therefore con- 
sider it to be a foreign word imported into the language 



in far remote times It was a formula employed on 

occasions of worship in imitation of his teachers, but 
without any inherent sense derived from his own lan- 
guage, as multitudes of Christians today use the word 
Amen without knowing its origin or sense. That the 
Hawaiians employed Aniaina as a verb, 'to offer in 
sacrifice' I look upon as a later adaptation when the 
primary sense of the word, if ever known, had been 
forgotten." His note on the phrase ^-/wffwi/, ua noa, in 
Pol. Race, Vol. II, p. 178, says: ' 'laterally it means 'it is 
offered, the tabu is taken off, or the ceremony is ended. ' " 



Legend of Aukelenuiaiku. 6i 

lehu o Aukelenuiaiku, a make iho la, lilo iho la ka ilio i lehu. A ike ke 'Hi wahine 
ua make kana ilio, minamina iho la ia me ke aloha, a kulou iho la i lalo e uwe ana i 
ke aloha. 

A make kana ilio, kena ae la ia i kona man kaikunane eha, ia Kanemoe, 
Kaneapua, Leapua, Kahaumana, i aku o Namakaokahai: "Ka oukou make hoi paha, 
e lalau iho oukou ia ia nei a lawe aku i mua e ai ai." A lohe o Aukelenuiaiku i keia 
olelo, komo aku la ia i loko o ka hale. A ike mai la na kaikunane eha o Namakao- 
kahai, moe a leho iho la lakou. O Kanemoe, kuapohaku ae la ia, a moe iho la ma 
ka puka o ka hale; o Kaneapua, lilo ae la ia i pauku laau, a waiho iho la; o Leapua, 
lilo ae la ia i puna; Kahaumana, lilo ae la i ala. O keia mau mea a pan loa, ua hila- 
hila ia Aukelenuiaiku, nolaila, ua pee lakou a pan. 

A hala keia mau mea mahope ia Aukelenuiaiku, hiki aku la ia i kahi e ulu ana 
o ka ipu me ke kulana, a me ka lau, lalau aku la ia i ka umeke a wehe ae la, noho 
iho la ai, pela ka ia, ka wai. Ia Aukelenuiaiku e ai ana, olelo iho la na kaikunane o 
Namakaokahai: "Kupanaha keia kanaka o ka mana! ke ai mai nei i ka kakou ai, 
owai la kona mea i ike ai? No ka mea, ua waiho ia aku nei na mea ai, imua ona, 
aohe ona ai." 

A pau keia mau mea i ka ike ia e Aukelenuiaiku, alaila, ku mai la na kaiku- 
nane o Namakaokahai i luna, me ko lakou mau kino kanaka. Mahope o ko lakou 
hoao ana ia Aukelenuiaiku, noonoo iho la o Aukelenuiaiku me ka maalea. Kaumaha 
aku la ia ma ke ano o ke akua, e hoolilo ana ia Namakaokahai a me na kaikunane i 
akua nona, penei: Kahea ae la o Aukelenuiaiku me ka leo nui : 

"E na aumakua o ka po, na aumakua o ke ao ; 
Namakaokahai, Kanemoe, 
Kaneapua, Leapua, 
Kahaumana, Upoho, 
Haapuainanea, Moela, 
E ola ia'u e ka pii kuahiwi, 
E ka ae kuahiwi, 
E ola i ka oukou pulapula, 

E ola ia'u i kanaka o kai, 

Eia mai ka ai la, 
Amama, ua noa." 

Ia Aukelenuiaiku e kaumaha ana i ko lakou mau inoa, he mea akaaka loa ia 
na lakou, a he mea haohao no hoi i ko lakou lohe ana. Wahi a lakou: "Ua pau loa 
ko kakou mau inoa i ka loaa ia ia, o kakou iho la no ka paha kona mau akua." No 



62 FoDiaudcr Collection of HaivaJian Folk-lore. 

him: "Are the gods that 3^011 have just mentioned 3'our gods?" "Yes, they are my 
gods handed down from my ancestors to my parents, and from them to me." When 
they heard these words, they asked him that he offer them the same prayers again. 
Aukelenuiaiku then replied: "If it was a story it would be all right to repeat it, bvit 
being a prayer to the gods it would not do to repeat it, because, so far it is only from 
my side that offerings have been made : 

"Men have been killed and placed on the altar. 
Pigs have been killed and placed on the altar. 
Dogs and chickens have been killed and placed on the altar. 
Bananas and awa have been placed on the altar, 
Coconuts and red fish have been placed on the altar. 

"All these things have I placed on the altar as offerings to my gods, whose 
names I have just enumerated, but so far I have not received anything in return from 
them. If these things had been given to some human being, my bones" would have 
been cared for." 

By these cunning words Aukelenuiaiku received certain benefits, and in time 
was saved from certain death prepared by Namakaokahai. When the brothers of 
Namakaokahai heard these words spoken b}^ Aukelenuiaiku, they replied: "Today 
you will receive your proper dues from the gods in payment for all the good you 
have faithfully done them, and you shall be paid in full." 



CHAPTER VII. 

How Aukelenuiaiku Became the Husband of Namakaokahai. 

The brothers of Namakaokahai then said to Aukelenuiaiku: "Where are you? 
Listen to these instructions. In case your wife should call you to come to her, don't 
do it, for it will mean your death. If she should ask that you come to the door, don't 
go, for that too will mean death to you. If she should ask 3^011 to come onto the 
lounge made of mats, don't go up, for that too means your death. You must, therefore, 
go and sit by the doorwa3^, and when she finds that you will not respond to her call, 
she will come to 3'ou at the door. If she should ask you to sleep with her, don't give 
your consent, for you will get killed ; but you sit on her breast and give a sigh, and 
when she asks of you why you sighed, tell her that you are hungry for something to 
eat; and if she should order you to come and get something to eat, obey her, for 3'our 
wife is a goddess and not a human being." These admonitions were satisfactory to 
Aukelenuiaiku. In all these things we know that Aukelenuiaiku after all received 
some good in return for the offerings he pretended to have made to the gods, for in the 
end he won Namakaokahai and she became his wife. 

^ Ola na nc/, lit. bones live, is understood not only to be revived by relief of present distress, but to perpetuate 
one's existence through his progeny. 



Legend of Ankelomiatku. 63 

keia haohao o lakou i keia mau hana maalea a Aukelenuiaiku, ninau aku la lakoii: 
"O kou mau akua iho la no ia?" "Ae, o ko'u mau akua no ia mai ko'u mau kupuna 
mai, a ko'u mau makua, a loaa mai au." A lohe lakou i keia mau oleic a Aukelenui- 
aiku, kena mai la: "E hana hou mai ana oe?" I aku o Aukelenuiaiku: "He kaao 
auanei o hoi liou aku, hookahi no kaumaha ana o ke 'kua o ka pono, no ka mea, o 
ka'u wale no ia e pan nei i ke 'kua : 

"Make ke kanaka, kau i luna o ka lele, 
Make ka puaa, kau i luna o ka lele, 
Make ka ilio, ka moa, kau i luna o ka lele, 
Ka tnaia, ka awa, kau i luna o ka lele, 
Ka niu, ka ia ula, kau i luna o ka lele. 

keia mau mea a pan loa, he kau wale no i luna o ka lele na ke 'kua, aole au i ike 
i ka pomaikai a ke 'kua ia'u, ina paha he hanai i kekahi kanaka, ina ua ola na iwi." 

Ma keia mau olelo maalea a Aukelenuiaiku, ua loaa mai ia ia ka pomaikai a 
me ka pono, a ua pakele oia i ka make a Namakaokahai. 

1 ka lohe ana o ua poe kaikunane nei o Namakaokahai i keia mau olelo maalea 
a Aukelenuiaiku, olelo mai la lakou: "I keia la e ike ai oe i ka pono a ke 'kua,. a e 
uku ia ai kau malama ana, a e hoi ai kou mau lilo a pau loa." 



MOKUNA VII. 

Ka lilo ana o Aukelenuiaiku i Kane na Namakaokahai. 

Alaila, olelo mai la na kaikunane o Namakaokahai ia Aukelenuiaiku: "E! 
auhea oe, e hoolohe mai oe i keia mau olelo. I kahea mai ko wahine ia oe e hele aku 
oe ma laila, mai hele oe, o make oe ; i kahea mai e hele aku oe a ma ka puka, mai 
hele no oe, o make oe; i kahea mai e pii aku oe i luna o ka huamoena, mai pii oe, o 
make no oe. Nolaila, e hele no oe a ma ka puka noho, nana auanei ia e kahea mai ia 
oe, a o ko hiki ole aku, alaila, hele mai a loaa oe ma ka puka. Ina i olelo mai ko 
wahine ia oe, e moe olua, mai ae aku oe, o make oe, aka, e pii ae nae oe a luna o ka 
umauma, noho iho oe, alaila, kani iho ko uhu, a i ninau keia ia oe no keia kani uhu 
au, hai aku oe, he ono i ka ai. A ina keia i olelo mai ia oe, e hoi mai ianei e ai ai, 
alaila, pono, no ka mea, o ko wahine he 'kua, aohe kanaka." Ma keia mau olelo a na 
kaikunane o Namakaokahai, he mea oluolu loa ia ia Aukelenuiaiku. Ma keia mau 
mea a pau, ua hooko ia ka olelo a Aukelenuiaiku i kaumaha ai i na akua a ua kokua 
ia mai oia. Noho iho la Aukelenuiaiku me Namakaokahai, he kane a he wahine. 



64 Fornander Collection of Hawaiian Folk-lore. 

In course of time it was known to them that Namakaokahai was to become a 
mother. While she was with child, one day Aukelenuiaiku and his wife went in 
bathing, and while they were bathing Aukelenuiaiku went over to where his box was 
left, as was his custom, to see his god. As he was approaching the place he heard 
his god Ivonoikoualii calling to him: "Say, Aukelenuiaiku, we are going to be 
killed. Here comes Halulu, the man-eating bird from heaven." When Aukelenui- 
aiku heard the call he turned and looked up to heaven. 



CHAPTER Vni. 

How Aukelenuiaiku was Carried off to the Cliff by Halulu. 

Aukelenuiaiku saw that the light of the sun was hidden by the wings of the 
bird Halulu. After looking at the bird for some time he reached down and picked up 
his box which contained his god Lonoikoualii. While in the act of picking up the 
box, and his hands had just come in contact with it, his head was caught in the mouth 
of the bird Halulu and he was carried up to the cliff. In the side of this cliff was a 
cave which was the home of the bird. Aukelenuiaiku was carried up and left there. 
In the cave at this time were four men who had been carried there by the bird to serve 
as food. When Aukelenuiaiku was left at the cave they greeted him and took pity on 
him, for they knew that he would be killed by the bird Halulu. While the men were 
talking by themselves, Aukelenuiaiku asked them: "What are you talking about?" 
"We are expressing our regrets — for you are such a handsome fellow — for you will be 
killed and eaten up by the bird." Aukelenuiaiku then asked the men: "How does 
the bird come to get its victims?" "The right wing comes in first and reaches out 
for two men, and after they are devoured the left wing will come in and take up two 
more men, then the beak will come down and devour them." "Which two men will 
the bird come for first?" Two of the men replied: "We will be the first." "Is the 
cave very deep?" "Yes, it is quite deep." Aukelenuiaiku then instructed the men, 
saying: "You two go in as far as you can and remain there, so that when the wing 
reaches in for you two, I will cut it off here at the mouth of the cave, while these two 
will start the fire." 

While they were talking about killing the bird, in came the right wing of the 
bird and it began stretching further and further into the cave until it reached the 
two men, then it grabbed them. When the wing was about to be drawn to the 
body with the two men, they called out to Aukelenuiaiku: "Here we are on the 
wing of the bird." When Aukelenuiaiku heard this he opened his box, took out 
the axe and began cutting the wing of the bird until it was severed. As soon as the 
right wing was cut the left wing reached into the cave, when Aukelenuiaiku cut 
that wing off also, and the men took it up and threw it into the fire. After the 
two wings had been cut off, the beak reached into the cave and that too was cut off, 
clean from the body. 



Legend of Aukelenuiaiku. 65 

A ma keia noho ana o laua, ua loaa ka laua keiki, aole nae i kanait, e hapai ana 
no, alaila, hele aku la o Aukelenuiaiku i ka auau me kana wahine. la laua e auau 
ana, he mea mau ia Aukelenuiaiku, ka hele e nana i ka pahu o ke 'kua ona, o Lonoi- 
koualii, e waiho ana ma ka ae one. A kokoke o Aukelenuiaiku i kahi o ka pahu e 
waiho ana, lohe aku la ia i ka leo o kona akua, o Lonoikoualii e kahea mai ana: 
"E, Aukelenuiaiku e! make kana, eia o Halulu ka manu ai kanaka mai ka lani mai." 
A lohe o Aukelenuiaiku, huli ae la ia a nana i ka lani. 

MOKUNA VIII. 
Ka IvILO ana o Aukelenuiaiku ia Halulu i ka Pali. 

Ua paapu ka malamalama o ka la i na eheu o Halulu. A pan ka Aukelenui- 
aiku nana ana i luna, lalau aku la ia i ka pahu o kona akua, o Lonoikoualii. Ia ia e 
lalau ana a paa aku ka lima i ka pahu, ia wa loaa ke poo o Aukelenuiaiku ia Halulu, 
a komo i kona waha, a lawe ia aku la i luna o ka pali. Aia hoi ma ka pali he ana, 
kahi o ua manu nei o Halulu e noho ai, lawe.ia aku la o Aukelenuiaiku, alaila hoonoho. 
Aia maloko o ke ana eha kanaka e noho ana, he mea ai no na ua manu la. Ia Aukele- 
nuiaiku i hiki ai i laila, aloha mai la lakou, a minamina loa mai la ia Aukelenuiaiku, 
no ka make i ka manu ia Halulu. 

Ia lakou e kamailio ana, ninau aku o Aukelenuiaiku: "Heaha ka oukou e 
kamailio nei?" "E minamina ana makou ia oe, i ko kanaka maikai, i ka pan i ka ai 
ia e ka manu." Ninau aku o Aukelenuiaiku i ua poe kanaka aia: "Pehea e kii mai 
ai ua manu la?" "O ka eheu akau mua e kii mai ai, pan elua kanaka i ka ai ia, a 
hala ia, iho mai ka eheu hema, a loaa elua kanaka, iho mai ka nuku mahope." 

Ninau hou aku o Aukelenuiaiku : "Owai na kanaka o oukou e kii e ia mai ana?" 
"O maua," pela ka olelo a ia mau kanaka. "He hohonu no anei ke ana i loko lilo?" 
"Ae, he hohonu no." I aku o Aukelenuiaiku : "E nee loa olua a loko lilo noho mai, na 
ka eheu ia e kikoo aku, alaila ooki an ma ka puka nei, o ka laua nei o ka hoa i ke ahi." 

Ia lakou e kamailio ana no na mea e pili ana i ka make o ua manu nei, komo 
ana ka eheu akau o ua manu nei, kokolo aku la a loaa ua mau kanaka nei i loko lilo 
o ke ana, umii mai la ka eheu a paa ua mau kanaka nei. A makaukau ka eheu e lawe 
mai ia laua, kahea mai laua ia Aukelenuiaiku: "Eia maua i luna o ka eheu kahi i kau 
ai." A lohe o Aukelenuiaiku, wehe ae la ia i ka pahu, lalau iho la i ke koi, a ooki 
iho la i ka eheu o ua manu nei, a moku iho la. A moku ka eheu akau, iho mai la 
ka eheu hema, ooki iho la no o Aukelenuiaiku, moku, kiola no keia mau kanaka i loko 
o ke ahi; mahope o ka moku ana o na eheu, iho mai la ka nuku, ooki aku ana o 
Aukelenuiaiku, kaawale ke poo me ke kino. 

Memoirs B. P. B. Museum, Vol. IV. — 5. 



66 Fornander Collection of Hawaiian Folk-lore. 

After the bird Halulu was killed, he pulled a few feathers out of the bird's 
head and threw them to the ground away from the cliff. These feathers that were 
pulled by Aukelenuiaiku flew until they fell in the very presence of Namakaokahai, 
where they were seen by her and recognized as the head feathers of the bird Halulu. 

We will now take up the relationship between the bird and Namakaokahai, for 
they were connected. The bird Halulu was a cousin to Namakaokahai, the queen of 
the land of Kalakeenuiakane. When Namakaokahai saw that her cousin Halulu 
was dead she called for her brothers, Kanemoe, Leapua, Kahaumana and Kaneapua. 
When they came to her she said to them: "Here are Hinawaikoli, the feathers from 
the forehead of Halulu, who is dead. He has been killed." When the brothers heard 
this, they said to Namakaokahai: "It is quite right that the bird should be killed, 
because he is an evil thing, he eats men." 

After the bird was killed, Aukelenuiaiku and the men cut it up and roasted some 
of the meat on the coals, and after the meat was cooked they sat down and had their meal. 
After their meal was finished, they began to study how to get down from the cliff. At 
this time there was another bird in the cave, the mate of Halulu, by the name of Kiwaha. 
This bird gave Aukelenuiaiku the means of getting down the cliff, by giving him a 
short-ended rainbow,' one with only three colors, yellow, red and green. By means of 
this rainbow they reached the bottom of the cliff. In thus getting away successfully, 
the four men were thankful to Aukelenuiaiku, for they knew that they were rescued 
from a terrible death, and so they were very grateful for the kindness shown them. 

THE RETURN OF AUKELENUIAIKU TO THE BOTTOM WITH THE MEN. 

When Aukelenuiaiku and the men reached the bottom [of the cliff], Kiwaha 
again took up the rainbow and placed it on the cliff. After this Aukelenuiaiku asked 
the men: "What do 3'ou want?" They each answered: "I want a piece of sugar-cane." 
"I want a potato." "I want a banana." "I want a taro." Aukelenuiaiku then said 
to them: "The sugar-cane is kapued for my son. If any one eats it he will die. So 
are the potatoes, the bananas and the taro. So I will advise each of you not to touch 
these things as we go on our way, else you will all die." After giving them this 
advice they all started out. On the way, however, the men did not adhere to the advice 
given them by Aukelenuiaiku, for he who wanted the sugar-cane took a piece and ate 
it, so he died ; the other three men also took up the things they craved for and they 
also died. Thus did the four men die, for not keeping the advice given them by 
Aukelenuiaiku. 

After the death of the four men, Aukelenuiaiku continued on by himself until 
he reached the house. When the wife and the brothers-in-law saw Aukelenuiaiku, 
they all wept for joy and he was welcomed home. After this, Aukelenuiaiku and his 
wife lived on happily, each determined to love each other more and more. The wife 

' K pooniuku rainbow, as its name indicates, is the stem only of the arch; poo, head, and mitku, cut off; hence, a 
headless rainbow. Its three colors deal not with its blending shades. 



Legend of Aukeleituiat'ku. 67 

A make ua manu nei o Halulu, huhuki ae la ia i na hulu ma ke poo o ua manu 
la, a kiola mai la i lalo. O keia hulu i hiihuki ia ai e Aukelenuiaiku, lele mai la ia a 
ma ke alo o Namakaokahai, ike ilio la ia, o na hulu i ke poo o ka manu, o Halulu. 

Maanei, e kamailio uuku kakou no ka manu a me Namakaokahai, i ko laua 
pili ana ma ke kumu. He kaikunane o Halulu manu, no Namakaokahai, ke 'lii 
waliine o ka aina o Kalakeenuiakane. A ike o Namakaokaliai ua make o Halulu, 
kona kaikunane, kahea aku la ia i kona mau kaikunane, ia Kanemoe, Leapua, 
Kahaumana, Kaneapua. I aku o Namakaokahai ia lakou : "Eia o Hinawaikolii, na 
hulu i ka lae o Halulu, ua make, ua pepehi ia." A lohe na kaikunane, olelo aku 
la ia Namakaokahai: "Ua pono no ia ke make, no ka mea, he hana ino kana, he 
ai i ke kanaka." 

Ma keia make ana o ua manu nei ia Aukelenuiaiku, okioki iho la lakou i ka 
io, a koala aku la i luna o ke ahi, a ai iho la lakou. Mahope o laila, imi iho la lakou 
i alanui e hoi ai i lalo nei, aka, e noho ana ia wa, ko Halulu lua, he manu no, o Kiwaha 
ka inoa. Haawi mai la ia ia Aukelenuiaiku i alanui. Oia ke anuenue poomuku, 
ekolu ano, he lenalena, he ula, he omaomao. A malaila lakou i hoi ai a hiki i lalo. 

Ma keia man hana o pau a Aukelenuiaiku, ua mahalo na kanaka eha ia ia, no 
kona malama ana ia lakou i loko o ka make, a me ke alanui kahi o lakou i hoi ai i 
lalo, a ua aloha lakou ia ia. 

KA HOI ANA O AUKELENUIAIKU I LALO, ME NA KANAKA. 

A hiki o Aukelenuiaiku i lalo me na kanaka, lawe ae la o Kiwaha i ke alanui 
anuenue i ka pali, mahope o laila, ninau aku o Aukelenuiaiku i na kanaka: "Heaha 
ka oukou mau mea ono?" I mai lakou: "He ko ka'u, he uwala ka'u, he maia ka'u, 
he kalo ka'u." Olelo aku o Aukelenuiaiku ia lakou: "He kapu ke ko na kuu 
keiki, ina e ai, o kona manawa ia e make ai, pela ka uala, ka maia, ke kalo, nolaila, 
mai noho oukou a lalau i keia mau mea a pau loa ke hele kakou ma ke alanui, o make 
oukou." A pau ke ao ana o Aukelenuiaiku ia lakou, alalia, hele aku la lakou. Ma keia 
hele ana aole lakou i malama i na olelo a Aukelenuiaiku. O ke kanaka puni ko, lalau 
aku la ia i ka puna o ke ko, a make iho la ia ; pela lakou a pau loa eha, ua make lakou, 
mamuli o ka lakou mau mea i ono ai, a papale i na olelo ao a Aukelenuiaiku. 

A pau lakou i ka lilo i ka make, koe iho la o Aukelenuiaiku, hoi aku la ia a hiki i ka 
hale, ike mai la ka wahine me na kaikoeke, uwe mai la, a halawai ae la lakou me ka oluolu 
aloha. Mahope o keia halawai ana, noho pu iho la laua, he kane a he wahine, ma keia 
noho ana ua uhi ia ko laua mau manao i ke aloha a me ke manao, a hala ka wa loihi 



68 Foniaiidcr Collection oj Hazuau'au Folk-lore. 

had no other thoughts but of the comfort of her husband. They continued living 
this way for some time. Because of this great love for her husband, Namakaokahai 
gave over the kingdom to her husband, as well as everything else at her command; 
and she even gave him the command and the use of her supernatural bodies. 

One day when Aukelenuiaiku entered the eating house, to have something to 
eat, while so doing, Namakaokahai secretly opened the box containing the god of 
Aukelenuiaiku. Looking in she saw the axe and the knife. She then took up the 
axe and ran her fingers over the edge, cutting her fingers so they bled. Namaka- 
okahai then said: "How strange! here my husband has some very good things which 
he is hiding from me!" After looking over these things she closed the box and put it 
awa3^ When Aukelenuiaiku finished his meal he returned and sat down. Namaka- 
okahai then asked him, pretending not to have seen what was in the box, saying: 
"Say, what useful things did you bring with you when you came?" Aukelenuiaiku 
then picked up the box and opening it, he took out the axe and knife and gave them 
over to his wife, saying: "These two things which I have brought with me from the 
land of Kuaihelani are very good and useful. These two things together with my 
god are the three things of the greatest value." The wife then asked him : "What 
are these things good for?" "The axe will cut a log of wood in two. The knife is 
also useful, for it can cut any tough thing you have." When Namakaokahai heard 
this she said to her husband: "Say, your valuable things together with mine we will 
leave with our child." 

Further on in our story we will see the supernatural powers of Namakaokahai, 
and how it was impossible to kill her, although she was cut up with the axe; by which 
acts we will know that she was not human. After talking about the axe and knife, 
Namakaokahai said to her husband : "You proceed and cut me into pieces with the 
axe." Aukelenuiaiku said: "How strange of you to ask me to do such a thing as to 
cut you up, my own wife! How can I do such a thing, for it will mean your death? 
Rather let me cut up some other person with this axe, or my opponent in some fight, 
not you, my own flesh." The wife replied: "You might give this axe to someone else 
and thus deprive our child of such a useful thing. Therefore I want 3^ou to try it on 
me." And because Namakaokahai insisted on it, the husband finally gave in, whereat 
she was much pleased. When this consent was given Namakaokahai stretched out 
her legs and Aukelenuiaiku severed them with the axe. 



CHAPTER IX. 

How Aukelenuiaiku and Namakaokahai Showed Their Useful Things. 

In the preceding chapter of this story we were told of the axe and the knife, 
the two useful things belonging to Aukelenuiaiku. In this chapter we will speak of 
the cutting up of Namakaokahai by Aukelenuiaiku by the use of the axe. When 
Aukelenuiaiku began to cut up Namakaokahai with the axe, the feet were the first 



Legend of Ajikclcmiiaihi. 69 

o keia noho ana. Ua iihi ia ka manao o ke 'Hi wahine no kana kane, a ua pan kona 
manao maluna o Aukelenuiaiku. Nolaila, haawi mai la o Namakaokaliai, kana wahine 
i ka ea o ka aina, a me na mea a pau loa i loko o ko Aukelenuiaiku lima, a me kona 
mau kino ano akua kekahi. 

I kekalii la, komo aku la o Aukelenuiaiku i loko o ka hale e ai ai, ia ia e ai ana' 
wehe malu ae la o Namakaokahai i ka pahu o ke 'kua o Aukelenuiaiku, a nana iho la 
i loko, e waiho ana ke koi a me ka pahi i loko, lalau iho la ia ma ka oi o ke koi a hamo 
iho la, moku ae la ka lima, a kahe ke koko, nolaila, pane iho la o Namakaokahai: 
"Kupanaha ! he mea maikai no ka hoi ka kuu kane e huna nei ;" a pau kona nana ana, 
huna iho la ia. A pau ka ai ana o Aukelenuiaiku, hoi mai la ia a noho. Hoomaoe 
aku la o Namakaokahai iaia: "Ea! heaha kau mau mea maikai o ka hele ana mai?" 
Lalau iho la o Aukelenuiaiku i ka pahu a wehe ae la, lalau iho la i ke koi a me ka pahi, 
a haawi aku la ia Namakaokahai, me ka olelo aku : "O keia mau mea elua, na mea mai- 
kai a'u i lawe mai ai mai ka aina o Kuaihelani mai, a oia mau mea elua a me kuu akua, 
akolu mea maikai loa." Ninau mai kana wahine : "Heaha ka waiwai a me ka hana a keia 
mau mea?" "He oki i ka laau a moku, a pela ka pahi, he mea okioki no na mea uaua a 
pau loa." A lohe o Namakaokahai i keia mau olelo a Aukelenuiaiku, olelo aku la ia i 
kana kane: "E! o kau mea maikai, o ka'u mea maikai, hooili na ka kaua keiki." 

Ma keia wahi aku, e ike kakou i ka mana o Namakaokahai, a me kona make 
ole i nei mea oi o ke koi, a e maopopo no auanei ia kakou he ano aku no kona. A pau 
ko laua kamailio ana no ke koi a me ka pahi, olelo aku o Namakaokahai i kana kane 
ia Aukelenuiaiku: "E oki mai oe ia'u i ke koi." I aku o Aukelenuiaiku: "Kupanaha 
oe! o oe no ka'u wahine ponoi, a pehea la wau e ooki aku ai ia oe, a make iho; e aho, 
i ke kanaka e au e ooki ai i ke koi a moku, a i ole ia he hoa hakaka, aole o oe o ko'u 
io ponoi." I mai ka wahine: "Kahaha! e haawi hoi paha auanei oe i ke koi ia hai, lilo 
hoi ka mea maikai a ka kaua keiki, nolaila, e hoao mai no oe ia'u." A no ko Nama- 
kaokahai paakiki loa, ae aku kana kane ; ma keia ae ana o kana kane, ua lilo ia i mea 
oluolu loa ia Namakaokahai. Mahope o keia ae ana o Aukelenuiaiku e ooki aku ia 
Namakaokahai i ke koi, hoolei loa aku la na wawae o Namakaokahai a pololei, ooki 
iho la o Aukelenuiaiku i ke koi. 

MOKUNA IX. 

Ka hoike ana o na Waiwai a Aukelenuiaiku me ka Namakaokahai. 

Ua olelo ia ma ka mokuna mua iho o keia moolelo, o ke koi, a me ka pahi, ka 
Aukelenuiaiku mau waiwai, a ma keia kakau ana, e olelo ia ana ke oki ana o Aukele- 
nuiaiku i kana wahine i ke koi. Ia Aukelenuiaiku i ooki ai ia Namakaokahai i ke 



70 Fornandcr Collection of Haivaiian Folk-lore. 

things tliat were cut off, and as this was done, Namakaokahai expressed great joy, for 
it was fun to her. Namakaokahai then said to Aukelenuiaiku: "Yes, you have a 
very useful thing indeed ; cut off another portion." When Aukelenuiaiku heard this 
he proceeded and cut off the calves of the legs, and this cutting was kept on until the 
head was also cut off from the body. In this cutting, the several portions of the body 
of Namakaokahai were completely severed and separated from each other, but the 
mouth never ceased speaking. 

After the body of Namakaokahai had been cut up into several pieces, the head 
asked of Aukelenuiaiku : "Are these all the useful things my husband brought with 
him?" "Yes, these are all; and I am surprised at you, for when a person is cut up in 
this manner, death is certain." Namakaokahai then replied: "If these are all the 
useful things you have, I will now show you what I have." Saying this, the pieces 
began to get together of their own accord, and in a short space of time the body was 
again complete and restored as before. She then called for her four brothers, Kane- 
apua, Kanemoe, Leapua and Kahaumana. Upon their arrival the sister asked them: 
"What shall I change myself into? Shall it be into a cliff?" Her brothers then 
answered : "Yes, change yourself into a cliff." At that very moment a great, high 
cliff stood before them, smooth and straight up and down, where the koae' was seen 
flying. Aukelenuiaiku looked at it and touched its smooth sides with his hands with 
fear and great excitement. He next saw Namakaokahai, his wife, standing on the 
very top of the cliff; then he saw her looking down at him, and she called: "What 
are you doing?" The husband replied: "lam admiring your supernatural powers. 
Your useful things together with mine will be a great inheritance for our child." In 
making this reply, Aukelenuiaiku made believe that he was not afraid; but in fact he 
was almost overcome with fear. 

While Namakaokahai was standing there on the cliff, she called out to her four 
brothers and said : "What shall I change myself into now? Shall it be into an ocean?" 
The brothers replied : "Yes, change yourself into a vast ocean." At that very moment 
the whole cliff dissolved and turned into a great ocean, with its surface covered with 
mighty waves, so completely that nothing else could be seen. Aukelenuiaiku was at 
this time being engulfed by the water and he was sore afraid, but at the appearance 
of Namakaokahai and questioned by her, "What are you doing?" he replied: "I am 
admiring your great powers." 

After the ocean, Namakaokahai changed herself into a terrible fire and the land 
was enveloped in flame, covering the whole surface as far as the eye could see. Aukele- 
nuiaiku was entirely surrounded by the fire, in the midst of which he saw his wife and 
heard her asking him, saying: "What are you doing, Aukelenuiaiku?" He replied: 
"I am still admiring your great powers and the fire." 



■ The reference to the koac is to indicate the height of the cliffs, for this bird never flies low. 



Legend of Aukelenuiaiktc. 71 

koi, moku ae la kona mau wawae a kaawale loa, a ma keia moku ana o kona mau 
wawae, lie mea lealea iho la ia i ko Namakaokaliai inanao. I aku o Namakaokaliai 
ia Aukelenuiaiku: "U! akaBi ka ka mea maikai nui wale au, e oki hou mai ana oe"; 
a lohe o Aukelenuiaiku, ooki aku la ia i ke koi, a moku na oloolo wawae, pela no ka 
Aukelenuiaiku ooki ana a hiki i ke poo. Mahope o keia okioki ana, ua kaawale loa 
kela wahi keia wahi o ke kino o Namakaokahai, aka, aole nae he pau o ka olelo 
ma kona waha. 

A pau loa ke kino o Namakaokahai i ka moku i ke koi a Aukelenuiaiku, ninau 
ae la ke poo o Namakaokahai ia Aukelenuiaiku: "Ea! pau ae la kau mea maikai e 
ke kane?" "Ae, ua pau loa ae la, no ka mea, a moku keia mea he kanaka, he make 
kona hope." Mahope o keia olelo a Aukelenuiaiku, pane mai o Namakaokahai : " Ae, 
pau ae la kau mea maikai, o ka'u mea maikai koe." Ma keia olelo a Namakaokahai, 
hoi ae la kona kino a hui ma kahi mua, pela na wahi a pau loa i kaawale, a ola ae la 
ia e like me mamua. 

Kahea aku la ia i kona mau kaikunane eha, oia o Kaneapua, Kanemoe, Leapua, 
Kahaumana. A hiki mai la na kaikunane i mua o ko lakou kaikuahine, o Namaka- 
okahai, i aku la ia : "E aha la wau, e pali paha wan?" Ae aku la na kaikunane, "ae, e 
pali oe." Ia wa, ku ana ua pali, lele koae, laumania, nanao, nihinihi; hamo ae la o 
Aukelenuiaiku me ka makau a me ka hopohopo. Alaila, oili ae la o Namakaokahai 
a ku ana maluna o ka welau o ka pali, a nana iho i ke kane me ka ninau iho : "E aha 
ana oe?" I aku ke kane: "E mahalo iho ana au, o kau mea maikai, o ka'u mea mai- 
kai, na ka kaua keiki ia." Ma keia olelo a Aukelenuiaiku, he kanaaho wale ae no, he 
makau kona e noho ana. 

Ia Namakaokahai e ku ana i luna o ka pali, kahea iho la i na kaikunane ona 
eha: "E aha la wau, e kai paha?" Ae aku na kaikunane, "ae, e kai oe." Lilo ae la 
ka aina i kai, he nalu ma na wahi a pau loa, aohe wahi kaawale i koe, a o Aukelenui- 
aiku, i loko o ka manawa e poi nei ka nalu, oili ae la o Namakaokahai, a ninau mai 
la i ke kane: "E Aukelenuiaiku, e aha ana oe?" I aku ke kane: "E mahalo ae ana 
au i keia mea maikai au." 

A mahope o ke kai, kuu iho la o Namakaokahai i ke kino ahi ona, pau ae la 
ka aina i ke ahi a puni, aohe wahi i koe. A o ke kane hoi o Aukelenuiaiku, aia i loko 
o ka lapalapa o ke ahi kahi i noho ai. Alaila, ninau iho ka wahine: ""E aha ana oe e 
Aukelenuiaiku?" "E mahalo ae ana au i keia mea maikai au o ke ahi." 



72 Fornander Collection of Haivaiian Folk-lore. 

These three things, the cliff, the ocean and the fire were the three supernatural 
bodies of Namakaokahai, and she gave to her husband the power to change himself 
into these three different things. She, however, did not reveal her fourth form and 
power, the power to fly through space. The reason why she did not reveal this fourth 
power to her husband and did not wish him to possess it, was becaiise she was afraid 
that he might take it into his mind to fly away and deprive her of him, so she thought 
she would keep this power to herself." The brothers, however, did not approve of 
this, and decided to teach their brother-in-law secretly how to acquire this power." 



CHAPTER X. 
How THE Brothers-in-law of Aukelenuiaiku Secrp:tly Taught Him to Fly. 

We will here see how the four brothers-in-law of Aukelenuiaiku gave him the 
power to fly, in payment for the offerings made by him to the gods. Some time after 
this his brothers-in-law said to him: "Today you will realize the blessings of the 
deity." After a while he was asked: "Say, has your wife given you the power to change 
yourself into different forms?" Aukelenuiaiku replied: "Yes." "What different 
forms did she give you?" "The power to change into a cliff, into an ocean, and into 
fire." The brothers-in-law replied: "Then she has not given you all her powers. She 
has kept to herself the power to fly." "Yes, my wife has reserved that; she did not 
give it to me." The brothers-in-law continued, saying: "It is because your wife 
thought you might fly off and never come back again. That is the reason why she 
has kept this power from you." After this the brothers-in-law said to Aukelenuiaiku: 
"Let us teach you how to get this flying power of your wife, so that you may be able 
to possess it. But you must not tell your wife of this." 

That night, after Namakaokahai had retired to their sleeping house, Aukele- 
nuiaiku and his brothers-in-law went into another house and there he was given his 
lessons in the art of flying. They first taught him how to jump and how to fly to 
certain places; then they asked him to jump to the top of a shelf. After he was suc- 
cessful in this he was requested to jump to the top roof batten of the house. Aukele- 
nuiaiku then jumped and held it for a while, then fell to the floor. In this falling, 
Namakaokahai heard it, and she got up and came to her brothers' house, and asked 
them: "What are you doing?" "We are learning how to box." "What is that?" 
"It is played this way. Kanemoe stands up like this on this side, and Kaneapua 
stands up on that side; then they strike at each other, and the one who gets hit 
real hard falls to the floor. That was the noise you heard." When Namakaokahai 
heard this she said : "I see that my husband has some good thing hidden that he 
has not shown me. How mysterious you are!" After this Namakaokahai returned 
to her own house. After she disappeared, Aukelenuiaiku again made another at- 
tempt to reach the top batten, but again he was unsuccessful and he fell to the floor. 

' Reservation of one power, or point of skill, on the 'Kino, in the reference made here as one of the four 

basis of self protection, as here admitted, is a character- bodies which Namakaokahai possessed, is better under- 

istic feature in many of the traditions. stood as her miraculous powers. 



Legend of Aukelenuiaiku. 73 

O keia mau mea ekolu, o ka pali, o ke kai, o ke ahi he mau kino lakou no 
Namakaokahai, ma kona ano akua, koe nae ke kino lele ona, na haawi aku ia i kana 
kane. A o ke kino lele o Namakaokahai, ua aua ia i kana kane, aole i haawi aku, 
no kona manao, o lele auanei, nele ia i ke kane ole, nolaila, aua ia. Aka, o na kaiku- 
nane ona, ua manao lakou e hoike malu i ko lakou kaikoeke ia kino. 



MOKUNA X. 

No KA Haawi Malu ana o na Kaikoeke o Aukelenuiaiku, 

Iaia I ke Kino Lele. 

Maanei, e hoolohe kakou i na olelo ninau a na kaikoeke o Aukelenuiaiku eha, a 
e nana kakou i ko lakou aloha i ko lakou kaikoeke, a e hoomanao iho i na olelo mua i 
hala, penei: "I keia la e ike ai oe i ka pono o ke 'kua." Ninau mai la na kaikoeke o 
Aukelenuiaiku: "Ea! ua haawi mai anei ko wahine ia oe i na kino ona a pan loa?" 
"Ae," pela o Aukelenuiaiku. "Na kino hea ka mea a ko wahine i haawi mai ai ia oe?" 
"O ke kino pali, o ke kino kai, o ke kino ahi." I aku na kaikoeke: "Aole i pan loa 
mai la na kino o ko wahine, koe aku la ke kino lele ia oe." "Ae, ua aua kuu wahine ia 
mea, aole i haawi mai ia'u." I aku na kaikoeke: "No ka manao o ko wahine, o lele loa 
oe a nalowale, aole e hoi hou mai, nolaila, aua keia." Mahope o keia mau olelo i aku 
na kaikoeke : "E ao kakou ia oe, i ke kino lele o ko wahine, i ike oe, eia nae, mai olelo 
oe i ko wahine." 

I ka po, raoe iho la o Namakaokahai i ko laua wahi, o Aukelenuiaiku hoi a me na 
kaikoeke he hale e aku, a ma ia hale, ma laila lakou i ao ai ia Aukelenuiaiku i ka lele. 
I aku lakou ia Aukelenuiaiku: "E lele oe a luna o ka ipu kau;" lele ae la o Aukelenui- 
aiku a kau ana i luna o ka ipu. "E lele hou oe a kau i luna o ka lohelau o ka hale." 
Lele ae la no o Aukelenuiaiku a kau ana i luna o laila, a mai laila iho, haule hou 
ana i lalo. 

Ma keia haule ana o Aukelenuiaiku, ua lohe o Namakaokahai, ala mai la a kahi 
a na kaikunane e ao ana ia Aukelenuiaiku, ninau mai la: "E aha ana oukou?" "E kui 
ana makou." "Pehea ia mea?" "Penei: O Kanemoe ma o mai e ku ai kui mai, a o 
Kaneapua maanei aku e kui ai, a hina iho nei o Kaneapua, oia ka halulu an i lohe aku 
la." A lohe o Namakaokahai, i mai la ia: "U! Eia no ka hoi he mea maikai aku no 
koe a kuu kane, o ka huna mai nei ka ia ia'u, aohe hai mai ; hoehaa no hoi oe e ke 
kane la." Mahope o laila, hoi aku la o Namakaokahai i ko laua hale e moe ai. A hoi 
keia, lele hou ae la o Aukelenuiaiku i luna o ka lohelau aohe kau, haule iho la i lalo, 



74 Fornander Collection of Hawaiian Folk-lore. 

Namakaokahai again heard this and she came to her brothers' house and asked them: 
"I believe yow are teaching my husband how to fly." "No, we are wrestling." "How 
is that done?" "One stands up on this side, and one on the other side; they then 
take ahold of one another and each tries to throw the other down. The one who is 
thrown down made the noise you heard." Because of this satisfactory reply Namaka- 
okahai again retired to their house. After she was gone, Aukelenuiaiku again made 
another attempt and this time he was successful. He next came out and flew to the top 
of the house, and in this he was again successful. From the roof Aukelenuiaiku flew 
up into the sky, and he went so high that his brothers-in-law were unable to see him. 
After a while Aukelenuiaiku returned to the ground and his brothers-in-law said to 
him: "Yes, you know how to fly now." 

When Aukelenuiaiku found that he was able to fly he was then in possession 
of all the powers held by his wife. After this the two lived on in peace and they never 
went out of sight of each other; they were indeed a loving couple. It also became 
apparent that Namakaokahai, his god-wife, was with child. Before its birth, however, 
Namakaokahai made known to her husband the name of the child: it was Kauwilanui- 
makehaikalani ' (the lightning which we see in a rain-storm). Aukelenuiaiku, how- 
ever, wished to have the child called after the name of his god Lonoikoualii. 

Because Namakaokahai loved her husband so much, she would not allow him 
to go out of her sight. They were together constantly, at all seasons and times, in 
dry and wet weather, in times of famine and of plenty, in the daytime and at night, - 
in fact they were together all the time. Namakaokahai also gave all her possessions to 
Aukelenuiaiku ; from the things that were above to the things below ; from the things 
in the uplands to the things in the lowlands ; great things and small things ; the things 
that were within to the things that were without. All were given to her husband. 



CHAPTER XI. 

How Namakaokahai Gave Everything to Aukelenuiaiku, Her Husband, and 
THE Battle that was Fought Between Kuwahailo and Aukelenuiaiku 
IN the Heaven. 

When Namakaokahai was ready to give everything she possessed to her hus- 
band, Aukelenuiaiku, she called her brothers, Kanemoe, Kaneapua, Leapua and Kahau- 
mana. As they stood in her presence, she said to them: "Yoii go up to my uncle and 
cousin, Kuwahailo and Makalii, and. inform them that I have given unto my husband 
all my possessions. The things above, below, in the uplands, in the lowlands, the drift 
iron, the iron' that stands in the earth, the whale's tooth, the (ea) turtle shell, the 
things that grow in the land, and the cluster of stars. Also, tell my uncle and cousin 

^ Ka-uila-tiui-)na-kcha-i-ka-lani ; the great lightning earth." As iron ore was unknown to Hawaiians the 

that excels in the heavens. meki in this case more likely refers to their deep pit in 

^Meki ku i ka hoiiua; meki being an ancient name the earth where dead bodies were interred with kapas 

for iron is here rendered as "iron that stands in the and other valuables. 



Legend of Ankeleniiiaikii. 75 

pahu ana, lohe hoii o Namakaokahai i ka halulu, hele mai la ia a hiki, olelo mai la i na 
kaikunane: "E o'u poe kaikunane, e ao ana paha oukou i kuu kane i ka lele i luna?" 
"Aole, e hakoko ana makou." "Pehea ia mea?" "Penei: Ma o mai kekahi maanei 
akn kekahi apo na lima, alaila kulai, a o ka mea e hina ana, oia ka halulu au e lohe la." 

Ma keia niau olelo hoi aku la no o Namakaokahai moe i ko laua hale. Lele hou 
ae la o Aukelenuiaiku, maloko ae o ka hale, a hoea maluna o kaupoku, a puka i waho o 
ka hale. Ma keia puka ana, lele no o Aukelenuiaiku a nalowale i ka lewa kiekie loa, 
aole hiki i na kaikoeke ke ike ae. Mahope o keia lele ana, hoi iho la o Aukelenuiaiku, 
a hiki i lalo, i aku na kaikoeke, "ua ike oe i ka lele." A loaa ke kino lele ia Aukelenui- 
aiku, aohe mea i koe me kana wahine me Namakaokahai, ua pau loa i ke kane. 

Ia laua e noho pu ana, he kane a he wahine, ua aaki ke aloha me ka hoopaa i ko 
laua mau kino, a ua akaka loa ka hapai keiki o kana wahine akua, o Namakaokahai. 
Eia nae, aole i hanau, e hapai ana no i loko o ka opu, ua kapa o Namakaokahai i ka inoa 
ke hanau ae, o Kauilanuimakehaikalani, oia keia uwila a kakou e ike nei i loko o ka 
wa ua. A o ka Aukelenuiaiku inoa hoi i kapa iho ai no ua keiki nei, o ka inoa o ke 'kua 
ona, o Lonoikoualii. 

A no ka nui loa o ko Namakaokahai aloha i ke kane, ia Aukelenuiaiku, nolaila, 
pili paa loa laua, i ke kau a me ka hooili, i ka la a me ka ua, i ka wa wi a me ka wa 
maona, i ka po a me ke ao, i na la a pau loa. Nolaila, ua hooili aku o Namakaokahai i 
kona waiwai a pau loa, mai luna a lalo, mai uka a kai, mai ka mea uuku a ka mea nui, 
mai loko a waho, maluna o kana kane. 



MOKUNA XI. 

Ka Hooili ana o Namakaokahai i na mea a pau Maluna o Aukelenuiaiku 
Kana Kane; ke Kaua ana o Kuwahailo me Aukelenuiaiku i ka Lani. 

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

A hiki mai la lakou, olelo aku ko lakou kaikuahine, i aku la ia lakou: "E pii 
oukou i luna a olelo aku i kuu makuakane a me kuu kaikunane, o Kuwahailo, ka makua- 
kane, o Makalii, ke kaikunane, e olelo aku oukou. Ua hooili au i na mea a pau no kuu 
kane. O luna, o lalo, o uka, o kai, o ka hao pae, o ke meki ku i ka honua, o ka palaoa, 
o ka ea makaulii, o ka maulele i ka aina, o ka huhui hoku. A e olelo aku no hoi oukou 
i kuu makuakane a me kuu kaikunane, ua pau loa keia mau mea a pau maluna o kuu 



76 Pomander Collection of Hawaiian Folk-lore. 

that all these things are now in my husband's possession ; and I also want you to take 
my husband to them so that they may become acquainted with each other." All these 
words of Namakaokahai were pleasing to them. 

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

After Namakaokahai had delivered her orders to her brothers, they began their 
flight, going as far as the top of the mountains where they rested. In this first flight 
Aukelenuiaiku went on to heaven, reaching his wife's place, a most sacred sphere, not 
accessible to anyone. Although they flew at the same time with Aukelenuiaiku, he 
got ahead of his brothers-in-law and arrived in heaven first. While Aukelenuiaiku 
was standing in the sacred place of Namakaokahai, he was seen by Kuwahailo, who 
said to himself: "Alas! I am afraid my neice is dead; that is why a wizard has arrived, 
for no one can get up here unless those below are dead." 

In this flight to heaven, Aukelenuiaiku did not think that he was going to meet 
anyone who would oppose him, and consequently he went along unguarded; but 
through the powers of his god Lonoikoualii he was warned in time, for the god called 
out to him: "Say, Aukelenuiaiku, watch or else we will be killed, for I see that we 
are going to be attacked. Put on 3'our garment of ashes and cover yourself from head 
to feet; don't be slow or we will be killed." By this warning Aukelenuiaiku knew that 
a conflict was about to begin, and he immediately put on his war pan. As soon as his 
god finished giving the warning a bolt of fire was sent out from the hand of Kuwahailo 
and the land began to be in flames. The name of this bolt of fire was Kukuena. 
After which a large black rock was sent out, called Ikuwa, the thunder. When these 
things came in contact with the robe of ashes of Aukelenuiaiku, they became as nothing, 
like chaff and were blown away by the wind. 

In this story it was said that when the thunderbolt came in contact with the 
garment of Aukelenuiaiku it caused the roaring and rumbling of the thunder which 
is heard to this day. After the bolt of fire was extinguished and the rock became as 
nothing, Kuwahailo looked at Aukelenuiaiku and lo, he was still in the place where 
he saw him, still alive. This grieved Kuwahailo heavily: it bode dire trouble that his 
enemy, the defiant ' of Kuaihelani, should stand alive before him. After a time he sent 
another bolt of fire, called Mahuia, and another rock, called Welehu, the second 
strongest bolt of thunder. The roar was deafening, the heaven rocked, the founda- 
tions of the earth were shaken, the waves of the ocean rose high as mountains, large 
rocks were loosened from the cliffs, the cliffs were opened up and the birds on the 
mountain heights were alarmed. When these came in contact with the robe of ashes 
of Aukelenuiaiku they became as nothing, like a gust of wind. 

After these death aims of Kuwahailo he again looked and saw Aukelenuiaiku 
standing in the same place, and still alive. Kuwahailo then said to himself : "Here 
I have exhausted all my death-dealing weapons and still that man is not killed yet. 
This is the first man that has been able to withstand all this." 

^ Ahikanana, champion or defiant. 



Legend of Aukelenuiaikn. 77 

kane, i ka hooili ia, a e lawe pu aku oukou i kuu kane i ike mai laua." Ma keia mau 
olelo a Namakaokahai, he mea oluolu loa ia ia lakou. Ma keia wahi a kakou e hoolohe 
nei, e noonoo iho kakou me ka manao oiaio, i luna o ka lani, keia lele ana o Aukelenui- 
aiku me na kaikoeke. 

Mahope o ko Namakaokahai olelo ana mai ia lakou, lele aku la lakou a ke kua_ 
hiwi hoomaha, ma ia lele hookahi ana, ua hala aku o Aukelenuiaiku i ka lani. Ma keia 
lele ana o Aukelenuiaiku, hiki niua aku la ia i kahi o kana wahine, o Namakaokahai, 
he wahi kapu loa ia, aohe mea hele ma laila. Ia Aukelenuiaiku e ku ana ma kahi kapu 
o Namakaokahai, nana aku la o Kuwahailo, a olelo iho i loko ona : "Auwe ! make kuu 
kaikamahine, ke hiki nei ke kupu i luna nei, no ka mea, aohe kanaka nana e pii mai o 
luna nei, hiki no ke kanaka, ua make o lalo." 

Ma keia lele ana o Aukelenuiaiku i luna i ka lani, aole ona manao he kaua, a he 
hakaka, ua lele oia me ka nanea walewale. Aka, maloko o ka olelo a kona akua ia ia, a 
Lonoikoualii, he kana, penei na olelo: "E Aukelenuiaiku e! make kaua, eia la he kaua 
ko luna nei. E aahu oe i ko kapa lehu mai ko poo a ko manea wawae, mai lohi oe o 
make auanei." Ma keia mau olelo a ke 'kua ia Aukelenuiaiku, ma laila i maopopo ai 
he kaua ko luna. 

Mahope o ka olelo a ke 'kua ia Aukelenuiaiku, oili mai la ka monioku ahi mai 
loko mai o ka lima o Kuwahailo a a ana i ka honua. O ka inoa o ua momoku ahi la, o 
Kukuena, a mahope ona kuu ia mai la ka pohaku o Ikuwa, he pohaku koeleele, oia ka 
hekili. A pa keia mau mea i ke kapa lehu o Aukelenuiaiku, he mea ole laua, he opala, 
he mea uhauha na ka makani. Ma keia moolelo, ua olelo ia, i ka wa i pa ai ka hekili i 
ke kapa lehu o Aukelenuiaiku, nolaila mai ka nakeke o ka hekili a hiki i keia la. 

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

A hala keia make a Kuwahailo, i nana aku ka hana i ka oioi o Kiiaihelani, e ku 
mai ana no, aole i make, i iho o Kuwahailo: "Ka! akahi no ka make ole o nei kanaka, 
no ka mea, o ka pau no keia o na mea make, aohe make iho." 



78 Foniandcr Collection of Hawaiian Folk-lore. 

We will here leave Aukelenuiaiku and Kuwahailo for a time while we take up 
the brothers of Namakaokahai. In making their flight from the earth to heaven, they 
saw that Aukelenuiaiku was going much faster than they were. The length of time 
they took on this vo^'age was five days and five nights, while Aukelenuiaiku covered 
the distance in only one day and one night : hence, when Kuwahailo was pouring out 
his death-dealing bolts, the brothers were still on their way. When the}' were ap- 
proaching heaven, and saw from a distance the fire-bolt called Kukuena, and the black 
rock Ikuwa being hurled at Aukelenuiaiku, they all cried out in alarm, for they 
thought their brother-in-law would be killed. They then flew to a rocky valle}' and 
there laid down ; after the fire and the roar of the thunder had gone by they came out, 
and when they looked they saw Aukelenuiaiku still standing. They then called to 
him to come and hide himself between the rocks in the valley, for they knew that 
other death-dealing bolts were yet to come; but Aukelenuiaiku answered them: "You 
stay there where you are while I remain here until I shall kill Kuwahailo." As soon 
as the last death-bolt had passed by, the nephews of Kuwahailo came out and stood 
in the presence of their uncle. He then asked them: "How is your sister?" "She is 
at home." "And whence comes this wizard?" "That is your nephew, the husband 
of Namakaokahai." When Kuwahailo heard this from his nephews, he stood there in 
fear and trembling, and wondered what he was to do to his nephew Aukelenuiaiku, 
the hero ' of Kviaihelani. After a pause of some time he said to Aukelenuiaiku : "My 
nephew, I have indeed sinned against you, for I have this day treated you unkindly. 
I will therefore make an offering before you of eight hundred men." When Kuwahailo 
returned with his eight hundred men, and tliej^ stood before Aukelenuiaiku, Aukele- 
nuiaiku turned to Kuwahailo and asked him: "What are these men for?" His uncle 
replied: "They are my offerings to you." Aukelenuiaiku replied: "Leave the men 
for your grandnephew and as people for the land." 

After this the brothers-in-law of Aukelenuiaiku delivered their message, saying: 
"We have been sent by your neice to bring you a message." Kuwahailo then asked: 
"What is the message?" "She told us to tell you, 'that the things above, below, in 
the uplands, in the lowlands, are your [new] relative's : you will live under him : every- 
thing has been given to this man,' her husband." This was agreeable to Kuwahailo. 
After this, they all sat down and held a council. In the council, Makalii came and 
met Aukelenuiaiku. In coming to meet Aukelenuiaiku, Makalii also brought his 
wife, Malanaikuaheahea. 

We will here speak a few words about the wife of Makalii. This woman, 
Malanaikuaheahea, was a ver}' beaiitiful woman. Her skin, to look upon her, was red 
as fire. On coming out of her house, her beauty overshadowed the rays of the sun, so 
that darkness covered the land, and the red rain would be seen approaching ; the fog 
would also come, and after these things had been seen the fine rain would come, then 
the red waters would flow and the lightning would play in the heavens. After these 
things, then the form of Malanaikuaheahea would be seen coming along over the tips 

'The expression ihu kaeaea may be said to be a dramatic utterence applied to a warrior; a brave man, signifying 
one who carries his head high. 



Legend oj Aukclenuiaiku. 79 

Maanei e hoomaha iki kakoii i ka hoolohe ana no Kuwahailo, a me Aukclenui- 
aiku, a e kamailio kakou no na kaikunane o Namakaokahai, na kaikoeke o Aukeleniaiku. 
Ma keia lele ana o lakou mai ka honua ae a ka lani, ua pakeu aku ko Aukelenuiaiku 
lele i ko na kaikoeke. No ka mea, hookahi la, hookahi po o ka lele ana, o Aukelenuiaiku 
niai ka honua ae a ka lani; elima la, elima po o ka lele ana o na kaikoeke, hiki i ka 
lani. Maloko o ka nianawa lele o na kaikoeke, ko Kuwahailo manawa i kaua ai me 
Aukelenuiaiku i ka lani. A hiki na kaikoeke i luna ma kahi kaawale i ko Kuwahailo 
wahi, ike mua ia mai la ka momoku ahi o Kukuena, a me ka pohaku koeleele o Ikuwa 
e lele mai ana i mua o lakou. Uwe iho la lakou i ko lakou kaikoeke i ka make, holo 
aku la lakou a moe leho i ke kahawai ala, a pau ka lele ana mai o ke ahi a me ka hekili, 
mao ae la, ike aku la lakou ia Aiikelenuiaiku e ku mai ana. Ia lakou e nana ana ia 
Aukelenuiaiku, kahea aku la lakou e hele mai a moe a leho pu iho me lakou ma ke kowa 

ka ala, no ka mea, hookahi make i koe, oia kela ahi hope a me ka hekili a Kuwahailo. 

1 aku o Aukelenuiaiku ia lakou: "Moe ia no oukou ma laila, maanei no wau e ku ai, a 
pepehi aku ia Kuwahailo." A liala na make a Kuwahailo i hope, oili aku la na keiki a 
ku ana i mua o Kuwahailo. Ninau mai ko lakou makuakane: "Pehea ko oukou kaikua- 
hine?" "Aia no ke nolio la." "A nohea hoi nei kanaka kupua?" "O ko hunona ia 
o ke kane ia a Namakaokahai." A lohe o Kuwahailo i keia olelo a na keiki, ku iho la 
ia me ka makau a me ka haalulu, a noonoo iho la ia i kana mea e hana aku ai ia Aukele. 
nuiaiku, ka ihu kaeaea o Kuaihelani. I aku la ia i kana hunona : "E, i mua on wau i 
hana aku ai i ka hewa, a me ka pono ole, a nolaila, ke waiho aku nei au i ka mohai i 
miia ou, elua lau kanaka (ewalu haneri ia)." A hiki o Kuwahailo me na lau kanaka 
elua i mua o Aukelenuiaiku, ninau mai o Aukelenuiaiku: "He kanaka aha keia?" 
Olelo mai kona makuahunowai : "He mohai ia oe." I aku o Aukelenuiaiku: "Ua oki 
ke kanaka no ka moopuna, a no ka aina no hoi." 

Mahope o laila, hai aku la na keiki ia Kuwahailo : "He olelo ka makou i hoouna ia 
mai nei e ko kaikamahine e hai aku ia oe." Ninau aku o Kuwahailo : "Heaha kana olelo 
ia oukou?" Eia kana olelo ia makou : "O luna, o lalo, o uka, o kai, maluna ko hunona, 
malalo aku oe e noho ai, a me na mea a pau loa." Ma keia mau olelo a na keike he 
mea oluolu loa ia i ko Kuwahailo manao, ae mahope o keia olelo ana, ahaolelo iho la 
lakou. Ma keia ahaolelo ana, hele mai la o Makalii e halawai me Aukelenuiaiku. Ma 
keia hele ana mai o Makalii, hele pu mai la me kana wahine me Malanaikuaheahea. 

Maanei e kamailio uuku no ka wahine a Makalii. O keia wahine o Malanaikua- 
heahea, he wahine maikai a me ka nani loa, o kona kino ke nana aku, ua like me ka ula 
o ke ahi ka ula. I kona ku ana a hele mai kona hale noho mai, via paku ia ka malama- 
lama o ka la, a pouli, nee mai la ka uakoko, uhi mai la ka ohu, kokolo mai la ka noe, 
halii mai la ke awa, kahe mai la ka wai ula, olapa ka uila. Mahope o keia mau mea 
ike ia mai la ke kino o Malanaikuaheahea, e hele mai ana ma luna o ka welelau o ka 



So Fornandcr Collection of Hawaiian Folk-lore. 

of the fingers of her servants, in all her beauty.' Makalii thought a good deal of his 
wife and he made much of her. The sun was eclipsed by her, and the rainbow was 
her footstool. When Aukelenuiaiku saw these different things and then the wife of 
Makalii, he grew faint and dizzy, and could hardly control himself, so he made up his 
mind to come back to earth. 

CHAPTER XII. 
Relating to Kaumaiilunaoholaniku. 

When Aukelenuiaiku arrived in the presence of his wife and their child, after 
an absence of several days, he remained with her for about two months. One day on 
taking a nap at noontime he fell into a deep sleep and he dreamed a dream in which 
he saw the spirit of his nephew, Kaumaiilunaoholaniku." This boy was the son of his 
oldest brother, the boy who accompanied them on the voyage from Kuaihelani, the son 
of Kekamakahinuiaiku, the brother who had a violent temper. At sight of the spirit 
of his nephew, Aukelenuiaiku wept in his sleep, and when he awoke he was still crying. 
Upon waking from his sleep he could not get the effects off his mind and he remem- 
bered his nephew and brothers, so he wept aloud. While Aukelenuiaiku was weeping 
his wife asked him: "What are you crying about?" "I am crying for the love of my 
child." "Have you a child, then?" "Not mine, the son of my oldest brother. He 
died with my brothers on the day our ship arrived here. In my dream I saw his spirit 
coming up from the bottom of the sea, followed by the spirits of his father and uncles." 

When his wife heard this, she said to her husband: "Your nephew can be 
saved." Aukelenuiaiku asked: "How can I bring him back to life?" The wife 
replied: "Only when you obey my instructions; then, and only then, will your nephew 
come back to life." "What is "it you wish me to do?" "Take some food and meat 
with you out of doors and there have your meal. Perchance your nephew's spirit will 
see you eating and will come to you. If the spirit does come to you, don't attempt to 
catch it,^ not even if it comes and stands at your back ; but if it comes and sits on your 
lap, then catch it and your nephew and brothers will be restored to life again. Their 
spirits were on their way to the mountains to gather food." ^ 

As soon as these instructions were given him Aukelenuiaiku did as he was told 
by his wife. While he was eating, the spirit of his nephew came to him. The wife 
then said to Aukelenuiaiku: "Be quick with your meal so that the spirit of your 
nephew will remain with you longer." While Aukelenuiaiku was eating very fast, 
the spirit kept on going around him at his back and in front of him. As the spirit 
came nearer and got quite close to Aukelenuiaiku, Aukelenuiaiku attempted to catch 



'Tributes of the elements to rare beauty and high ^Poi iiliane, spirit-snatching was a deep-seated super- 
birth is characteristically the Hawaiian ideal, not re- stition that was fostered by a class of sorcerers professing 
stricted to legendary lore. Heavy rains, or an electric ability to cause the spirits of the dead to reenter the 
storm on the death or funeral of one of high station, or body of a person and possess it, as may be desired, or, 
the red rain -ua koko- or rainbow presence are acknow- at will, to seize and crush a departing spirit to its ever- 
ledged as signs of royal recognition. lasting death. 

^ Kaii-mai-iluna-o-holani-ku: lit. appearing over East '■ Ai pioia, food of departed spirits, was supposed to be 

Holani. See note 2, p. 40. butterflies, moths, spiders and such ephemeral objects. 



Legend of Aukeleniiiaiku. 8i 

lima o na kanaka, iia nani loa me ka hiwahiwa ua wahine la ke nana aku, nokamea, ua 
hoohinuhinu loa o Makalii i kana wahine, a ua nani loa. O ka la, ua pan ia ma hope 
ona, o ke anuenue malalo o kona mau wawae. A ike o Aukelenuiaiku i keia man mea 
a pan i mua ona, a me ka wahine a Makalii, ua maule kona manao, ua poniuniu kona 
lunaikehala, a ua maule kona noonoo kanaka, nolaila, olelo o Aukelenuiaiku, e hoi i 
lalo nei. 

MOKUNA XII. 

No Kaumaiilunaoholaniku. 

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

kona wa hiamoe, a puoho ae la me ia uwe no. 

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

A lohe kana wahine i keia mau olelo a kana kane, i mai la ia: "Ua oia ko keiki." 

1 aku o Aukelenuiaiku : "Pehea e oia ai?" I mai kana wahine : "Aia a hoolohe oe i ka'u 
olelo, alalia, oia ko keiki." "Pehea au e hoolohe ai?" "E lawe oe i ka ai a me ka ia a 
waho, i laila oe e ai ai, malama o ike mai ka uhane o ko keiki i ko ai aku, hele mai. 
A i hiki mai ka uhane o ko keiki i ko alo, mai hopu oe, a i hele a ku ma ko kua mai 
hopu no oe, aka, i hele mai a noho i luna o ko iiha, alaila oe hopu ae, oia ko keiki a me 
ou kaikuaana, aole e make, no ka mea, e pii ana ka uhane i ke kuahiwi, i ka ai pioia." 

Mahope o keia mau olelo, hana aku la o Aukelenuiaikii e like me na olelo a kana 
wahine, ia ia e ai ana launa mai la ka uhane o ke keiki. I aku ka wahine ia Aukele- 
nuiaiku: "E wikiwiki kau ai ana i noho paa mai ka uhane o ko keiki." Ia Aukelenui- 
aiku e ai wikiwiki ana, poai mai la ka uhane o ke keiki ma kona mau aoao a pan loa, 
ma ke kua a ma ke alo. No keia kokoke loa o ka uhane o ua keiki la, hopu aku la o 
Aukelenuiaiku, ia wa, nalowale ka tihane o ke keiki. I aku ka wahine: "Aole e loaa 

Memoirs B. P. B. Mdseum, Vol. IV.— 6. 



82 Fornandcr Collection of Hawaiian Folk-lore. 

it; when he did this it disappeared. At this his wife said: "You will not be able to 
save your nephew now, because you acted too hastily. Had you obeyed my instruc- 
tions, he would have beeu brought to life again. Now the spirit of your nephew 
is dead." When Aukelenuiaiku heard this from his wife, he became down-hearted 
and believed what his wife told him, that the spirit of his nephew was now beyond 
recovery. Aukelenuiaiku therefore refused to take food for five days and five nights; 
he would not touch either food or water, and he denied himself everything, for he was 
so sorry for his nephew. When Namakaokahai saw her husband refuse to take food 
she asked him: "Why have you refused to take food?" Her husband replied: "You 
know quite well why I have refused food, my wife ; that is, the spirit of my nephew. 
I will not take food until my days of grief are over; then I will again take food." 

Because of this reply made by her husband, sadness entered the heart of 
Namakaokahai for him; so she said to her husband: "If you have great strength and 
courage, then your nephew and brothers will have some chance of coming back to life 
again; but if your courage fails you, then they will never be restored to life again." 
Aukelenuiaiku then asked his wife: "What is it that I must do with my strength and 
courage?" "In trying to procure the water of everlasting life of Kane.' If you are 
able to procure this, theu your nephew and brothers will live." When Aukelenuiaiku 
heard this from his wife he took food and meat ; the reason of this was because he 
heard that it was possible to save his nephew and brothers. After he had taken food, 
Aukelenuiaiku said to his wife : "Where is the road that will lead me to the water of 
everlasting life of Kane?" His wife replied: "I will show you the way. From this 
place where we are standing you must go straight to the rising sun, where you will 
obtain the water of everlasting life of Kane." 



CHAPTER XIII. 
How Aukelenuiaiku Went in Search of the Water of Life of Kane. 

Wp; will here see the power and courage of Aukelenuiaiku on his mission in 
a strange land in search of the water of life of Kane. The wife then said to her hus- 
band: "On this direct line 3'ou must go without once departing from it. You must 
not go towards the right, for you will then be wandering in the sky and die. You 
must not go to the left of this line, for you will then fall into space and yon will be 
lost. All these instructions you must keep in your mind." As soon as his wife con- 
cluded with her instructions, Aukelenuiaiku took up the box which contained his god 
Lonoikoualii, put it under his arm and then put on his robe of ashes. When Aukele- 
nuiaiku was ready to proceed on his journej^ he fell on his wife's neck and the}^ kissed 
each other, and then made his flight toward the rising suu. 

After Aukelenuiaiku had been gone about a month, Namakaokahai came out of 
her dwelling-house and looked about. At the end of another month she again went out 

' Hawaiian mythology abounds with reference to the sacred or holy waters of Kane under various names and attri- 
butes, of which "the water of everlasting life of Kane" was a familiar expression. 



Legend of Aukelenuiaiku. 83 

ko keiki, ua wikiwiki oe i ka hopu, ina oe i hoolohe i ka'u olelo, ina ua ola ko keiki. 
Ua make loa aku la ka uhane o ko keiki." 

Ma keia olelo a kana wahine, he mea kaiimalia loa ia i ko Aukelenuiaiku manao, 
a ua hoomaopopo loa iho la ia e like me na olelo a kana wahine, e make io ana no ka 
uhane o ke keiki. Nolaila, hooke ai iho la o Aukelenuiaiku, maloko o na la elima, a 
me na po elima, aohe ai i ka ai, aohe inu i ka wai, pela no a pau na mea e ae, no ka nui 
o ke aloha i ke keiki. 

A ike o Namakaokahai i ko Aukelenuiaiku hooke ai, i aku ia i kana kane: 
"Heaha kou mea i haalele ai i ka ai?" I aku ke kane: "Ua ike no oe e ka wahine i 
ke kumu o ko'u hooke ai ana, oia no ka uhane o kuu keiki ; nolaila, aia a pau ae kuu 
kaumaha, alalia, ai aku no wau i ka ai." 

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



MOKUNA XIII. 

No KA Imi ana o Aukelenuiaiku i ka Wai Ola Loa a Kane. 

Maanei e ike ai kakou i ko Aukelenuiaiku mana a me kona hele ana i ka aina 
malihini e hiili i ka wai ola a Kane. Olelo aku ka wahine i kana kane : "Maluna o 
keia kaha pololei oe e hele ai, malaila oe e lele pololei ai, mai lele oe ma ka hema o ke 
kaha, o hala oe i ka lewa, make oe. A mai lele oe ma ka akau o ke kaha o haule oe i ka 
nenelu make oe, aole oe e ola. O keia mau olelo a pau loa, e hoopaa oe ma ko naau." 
A pau na olelo a ka wahine i kana kane, lalau aku la o Aukelenuiaiku i ka pahu o kona 
akua o Lonoikoualii, hookomo ae la maloko o kona poaeae, aahu iho la i ke kapa lehu 
mawaho ona. A makaukau ko Aukelenuiaiku hele, lele akii la ia a aloha i ka wahine, 
honi iho la laua, a pau ke aloha ana o Aukelenuiaiku me kana wahine o Namakaokahai, 
lele aku la ia ma ka hikina a ka la. 

A hala ka mahina hookahi o ko Aukelenuiaiku lele ana, hemo ae la o Namaka- 
okahai a waho o ka hale, nana ae la. Mahope o keia nana ana, noho iho la o Namaka- 



84 Fornander Collection of Haivaiian Folk-lore. 

and looked, and there she saw her husband still flying. She then remained for another 
month, at the end of which time she again looked for her husband, but after looking 
in all directions she was unable to see him. After looking for some time without see- 
ing him, she began to have fears that he must be dead for having gone outside of the 
straight limits directed him, and therefore he must have fallen into space.' She 
began to weep and wail for her husband, for she loved him much. When her brothers 
heard the weeping they came to find out the cause. When they came in her presence, 
they asked her: "Why are you weeping?" "Your brother-in-law is dead." 

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

After the brothers came to Namakaokahai, she sent them all to get all from 
above and bring those who were there to mourn for Aukelenuiaiku. These were, the 
uight, the day, the sun, the stars, the thunder, the rainbow, the lightning, the water- 
spout, the fog, the fine rain, the moon, Kaukihikamalama," the grandfather of Namaka- 
okahai. "Bring them all down," she said. "If they refuse to come to weep for my 
husband, I will kill them all." After ordering her brothers to do this they proceeded 
on their way, and in course of a very short time everybody came, for they feared death 
by Namakaokahai. 

After the arrival of all these people, Namakaokahai again sent out her brothers 
to go and bring those who were in heaven. They were, Kuwahailo, Makalii, Kama- 
lanaikuaheahea, Kukuena, Mahuia, Ikuwa and Welehu. "Tell all these people to 
come down and weep for my husband. If they refuse to come in obedience to my 
commands, I will kill them all. I also want you to tell my cousin Makalii, that his 
wife must cease coming on the hands of the people;^ if he disregards this, I will kill 
him this daj'." 

In a very short time this message was delivered and the people all came together 
and joined in weeping for Aukelenuiaiku, the husband of their queen. 

We will now take up again the flight of Aukelenuiaiku. 

In this flight, Aukelenuiaiku did not fly within the straight limits given him, 
so he fell into space and he grew weaker and weaker until he was almost dead. In 
this long flight, the arm under which the box containing the god was held, became so 
tired that he changed the box under the other arm; in doing this the god Lonoikoualii 
saw for the first time that they had departed from the direct line shown them by 
Namakaokahai. Lonoikoualii then said to Aukelenuiaiku : "We are flying outside 
of the limits given us and not on the line. The fire is burning there on the earth and 
I see everybody has gone down below except one person." Aukelenuiaiku asked: 
"Who is it that is still up here?" Lonoikoualii, his god, replied : "That thing stationed 
up there; fly for it and hold it fast, and then we will be saved." 

The object which the god Lonoikoualii referred to was the grandfather of 
Namakaokahai, Kaukihikamalama, the moon. The reason whj^ he was later than the 

'iVi?«^/a, a miry or soft place; /^zfa «»7<, an indefinite ''A'aa^zAz^a>«a/a»za, the moon placed on edge, 

place on earth, the opposite ; generally connected with a-nig custom, as evidence of high rank and rare beauty, 

lewa lam, a place belonging to anything above or in the ^.35 to be withdrawn, 
heavens; hence, fallen into space. 



Legoid of Aukcleniiiaikii. 85 

okahai hookahi mahina hou, alua mahina, hemo ae la a waho nana, i nana ae ka hana, 
e lele ana no ke kane. Noho hou iho la ia kakali, hookalii mahina lion, a hala ia 
mahina, nana ton ae la ia, aohe ike ia o Ankelenuiaikn. Ma keia nalo ana o Aukele- 
nniaiku mai ko Namakaokahai maka akn, manao iho la ia ua make kana kane, no ka 
lele ana ma waho o ke kaha pololei. Ma kona noonoo, na hanle o Ankelenuiaikn i ka 
nenelu o ka lewa nuxi a me ka lewa lani. Mahope o keia, uwe hamama ae la o Nama- 
kaokahai i ke aloha i ke kane. Ma keia uwe ana, lohe aku la na kaikunane i keia leo 
iiwe, hele mai la lakou e ike, ninau mai la: "Heaha kau e iiwe nei?" "O ke kaikoeke 
o oukoii ua make." Ma keia wahi, e kamailio iki kakou no na niea a pan loa, i ko 
lakou uwe ana a me ke kanikau ana no Aukelenuiaiku. 

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

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

Mahope o keia man olelo, na makaukau na mea a pau loa, a ua akoakoa i loko o 
ka wa pokole. O ka hana a keia poe a pan loa, o ke kanikau i ke kane a ke 'lii wahine, 
oia no o Aukelenuiaiku. Ma keia kamailio ana, e hoi hou kakou e olelo no ka lele 
ana o Aukelenuiaiku. 

Ma keia lele ana o Aukelenuiaiku, aole oia i lele pono maluna o ke an o ke kaha 
pololei, nolaila, na haule loa kona lele ana ma ka nenelu o ka lewa, a kokoke loa e 
make. A ma keia lele ana hoi, ua lolohi loa ko Aukelenuiaiku lima i ka paa i ka pahu 
o kona akua, o Lonoikoualii, nolaila, hoololi ae la ia ma kekahi aoao, ma keia hoololi 
ana, ike iho la o Lonoikoualii ke 'kua, ua haalele laua i ke an o ke kaha, kahi a Nama- 
kaokahai i olelo mai ai. Nolaila, olelo ae la o Lonoikoualii ia Aukelenuiaiku : "Ke 
lele nei kaua ma kahi e, aole maluna o ke an o ka aina, aia ke a mai la ke ahi i ka 
honua, ua pau na mea a pau loa i lalo, a, hookahi wale no mea i koe i luna nei." Ninau 
aku o Aukelenuiaiku: "Owai ka mea i koe i luna nei?" I aku o Lonoikoualii, kona 
akua : "O keia mea e kau mai la, e lele pono oe a laila, puliki oe a paa loa, alalia, oia 



86 



Fornander Collection of Haivaiian Folk-lore. 



others in obeying the summons of his granddaughter was because he was delayed in 
preparation of food for him on the way to the earth. But before he was ready to come 
he was held by Aukelenuiaiku, and because of this fact we now see the moon not quite 
as bright as it used to be. It was because Aukelenuiaiku held it so tightly. Anyway, 
that is the reason given in this story. 

When Aukelenuiaiku and Lonoikoualii landed on the moon, the moon in disgust 
asked of Aukelenuiaiku: "Whose conceited child are you? My back has never been 
climbed by my own grandchild, Namakaokahai, and here you have done it." "I am 
your own child." "Mine by whom?" Aukelenuiaiku replied: "Yours. I am the 
child of Kapapaiakea with Iku." Kaukihikamalama then said : "Are you the ward of 
Kapoino and Kamooinanea?" "Yes, I am he." The moon replied: "You came near 
being killed, my lord." This conversation, in the heaven between Aukelenuiaiku and 
Kaukihikamalama, was overheard by Namakaokahai, who then knew for the first time 
that her husband was no other person than Aukelenuiaiku, because the name by which 
she knew him was Kanakaokai. Therefore she said to her father and brothers: "How 
strange this is ! I thought that this person was somebody else altogether, but I now see 
it is Aukelenuiaiku, the son of Kapapaiakea with Iku, and the ward of Kapoino' and 
Kamooinanea." 

After this, Namakaokahai called out to Kaukihikamalama to come to her with 
his grandson Aukelenuiaiku. When Aukelenuiaiku was returning to the earth, 
Namakaokahai commanded that all the different lights return to their respective 
stations in the heaven so as to give Aukelenuiaiku light by which to return to earth; 
these being the sun, the daylight, the lightning and the fire. When Aukelenuiaiku 
again reached the earth the people all cried for joy. After the weeping, Kuwahailo, 
Makalii, Kamalanaikuaheahea, Kaukihikamalama and the others prepared to return 
to heaven. 

After the return of their friends, Aukelenuiaiku and Namakaokahai for a long 
time remained by themselves, as husband and wife. After this, however, Namaka- 
okahai said to her husband: "You must make another search for the water of ever- 
lasting life of Kane." Aukelenuiaiku agreed to this. Namakaokahai then said to 
him: "I want you to watch the course you are to go by. From the door of our 
house in a straight line to the rising sun, and I want you to remember this: that 
you must go over this course from one end to the other, and you must not go out- 
side of these limits, for if you do you will die." At the close of the instructions, 
Aukelenuiaiku again began his second flight toward heaven. At the end of the 
long flight he stood on the edge of a hole, in the bottom of which was kept the water 
of everlasting life of Kane. The journey was only completed, however, after a flight 
of six months. 

As Aukelenuiaiku stood on the edge of the hole he saw Kanenaiau, the guard 
who was placed there by Kamohoalii to keep away all intruders. When Aukelenui- 

^ Kapoino. lit. the evil night; ka, the, po, intensive, ino, bad or evil; hence any person or thing unfortunate, in 
distress, or ill-fated. 



Legend of Alike lenuiaiku. 87 

kaua." E pono e olelo uukii kakou no kela mea a ke 'kna o Aukelenuiaiku e kiihikiihi 
nei, i maopopo. O ke kupunakane ia o Namakaokahai, o Kaukihikamalama (he 
mahina). O kona mea i lohi ai i lima, a ike ia ai e Lonoikoualii, o ka hoomakaukau 
ana i o nona e lele ai mai luna mai a ka honna. Aka, mamna o kona makaukau ana e 
lele, ua paa i ka hopu ia e Aukelenuiaiku, a ma keia hopu ana a Aukelenuiaiku, ua 
puahilohilo ka mahina ke nana aku. O ke kumu i puahilohilo ai o ka mahina, o ka 
puliki ana o Aukelenuiaikii, pela ka mea i olelo ia maloko o keia moolelo. 

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

Mahope o laila, kahea ae la o Namakaokahai ia Kaukihikamalama e lele mai, 
me ka moopuna, oia o Aukelenuiaiku. A hoi mai la o Aukelenuiaiku i ka honua, kena 
ae la o Namakaokahai i na mea hoomalamalama a pan loa e lele i luna o ka lani, i 
malamalama o Aukelenuiaiku ke hoi mai, oia ka la, ke ao, ka uwila, ke ahi. 

A hiki o Aukelenuiaiku i lalo nei, uwe iho la lakou, a pau ka uwe ana, makau- 
kau o Kuwahailo, Makalii, Malanaikuaheahea, Kaukihikamalama, e hoi. A pau lakou 
i ka hoi i luna o ka lani, noho iho la o Aukelenuiaiku me Namakaokahai he manawa 
loihi loa, ma ke ano o ke kane a me ka wahine ; a mahope o laila olelo aku o Namaka- 
okahai i ke kane: "E imi hou ae oe i ka wai oia loa a Kane." Ae aku o Aukelenuiaiku 
i keia olelo a kana wahine, alaila, olelo aku o Namakaokahai: "Ke hoomoe nei an i 
keia auhau, mai ka puka o ka hale o kaua a ka hikina a ka la, nolaila, e nana pono oe 
me ka malama loa. Maanei oe e hele ai, mai keia kihi a kela kihi, maluna pono o ke an o 
ka aina a me ke kaha pololei loa, mai lele oe ma keia aoao, a ma kela aoao, o make oe.' 

A pau ke kamailio ana a Namakaokahai ia Aukelenuiaiku, lele aku la ia i ka 
lani, a ku ma ke kae o ka lua, aia i lalo o ia lua ka wai oia loa a Kane. O ka loihi nae, 
o ka manawa o ka lele ana, eono mahina. Ma keia ku ana o Aukelenuiaiku i luna o 
ke kae o ka lua, lele aku la ia a kau ana i luna o Kanenaiau, he kiai ia i hoonoho ia 
malaila e nana a pepehi aku i ke kupu hiki ma laila, na Kamohoalii i hoonoho aku i 



88 Fornandcr Collection of Hawaiian Folk-lore. 

aiku saw him he flew and lit on the back of the guard. While Aukelenuiaikii was 
perched on his back, he asked in anger and hatred: "Say, you are awfully conceited! 
Whose conceited child are you? My back has never been climbed by my grandchild 
Kamohoalii, and here you have come and done it." Aukelenuiaiku replied: "Your 
own." "Mine by whom?" "I am the child of Kapapaiakea and Iku." "Are you the 
grandchild of Kapoino and Kamooinanea?" "Yes," said Aukelenuiaiku. 

When the guard heard these words from Aukelenuiaiku, he greeted him, say- 
ing: "My greetings to you, my lord. What has brought you here?" Aukelenuiaiku 
replied: "I have come for the water of everlasting life of Kane, for my nephew and 
my brothers." Kanenaiau then asked: "Isn't it all gone?" Aukelenuiaiku replied: 
"No, it is not all gone." Kanenaiau said: "Look at my middle." While Aukelenui- 
aiku was looking at the middle of Kanenaiau, he was instructed as to the course by 
which he was to fly, as follows: "Where art thou, don't fly on this side, for you will 
strike the bamboo growing in this place ; if j^ou strike the bamboo, the sound will 
reach the ears of your cousin, and the water will be covered up and you will not get it. 
You must therefore fly on this side and you will be able to get the water of everlasting 
life of Kane." 

At the end of these instruction^:. Aukelenuiaiku continued on his flight. After 
flying for some time he saw and lit on Hawewe, when the same questions were asked 
relating to Aukelenuiaiku's connections to him. Hawewe asked: "My lord, what is 
your object in coming here?" "I have come in search of the water of life of Kane." 
Hawewe then answered: "You must not fly on the left side, else j^ou will strike the 
lama trees, and the sound will reach the ears of your cousin below, and you will never 
be able to get the water of life of Kane. You must therefore fl}' on this side, then you 
will get what 3'ou wish." These two men were the granduncles of Aukelenuiaiku on 
the side of his mother, Kapapaiakea. The time consumed by Aukelenuiaiku in his 
flight from the first man to the second man was two months. 

After the conversation which was held between him and Hawewe, Aukelenui- 
aiku flew until he lit on Kanenaenae. At the end of the questions and answers relat- 
ing to the parents of Aukelenuiaiku, Kanenaenae then knew that he was connected to 
Aukelenuiaiku, and he therefore fell on him and wept. At the end of the weeping he 
asked Aukelenuiaiku: "What has brought my lord here?" Aukelenuiaiku answered: 
"I have come for the water of everlasting life of Kane, for my nephew and brothers." 
Kanenaenae then asked: "Is it not all gone?" "No, it is not all gone." "Yes, you 
shall have it. Look straight at my middle." ' While Aukelenuiaiku was looking, 
Kanenaenae said: "You must not fly on this side, for you will strike the loulu palm 
leaves and the sound will travel to your cousin there below, and the water of life of 
Kane will be closed and you will not be able to get it. You must therefore fly along 
this way. In this flight downward you will meet your grandfather who will direct 
you how to get to this water of life." 

'The phrase nana i kuu piko, lit. look at my uavel, or middle, may be understood as a command for attention, 
to "look directly at me." 



Legend of Aiikelenuiaikii. 89 

laila. la Aukelenuiaiku e ku ana ma kona kua, ninau ae la ia me ka hiihu liookae: 
"E! hookano wale oe? nawai ke kupu o oe? Aole i pii ia ko'u kua e ka'u moopuna e 
Kamohoalii, a ia oe ka hoi pii ia ko'u kua." I iho o Aukelenuiaiku : "Nau no." "Na'u 
na wai?" "O ke keiki au a Kapapaiakea laua o Iku." "O ka moopuna oe a Kapoino 
laua me Kamooinanea?" "Ae," aku o Aukelenuiaiku, "ae." 

A lohe kela i keia man olelo a Aukelenuiaiku, aloha mai la ia: "E walina hoi ia 
oe e kuu haku. Heaha kau huakai o ka hiki ana mai?" Olelo aku o Aukelenuiaiku: 
"I kii mai nei au i ka wai ola loa a Kane, no kuu keiki a me o'u kaikuaana." Ninau 
mai o Kanenaiau: "Ua pan loa nae palia?" I aku o Aukelenuiaiku: "Aole i pau." I 
mai la kela: "Nana ia i kuu piko." Ia Aukelenuiaiku e nana ana i ka piko, kuhikuhi 
mai la kela i ke ala e lele ai. "Auhea oe, mai lele ma keia aoao o pa oe i ka ohe, no 
ka mea, ina e pa ka ohe, o ka halulu no ia o ka ohe, a lohe ko kaikuaana, paa ka 
wai, aole e loaa mai ia oe. Nolaila, maanei oe e lele ai, alaila, loaa ia oe ka wai ola 
loa a Kane." 

A pau ka olelo ana ia Aukelenuiaiku, mahope o laila, lele aku la o Aukelenuiaiku 

a kau ana i luna o Hawewe. E like me na olelo i kela mau mea i hala aku, pela no ka 

olelo ana maanei. I mai o Hawewe: "E kuii haku, heaha kau huakai o ka hiki ana 

mai?" "I hele mai au e imi i ka wai ola a Kane." Ia wa, olelo mai o Hawewe: "Mai 

lele oe ma ka aoao hema, o pa auanei ka lama ia oe, halulu, o ia halulu a lohe ko kaikuaana 

i lalo, loaa ole ka wai ola a Kane ia oe. Nolaila, maanei oe e lele ai, alaila, loaa ia oe ka 

wai ola a Kane." O keia mau kanaka elua, he mau kupunakane no Aukelenuiaiku, ma 

ka aoao o kona makuawahine, o Kapapaiakea. O ka nui a me ka loihi o ka manawa o 

Aukelenuiaiku i lele ai, mai ke kanaka mua a keia kanaka hope elua niahina o ka 

lele ana. 

A haalele o Aukelenaiaiku i ke kamailio ana me Hawewe, lele hou mai la o 

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



go Fornajidcr Collection of Hawaiian Folk-lore. 

After receiving tliese instructions, Aiikelenuiaiku continued on his flight and 
flew along until lie lit on Kuemanu. After the several questions had been asked and 
the usual answers given, Aukelenuiaiku said : "I am your own offspring." The guard 
then asked: "Mine by whom?" "lam the child of Kapapaiakea and Iku." When 
Kuemanu heard this he wept over Aukelenuiaiku and then asked : "Are you the grand- 
son of Kapoino and Kamooinanea?" Aukelenuiaiku assented, saying: "Yes, I am 
their grandchild." Kuemanii then asked: "What thing of such importance is it that 
has brought you here?" Aukelenuiaiku replied: "I have come in search of the water 
of everlasting life of Kane, for my nephew and brothers." "Yes, you shall get it. 
You must go down to your grandaunt, who is down there at the base of the cliff, 
Luahiuekaikapu, who is blind. When you come to her, you will find her roasting 
bananas, four in number. When she reaches out to take one up, j'ou also reach and 
take one ; do this until the last ones are taken. Then when she reaches out for the 
others and fails to find them and asks, 'What mischievious fellow is this that has 
come?' and receives no reply, she will take up the ashes and sprinkle them to her 
right ; you must then run over to her left side. And when she sprinkles the ashes on 
her left side, you must run to her right side. After this you want to watch her as she 
takes up the ashes and smells of it. If she should do this, then she will discover you; 
then be very careful or the old woman will kill you. Look out for another attack, for 
she will then take up one of her clubs which is used for beating kapas and strike at 
you with it, when you must run to her left side ; and when she strikes to her left, run 
to her right. After you have overcome all these things, then you must run and climb 
on to her back and sit there." 

We will not take up the meeting of Aukelenuiaiku and his grandaunt, and how 
he overcame all her attacks by strictly following the advice of his granduncle, but we 
will speak of what took place after Aukelenuiaiku won over the old woman. 

After the old woman had exhausted all her attempts to dispose of her opponent, 
Aukelenuiaiku then climbed on to her lap, when she asked: "Whose conceited child 
art thou?" Aukelenuiaiku replied: "Your own." "Mine by whom?" "I am the 
child of Kapapaiakea and Iku." When the grandaunt heard this, she again asked of 
Aukelenuiaiku: "Are you, then, the grandchild of Kapoino and Kamooinanea?" 
Aukelenuiaiku assented to this, saying: "Yes." The grandaunt then asked: "What 
has brought my lord here?" "I have come for the water of everlasting life of Kane, 
for my nephew and brothers." The grandaunt then asked him: "Is it not all gone?" 
"No." She then said: "My grandchild, look at me. I have no eyes; I am blind; I 
cannot see. I may not be able to give you the water of everlasting life of Kane." By 
these words of his grandaunt, Aukelenuiaiku began to be doubtful about getting what 
he wished, and for a moment he did not know what to do. At last he said to his 
grandaunt: "Let us go outside." When she heard this she assented and she was 
led out by Aukelenuiaiku and was made to lie down under a coconut tree. Aukele- 
nuiaiku then climbed up the coconut tree and picked off two 3'oung shoots of the 



Legend oj Aukeleniiiaikn. 91 

Mahope o keia olelo ana a lana, lele mai la o Aukelenuiaiku a kau ana i luna o 
Kuemanu. Olelo iho o Aukelenuiaiku : "Nan no ke kupu owau." Ninau mai kela: 
"Na'u na wai?" "O ke keiki an a Kapapaiakea laua o Iku." A lohe o Kuemanu i keia 
mau olelo, uwe iho la ia ia Aukelenuiaiku, a ninau ae la: "O ka moopuna no oe a 
Kapoino laua o Kamooinanea?" "Ae," aku o Aukelenuiaiku, "ae, owau no ka laua 
moopuna." Alalia, ninau mai la o Kuemanu: "Heaha kau liuakai nui o ka hiki ana 
mai?" I aku o Aukelenuiaiku: "I hele mai au e imi i ka wai ola loa a Kane, no kuu 
keiki a me o'u kaikuaana." "Ae, ua loaa; o ilio i lalo i ko kupunawahine, aia i lalo 
kahi i noho ai i ke kumu o ka pali, oia o Lualiinekaikapu, ua makapo nae. A hiki oe, 
e puleliu niaia ana kela, hookahi kauna maia, i lalau auanei kela liookahi, lalau oe hoo- 
kahi, pela a pan na maia eha. Alalia, nana ia e lalavi iho a nele, olelo iho, penei : 'Nohea 
la hoi keia kalohe i hiki mai nei?' Alalia, lalau kela i ka lehu a In ma ka aoao akau, 
holo oe ma ka aoao hema e ku ai, a pau ia, lu hou kela ma ka aoao hema, holo oe ma 
ka aoao akau e ku ai. Mahope o laila, nana aku oe i ka lalau i ka lehu a honi i ka ihu, 
a i kihe kela ma keia nana ana, ua honi i ka hohono kanaka, alalia, malama oe ia oe 
iho, o make oe i ka luahine. Nana aku oe, hookahi make i koe; lalau kela i ka ie hohoa 
a hili ia oe, holo oe ma ka hema, a hull ma ka hema e hili ai, holo oe ma ka akau. 
A hala keia mau mea, alalia, holo oe a pii i luna o ke kua e noho ai." 

Maanei, e waiho kakou i na olelo o ka launa ana o Aukelenuiaiku me ke kupuna- 
wahine, a kona kupunakane i aoao mai ai, a e olelo kakoii no ka pau ana o na mea make 
a ka luahine ia Aukelenuiaiku, a me na olelo hope. 

A pau na mea make a ke kupunawahine, alalia, pii ae la o Aukelenuiaiku a noho 
iho la i luna o ka uha, ninau ae la ke kupunawahine: "Na wai ke kupu o oe?" I aku 
o Aukelenuiaiku: "Nau no." "Na'u na wai?" "Owau no ke keiki a Kapapaiakea a 
me Iku." A lohe ke kupunawahine, olelo ae la ia ia Aukelenuiaiku: "O ka moopuna 
no oe a Kapoino laua o Kamooinanea?" " Ae," aku o Aukelenuiaiku, "ae." Ia wa ninau 
mai la kona kupunawahine : "Heaha ka huakai nui a kuu haku o ka hiki ana mai ianei?" 
"I kii mai nei au i ka wai ola loa a Kane, no kuu keiki a me o'u kaikuaana." Ninau 
aku ke kupunawahine ia Aukelenuiaiku, "ua pau loa nae paha?" "Aole." "E ka 
moopuna, e nana mai oe ia'u, aohe maka, ua makapo, aohe ike aku, aole paha auanei e 
loaa ka wai ola loa a Kane." 

Ma keia mau olelo a kona kupunawahine, ua komo mai ke kanalua ia Aukele- 
nuiaiku no ka hooko ole ia o kona makemake. Nolaila, noonoo iho la o Aukelenuiaiku 
a maopopo ia ia, i aku la ia i ke kupunawahine : "E hele kaua i waho", a lohe ke kupu- 
nawahine, ae mai la ia. Alakai aku la o Aukelenuiaiku a hiki i waho, hoomoe iho la i 
ke kupunawahine malalo o ke kumu niu, pii ae la o Aukelenuiaiku i luna o ka niu, a 
loaa elua muo hou o ka niu. Mahope o ka hahaki ana a Aukelenuiaiku i na muo niu 



92 



For7iandcr Collection of Haivaiian Folk-lore. 



coconut, and then called to his grandaunt: "Say, Luahinekaikapu, turn your face 
toward the sky." When the old woman heard this she turned her face up as 
directed. Aukelenuiaiku then threw with much force the two young shoots at the 
eyes of Luahinekaikapu. 

When these struck her in the ej-es, she jumped up and cried with a loud voice: 
"Oh! I am killed." Aukelenuiaiku then called out to her: "Don't cry, be quiet; rub 
your eyes, they may open up and you will then be able to see." When the old woman 
heard this call from her grandchild, she began rubbing her eyes. After doing this 
her sight was restored and she was able to see as before. Aukelenuiaiku then called 
out to her: "How are your eyes?" "I can see now." After this Aukelenuiaiku 
climbed down the tree. 

Luahinekaikapu then said to Aukelenuiaiku: "I want you to go and bring me 
some pohuehue and akoko." Aukelenuiaiku procured these things and brought them 
to his grandaunt. She then took and pounded them together with some charcoal, 
kukui nut and dirt, until the whole mess became soft. The old woman then said to 
her grandchild: "We will now proceed to fix you up." By this the old woman meant 
that she was to paint or rub the stuff prepared by her on the hands of Aukelenuiaiku 
so as to make them look like the hands of Kamohoalii. 

After these things the hands of Aukelenuiaiku were painted black so that they 
looked like the hands of Kamohoalii, for the guards who had the keeping of the water 
of life of Kane knew that the hands of Kamohoalii were black. The water of life of 
Kane was being watched by certain men, and any hands that reached down that were 
not black would not be able to receive the water. 

After the hands of Aukelenuiaiku had been blackened the grandaunt said to 
him: "We will sit here until the preparation of the awa is finished, when you must 
approach the opening. When you get to the opening, reach in with your hands. The 
first gourd they will give you contains the bitter water; throw that away and reach in 
again, and when they hand you the second gourd, that one contains the water of life 
of Kane; bring that with you." Aukelenuiaiku then followed these instructions and 
approached the opening of the place in which the water of life of Kane was kept. 
After waiting for a moment Aukelenuiaiku reached in with his hands. When the 
guards saw these hands reaching in they were surprised, for they had never seen such 
a thing before. Being surprised, they hesitated for a while to study what they should 
do. The guards then took up some food and placed it into the hands of Aukelenuiaiku, 
but the hands dropped the food ; they then placed some fish in the hands, and still the 
fish was dropped. The guards then wondered what the hand was reaching for. 
Finally one of the guards said : "Perhaps the hands are after the water of life of Kane." 
One of the other guards thought that this was possible, so the gourd called Huawai- 
akaula, which held the water of life of Kane, was taken up and placed into the hands 
of Aukelenuiaiku. 

When the gourd was given to Aukelenuiaiku, he came up with it; then he 
broke off the neck and poured the water into his own gourd ; then he proceeded and 



Legend of Aiikcleiiuiaikit. o? 

elua, kahea iho la ia i ke kupunawaliine : "E Liuihinekaikapu e ! nana ae ko maka i luna 
i ka lewa." Ia Luahinekaikapu e huli ana ke alo a nana i ka lani, ia nianawa i kiola 
ai o Aiikeleniiiaikn me ka ikaika loa, i na mno niu elua i na maka o Lnahinekaikapn, 
alalia, puoho ae la ia a nwe iho la me ka leo nui: "An we kuu make!!" Kahea iho o 
Ankelenniaiku: "Mai uwe oe, hamau, anaanai ia ko maka, malama o mohala ae ike ko 
maka." 

A lohe ke kupunawaliine i ka olelo a kana moopuna, a Aukelenuiaiku, anai 
koke ae la ia i ua maka. Ma keia anai ana, ua loaa mai ka ike i kona man maka e 
like me mamua. Kahea iho la o Aukelenuiaiku: "Pehea ko maka?" "Ua ike au ." 
Mahope o laila iho iho la o Aukelenuiaiku mai luna iho o ka niu, a hiki i lalo. 

Olelo aku o Luahinekaikapu ia ia: "E kii oe i ka pohuehue a me ka akoko," a 
loaa mai la ia man mea i mua o ke alo o kona kupunawaliine, kui iho la ia me ka 
nanahu, ke kukui, ka lepo, a wali; a pan loa keia mau mea i ka akoakoa. I aku ke 
kupunawahine i ka moopuna : " Akahi no kaua a liana ia oe." Maanei e maopopo ai 
keia mau mea i hana ia, eia ke ano, he mea hamo i ka lima o Aukelenuiaiku i like me 
ko Kamohoalii lima. 

Mahope o keia mau mea, pena iho la o Luahinekaikapu i ka lima o Aukelenui- 
aiku a eleele loa, i like me ko Kamohoalii lima ka eleele ; no ka mea, o ka poe nana i kiai 
ka wai ola a Kane, ua maa lakou i ka eleele o ka lima, no ka mea, o ka wai ua paa i 
ka pulama ia me na kiai, a o ka lima i paele ole ia a lalau, aole e loaa mai ka wai. 

Mahope o ka paele ana i na lima o Aukelenuiaiku, olelo aku ke kupunawahine 
i ka moopuna: "Maanei kaua e noho ai, a pau ka hana ana mai o ka awa, alaila, hele 
aku oe a ka puka. A hiki oe ma ka puka, alaila haawi mai ka wai ia oe, he wai aumiki 
ia, hoolei aku no oe, nanao hou aku no ko lima, a i haawi hou mai auanei ia oe i ka 
wai i loko o ka huewai, alaila, o ka wai ola ka hoi ia a Kane, lawe mai oe." 

Ma keia mau olelo a ke kupunawahine i olelo ai i kana moopuna, hana aku la 
no ia e like me ia mau olelo kuhikuhi. A hiki o Aukelenuiaiku ma ka puka o ka wai 
ola, noho iho la ia a liuliu, nanao aku la na lima ona, i loko, ma keia nanao ana, ua 
haohao loa ka poe e noho ana e kiai i loko o ka puka, no ka mea, aole lakou i ike ia 
mea mamua. 

Ma keia haohao o lakou, noonoo iho la i ka mea e pono ai, nolaila, lalau lakou 
i ka ai a kau mai la i luna o na lima ; kiola ae la ka lima o ia nei i ka ai. Haawi mai 
la lakou i ka ai, a kau i ka lima o ia nei, kiola ae la no ka lima o ia nei, haule i lalo; 
nolaila, noonoo iho la lakou i ke ano o keia lima paele e nanao nei. I mai kekahi kiai: 
"Malama palia no ka wai ola a Kane keia lima e nanao nei." "Ae," mai la kekahi, "ae." 
Ia wa lalau aku la lakou ia Huewaiakaula, kahi i waiho ai o ka wai ola a Kane, a haawi 
iho la i ka lima o Aukelenuiaiku. 



94 Fornander Collection of Haivaiian Folk-lore. 

broke the network of strings that held the gourd. This network was called Palea- 
ikaahalanalaua.' After doing all this, Aukelenuiaiku began on his flight out of the 
hole, flying in a direction away from his grandaunt, Luahinekaikapu. But the grand- 
aunt saw all this, and so she wept for her sister, Kamooinanea and her brother Lonoi- 
koualii. She then recited the following mele, one of love for her sister: 

"I thought it was at Napili, 
On the road by which Kaneniakua came, 
The lord, the crown ^ of Kuliliikaua. 
Lono is human indeed, 

For he has at times caught Ulaula, the fire, 
And has fought against Kuluheiua, 
Killed the heavy rain 
And routed the rain drops, 
The fine rain, 
The continuous rain 
That fell constantly at Kainakalana, 
Adjoining the forest belt^ of Maui, 
Headwaters^ of Ikumailani. 
There is a season, a season of endearment, 
A season, a season when they become parted. 
Cut the navel and its cord is severed. 
Art thou the one? Awake, O Lono ! 
The earth above here is thine, O Kane, 
Where the waters are drawn up from the ocean, 
And are again sprinkled by lyonowaimakua. 
O ye rains ! O ye rains ! ! 
How I grieve for you two as you drift by, 
How I long for the wind that blows the fine rain of Kuaihelani." 

While she was weeping and chanting the mele, Aukelenuiaiku was still flying. 
On this return flight he got tangled in the lama trees and the sound of the broken 
lama was carried below to the ears of Kamohoalii. When Kamohoalii heard the .sound 
he woke up from his sleep and listened, trying to ascertain the cause of the sound, but 
after listening for two months no further sound reached him there below. Aukelenui- 
aiku on the other hand continued on with his flight until he again got tangled up with 
the loulu palm leaves, and again the sotmd was carried down below to Kamohoalii. 
After getting out of the loulu grove he continued on with his flight until he got into 
the bamboo grove, and the sotmd of the breaking of the bamboo was carried down to 
Kamohoalii. By this time Atikelenuiaiku had reached the top of the hole. 

^ Palea-i-ka-aha-lana-lana, lit. protected by the bind- to the demi-god of that name ; hulu, when applied to a 

ing cord. person being the hair of the body, not of the head, 

"A'a lauoho o Kuliliikaua, ht. the hidr of Kulilii- which is lauoho. 

kaua, must be a figurative expression, as is hulu o Maui ■'The literal translation of this line, bearing out its 

in line 12. connection with the rainy region of Kamakalana, 

^Hitlu Maui is thought here to be figurative of the strangely enough, gives it the name of Ikumailani, the 

forest belt of Maui, the island, since it is not applicable kindly brother of Aukele. 



Legend of Aukelenntaikii. 95 

A loaa ka huewai ia Aiikelenuiaikii lawe ae la ia a lima, lialiaki ae la ia i ka 
nuku o ka huewai, ninini iho la i ka wai i loko o kona huewai, a mokumoku ae la i ka 
aha, o ka huewai oia o Paleaikaahalanalana. 

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

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

"Kuhi aku au i Napili, 
I ke ala a Kaneniakua i hele mai ai, 
Ka haku, ka lauolio o Kuliliikaua, 
He kauaka uo o L,ono e! 
He hopu mauawa no Ulaula i ke ahi, 
He kaua ia Kuluheiua, 
Make ai ua loku, 
Hee ai na paka, 
O ka ua kilikili ka, 
O ka ua liooniau 
Hoomau ka ua i Kamakalana, 
Pili i ka hulu o Maui, 
Poowai o Ikumailani. 
He kau he kau hoowiliwili, 
He kau he kau hookookoo, 
O oki ka piko nioku ka ewe. 
O oe ka ia, e ala e lyono, 
Ka honua au i luna nei e Kane e, 
Ka omo wai o na piliwai, 
Ke lu ia ae la e Lonowaimakua. 
E ka ua, e ka ua. 
Aloha olua e lele la e, 
Aloha ka makani kehau noe o Kuaihelani." 

Ia ia e uwe ana me keia mele, e lele ana no o Aukeleuuiaiku. Ma keia le le ana 
ua komo ia i loko o ka lama, a ua pa kona kino i ka lama, nolaila, ua o ka lama a hiki 
i lalo i o Kamohoalii la. Alaila, ala ae la o Kamohoalii a hoolono o ka hiki aku, a hala 
elua niahina, aohe hoea aki; i lalo. Lele hou aku la no o Aukeleuuiaiku a koma i loke 
o ka loulu, halulu ana, o ka hele no ia o ka halulu o ka loulu a lohe o Kamohoalii i 
lalo. Lele hou no o Aukeleuuiaiku a komo i ka ohe, owe a me ka halulu, lohe hou no 
o Kamohoalii, aka, ua puka loa o Aukeleuuiaiku i luna o ka lua. 



g6 Fornander Collection of Haivaiian Folk-lore. 

We will here pause for a moment in speaking of Aukelenuiaikii and let lis take 
up Kamohoalii. When Aukelenuiaiku entered the lama grove and he became entangled 
with the trees, the sound of the breaking lama was carried to the ears of Kamohoalii, 
but not being certain as to the direction from which the sound came, he listened for two 
months. At the end of the two months he heard the sound of the breaking of the loulu 
palm leaves, so Kamohoalii knew that the person who had entered these groves was 
traveling from the bottom of the hole upwards. This he was quite sure, because the 
sound of the loulu palm leaves was like the sound of thunder ; the lama was like the sound 
of a shell, and the .sound of the bamboo was like the beating of the waves against a cliff. 
By these different sounds and the rotation in which they sounded, Kamohoalii was able 
to know that the person was on his way out of the hole. Therefore he enquired of 
those who were guarding the water-gourd, Huawaiakaula: "Where is the water-gourd 
and the net outside of the gourd?" The guard replied: "You came and took it some 
time ago." Kamohoalii then said to them: "I did not come for it." 

After this Kamohoalii flew up until he met Kuemanii, one of the guards on the 
way up, and asked him: "Have you seen the mischievous man?" Kuemanu replied: 
"I saw him coming up from below; he is your cousin Aukelenuiaiku, who came for the 
water of life of Kane for his nephew and older brothers." When Kamohoalii heard 
this, he said: "He is a wicked fellow. That is not the proper thing for a cousin to 
do ; he should have come and seen me on the matter, and not steal it. I don't blame 
him for taking the water of life, but he has ill-used our grandmother, Huawaiakaula, 
and our grandfather Paleaikalanalana." This was because Aukelenuiaiku had broken 
off the neck of the water gourd, and also pulled to pieces the network of strings that 
served as the covering. 

At the end of the conversation with Kuemanu, Kamohoalii used his greatest 
efforts in flying, with the idea of overtaking Aiikelenuiaiku, when he would fight him. 
When Kamohoalii reached the top of the hole, he asked of the guard, Kanenaiau: 
"Have you seen the man that came up from below?" "I have seen him, and it was 
Aukelenuiaiku, your cousiu." "How long ago since he passed here?" "One year and 
six months." When Kamohoalii heard this he seized Kekuaokalani's stick, Hoolehe- 
lehekii, and returned to the bottom of the hole. 

CHAPTER XIV. 

How Aukelenuiaiku Brought Back to Life His Nephew 
AND Older Brothers. 

When Aukelenuiaiku arrived at that part of the ocean where his nephew and 
older brothers were destroyed, he poured out the water of life into the sea until it was 
almost all gone, leaving only about half of the water. While Aukelenuiaiku was 
pouring out the water of life, Namakaokahai saw her husband doing this, and she knew 
that the restoration of the nephew and brothers was not succeeding. She therefore 
called out: "Say, Aukelenuiaiku, come home." When Aukelenuiaiku arrived in the 



Legend of Aukelenuiaiku. 97 

Maanei, e hoomaha uuku iho kakou i ka olelo a me ka hoolohe no Aukelenuiaiku, 
a e hoolohe kakou no Kamohoalii. la Aukelenuiaiku i hiki ai i kahi o ka lama e ku 
ana, ua hiki aku ke o ana o ka lama i na pepeiao o Kamohoalii, aka, ua kakali oia no 
ka hiki aku a hala elua mahina. Mahope o keia man malama elua, ua lohe hou ia ka 
halulu o ka loulu, nolaila, noonoo iho la o Kamohoalii malalo mai keia kalohe, aole 
maluna aku nei. No ka mea, o ka halulu o ka loulu, ua like ia me ka hekili, o ke o o 
ka lama, ua like me ke kani o ka pu, o ka owe o ka ohe, me ke kai e poi ana i ka pali; 
ma ke ano okoa o ke kani o keia man mea, malaila i maopopo ai malalo mai keia kalohe. 
Nolaila, ninau aku la ia i ka poe nana i malama o Huewaiakaula: "Auhea ka huewai 
a me ke koko aha o ka hue?" I mai na kiai: "Ua kii mai oe a lawe aku, aole e kala 
wale." I aku o Kamohoalii ia lakou: "Aole au i kii aku." 

Mahope o keia olelo ana, lele aku la o Kamohoalii a loaa o Kuemanu, ke kiai o 
ka lewa, ninau aku la ia : "Aole anei oe i ike i ke kanaka kalohe?" I mai la o Kuemanu: 
"Ua ike au malalo mai nei, o ko kaikaina o Aukelenuiaiku, i kii mai nei i wai ola no 
ke keiki a me na kaikuaana." A lohe o Kamohoalii, olelo aku la ia : "He kanaka hana 
ino ia. Aole ia o ka hana pono ana a ke kaikaina; o ka hele mai a launa, he alo he 
alo, kamailio pono ana, eia ka kana ke kii aihue. Aole au ahewa no kona lawe ana i 
ka wai ola, eia wale no, no ka hana ino ana ona i ke kupunawahine o maua ia Huewai- 
akaula, a me ke kupunakane o maua o Paleaikaahalanalana." Eia ke ano, o ka hahahi 
i ka nuku o ka huewai, o ka mokumoku ana i ka aha o waho e paa ai. 

A pau kana kamailio ana me Kuemanu, ia wa o Kamohoalii i hao ai i kona niana 
ma ka lele, aole o kana mai o ka lele, me ko Kamohoalii manao e loaa o Aukelenuiaiku, 
alalia, hana ma ka aoao keiki kane. A hiki o Kamohoalii ma ke kae o ka lua, ninau 
aku la ia i ke kiai ia Kanenaiau: "Aole anei oe i ike i ke kanaka malalo mai nei?" 
"Ua ike au o ko kaikaina, o Aukelenuiaiku." "Pehea ka loihi o ka manawa o ka lele 
ana aku mai anei aku?" "Hookahi makahiki me na mahina eono." A lohe o Kamo- 
hoalii i keia olelo, lalau aku la i ka laau a Kekuaokalani, o Hoolehelehekii, a hoi aku 
la i lalo o ka lua. 

MOKUNA XIV. 

No KA HOOLA ANA O AuKELENUIAIKU I KE KEIKI, A ME NA KaIKUAANA. 

A HIKI o Aukelenuiaiku i ka moana i make ai ke keiki, me na kaikuaana, nini 
iho la ia i ka wai ola i loko o ke kai a kokoke e pau ka wai, he hapalua paha ke koe. 
Ia Aukelenuiaiku e nini ana, ike aku la o Namakaokahai i ke kane e nini ana i luna 
o ke kai, aole nae he ola o ke keiki a me na kaikuaana. Kahea aku la ka wahine: 
"E Aukelenuiaiku e, hoi mai." A hiki mai la o Aukelenuiaiku, olelo aku ka wahine: 

Memoirs B. P. B. Museum, Vol. IV. — 7. 



98 Fornander Collection of Haivaiian Folk-lore. 

presence of his wife, she said: "You are very foolish," my husband. It was for you to 
go in search of the water, and when you had found it I would use it, and in so doing 
bring back to life your nephew and older brothers. But instead of this, you have come 
back and acted ignorantly. Had you poured out all the water, your nephew and older 
brothers could never have been restored to life." 

Soon after this they entered the house, and Namakaokahai was confined and a 
child was born to them, and he was named Kauilanuimakaehaikalani. This child had 
two natures, the nature of a god and of a human being. The appearance of the child 
at the back was like a rock, that is, from the head to the feet ; but in front it had the 
appearance of a human being. 

After the confinement Namakaokahai said to her husband : "Let me bring back 
your nephew and older brothers to life again." Aukelenuiaiku gave his consent to 
this, and they set out to that part of the ocean where the brothers and nephew of 
Aukelenuiaiku had been destroyed and there they stopped. Namakaokahai then said 
to her husband: "Pour out some of the water of life in the hollow of your hand, and 
I will sprinkle it into the sea." Aukelenuiaiku did as he was requested. Namaka- 
okahai then dipped the end of her finger into the water and sprinkled it into the sea. 
After this they returned to the shore without looking back. On reaching land they 
turned and looked back and, lo and behold! there stood the ship; and they saw the 
men climbing up the masts folding the sails and coiling the ropes. 

After Aukelenuiaiku and the others had landed, Aukelenuiaiku said to his son, 
Kauilanuimakaehaikalani: "When your uncles and cousin come ashore and you 
should have a quarrel with your cousin, don't use bad words, because he is a boy 
whose very words are sacred; he is a great favorite, and his very words are to be 
obeyed, even to death and the offering on the altar. My older brothers themselves 
are very touchy upon hearing words not altogether proper; so I want you to be 
very quiet ; don't answer back, but be at peace with one another. This will also be 
the course of your parents." Upon hearing these words from his father, the boy 
promised to do as he was told. 

While Aukelenuiaiku was cautioning his son, the older brothers and nephew 
came ashore where they all met and wept over each other, and after their greeting 
they went to the house and settled down. The length of time from their death until 
the bringing back to life of these people was three years. 

After they had lived together for some time, Aukelenuiaiku gave all his lands 
to his brothers, and furthermore he also gave them his wife, Namakaokahai, and they 
virtually had all the say about her, and they slept with her, traveled with her and 
lived with her. The brothers took turns with the wife in this way: first one brother 
would have her for a day and a night, then the next brother would have her for a day 
and a night, and so on down; but the older brother, Kekamakahainuiaiku, the one 
who hated Aukelenuiaiku, had a double portion ; that is, he took their wife for two 
days and two nights at a time. 

' Halaoa, to project or stand out, is defined further in the original as resepibling ma/iaoi, impertinent or presumptious. 



Legeitd of Aukelenuiaikti. 99 

"Halaoa oe e ke kane." Ke ano o ia, mahaoi oe e ke kane. Wahi a ka wahine : "Kai 
no o ka imi kau a loaa na'u e hana akii, alaila, ola ko keiki me ou kaikuaana. Aole 
ka ! O ka Boi mai no kau a hana naaupo ; e pau loa akii la ka wai, aole e ola ko keiki 
a me ou kaikuaana." 

Eia ka mea hou, ia Aukelenuiaiku i hiki ai ma ka hale, a launa me ka mea 
aloha he wahine, mahope olaila, hanau ka laua keiki, oia o Kauilanuimakaehaikalani. 
Elua ano o ke keiki, he ano akua, a he ano kanaka. Ma ke ano o ua keiki la, he pohaku 
mai luna o ke poo a lalo o na wawae, a ma ke alo hoi, he kanaka mai luna a lalo 
o ke kino. 

I aku o Namakaokahai i ke kane: "Ho mai na'u e hoola ko keiki, a me ou man 
kaikuaana." Ae mai la o Aukelenuiaiku. Holo aku la lakou a ka moana i make nui 
ai, lana iho la lakou i laila. Olelo aku ka wahine i ke kane: "E ninini iho oe i ka wai 
ola a ka poho o ko lima, na'u ia e lalau a kapi aku i luna o ke kai." Mahope o keia 
olelo, hooko iho la o Aukelenuiaiku. Lalau aku la o Namakaokahai me ka manamana 
o kona lima a kapi ae la, a pau ke kapi ana, hoi mai la lakou me ka nana ole i hope, a 
pae i uka. Alaila, huli aku la lakou a nana i hope, aia hoi e ku mai ana ka moku ia 
manawa, a e pii ana na kanaka i luna o na kia, e lawelawe ana i ke kaula me na pea. 

Mahope nae o ka pae ana o Aukelenuiaiku ma i uka, olelo aku o Aukelenuiaiku 
i ka laua keiki ponoi me Namakaokahai, oia o Kauilanuimakaehaikalani : "E ! i pae 
mai ou makuakane me ko kaikuaana, a i hakaka olua ea, mai olelo ino oe, no ka mea, 
he keiki leo kapu, he keike punahele, pane ka leo, make ke kanaka, kau i ka lele, no ka 
mea, o'u kaikuaana la, he manene wale ke lohe i na olelo pono ole, nolaila, e noho malie 
loa oe, mai pane iki, o ka noho oluolu ko olua pono, pela hoi makou, ko olua mau 
makua." Ma keia mau olelo a ka makuakane, he ae wale no ka ke keiki. 

Ia Aukelenuiaiku e olelo ana no ke keiki, pae mai la na kaikuaana a me ke keiki 
i uka o ka aina. Uwe iho la lakou a pau me ke aloha, hoi aku la a ka hale noho iho la. 
Mai ka make ana, a ke ola hou ana, ekolu makahiki ka loihi. Mahope o ko lakou hui 
ana, haawi aku o Aukelenuiaiku i ka aina a pau i na kaikuaana. 

Eia ka lua, o ka wahine o Namakaokahai, haawi aku la ia i kona mau kaikuaana, 
o lakou ka mea mana maluna o ka wahine, me lakou ka moe ana, ka hele ana, ka noho 
ana. Penei ke ano o ka wahine i na kaikuaana; hookahi po, hookahi ao, e moe ai me 
kekahi kaikuaana, pela a pau like lakou, aka, o ko lakou mua loa, oia o Kekamakahi- 
nuiaiku ke kaikuaana huhu o Aukelenuiaiku, elua ona po, elua ao e moe ai me ka 
wahine a lakou, alaila pau. 



loo Fornander Collection of Hawaiian Folk-lore. 

From the time in which this legend deals until today, who can be compared with 
Aukelenuiaiku for his great liberal nature in giving away his own possessions and 
even his wife to others? There is none like him. 

In thus giving away his wife and lands, Aukelenuiaiku reserved nothing for 
himself, and he therefore became like a dependent. While living in this humble way 
his one occupation was to go down to the seashore daily with a rod and spend his time 
fishing, and in time he became an expert. In his daily trips out rod fishing he often 
met Pele and Hiiaka, cousins of Namakaokahai. In their meetings Aukelenuiaiku 
began to admire the two girls, and he spent more of his time with them than he did at 
fishing. In time Aukelenuiaiku could do but very little fishing, for the desire to see 
the two girls, Pele and Hiiaka, was his greatest pleasure, and after a time he became 
infatuated with them and thought of very little else but the features of Pele and 
Hiiaka, and he found himself oftener with them than anywhere else. 

We have seen that Namakaokahai had altogether become the property of his 
brothers, and that Aukelenuiaiku was without a wife ; but Namakaokahai never forgot 
Aukelenuiaiku; she loved him still and held him as dear to her as before. 

At nights while at home, Aukelenuiaiku thought of nothing else but his two 
companions, and so each morning he would take up his line, hook and rod, and pretend 
to be very busy with them as though they needed overhauling. In doing this Aukele- 
nuiaiku wanted to make his wife, Namakaokahai, believe that he was really very much 
taken up with his pastime, that of fishing, and in that way keep his wife from suspect- 
ing him. Aukelenuiaiku was absent once for three whole days on one of his fishing 
trips, and the wife began to suspect that something was wrong. Before this it was his 
usual custom to go out early in the morning, and after dark would come home ; but 
this time he forgot to dry out his fish-line as before. When his wife saw this she be- 
came suspicious, and knowing that his wife knew his neglect about drying out his 
fish-line, he was very much depressed. 

The day after this Aukelenuiaiku as usual took up his rod and proceeded to the 
seashore; and toward evening he returned home. Before he started home, however, 
he soaked his fish-line and hook into the water so as to make his wife believe that he 
had really been fishing. When Aukelenuiaiku arrived at the house, he began to ar- 
range his hook and line, and as he was at it for some time, his wife said : "It would be 
all right to be constantl}^ occupied with your hook and line if you caught any fish ; then 
those at home would get some. Here you do nothing else but work on your hook and 
line, and yet you never bring any fish home. What a waste of time!" The husband 
replied: "Do you think, my wife, that the fish is something you can catch with your 
hands in the sea so that I could bring them home all the time? Don't you know that 
the line and hook are all I have in the matter, and not the bringing of the fish? That 
is entirely with the fish whether to bite at my hook or not." Shortly after this con- 
versation Aukelenuiaiku again started out fishing, and late that evening he returned 
with two small fish called aloiloi.' The wife then said to him: "How strange of you 
to go all day and return at night, and these are all the fish you bring home!" 

^Aloiloi, a small bony fish, insignificant as an angler's trophy. 



Legend of Ankelenuiaiku. lor 

Mai ka hoomaka ana o keia moolelo e malama ia a hiki i keia la, owai la ka mea 
like me ka mea hala ole me Ankelenuiaiku ka haawi wale aku i kona punawai momona 
no hai? Aole he mea like. 

Maloko o keia man olelo haawi a Ankelenuiaiku i ka aina a me ka wahine, aohe 
ona kuleana pono i koe, ua lilo ia i kuewa hoopili wale. Ia ia e noho haahaa ana, hoo- 
kahi ana hana, he kamakoi ma na lae kahakai i na manawa a pan loa, a ua lilo loa ia i 
mea makaukau ia hana. Ia ia e hana man ana i ke kamakoi, ua halawai mai o Pele 
laua o Hiiaka me ia, he man kaikaina laua no Namakaokahai. Ia lakou e halawai ana 
ma kahi o Ankelenuiaiku e kamakoi ana, ua hoalualu loa ia ko Ankelenuiaiku manao 
e ko laua man helehelena kino, oia o Pele a me Hiiaka. A he mea poina ole i ko 
Aukelenuiaiku manao ko Pele helehelena a me ko Hiiaka ; ua lilo ia mea he mea hana 
ino i ka manao, a he mea hiaa loa i ka noho ana ma ka hale. 

Ma ka olelo mua a kakou i olelo ae nei, ua lilo loa o Namakaokahai i na kaikua- 
ana, a ua nele o Aukelenuiaiku i ka wahine ole, aka, o ko Namakaokahai manao, aole 
i pan kona aloha ia Aukelenuiaiku, e man ana no e like me mamua. Ia Aukelenuiaiku 
ma ka hale i ka po, aole ana mea e ae e manao lana ai, a e noonoo man ai, o na mea 
palupalu man wale no a keia mau kaikamahine pun kuolo. Nolaila, hoolalau ka Aukele- 
nuiaiku hana i ke aho, ka makau, ke kamakoi, e hamo ai me ka lohi an, a me ka apa. 

Ma keia mau hana a Aukelenuiaiku, he mau hana hoonalonalo i kana wahine ia 
Namakaokahai, i ike ole ia mai kona manao huna o loko. Ekolu la o ko Aukelenui- 
aiku hele ana i ka lawaia, alaila, komo mai la ka noonoo i kana wahine no keia mau 
hana ana. He mea mau ia ia ka hele ana e lawaia i ka wa kakahiaka nui o ka la, a 
hiki i ka wa poeleele o ke ahiahi, hoi mai. Ma keia hele ana a Aukelenuiaiku, ua 
poina ia ia ke kaulai ana i kana aho, aole i hana e like me mamua ke kaulai i ke aho a 
maloo. A no ka maloo ole o ke aho, ua lilo ia i mea na kana wahine e noonoo ai. No 
keia mea ua lilo ia i mea kaumaha no Aukelenuiaiku. 

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



I02 Fornandcr Collection of Haivaiian Folk-lore. 

On his next trip Aukelenuiaiku met with a queer' experience. His body was 
bitten all over, while his neck was all scratched up, and in places it was cut. On this 
evening he again came home with two more small fish. On reaching the house 
Namakaokahai looked at her husband's body and neck and saw that he was all 
scratched. She then spoke in parables saying: "Yes, there are two kinds of fish in 
the sea that bite: the shark and the eel." Then she continued: "Strange, that your 
skin is all bitten and your neck scratched, but you don't return with any sharks 
and eels." 

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

To those who may be reading this story, it is plain to all the fair sex' that 
Aukelenuiaiku was a deceiver, and that his scratches and bites came from another 
source altogether. The trait, however, will be found in his descendants in these latter 
days. And here we see that his wife was not to be deceived by him. 



CHAPTER XV. 

How Namakaokahai Quarreled with Her Cousins Pele and Hiiaka. 

With all Aukelenuiaiku's smooth words, his wife did not believe him. She 
then said to him: "Say, cunning, do you think I am a fool, and am not aware of your 
doings and your deceit? I know that you have a woman whom you go down every 
day to see. So here is what I wish to say to you : The outside of your body is free to 
others, but your skin and flesh are my property, and I do not want to have you scratched 
and ill-treated." 

With all this advice from his wife, still Aukelenuiaiku did not take heed ; they 
were as nothing to him, for he kept on going down to fish. When Aukelenuiaiku 
came back from his next trip his body was scratched and bitten all over and his neck 
was cut in several places. When Namakaokahai saw how her husband was all cut up, 

'.-//ijX-/, delined here as "queer," the sense in which ^ Anekelope viaka palupalu.XW.. "soft-eyed antelope", 

Aukele wished his wife to iinderstan<l him was "having introduces a new animal to Hawaiian story in this 

again met misfortune." The general use of the word modern complimentaryexpression implyingthefairsex. 
is akin to cunning deception. 



Legend of Aukelonnaiku. 103 

a ahiahia poeleele, hoi mai la, elua no wahi ia, he mau wahi aloiloi. I aku ka wahine: 
"Kupanaha oe, po ka la ke hele, o na wahi ia iho la no ia." 

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

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

MOKUNA XV. 
Ka Hakaka ana o Namakaokahai me na Kaikaina, oia o Pele a me Hiiaka. 

Ma keia mau olelo a Aukelenuiaiku, aohe nalowale i kana wahine, ia Namaka- 
okahai. I aku ka wahine: "E maalea, kuhi ana anei oe he naaupo au, i kau mau hana, 
a me kau mau olelo hoopunipuni? Ua maopopo ia'u, he wahine kau o kai e iho mau 
nei oe i na la a pau loa. Nolaila, eia ko'u manao ia oe: "E noa ko kino ia hai, mawaho, 
a o ka ili a me ka io, na'u ia na ka mea waiwai, aole o'u makemake e uwau, a e hana 
ino ia oe." 

Ma keia mau olelo a ka wahine, heaha la ia ia Aukelenuiaiku, he mea ole. 
Hoomau aku la no ia i ka iho i ke kamakoi, a ma keia iho hou ana a Aukelenuiaiku, a 
hoi mai aohe kino i koe i ka uwau a me ke nahu ia, a pela me ka ai i ka uwau ia. 



I04 Fornander Collection of Hawaiian Folk-lore. 

and how he had disregarded her words of advice, she grew less augry of him and trans- 
ferred all her anger to her cousins, Pele and Hiiaka. 

We will here see how Namakaokahai ill-treated her own cousins, her own flesh 
and blood. When Namakaokahai's anger was aroused she seized her cousins and gave 
them a severe beating. When the brothers saw this the}^ jumped in to help the girls, 
but this interference was of no avail, for Namakaokahai gave her brothers some of the 
beating, and she gave them so much that they all had a hard time to save themselves. 
Because of this the cousins rose and departed to some other place to dwell; but 
Namakaokahai followed them and again drove them away. The cousins in the mean- 
time thought that she would forget the cause of her auger, but she followed after them 
and drove them away from their new home. At this persistency on their cousin's part, 
they vowed that they would never again turn back, nor ever again live in the same land 
with their cousin. At this expulsion, the two sisters studied where they would move 
to, and after considering several places they decided on Kauai and there make their 
future home. In this journey, when they reached Kauai," where they made their home, 
they had an idea that their cousin would leave them in peace and not follow them up. 
The place where Pele and Hiiaka took up as their first home on Kauai was at Puuka- 
pele, a place to the east of Mana. When they settled at this place they started a fire 
whose glare was seen from the high peaks in the land of Nuumealani, where Namaka- 
okahai was stationed on the lookout for her cousins. The height of these peaks was 
probably as high as that of Kaala mountain. 

When Namakaokahai saw the glare of the fire on Kauai, she knew that Pele 
and Hiiaka were there, so she followed on to Kauai where she met her cousins and 
another fight was had. In this fight Pele and Hiiaka almost overcame their cousin, 
but being possessed of great strength Namakaokahai was enabled to overcome her 
cousins. Therefore, being driven from their Kaviai home, they journeyed on to Oahu 
where they settled. Because of the fight that took place on Kauai, the land in which 
it occurred was called Puukapele, and it is so to this daj^ 

Upon their arrival on Oahu, Pele and Hiiaka took up their abode in Kealiapaa- 
kai, at Moanalua, where they dug down into the ground and made a home. On coming 
from Kauai they brought some red dirt and some salt with them and deposited these 
things in their new home. Because of this fact these places were given the names of 
Kealiapaakai and Kealiamanu. Upon finding that the place was too shallow they went 
to settle at Leahi. While living at Leahi they tried digging down into the place, but 
again found it too shallow. The two then moved on to Molokai and settled down at 
Kalaupapa. After a time they began digging and were again disappointed in striking 
water; so they left Molokai. The hole they dug was called Kauhako. From Molokai 
they journeyed to Haleakala in Maui. Upon their arrival at this place they began 
digging a pit which they left open on the top of the mountain. The rocks' in Hana- 
kaieie, at Kahikinui, are those that were dug up by Pele and Hiiaka. 

'This legendary account of the orijjin and successive ^This had reference to a cluster of rocks in a field or 

changes of volcanic activity throughout the group coin- section of an — rubble lava — in the uplands, said rocks 

cides with the views of geologists relative to the order being noted for their grouping rather than extraordi- 

of change. nary size. 



Lege7id of Aukclenuiaikti. 105 

A ike ka wahine, o Namakaokahai, i ka pau loa o ka ili o ke kane i ka iiwaii ia, a me ka 
lioolohe ole no hoi o ke kane ia ia, ke ao aku, nolaila, haalehe ia i ka huhu i ke kane, 
a lilo kona huhu i na kaikaina, ia Pele a me Hiiaka. 

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

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

Ia Pele ma e ho-a ana i ke ahi a ike o Namakaokahai, ia wa no o Namakaokahai 
i hiki ai i Kauai a hakaka me na kaikaina; ma keia hakaka ana kokoke e lanakila o 
Pele ma laua o Hiiaka, aka, no ka nui loa o ko Namakaokahai ikaika, ua pio laua ia la. 
Nolaila, kipaku ia mai laua mai Kauai mai, a hele a noho i Oahu. No keia hakaka 
ana ua kapa ia keia aina o Puukapele a hiki i keia la. 

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

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

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



io6 Fornander Collection of Hawaiian Folk-lore. 

We will now take up Namakaokahai. After Pele and Hiiaka had been driven 
away from Kauai, through the terrible fight that took place, Namakaokahai returned 
to Nuumealani, and proceeded to the highest peak where she could see Maui. While 
Namakaokahai was living on Nuumealani, she again saw Pele and Hiiaka starting 
a fire on the mountain on Maui, so she left Nuumealani and came to Maui where 
another battle was fought in which Pele was killed. Namakaokahai then returned to 
the peaks on Nuumealani. After a time she looked towards Hawaii and saw Pele's 
fire burning on Mauna Loa. But Namakaokahai discontinued her warfare against 
Pele and Hiiaka. 

We will now speak of Pele. Pele was indeed really killed in the battle that was 
fought on Maui with her cousin, but she traveled in spirit to Hawaii, at which place 
she again came back to life. It was Pele and Hiiaka that dug that pit at Kilauea, on 
the slope of the Mauna Loa mountain, and this place has become their own to this day, 
and no one will dare dispute their claim.' After the death of Pele, Namakaokahai 
returned to her own land in Kalakeenuiakane "^ where she lived with her husbands and 
son and nephew. 

After the lapse of some considerable time, the two boys, the son of Aukelenui- 
aiku and the son of the oldest brother got into a fight. The cause of the quarrel was 
this: The forehead of Kauilanuimakaehaikalani was cuffed by his cousin, the son of 
of the oldest brother of Aukelenuiaiku, the one whose every word was sacred. A few 
words in explanation regarding the two boys. One of these boys was human and the 
other, Kauilanuimakaehaikalani, was god-like. In their fight Kauilanuimakaehai- 
kalani said to his cousin : 

"You are a lot that for a time were dead, 
You were food for the maggots; 
You are a lot whose bones were whitened. 
It was my parents that brought you back to life, 
You were a lot that were asleep in the bottom of the sea 
With eyes all rotted." 

When the uncles heard these words they became very angry, and all decided to 
return to Kuaihelani, their own land. When their youngest brother and wife saw 
that the brothers were about to depart, they entreated them not to leave them, but the 
brothers would not listen. After they were ready for their journey they boarded their 
ship and set sail for Kuaihelani ; but in mid-ocean they encountered disaster and all 
sunk to the bottom of the sea. 

Here ends their story for they are all dead. Continuing that of Namakaokahai 
and Aukelenuiaiku. After they had lived on in peace and happiness for some time, 
Aukelenuiaiku said to his wife: "My wife, we have lived together now for many days, 
and I have become old and about to die in this strange land. I would therefore request 
of you that you grant me leave to go and see our parents." 

■ The term ktdeana alokio ?io Pele, means Pele's allodial ' ' Ka-lakee-nui-a-kane, the great bend of Kane, 
title. 



Legend of Aukelenmatku. 107 

Maanei kakou e olelo ai no Namakaokahai. la Pele laua o Hiiaka ma Kauai, ia 
wa lakou i hakaka ai me ka ikaika loa, a pio o Pele laua o Hiiaka, hookuke ia mai laua. 
Ia laua e liele ana ma ka hookuke a Namakaokahai, hoi aku la o Namakaokahai a noho 
i Nuumealani. Oia ka aina kiekie e nana ana ia Maui. Ia Namakaokahai e noho ana 
i Nuumealani, ike mai la ia ia Pele laua o Hiiaka, e hoa ana i ke ahi i luna o ke kua- 
hiwi o Maui. Alaila, haalele o Namakaokahai ia Nuumealani, hele mai la a hiki i 
Maui. Hakaka iho la lakou, a make loa o Pele, hoi aku la o Namakaokahai a noho i 
luna o Nuumealani. Mahope o laila, nana hou mai la oia i Hawaii; ma keia nana 
ana, e a hou aku ana ke ahi a Pele i Manna Loa, nolaila, haalele o Namakaokahai i kona 
manao pepehi ia Pele laua o Hiiaka. 

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

A hala ka wa loihi, hakaka na keiki a elua. O ke kumu o ka hakaka ana, i pai 
ia ka lae o Kauilanuimakaehaikalani e kona kaikuaana, ke keiki a ka mua loa o 
Aukelenuiaiku, oia keia keiki leo kapu loa. Olelo hoakaka : o keia man keiki a elua, 
hookahi keiki kanaka, hookahi keiki akua, o ke keiki akua, o Kauilanuimakaehaikalani. 
Ia laua e hakaka ana, olelo aku o Kauilanuimakaehaikalani, penei: 

"Ka poe make iki, 
He poe ai oukou na ka ilo, 
He poe iwi kuakea, 
Na ko'u mau inakua oukou i hoola, 
He poe oukou a moe ana i lalo o ke kai; 
Ua popo na maka." 

Ma keia mau olelo a ua keiki la, ua huhu loa na makua. Nolaila, hehu mai la 
na makua i ka hoi i Kuaihelani ko lakou aina, a ike ko lakou kaikaina a me ka wa- 
hine e hoi ana, kaohi mai laua e noho aole make e hoi, aka, he mea ole ia i ko lakou 
manao. A makaukau lakou e hoi, hoi mai la lakou a ka moana, loohia lakou i ka 
poino a me ka make, nolaila, ua pale hou lakou i lalo o ka moana a make iho la. A 
maanei, ua pan loa ka olelo no lakou, ua make aku la, a e olelo kakou no na mea i koe, 
no Namakaokahai, a me Aukelenuiaiku. 

A liuliu ko laua noho ana, he kane a he wahine, a mahope o keia noho oluolu 
ana, nonoi aku o Aukelenuiaiku i kana wahine o Namakaokahai, penei : "E kuu wahine, 
ua nui na la i hala ia kaua o ka noho pu ana, a ua kokoke e make ma keia aina malihini; 
nolaila, ke nonoi aku nei an ia oe, e ae mai oe ia'u e holo an e ike i na makua o kaua." 



io8 



Fornander Collection of Hawaiian Folk-lore. 



CHAPTER XVI. 

AUKELENUIAIKU'S TrIP TO KuAIHELANI. 

After Namakaokahai had given her consent for her husband to return to his 
native land, Aukeleuuiaiku proceeded to see his brothers-in-law Kanemoe, Kaneapua, 
Leapua and Kahaumana, and told them of his intentions. He said: "I am going to 
the land of Kuaihelani to see m}- parents." When the brothers of Namakaokahai 
heard this they all gave their consent, and Kanemoe, the oldest, expressed a desire to 
accompany Aukeleuuiaiku to Kuaihelani. 

We will here speak of Kanemoe, to prevent confusion. It is said in this legend 
that in order to accomplish his desire he had to resort to cunning and deceived his 
sister. Namakaokahai was feared by her brothers ; therefore, in order to be able to 
answer the calls, Kanemoe planned to take out his spirit from his body and give it 
another body, and then to leave the one containing his spirit behind as a substitute to 
make the replies to the sister's calls. No sooner than he hit upon this plan he pro- 
ceeded to the making of the new bodj' for his spirit. 

After the body was completed Kanemoe took out his spirit and put it into the 
new body, which resembled him in all details. In order not to make any mistakes in 
reference to the sound of the voice he thought he would make a test, so he called 
out, imitating his sister: "Kanemoe, Kaneapua, Leapua, Kahaumana?" They all 
answered, the three real bodies and the spirit. The voice sounded just like his, 
except that it was rather weak. Because of this weakness in the voice of his substi- 
itute, he prevailed upon Aukeleuuiaiku to delay their trip for a while until the voice 
of his substitute grew stronger. This request was granted and the trip was post- 
poned for a while. 

When Kanemoe saw that the voice of his substitute was strong enough for the 
purpose, they set out and journeyed to Kuaihelani. The trip took up two nights and 
two days. Upon their arrival at Kuaihelani, they looked over the land but failed to 
see any of the people; they heard no sound of any kind ; there was nothing good grow- 
ing on the land, for the land was overgrown with weeds. 

When they saw that the place was deserted, they continued to the hole where 
the great lizard, Kamooinanea, the grandmother of Aukeleuuiaiku, spoken of in the 
earlier chapters of this legend, lived. When they came to the mouth of the hole, 
Aukeleuuiaiku called: "Kamooinanea," but no response was heard, so they thought 
that she must be dead. 

The reason why Kamooinanea did not hear the call was because the coral on her 
forehead and the coral of the floor of the sea had grown together and she was entirely 
covered over, so she was unable to hear the call of her grandson Aukeleuuiaiku. 

After calling, Aukelenuiaiku stood up and stamped his feet down on the coral 
with all his might, breaking it into pieces, and at the same time exposing the body of 
his grandmother. When Aukelenuiaiku looked at her body, he saw that it was thin 
and reduced to almost nothing. 



Legend of Aukelenuiaiku. 109 

MOKUNA XVI. 
Ka Holo ana o Aukelenuiaiku i Kuaihelani. 

MahopE o ko Namakaokahai ae ana ia Aukelenuiaiku e liolo i Kuaihelani, 
hele aku la o Aukelenuiaiku e hai aku i na kaikoeke i kona hele, oia o Kanemoe, 
Kaneapua, Leapua, Kahauniana. I aku o Aukelenuiaiku i na kaikoeke: "E hele ana 
au i ka aina o Kuaihelani e ike ai i na makua o kakou." A lohe na kaikoeke, ae 
mai la ; a o Kanemoe, o ka mua loa, oia kai olelo mai e holo pu me Aukelenuiaiku, i 
Kuaihelani. 

E pono nae e olelo kakou no Kanemoe mamua, i ole oukou e haohao e ka poe e 
heluhelu ana. Ua olelo ia maloko o keia moolelo, ua hana o Kanemoe ma kona maalea. 
He mea makau loa ia ko Namakaokahai leo e kona mau kaikunane, a no ka makau o 
Kanemoe ia Namakaokahai, nolaila, noonoo iho la ia penei, e hiki ia ia ke hana i kona 
uhane i kino okoa, i pani nona e noho ai mahope i ka wa e hea mai ai o Namakaokahai. 
Nolaila, ua hana ia ko Kanemoe vihane maanei i kino maoli, nolaila, e hoolohe kakou i 
ka moolelo. 

Unuhi ae la o Kanemoe i kona uhane, a noho iho la me he kino kanaka ala, 
Kahea aku la o Kanemoe e like me ka Namakaokahai kahea ana penei : "Kanemoe, 
Kaneapua, Leapua, Kahaumana." O like mai la lakou a pan loa, o na kino maoli ekolu, 
o ke kino uhane hookahi, na like no na leo o lakou aole nae i ikaika loa, nolaila, noho 
hou laua mamuli o ka Kanemoe olelo, e olelo ana, "a ikaika ka leo o ka uhane, alalia, 
holo kaua Kuaihelani." 

A pan keia mau mea ia laua, holo aku la laua a noho i Kuaihelani. Elua po, 
elua ao, hiki laua i Kuaihelani. Ma ko laua hiki ana i Kuaihelani, nana aku la laua, 
aohe ku mai o na hale, aohe kanaka maalo mai, aohe mea kani, aohe maikai o ka aina, 
he nahelehele wale no. A ike laua i ke kanaka ole, iho aku la laua i lalo i ka lua o ka 
moo e noho ana, oia o Kamooinanea, keia kupunawahine o Aukelenuiaiku, a kakou i 
olelo mua ai ma ka hoomaka ana o keia moolelo. 

A hiki laua i ka lua, kahea iho la o Aukelenuiaiku: "E Kamooinanea e!" 
Aole he leo i olelo mai, nolaila, manao laua ua make. O ke kumu nae o keia lohe 
ole o Kamooinanea, ua hookui ke koa o ka honua me ke koa o kona lae, nolaila, 
lohe ole i ka leo kahea o ka moopuna o Aukelenuiaiku. Ia wa ku ae la o Aukelenui- 
aiku a hehi iho la me kona ikaika loa i luna o ke koa e pili ana i ka honua a me 
ka lae o kona kupunawahine, a haihai iho la, a waiho wale ke kino o ke kupunawahine 
o Kamooinanea. 



no 



Fornaiider Collection 'of Haivaiian Folk-lore. 



Aukelenuiaiku then called her, saying: "Kamooinanea." 

Kamooinanea answered, "Yes." Then she looked up and she saw that it was her 
grandson, Aukelenuiaiku. She then greeted him, saying: "My greetings to you." 

The grandmother then inquired: "What has brought you here?" 

"I came to see you all." Aukelenuiaiku asked qf Kamooinanea: "Where is 
Iku and the others?" 

Kamooinanea answered : "They are living in Kauai. The reason they left was 
because of the anguish for you boys, for you had all left them. When your father, Iku, 
arrived at Kauai he got into a fight with Kukoae, the king of Kauai, but he was victori- 
ous and became the king of Kauai. After a time another battle was fought because 
of your sister, who is very pretty, and your father was defeated by Makukoae." " 

This is the end of this legend. 



^Makukoae, thought at first to be the same as Kukoae, just mentioned, is defined by Andrews as "the state of one 
dying, formerly -worshiped as a god," which suggests that in Iku's second battle with the king of Kauai he was 
defeated, not by the king, but by death. 




Legend of Aukelenuiaiku. 1 1 1 

A ike ia ke kino o Kamooinanea, iia hele a wiwi, aohe kino, kahea iho la o 
Aukelenuiaiku : "E Kamooinanea e!" 

"O", ae la o Kamooinanea, "O". Nana ae la ia, o kana moopuna o Aukelenui- 
aiku, aloha ae la ia: "E walina oe." 

Olelo ae ke kupunawahine : "Heaha ka huakai i hiki mai ai?" 

"I hoi mai e ike ia oukou." Ninau hou aku o Aukelenuiaiku: "Auhea o 
Iku ma ? " 

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

Oia ka pau ana o keia moolelo. 




The History of Moikeha. 



CHAPTER I. 

IT IS commonly spoken of in the history of Moikeha that he came from the land 
known as Moanlanuiakea, and that he was a great chief; that he had lived with 
Kapo, from whom a child was born to whom he gave the name of Laamaikahiki. 
That upon the arrival of Olopana and his wife Luukia in Tahiti from Hawaii, Moikeha 
became infatuated with Luukia and soon after took her as his paramour. Olopana, 
the husband of Luukia, harbored no ill feeling at this action of Moikeha, but looked 
on without showing his disapproval, and was, in fact, of one mind with his friend. 

Some time after this Olopana became the prime minister of all the lands of 
Tahiti. At about this time Mua, a Tahitian Prince, also became infatuated with 
Luukia, but his approaches were not approved, or, rather, were not encouraged by 
Luukia, although he, upon several occasions, pressed his suit with great vigor. When 
he saw that although his suit was being rejected, that of Moikeha's was being accepted, 
he thereupon made up his mind to sow discord between her and her lover, and in that 
way persuade Luukia to be separated from Moikeha. 

Moikeha was a chief who was very fond of athletic sports and often joined in 
the games of pahee," olohu,' and various other games. It was often the case at these 
places where the games were held for people to gather and to cheer the winners. In 
the course of these games the cheering and commotion were often heard by Luukia. 

One day Mua, in order to carry out his designs to sow discord between Moikeha 
and Luukia, happened to be in the presence of Luukia when the cheering at the games 
was heard, and, believing that the opportune moment was come, asked Luukia: "Say, 
Luukia, do you hear the cheering at the king's games?" Luukia answered: "Yes, 
I hear the cheering." Mua then remarked to Luukia: "You must not for one moment 
think that that cheering at all means well for you. No, Moikeha is publicly defaming 
you. That cheering is not intended for your good." 

Upon hearing these words of falsehood, Luukia took them to heart and believed 
them to be true, so she grew angry at Moikeha and made up her mind not even to live 
with him as in days gone by. Luukia thereupon ordered her immediate attendants to 
lash herself in such a way as to bar herself against his approaches. Luukia was then 
corded with a fine rope from her waist to the middle of her thighs, and the ends of the 
rope were then fixed in such a way as to make them almost impossible to be found. 
This cording, spoken of as the "pau of Luukia",^ is used as a covering for water-gourds. 



'This was a popular betting f;aine which "consisted of 
sliding a slender stick or javelin some four or more feet 
in length, first striking the ground or smoothed grassy 
plot in its flight; a variation from the short cane-arrow 
game oi pua. 

^ Oloku, as also iilu, was the name of a stone disk used 
in a game of same name, more particularly on Maui and 
Oahu. It was more generally known as iiiaika, the 

(112) 



game consisting of rolling this round, smooth stone the 
greatest distance, on which heavy stakes were wagered, 
even to one's bones, meaning life itself. 

'The covering of water-gourds, to which the "pau of 
Luukia" is likened, was a woven network of cord, with- 
out apparent beginning or ending. D. Malo says the 
canoe-lashing of the Luukia kind was reserved for the 
canoes of royalty and was known as, or called, kaholo. 



Ka Moolelo o Moikeha. 



MOKUNA I. 

UA OLELO niii ia i loko o ka moolelo o Moikeha, no Tahiti mai o Moikeha no 
ka aina i oleloia o Moaulanuiakea, a he alii niii oia no Tahiti, a ua hoao oia me 

Kapo, a ua hanau he keiki na laua, a kapa aku la i ka inoa o ka lana keiki o 
Laamaikahiki. Aka, i ka manawa i hiki aku ai o Olopana me kana wahine me Luukia 
i Tahiti mai Hawaii aku nei, i ka manawa i makemake ai o Moikeha ia Luukia, nolaila 
lawe ae la o Moikeha i wahine moekolohe nana. Aka, aole i manao ino o Olopana no 
ia hana ana, a he like wale no ka manao o Olopana me kana punalua Moikeha. 

Mahope iho oia manawa, lilo ae la o Olopana i kuhina nui nona ma na aina apau 
o Tahiti. I kekahi manawa, hiki ae la ke kuko ino ia Mua no Luukia, no ka mea, ua 
ake nui o Mua e launa haumia aku me Luukia, aka, aole nae he manawa e hui ai laua. 
A no ka lilo man ana o Luukia i ke alii ia Moikeha, nolaila, imihala ae la o Mua i mea 
e kaawale ai o Luukia mai a Moikeha aku. 

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

A i mea e ko ai ko Mua manao ino no Moikeha, nolaila hele aku la o IMua, a i 
mua o Luukia, olelo aku, me ka ninau aku nae: "E Luukia, ua lohe ae nei anei oe i 
keia leo uwa o ka aha lealea a ke alii?" (Moikeha). I mai o Luukia: "Ae, ua lohe 
aku nei wau." I hou aku o Mua ia Luukia: "He pono auanei kahi oia uwa a oukou e 
lohe ae la; aole. E olelo hoohilahila ana o Moikeha ia oe no ko wahi huna; aole paha 
kela piha uwa a ke alii he pono." 

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

Memoirs B. P. B. Museum, Vol. IV.— S. ( 113 ) 



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Foniandcr Collectioji of Hawaiian Folk-lore. 



and it is also used in the lashing of the single as well as of the double canoe, and is 
spoken of as such even at this present generation. 

After Moikeha had enjoyed himself in the games, he came home without at all 
thinking that anything wrong had taken place in his domestic affairs; but in this he 
was disappointed. Upon Moikeha's arrival at home he met Luukia, and although there 
was some small change in his reception, still on the whole he was treated in the usual 
manner, Luukia entering into conversation with him. It was only after Moikeha had 
discovered that Luukia had been lashed that she ceased speaking to him. Immedi- 
atel}' upon arriving at the palace, Moikeha saw that there was something wrong by 
Luukia's countenance, and he at once began to ponder within himself as to the prob- 
able cause of the trouble. 

That night, while in their preparation to retire, Moikeha was surprised at see- 
ing Luukia retiring with her pau still on, something entirely unusual with her, she 
not having done au3'thing of the kind during their peaceful days. Moikeha, however, 
did not show his surprise by any utterance, but bided his own time for four nights 
with the determination if possible to find out the cause of this extraordinary behavior 
on the part of Luukia. On the fourth night Moikeha saw no change, Luukia still 
wore the pau on retiring. The next night, Moikeha, with a desire to ascertain the 
cause of this queer behavior, undertook to unfasten the pau, and after it was unfastened 
he saw that Luukia had been corded from her waist to the middle of her thighs. 
Upon making this discovery, Moikeha asked Luukia why she had done this, but she 
made no reply. From evening until midnight Moikeha urged her to tell him the cause 
of this lashing, but she utterly refused to even say one word. All through the rest of 
the night Moikeha pondered over this recent change that came over Luukia and said 
to himself: "Your actions are indeed strange. Here we have been living right along 
in peace, and now you will not even speak to me. What fault have I committed that 
you should cause j^ourself to be lashed in this manner? Very well then, I am going 
to absent myself from you and shall go to some other land, and thus give 3'ou a chance 
to have your wish fulfilled." 

Thereupon, Moikeha directed his foster-son to make ready the double canoe in 
the following words: "Let us sail for Hawaii, because I am so agonized for love of 
this woman (Luukia). When the ridge-pole of \i\y house, Lanikeha, disappears below 
the horizon, then I shall cease to think of Tahiti." Kamahualele then directed the 
paddlers to get the double canoe ready. As soon as this was done Moikeha took his 
sisters, Makapuu and Makaaoa, his two younger brothers, Kumukahi and Haehae. 
He also took his priest Mookini' and the chief men who wait on him, such as his 
navigators and sailing masters, his immediate attendants and favorites, and also his 
spies who were to spy out the land. 

One early morning at dawn, just at the rise of the star Sirius, Moikeha boarded 
his double canoe, taking with him all his attendants and followers, and set out from 
Tahiti. From that morn until sunrise when they first beheld Hilo all went well, 

' Name of the fanied Paao temple at Puuepa, North Koliala. 



History oj Moikcha. 115 

kaukalii a kaulua paha, "Pan o Luukia" mamuli o ka ho-aha ia ana o Luukia, a ke 
mail nei ia olelo a hiki i keia hanauna. 

Ia Moikeha i ka lealea a hoi mai, me ka manao iia pono ka noho ana, aole ka. 

Hoi mai la o Moikeha, a launa iho la me ka wahine me Luukia ; aka, aole uae 
i hooki o Luukia i kona pane mai ia Moikeha, aia a hiki i ka manawa e hoohuoi ai o 
Moikeha no ka huna paa loa ia ana o ko Luukia wahi huua, ia manawa e hoopau ai o 
Luukia i kona pane ana ia Moikeha. A hiki o Moikeha ma ko lakou hale alii, ia 
manawa koke no, ike aku la o Moikeha i ke ano e ana o ko Lvivikia man helehelena, 
aka, ua haohao koke no o Moikeha, aka, aole nae i ninau koke aku o Moikeha i ke 
kumu oia ano e ana. 

A ma ka po ana iho, i loko o ko laua manawa moe, he mea haohao ia Moikeha i 
ka moe pu ana me kona pan, aole hoi i ikeia ia mea mamua i loko o ko laua man la 
oluolu. B like me kona (Moikeha) ike ana i ka hana a kela wahine ana, pela no oia 
i kali ai me ka nana ana i loko o na po eha, aia nae, e mau ana no ka paa man o ka 
pan o Luukia ; a no ia mea, ma kekahi po iho, makemake ae la o Moikeha e ike ia laua 
iho ma ko laua kuleana mau. I ka manawa i kupu ae ai ko Moikeha manao e ike me 
kana wahine, alalia, wehe ae la o Moikeha i ka pan o Luukia, a hemo, i nana aku ka 
hana o ke kane, ua hoahaia o Luukia i ka aha a paa loa, mai ka puliaka a na kumu 
uha. Nolaila, ninau aku la o Moikeha ia Luukia, i ke kumu o keia hana a ka wahine, 
aka, aole nae e hiki ia Luukia ke hai aku. Koi aku la o IMoikeha ia Luukia mai ke 
ahiahi a aumoe, e hai mai i ke kumu o keia hana ana, aka, aole nae i haawiia mai 
hookahi huaolelo. A no keia mea, ano e ae la ko Moikeha manao, a olelo iho la oia oia 
wale, me ka i iho: "Kupanaha keia hana au e ka wahine, i ka noho iho nei no ka i ka 
pono a o ke oki mai nei no ka ia o ka leo; o ke aha la ko'u hewa i kamaahaia iho nei 
ka'u wahi i manao ai. A heaha la hoi kana, eia hoi wau ke hele nei a huna na maka 
i kahi e, i ku hoi kuu makaia." 

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

Ma ia wanaao, ma ka puka ana o ka hoku hookelewaa, kau ae la o Moikeha 
maluna o na waa ona, a kau pu aku la no hoi me kona mau lioa holo. Mai ia wanaao 
a puka ka la, ike mua lakou ia Hilo, iia pono ka holo ana, ia wa ku mai ai o Kamahualele 



Ii6 Foniandcr Collection of Haivaiian Folk-lore. 

whereupou Kamaliualele stood up and praj-ed ' \)y waj' of a mele their voyage hither. 
Upon their arrival at Hilo, Kiimukahi and Haehae became charmed with Hilo, and 
so expressed to Moikeha their desire to remain there, whereupon Moikeha allowed 
them to take up their residence at Hilo. 

Moikeha soon after set sail from Hilo, sailing along the north coast of Hawaii 
until they arrived at Kohala, when Mookini and Kaluawilinau expressed their desire to 
take up their residence at Kohala. Moikeha therefore landed them there. On leaving 
Kohala they sailed along the eastern coast of Maui until they reached Hana, when one 
of his men, Honuanla, expressed his desire of making this his place of residence, so he 
too was allowed to remain behind. From this last place they sailed on until they were 
between Lanai and Molokai. When directly opposite Kawela, Kamahualele spied a 
canoe directl}- out from the Kalaau Point, when their course was changed and the canoe 
was steered towards this canoe by Kamahualele. Upon their arrival at the place where 
the canoe was floating, they found it was Kakakauhanui. This man's usual occupation 
was fishing, and it was his daily custom to come to this place for this purpose. 

When Moikeha saw this man who was large and well built, and had the appear- 
ence of being a powerful and fearless man, Moikeha took him to be his friend, and 
upon leaving him gave the following instructions: "I am going to leave j'ou here, 
while I continue on to look for a place for us to reside in, when I shall send some one to 
bring j-ou to me." After giving the above instructions, Moikeha and his people left 
Kalaau Point and continued on their journey. Upon arriving at Oahu, Moikeha's 
sisters expressed their wish to remain in Oahu and make their homes here, so Makapuu 
and Makaaoa requested Moikeha to allow them to remain, saying: "We wish to make 
this our place of residence, where we can see the cloud drifts of Tahiti." Because of 
this desire on the part of the two sisters, Makapuii and Makaaoa, they were allowed 
to remain on Oahu, thus leaving Moikeha, his foster-son Kamahualele, the two pad- 
dlers Kapahi and Moanaikaiaiwe, Kipunuiaiakamau and his companion, and the two 
spies Kaukaukamunolca and his companion, to continue on the journey. 

They then set sail from Oahu and continued on their way until they arrived at 
Wailua. This was late in the evening, being dark when they arrived, so they did not 
land, but moored their double canoe all that night imtil the next daj-. Early in the 
morning the people saw this double canoe floating in the sea with the kapu sticks of a 
chief aboard. About this time the canoes made for the landing and were lifted up and 
deposited on the shore. When the travelers landed, the people were gathering in great 
numbers to go surf-riding at the surf of Kamakaiwa. In this gathering of people 
were the two daiighters of the king of Kauai, who were on their way to ride the surf; 
they were Hooipoikamalanai and Hinauit. Upon seeing the people on their way to 
ride the surf, Moikeha and his companions also followed along to take jjart in this 
morning exercise. Moikeha was a goodly man to look upon, he had dark reddish hair 
and a tall commanding figure. 

When Hooipoikamalanai and her sister saw Moikeha the}' immediately fell in 
love with him, and they then and there made up their minds to take him to be their 

' Recounting the incidents of the voyage. 



History of Moikeha. 117 

a pule aku la ma ke auo mele e like me ka mea i oleloia ma mua ae. A liiki mai la 
lakou i Hilo, makemake ae la o Kumukalii laiia me Haehae e nolio i Hilo, a lioonoho 
ae la o Moikeha ia laua malaila. 

la manawa haalele o Moikeha ma ia Hilo a holo mai la lakou ma ka aoao akau 
o Hawaii, a hiki ma Kohala, makemake ae la o Mookini me Kaluawilinau e noho ma 
Kohala, nolaila, hoouoho ae la o Moikeha ia laua malaila. Haalele ia Kohala, holo 
mai la ma ka aoao hikina o Maui a hiki i Haiia, makemake ae la kekahi kanaka e 
uoho i Haua, nolaila hoonoho iho la ia Honuaula i laila, mai laila mai hiki lakou ma- 
waena o Lanai me Molokai, mawaho pono o Kawela. Ia manawa ike aku la o Kama- 
hualele i kekahi waa nui e lana ana mawaho o ka lae o Kalaau, nolaila, hookele pono aku 
la o Kamahualele i na waa ma kahi o ka waa e lana mai ana. A ia lakou i hiki aku 
ai, aia nae o Kakakauhanui ka mea nona ka waa. O kana hana niau o ka lawaia, a he 
mea man no ia ia ka holo ma ia wahi i na la a pan i ka lawaia. 

Nana ae la o Moikeha, he kanaka nui a puipui o Kakakauhanui, a he kanaka 
ikaika a ano koa no hoi. Nolaila lawe ae la o Moikeha ia ia i aikane nana, me ke kau- 
oha iho nae: "B noho oe i anei, e holo ae wau a loaa ia'u kahi kupono o makou e noho 
ai; aia a hiki mai kekahi hoouna i on nei alalia hele ae oe." 

A pau ka lakou olelo ana malaila, haalele lakou ia Kalaau, a holo aku la a hiki 
i Oahu, a no ka makemake o na kaikuahine e noho ma Oahu, nolaila nonoi aku la o 
Makapuu laua o Makaaoa ia Moikeha e noho i Oahu, me ka i aku: "Ua makemake ae 
nei maua e noho maanei, i ike aku ai i ke ao o ka aina, Tahiti." A no ia mea, maniuli 
o ka makemake o kona man kaikuahine, hoonoho iho la ia Makapuu laua o Makaaoa 
ma Oahu. A koe aku la o Moikeha, o kana keiki hookama o Kamahualele, o na hoe- 
waa elua, o Kapahi o Moanaikaiaiwa, a o Kipunuiaiakamau ma, elua laua, a o na kin 
o Kaukaukamunolea ma, elua laua. 

Haalele iho la lakou ia Oahu, holo aku la a hiki ma Wailna; ia manawa, ua 
ahiahi poeleele ko lakou hiki ana aku, nolaila, aole lakou i pae iuka, hekau iho la na 
waa i ke kai a po a ao; ma ke kakahiaka nui nana aku la na kanaka i keia kaulua e 
lana ana iloko o ke kai, me ka puloulou alii i luna. Ia manawa pae aku la na waa, 
hapai ia aku la a kau i uka. I kela wa hoi a lakou i kau aku ai, ua akoakoa nui mai na 
kanaka i ka heenalu ma ka ualu o Kamakaiwa, a elua man kaikamahine alii i hele mai 
i ka heenalu ia manawa, o Hooipoikamalanai a me Hinauu. 

Hele aku la o Moikeha ma i kahi e heenalu ia ana ; he alii maikai o Moikeha, 
he ehu kumuuli, he kanaka loihi no hoi. A o Hooipoikamalanai ma hoi, makemake 



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Fornandcy Collectio7i oj Hawaiian Folk-lore. 



husband. Moikeha in the meantime was also struck with the beauty and grace of the 
two sisters, and he, too, fell in love with them and decided to take one of the girls to 
be his wife. After enjoying the surf for a time, Hooipoikamalanai and her sister 
returned home and informed their father of what they had seen, and said: "We wish 
to take that young chief as a husband for one of us." 

Upon hearing the wish of his daughters, the father decided to send for Moikeha, 
so orders were issued that he be brought to the house of the two princesses. Moikeha 
and his company were thereupon sent for and were brought in the presence of the 
king. The love on the part of the young people being mutual, Hooipoikamalanai and 
Hinauu took Moikeha to be their husband. So Moikeha thus became king of Kauai 
after the death of his father-in-law. 



CHAPTER II. 

Moikkha's Residence on Kauai and His Doings. 

After Moikeha had taken Hooipoikamalanai and Hinauu to be his wives, he 
became the king of Kauai, after the death of his father-in-law. Moikeha had five 
children with his two wives, all boys. Following is the genealogy of that generation: 



Husband. 



Moikeha. 



Wife. 



1 Hooipoikamalanai. 
( Hiuauu. 



Child. 
r Umalehu. 



Kaialea. 
( Kila. 

) Kekaihawewe. 
[ Laukapalala. 



In this genealogy of Moikeha his issue is seen to have continued until the 
reign of Manookalanipo, who became the ancestor of the chiefs of Kauai and Niihau. 
But none of those who know anything of this genealogy can produce a direct line with 
any degree of accuracy. 

After the events stated above, Moikeha assigned himself to the task of making 
his wives and children happy, giving his undivided attention to the bringing up of 
his boys, and in this way Moikeha thought no more of Luukia. Some time after this, 
Moikeha's thoughts were carried back to his son Laamaikahiki, his child with Kapo, 
and he began to have a yearning desire to see Laamaikahiki. So at a given time he 
called his five sons together and said to them: "I am thinking of sending one of you 
boys to go to your elder brother and bring him to Hawaii." Upon hearing the wish 
of their father, the boys became greatly excited and they all spoke out: "Let me go! 
Let me go! !" and so on. This was carried on for some time. 

When Moikeha saw that his sons were excited and were so worked up that 
there was much contention among them, he devised a way of giving them a test at 
something, to determine who should go to Tahiti. Upon deciding what the nature of 
the test was to be, he called his sons to him and said: "I have decided to give you a 
test, and the bo}^ who shall excel over the others, he shall be the one to go and bring 



History of Moikeha. iig 

ae la laua ia Moikeha, a manao ae la laua e lawe ia Moikeha i kaue na laua. A o 
Moikeha hoi, ua komo pii no hoi i loko ona ka makemake ia Hooipoikamalanai ma, 
me ka manao no hoi e lawe i kekahi o laua i wahine hoao nana. K i ka pan ana ae o 
ka Hooipoikamalanai ma heenalu ana, hoi aku la a hai aku la i ko laua makuakane, me 
ka i aku: "Ua makemake niaua e lawe i kela keiki alii i kane hoao na kekahi o maua." 
A mamuli o ka makemake o na kaikamahine alii o Kauai hooholo ae la ko laua 
makuakane, e kiiia o Moikeha a e laweia mai ma ka hale o na kaikamahine alii ; alalia 
kiiia aku la o Moikeha, a me kona mau lioa, a laweia mai la. Ia manawa lawe ae la o 
Hooipoikamalanai a me Hinauu ia Moikeha i kane hoao na laua, a lilo iho la o Moikeha 
i alii nui no Kauai mahope iho o ka make ana o kona makuahunowai kane. 



MOKUNA II. 

Ka Noho ana o Moikeha i Kauai, a me Kana mau Hana. 

Mahope iho o ko Moikeha hoao ana ia Hooipoikamalanai laua o Hinauu, lilo ae 
la o Moikeha i alii nui mamuli o ka make ana o kona makuahunowai kane. Noho iho 
la o Moikeha me kana mau wahine, a loaa mai loko ae o lakou elima mau keiki, he 
mau keiki kane wale no. A penei no ka mookuauhau o ia hanauna: 

Kane. Wahine. Keiki. 

o Umaleliu. 



Moikeha. 



r Hooipoikamalauai. - o Kaialea. 
] ( o Kila. 

(Hinauu. ( o Kekaihawewe. 



o Laukapalala. 



Ma keia mookuauhau o Moikeha, ua laha mai mai ia ia mai a hiki i ka wa i 
noho alii ai o Manookalanipo na ohana alii o Kauai a me Niihau. Aka, aole nae kekahi 
poe i hiki ke hoomaopopo mai i ka lehulehu oia mookuauhau ma na lalani pololei. 

Mahope iho o keia mau mea, lana ae la kona (Moikeha) manao ma na wahine a 
me na keiki wale no, a ma na keiki kona manao hilinai nui, me ka pau ana o ko IMoi- 
keha manao ana ia Luukia. I kekahi manawa mahope mai, manao ae la o Moikeha i 
kana keiki, ia Laamaikahiki, ka laua keiki hoi me Kapo. A nui no hoi ko Moikeha 
aloha no Laamaikahiki. Nolaila, i kekahi manawa hoakoakoa ae la o Moikeha i kana 
mau keiki elima, a olelo aku la, me ka i aku: "Ke manao ae nei wau e kii kekahi o oukou 
i ko oiikou kaikuaana, e holo mai i Hawaii nei." A no keia olelo a Moikeha, he me pihoihoi 
nui loa ia no kana mau keiki, me ka olelo pakahi aku i ko lakou makuakane: "Owau 
ke kii ! Owau ke kii ! ! " a pela aku ; pela mau lakou e olelo ai i ko lakou makuakane. 

A ike aku la o Moikeha, iia pihoihoi kana mau keiki, a e ane aumeume auanei 
lakou ia lakou iho, a nolaila, i mea e akaka pono ai i kekahi o lakou ko lakou mea e 



I20 



Foniandcr Collection of Hawaiian Folk-lore. 



your brother." He then took the boj'S to the river in the order of their birth. But 
before this he told his sons: "Let each of you bring his ti-leaf canoe' and sail it across 
the river, each one to have but one trial, and under no condition are you to have a 
second trial. The one whose canoe shall come between my thighs, that boy shall be 
the one to go and bring your brother." 

After giving them these instructions he proceeded to the opposite bank of the 
river and sat down at the edge of the water directly facing the wind. The boys in the 
meantime proceeded to the windward at a point right opposite their father. The oldest 
boy then set his canoe down in the water and steered it for the desired point, but it 
missed the mark, as it sailed off in another direction. The second boy then set his 
canoe down in the water and it, too, missed the mark. The third and fourth boys also 
took their turns and they too failed to hit the desired mark. Then Kila, the j^oungest 
son of Moikeha, took his canoe and set it down in the water and it sailed directly to 
his father and passed between his thighs. When his brothers saw that their young- 
est brother had won they became very angry and from then on they tried to devise 
some way of killing him. 

Some time after this his older brothers enticed him to go and play at shooting 
arrows," but as their parents were aware of the fact that they had no love for their 
youngest brother, their father did not allow Kila to accompany them. The older 
brothers then coaxed him and pretended to be kind to him in every way possible, but 
their father, Moikeha, would not allow him to go along with them. 

At last, when it was almost time for Kila to undertake his trip to Tahiti, to 
bring Laamaikahiki, Moikeha then thought of giving him the desired permission to 
accompany his older brothers. Upon deciding that he would do this Moikeha told 
Kila: "My son, I am not going to keep you away from your brothers any longer. 
You can now accompan}^ them. It is possible that the journey you are to undertake 
may take you away from them altogether, so you may now accompany them wherever 
they go. After the kapu days of the temple are ended, in the following days you shall 
then sail for Tahiti." Kila then replied: "Yoii must not permit me to accompany my 
brothers for I might get killed. I think you ought to provide them with a god so that 
the}' will fear the god and in that way prevent them from killing me. Then I think 
it will be safe for me to accompany my brothers." When Moikeha saw that the boy 
had used good judgment in the matter, he called his sons together and told them 
that they must now have a god. Upon hearing this the boys would not consent to 
such a proposition. At this Moikeha approved of Kila's discretion and therefore 
refused to allow him to accompany his brothers in their excursions. 

Shortly after this Moikeha proceeded to get everything in readiness for Kila's 
voyage to Tahiti as was formerly planned by him. Before he set out for Tahiti, 
Moikeha advised him as follows: "When you sail from here, go by way of Oahu, and 



' A toy made from a curved leaf of the /■/ plant {Dra- 
caena iey»iinalis). 

° These arrows were made from the blossom-stalk of 
the sugar-cane and were of two kinds, one of less tlian 
two feet in length for shunting along the ground; the 



other was usually the full length of the stalk, its use 
being with a short string so affixed as to detach itself as it 
was jerked from the ground for its flight. Both kinds 
hall to be perfectly straight to accomplish long flights; 
any tendency to curve rendered the arrow defective. 



Histo)-y of Moikeha. 121 

holo i Tahiti, hailona aku la oia i kana mau keiki, a ina o ka mea i kvi i ka hailona, 
oia iho la ke keiki e kii ia Laamaikaliiki. A no ia manao ana o Moikelia pela, nolaila, 
olelo aku la oia i kana mau keiki : "Auliea oukou, ke manao nei wau e hailona aku ia 
oukou, a o ke keiki o oukou i ku i ka hailona, oia ke kii i ke kaikuaana o oukou." A 
no keia mea, lawe ae la o Moikeha e hailona ia lakou ma ka muliwai, e like me ko lakou 
hanau ana. Mamua nae o ka hailona ana a Moikeha i kana mau keiki olelo aku la oia i 
kana mau keiki, me ka i aku : "E lawe kela mea keia mea o oukou i mau waa lai, hookahi 
no hana ana a ka mea hookahi, aole e palua. A o ka mea nana ka waa e holo pono mai 
a komo ma ka olowa o kuu mau uha, oia ko oukou keiki e kii i ke kaikuaana o oukou." 

A pau kana kamailio ana i kana mau keiki, hele ae la o Moikeha a noho ma 
kapa muliwai, ma ka aoao e huli pono ana i kahi a ka makani e pa mai ana. A o na 
keiki hoi, hele ae la lakou a ma ka aoao e huli pono ana i ke alo o ko lakou makuakane. 
Alalia, kuu aku la ka hanau mua i kana waa, aka aole nae i holo pololei aku, ua lalau 
ma kahi e. A o ka muli iho, kuu mai la oia i kana waa, a ua like no kana me ka ka 
mea mua. A pela no a pau na keiki eha, aole i ku i ka hailona. A o Kila hoi ka 
Moikeha hanau muli loa, lawe ae la oia i kana waa, a hookuu aku la i ka wai, ua holo 
pololei nae kana waa a ma ke alo ponoi o ko lakou makuakane. A ike mai la kona 
mau kaikuaana ua ku i ko lakou kaikaina ka hailona ; alalia he mea e ka huhu o kona 
mau kaikuaana. A no keia mea imi hala iho la kona mau kaikuaana i mea e make ai 
ko lakou kaikaina. 

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

I kekahi manawa, mahope mai o ka manawa i aneane ai e hookuu ia Kila i 
Tahiti, no ke kii ia Laamaikahiki, ia manawa, aneane e hookuu aku o Moikeha ia Kila 
e holoholo pu me kona mau kaikuaana. A no ia manao ana pela, nolaila, olelo aku la 
o Moikeha ia ia: "E kuu keiki, ua pau ka'u ana ana ia oe ma ke koi a kou mau kaikua- 
ana, nolaila, e hookuu no wau ia oe, e hele pu me kou mau kaikuaana, malia paha, o 
kou hele no ia, hele loa, nolaila, e hele pu oe me kou mau kaikuaana, ma ka lakou wahi 
e hele ai, hele pu aku oe. Aia a pau ae na la kapu heiau, alalia ma ia mau la iho, e 
hele aku oe i Tahiti." I mai la o Kila: "Mai hookuu oe ia'u me ko'u mau kaikuaana, 
mamuli paha make wau ; e pono paha ia oe ke haawi aku i akua no lakou, i makau ai 
lakou i ke akua, i ole ai lakou e pepehi mai ia'u, alalia, pono wau ke hele pu me kuu 
mau kaikuaana." A ike ae la o Moikeha he pono io ka ke keiki, alalia hoakoakoa ae 
la oia i kana mau keiki a pau, a olelo aku la i akua no lakou. Aka, ma keia olelo a 
Moikeha, aole i ae kana mau keiki pela. Alalia, hoapono iho la o Moikeha i ka Kila 
olelo, nolaila, aole i hookuu aku oia ia Kila e hele pu me kona mau kaikuaana. 

A mahope iho o keia manawa, hoomakaukau ae la o Moikeha no ko Kila holo i 
Tahiti e like me kona manao mua ana. Mamua nae o ko Kila holo ana aku i Tahiti, 
olelo aku la o Moikeha ia ia: "I holo auanei oe, a hiki i Oahu kipa aku auanei oe i ou 



122 



Foniandcr Collection of Hawaiian Folk-lore. 



don't fail to call on your aunts; they are living on the side of Oahu facing Molokai. 
If you call they will not mistake you for a stranger." 

After imparting these words of advice, Moikeha picked out the men who were 
to accompany Kila on this voyage. Kamahnalele was selected as his companion, 
he being Moikeha's foster-son. Kapahi and Moanaikaiaiwa, were selected as the pad- 
dlers. Kipunuiaiakamau and his companion were selected as the navigators and sail- 
ing masters. In case the canoe was likely to run aground, Kamahnalele would call 
out: "Kipunuiaiakamau, hold on!" Then he and his companion would back water 
and the canoe would go backwards. This is the reason why these two men were named 
Kipunuiaiakamau. Kaukaukamunolea and his companion, two of them, were selected 
as pilots. These were the men that were selected to accompany Kila on his voyage 
to Tahiti. 

When he was about ready to set sail, some of the Kauai people expressed their 
desire to accompany him on his voyage, Hooholoku and his companion. And upon 
the expressed wish of Kamahnalele he was permitted to take Kuaiwilu and Kauineno, 
making about nine in this company together with the chief, making it ten all told. 

When the men who were to accompany Kila were read}^ Moikeha took the 
priests who were versed in the study of the heavens and ordered them to see if the 
chief's journey would be undertaken in safety. After studying the heavens, the priests 
announced that the chief could take the journey in safety. But not wishing to take 
any risk, Wanahili, one of the priests, was selected to accompany him, thus making 
eleven in the company all told. 

In the dawn of the day advised by the priests as the proper time to undertake 
the voyage, just as the star Sirius was rising, Kila set sail for Oahu. Upon arriving 
off the shore of the place directed by his father as the place where his aunts were 
living he laid to in his canoe and called out: "My greetings to you, Makapuu and 
Makaaoa." 

Makapuu and Makaaoa. "Who are you?" "I am Kila of the uplands, Kila 
of the lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha." 

Makapuu and Makaaoa. "Is Moikeha then still living?" "He is still living." 

Makapuu and sister. "What is he doing?" "He is dwelling in ease in Kauai 
where the sun rises and sets; where the surf of Makaiwa curves and bends; where the 
kukui blossoms of Puna change; where the waters of Wailua stretch out. He will live 
and die in Kauai." 

Makapuu and sister. "What journey is this that brings the chief to us?" "It 
is a journey' in search of a chief." 

Makapuu and sister. "In search of what chief?" "Of Laamaikahiki." 

After this, they left Oahu and sailed for Kalaau Point where Moikeha's friend 
Kakakauhanui was living. Kila again called out as he did to his aunts. This call- 
ing was kept up until all the people left by Moikeha from Oahu to Hawaii had been 
heard from, when they proceeded on their way to Tahiti. 

On this voyage they first touched at Moaulanuiakeaiki where Kupohihi, a 
human rat, was living, one of Moikeha's uncles. They called at Kupohihi's because 



Histo)'}' oj MoikeJia. 123 

mau makuahine, aia ko laua wahi la ma ka aoao e nana la ia Molokai, alalia kolea akn 
oe ia laua, alalia aole oe e hoohewaliewala." 

A pau ka Molkeha olelo ana, alalia, wae ae la ola 1 na kanaka e hele pii me Kila. 
O Kamaliualele, lawela ae la ola i hoa hele no ke alll, ma kona ano keiki hookama. 
O Kapahl a me Moanalkalaiwa, lawela ae la laua 1 mau hoewaa. O Kipunulalakamau 
ma, elua laua, lawela ae la laua he mau hookele, a he mau klpu no hoi. lua e holo 
loa ana na waa 1 mua a aneane e kula aku paha 1 iika, alalia e kahea auanel o Kama- 
hualele: "E Kipunulalakamau ma, ia olua!" Alalia e klpu auanel laua, emi hou na 
waa 1 hope, a nolalla 1 kapala ai ko laua Inoa mamull ola ano Kipunulalakamau. O 
Kaukaukamunolea ma, elua laua, ua lawela laua 1 mau klu (pallata), o lakou na 
kanaka o Tahiti mai 1 lioouna pu la me Kila. A ma keia holo ana o Kila, makemake 
ae la kekahl mau kanaka o Kauai e hele pu me ia, o Hooholoku ma, elua laua. A 
ma ka makemake hoi o Kamaliualele, lawe ae la oia ia Kualwilu laua o Kuaineno, he 
eiwa paha ko lakou nul, o ke alii, umi lakou. 

A makaukau na kanaka e hele pu ai me Kila, alalia, lawe ae la o Molkeha 1 na 
kahuna kllokilo lani, 1 nanaia ai ka maikal o ko ke alii hele ana. A ma ia ano, ua 
ikeia he kupono 1 ke alll ke holo. Aka, lawela ae la o Wanahili, kekahl kahuna, e 
holo pu me Kila, hui pu, he umikumamakahi ko lakou nui. A ma ka la 1 manaola ai 
he pono ke hele, ma ka wanaao, i ka puka ana o ka lioku hookelewaa holo aku la 
lakou ma ka wanaao a hlkl ma Oahu, ma kahl i kuhlkuhi la ai o na makuahine e like 
me ka Molkeha kauoha mua. A i na waa e lana ana ma ke kai, kahea aku la o Kila: 
"Wellna hoi la olua e Makapuu laua o Makaaoa." 

Makapuu laua o Makaaoa. "Owal oe?" "Owau nei o Kila 1 uka, o Kila 1 kai, 
o Klla-pa-Wahlnelkamalanai, o kama wan a Molkeha." 

Makapuu ma. "Ke ola la no ka o Molkeha?" "Ke ola la no." 

Makapuu ma. "Ka walea ana?" 

Kila. "I wale la Kauai 1 ka la hlkl aeapoiho; ikeekeeakanaluoMakaiwa, ikahull 
mai aka pua kukui o Puna, o ka waihalau o Wailua, noho no ia Kauai a make la Kauai." 

Makapuu ma. "Heaha ka huakal a ke alll 1 hlkl mai ai i o niaua nei?" "He 
huakai 1ml alll." 

Makapuu ma. "Imi 1 ke alii owal?" "O lyaamaikahlkl." 

A haalele lakou ia Oahu, holo aku la a hiki 1 ka lae o Kalaavi i laila ke alkane 
a Molkeha, o Kakakauhanui. Kahea aku la e like me ke kahea ana 1 na makuahine. 
Pela mau aku no kana hana ana a pau na kanaka a Molkeha i hoonoho ai mai Oahu a 
hiki 1 Hawaii, a holo aku la i Tahiti. Ma ia holo ana, hiki aku la lakou 1 Moaulanui- 
akeaikl, malaila o Kupohihi, he lole kanaka, kekahl makuakane o Molkeha. A no ka 



124 Fornandcy Collection of Hawaiiaji Folk-lo7'e. 

they were without food. Again Kila called out to his granduncle in the same manner 
as when he called on his aunts, and they were supplied with food. Upon their arrival 
at Moaulanuiakeaiki, they saw Lanikeha, the palace of Moikeha which was located on 
Moaulanuiakeanui. After staying in this place for a few days, they again set sail for 
Moaulanuiakeauui. Upon running the canoe on the beach, Kila and Kamahualele 
set out to call on Luukia. When Kila arrived at the place where Liiukia was living, 
he called out: "My greetings to you, Luukia." 

Luukia. "Who are you?" "I am Kila of the uplands, Kila of the lowlands, 
Kila-pa-Wahineikamalanai. I am the offspring of Moikeha." 

Luukia. "Is Moikeha then still living?" "He is still living." 

Luukia. "What is he doing?" "He is indulging in ease in Kauai where the 
sun rises and sets ; where the surf of Makaiwa curves and bends ; where the kukui blos- 
soms of Puna change; where the waters of Wailua stretch out. He will live and die 
in Kauai." 

Luukia. "What journey is this that brings the chief to me?" "It is a journey 
in search of a chief." 

Luukia. "In search of what chief?" "Of Laamaikahiki." 

Liiukia. "Your brother is in the mountain of Kapaahu ; he is hidden; we 
have not seen him." 

At the close of this conversation between Kila and Luukia, Kila retired to 
Lanikeha to Moikeha's residence, the palace at Moaulanuiakea. Some time after this 
Kamahualele and Kila started off for the place where Laamaikahiki was being hidden, 
but they were not able to find him at this time. After looking for Laamaikahiki for 
several daj^s they were still unable to find him, so Kila gave up looking for him and 
rested for a few days. 

On the first day prior to the kapu nights, Kila spoke to Kamahualele. "You 
had better get our double canoe ready and let us return, because I have about decided 
to give up the search for the chief. It is best that we return and tell Moikeha of our 
inability to find him, so as to give Moikeha a chance to send some others." 

Kamahualele then proceeded to carry out the orders of Kila, although he was 
not at all willing to give up the search. After pondering the matter over, Kamahua- 
lele started off to find Kuhelepolani an aged sorceress, a priestess of Olopana, and bring 
her in the presence of Kila. Kamahualele then spoke to Kila: "Let us delay under- 
taking our voyage home for a while, for I believe it best to do so, and in the meantime 
let us see if the old woman cannot find the chief for us. She is a priestess to Olopana. 
It may be possible for her to direct us to the place where your brother is now living." 

Although such a thing was altogether new to Kila, still he was made glad b}' 
the mere prospects of again trying to locate the object of their search. So, in order to 
understand the matter more clearly he questioned Kamahualele: "What is a priestess? 
What does she do?" Upon hearing these questions put by Kila, Kamahualele 
described the character and duties of a priestess to him. After Kamahualele had 
explained what the priestess could do, Kila asked the priestess to begin her duties so 
as to enable him to see Laamaikahiki. 



Hisfory of Moikcha. 125 

pololi o lakou, nolaila lakou i maiiao ai e kipa ma o Kiipoliilii la. A e like me ka kana 
ana i na makiiahine, pela no kana liana ana i kona kupunakane. A loaa mai la ka ai 
ia lakou. la hiki ana o lakou i Moaulanuiakeaiki, ike aku la o Kila ia Lanikelia e ku ana 
i Moaulanuiakeanui, he hale nui no Moikeha, oia hoi kona halealii. A pau ko Kila ma 
manawa malaila, holo aku la lakou a hiki i Moaulanuiakeanui. A pae aku la na waa i 
uka, hele aku la o Kila laua me Kamahualele e ike ia Luukia. Ia Kila i hiki aku ai, 
kahea aku la oia: "Welina hoi ia oe e Luukia." 

Luukia. "Owai oe?" "Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahine- 
ikanialanai, o kama wan a Moikeha." 

Luukia. "Ke oia la no ka o Moikeha?" "Ke oia la no." 

Luukia. "Ka walea ana?" 

Kila. "I walea ia Kauai i ka la hiki ae a po iho, i keekee a ka naln o Makaiwa, 
i ke kahuli mai a ke kalukalu o Puna, o ka waihalau o Wailua, noho ia Kauai a 
make ia Kauai." 

Luukia. "Heaha ka huakai a ke alii i kiki mai ai?" "He huakai imi alii." 

Luukia. "Imi i ke alii owai?" "O Laamaikahiki." 

Luukia. "Aia ko kaikuaana la i loko o kuahiwi o Kapaahu, ua hunaia, aole 
makou i ike aku ia ia." 

A pau keia mau kamailio ana a Kila me Luukia, hoi aku la i Lanikeha, i ka hale 
i oleloia no Moikeha; ko Moaulanuiakea halealii. A mahope iho, hele aku la o Kama- 
hualele me Kila ma kahi i huna ia ai o Laamaikahiki, aka, aole nae i loaa ia manawa. 
A nui na la o ka imi ana no Laamaikahiki, aole he loaa iki. A hoomaha iho la o Kila 
i ka hull ana ia Laamaikahiki, a i ka la mamua o na po kapii, olelo aku la o Kila ia 
Kamahualele: "E hoomakaiikau aku oe i na waa, a hoi aku kakou, no ka mea, ua paii 
ka manao e imi aku i ke alii, e pono ke hoi a hai aku ia Moikeha i ka nele. Malia 
paha o hoouna hou mai oia i mau mea e ae." 

E like me ka manao o Kila, pela no ka Kamahualele hooko ana, aka, he mea 
makemake ole nae ia i ko Kamahualele manao. A no ia mea, kii aku la o Kamahualele 
ia Kukelepolani, he luahine kilokilo, he kahuna a Olopana, a laweia mai la i mua o 
Kila. Olelo aku la o Kamahualele ia ia: "Alia kana e hoi; e pono ia kaua ke kali 
ae i ka loaa o ke alii i ka luahine, he kahuna keia a Olopana, malia paha, u hiki ia ia 
nei ke kuhikuhi mai i kahi i noho ai ko kaikuaana." 

Olioli iho la o Kila i keia olelo, a he mea malihini loa no hoi ia ia Kila. Aka, 
ninau aku nae o Kila, ia Kamahualele, me ka i aku: "Heaha ia mea he kahuna? A 
pehea kana hana?" A no keia olelo a Kila, kuhikuhi pono aku la o Kamahualele i ke 
ano o ke kahuna a me kana oihana. A no ia kuhikuhi pono ana a Kamahualele pela, 
alalia, koi aku la o Kila e liana mai i kana oihana i ike aku ai o Kila ia Laamaikahiki. 



126 Fornander Collection of Hawaiian Folk-lore. 

CHAPTER III. 

The Proi'hhcy of the Old Woman in the Presence ok Kila and Her 
Direction AvS to How Laamaikahiki Could be Found. 

As Kila was very anxious to find Laamaikahiki, Kuhelepolani undertook to 
explain to hira what he should do in order to find Laamaikahiki. "In one day from 
now you shall find Laamaikahiki in the mountain of Kapaahu. When we hear the 
beating of the drum, Hawea, the drum which belongs to your father, Moikeha, then 
you must take a human being and sacrifice him on the altar at Lanikeha, your father's 
temple ; then you will be able to see your brother, for it is a sign of sacrifice when that 
drum is beaten during the kapu nights. Tomorrow night is the night when the kapu 
is most strict of all nights, and it has always been so from 3'our father's time." 

On the evening of the following day, or the day after the instructions were 
given by the old woman, the notes of the drum of Laamaikahiki were heard. Upon 
hearing the notes of the drum Kamahualele was ordered to procure a person for the 
sacrifice and place it on the altar according to the instructions of the aged priestess. 
During this night, at the time the notes of the drum were heard, Kuhelepolani came 
to Kila and asked him: "Did you hear the notes of the drum? The time has come 
when you will see your brother. You must now follow me. Wherever you see me go 
you must follow directly behind me." 

All that night Kila followed the aged priestess, and this was continued from 
the morning of the next day until evening, when they arrived near the place where 
Laamaikahiki was living. Kuhelepolani then told him : "Let us remain here until 
we again hear the notes of the drum, when you will enter into the mua,' the house 
where the people worship. When we get to the door of the mua, then you must go 
right in and conceal 3'ourself in one of the inside corners. You must then remain in 
your hiding place until your brother enters the house, then be watchful ; the one who 
approaches and strikes the drum is Laamaikahiki ; but wait until the priests get in 
line and begin the chanting, then call him." 

After these instructions, they remained where they were until the}' heard the 
beating of the drum. Late that evening, after the sun had set, they approached the 
door of the mua and Kila went in and hid himself where Kuhelepolani had instructed 
him. As soon as he entered the mua, Kuhelepolani rose and walked away from the 
mua, as it was the law that women should keep away from such places. Women were 
forbidden to be near the kapu houses. Not very long after Kila had entered the mua, 
Laamaikahiki came in and went and stood near the drum, where he remained awaiting 
for the arrival of the priests before the prayer was to be recited. Shortly after this 
the priests who were to join in the recital of the prayer with the chief entered. As 
soon as the priests entered, one of them offered a prayer, at the close of which they 
made their preparation for the recital. 

' One of the structures within the liciau, or temple. 



History of Moikclia. 127 

MOKUNA III. 

Ka Wanana ana a ka Luahine imua o Kila, a me ke ^uhikuhi 

ANA I KA MEA E IvOAA AI O LaAMAIKAHIKI. 

Mamuli o ka makemake nui o Kila e loaa o Laamaikahiki, nolaila, lioakaka 
maoli aku la o Kukelepolani i miia o Kila, me ka i akii: "Hookahi la i koe, e loaa no 
ia oe o Laamaikahiki i loko o kualiiwi o Kapaahii; aia a lolie aku kakou i ke kani 
mai o Hawea, oia ka pahu a ko makiiakane a Moikeha, aia kani mai na paku la, alaila, 
e lawe ae oe i kanaka, a hai aku i luna o Lanikeha, ka lieiau a ko makuakane; aia a 
hai oe i ke kanaka ike oe i ko kaikuaana, no ka mea, he pahu hai kanaka ia ke hiki i 
ka manawa e kani ai, ke hiki aku nae i na po kapu, no ka mea, apopo a po iho, kapu 
loa, he po kauwila man ia mai ko makuakane mai." 

Ia la a ke kahuna luahine e olelo la, ma ia po iho a ao ae, a ma ka po o ia la iho, 
ma ka pili o ke ahialii, ia manawa kani ana ka pahu a Laamaikahiki. Ia manawa kena 
ae la o Kila ia Kamahualele i kanaka, i mea e kau aku ai i ka lele, e like me ka olelo 
a ka luahine kahuna. Ia po no, ma ka manawa i kani ai o ka pahu, hele mai la o 
Kukelepolani imua o Kila, a olelo mai la: "Ua lohe ae nei oe i ke kani a ka pahu? Ua 
hiki mai ka manawa e ike ai oe i ko kaikuaana, ano e hele mai oe niahope o'u, ma kuu 
wahi e hele ai, malaila no oe e hahai mai ai." 

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

Noho iho la laua a hiki i ka manawa i kani ai ka pahu, ma ke ahiahi, mahope 
iho o ka napoo ana o ka la. Ia manawa, hele aku la laua nei a ku ma ka puka o ka 
mua. Ia manawa komo aku la o Kila i loko, a noho iho la ma kahi a Kukelepolani i 
kuhikuhi ai. A komo aku la o Kila iloko o ka mua, alaila, hookaawale ae la o Kukele- 
polani ia ia ma ke kaawale, e like me ke kanawai man o na wahine ma ia hale, aole e 
hoolauna aku na wahine ma ka hale kapu. 

la Kila maloko o ka mua, aole i upuupu mahope iho o kana komo ana aku, ia 
manawa, komo mai la o Laamaikahiki, a ku imua o ka pahu, alaila, nana aku la o 
Laamaikahiki o ka hiki mai o na kahuna, no ke kai ana o ka aha. A ma ia wa komo 
mai la ua kahuna nana e kai pu i ka aha me ke alii. I ke kahuna e hoomaka ana e 
pule, a i ka pan ana ae o ka pule a ke kahuna, ia manawa, hoomakaukau ae la na 
kahuna me ke alii e kai i ka aha. 



128 Fornander Collection of Hawaiian Folk-lore. 

At this moment Kila came forth calling out: "My greetings to you, Laamaikahiki." 

Laamaikahiki. "Who are you?" "I am Kila of the uplands, Kila of the low- 
lands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha." 

Laamaikatiiki. "Is Moikeha then still living?" "He is still living." 

Laamaikahiki. "What is he doing?" "He is indulging in ease in Kauai where 
the sun rises and sets; where the surf of Makaiwa curves and bends: where the kukui 
blossoms of Puna change; where the waters of Wailua stretch out. He will live and 
die in Kauai." 

Because of the answers given by Kila, Laamaikahiki again asked : "What is 
the purpose of this journey that has brought you here?" Kila replied: "I have been 
sent by our father to come and take you to him as he is very anxious to see all his 
children together. The journey was taken under his orders. Upon my arrival here 
I was unable to find you; but just as I was about to give up the search and had ordered 
my men to get things ready for our return, an old woman came to me and advised me 
how to find you." 

Upon hearing the words from Kila, Laamaikahiki immediately prepared to 
accompany his brother to Hawaii in obedience to the wish of Moikeha. As soon as 
Laamaikahiki decided to do this, he took his priests, his god Lonoikaoualii, and the 
men that came with Kila and set sail for Hawaii. When they were approaching near 
Kauai, Laamaikahiki began beating his drum. No sooner was this done than Moikeha 
heard the tone of his drum which informed him that Laamaikahiki was about to arrive 
with his brother. Moikeha then ordered to have everything in readiness, the land as 
well as the house, for the reception of the chief Laamaikahiki. 

Upon the arrival of Laamaikahiki and Kila, Laamaikahiki was taken by the hand 
b}^ the high priest of Kauai, Poloahilani, to the temple together with his god Lonoika- 
oualii. It is said that Laamaikahiki was the first person who brought idols to Hawaii. 

Laamaikahiki lived in Kauai for a time, when he moved over to Kahikinui in 
Maui. This place was named in honor of Laamaikahiki. As the place was too windy, 
Laamaikahiki left it and sailed for the west coast of the island of Kahoolawe, where he 
lived until he finally left for Tahiti. It is said that because Laamaikahiki lived on 
Kahoolawe, and set sail from that island, was the reason why the ocean to the west of 
Kahoolawe is called "the road to Tahiti". 

After Laamaikahiki had lived on Kahoolawe for a time, his priests became dissat- 
isfied with the place, so Laamaikahiki left Kahoolawe and returned to Kauai. Upon the 
death of Moikeha the land descended to Kila, and Laamaikahiki returned to Tahiti. 

CHAPTER IV. 

The Reign of Kila and the Jealousy of His Brothers. 

After the death of Moikeha, his dead body was taken to the cliffs of Haena 
where it was deposited until a convenient time for Kila to remove it to Tahiti. Soon 
after this Kila began to assume the reins of government and ruled in place of Moikeha, 
according to the wish of his late father, his mother and aunt, and his mother's father. 



History of Moikeha. 129 

la manawa, hele raai la o Kila, a kahea mai la : " Welina hoi ia oe e Laamaikahiki ." 
Laamaikaliiki. "Owai oe?" "Owau nei o Kila i uka, o Kila i kai, o Kila-pa- 

Wahineikamalanai, o kama wau a Moikelia." 

lyaamaikaliiki. "Ke ola la no ka o Moikelia?" "Ke ola la no." 
Laamaikahiki. "Ka walea ana?" Kila. "I walea ia Kauai i ka la hiki ae a 

po iho, i keekee a ka nalu o Makaiwa, i ke kahuli mai a ka pua kukni o Puna, o ka 

waihalau o Wailua, noho no ia Kauai a make ia Kauai." 

A no keia hana a Kila, ninau pono aku la o Laamaikahiki: "Heaha kau huakai 

i hiki mai ai i o'u nei?" I aku la o Kila: "I hoouna ia mai nei wau e ka makuakane 

kaua e kii mai ia oe, e holo aku e ike mai ko kakou makuakane ia kakou apau. No 
ka mea, ua hele mai nei wau e like me ke kauoha a ko kakou makuakane, a hiki iho 
nei wau maanei; aka, aole nae he loaa. A nolaila, ua hoomakaukau e hoi, e ole ka 
luahine, loaa iho nei oe." A no keia olelo a Kila, hoomakaukau koke ae la o Laama- 
ikahiki e holo me kona kaikaina i Hawaii nei e like me ka makemake o Moikeha. 

1 ka manawa i manao ai o Laamaikahiki pela, alalia lawe ae la oia me kana mau kahuna, 
a lawe pu ae la no hoi me ke akua, o Lonoikaoualii. 

Holo mai la o Laamaikahiki, me kana mau kahuna, a me na kanaka i holo pu 
aku me Kila, a ma ia holo ana, i ke kokoke ana aku i Kauai, ia manawa hookani ae la 
o Laamaikahiki i ka pahu. Ia manawa lolie ae la o Moikeha i ka leo o kana pahu, 
alalia manao ae la oia, ua holo aku o Laamaikahiki me kona kaikaina. Ia manawa 
hoomakaukau ae la o Moikeha i ka aina a me ka hale, no ka hiki aku o ke alii Laamai- 
kahiki. A hiki aku la o Laamaikahiki me Kila, lilo ae la o ua Laamaikahiki nei ma 
ka lima o ke kahuna nui o Kauai o Poloahilani, a hoihoi ia aku la i loko o ka heiau, 
me kona akua o Lonoikaoualii. Ua oleloia, na Laamaikahiki i lawe mua mai ke akua 
ma Hawaii nei. 

Noho iho la o Laamaikahiki ma Kauai, a mahope, holo aku la ma Maui a noho 
ma Kahikinui. Ua kapaia aku ia wahi maniuli o ko Laamaikahiki inoa. A no ka 
makani o ia -wahi, haalele aku la o Laamaikahiki ia laila, holo aku la a ma ka aoao 
komohana o Kahoolawe. A malaila kahi i noho ai a hiki i kona manawa i hoi aku ai 
i Tahiti. Ua olelo ia no ka holo ana o Laamaikahiki i Kahoolawe, ka mea i kapaia ai 
ka moana ma ke komohana o Kahoolawe, "o Kealaikahiki". Noho iho la o Laamaika- 
hiki ma Kahoolawe, a no ka pono ole o ka manao o na kahiina, nolaila haalele ai o 
Laamaikahiki ia Kahoolawe, a hoi aku la i Kauai; a make o Moikeha, ili iho la ka 
aina ia Kila, hoi aku la o Laamaikahiki i Tahiti. 

MOKUNA IV. 

Ka Noho Alii ana o Kila, ame ka Huahua ana o Kona mau Kaikuaana. 

Mahope iho o ko Moikeha make ana, laweia aku la kona kupapau ma ka pali o 
Haena, a hiki i ka manawa a Kila i hoihoi ai i Tahiti. Ia manawa mahope iho, noho 
iho la o Kila ma ko Moikeha noho ana, e like me ka makemake o kona makuakane, a 
me kona mau makuahine, a me ka makuakane o na makuahine. 

Memoirs B. P. B. Museum, Vol. IV. — 9. 



130 Fornander Collection of Hawaiian Folk-lore. 

When lie became king of Kauai and had taken charge of things just as his 
father had done before him, he saw that his reign was not going to be as peaceable as 
he would like to have it, as his brothers were jealous of his being made the king of 
Kauai. This jealousy on the part of the brothers, coupled with their hatred of him 
for having been sent to Tahiti, made them feel all the more bitter against him. How- 
ever, with all this bitter feeling entertained by his brothers, all his commands during 
any of the large undertakings were always obeyed, they not having the courage to 
refuse to obey the orders of the king. But with all this obedience on their part, Kila's 
reign was not altogether satisfactory. The older brothers often met secretly to con- 
sult one another as to the best way of concealing their hatred and bitter feelings from 
their brother. At one of these meetings they adopted a certain course and decided to 
draw Kila into consenting to do a certain thing, although it was several days after the 
proposition was matured, in the following \w&y : 

Upon coming to him, one of the brothers said: "Sa}', Kila, we believe it best 
that we all go and bring back the bones of our father for you to remove them to 
Tahiti." Upon hearing the request of his brothers, which he thought quite proper, he 
immediately consented to the proposition. He was, however, actuated to readily acceed 
to this request because he had on another occasion already talked with his mother and 
aunt on the matter. When the brothers heard that he was willing to carry out their 
request, they proceeded to get the canoe ready for their journey to Haena for the pur- 
pose, as has been said, of removing the bones of their father to their home before the 
same were to be taken bj' Kila to Tahiti. 

When the mothers, Hooipoikamalanai and Hinauu, saw the boj^s preparing the 
double canoe, they approached them and asked them: "What journey is this that }'ou 
are going to undertake with the canoe you are preparing?" The bo3^s replied: "We 
are going after the bones of our father and bring them here, for Kila to remove them 
later on to Tahiti." The mothers again asked: "How many of you are going?" The 
boys replied: "All of us, including our brother." 

When Hooipoikamalanai and Hinauu heard these remarks they replied : "If 
you are going with your brother, then we too will accompany you." 

The boys remarked : "Why should you two go, to take up that much room of 
the canoe? Do you think we would not be able to bring the bones b}' ourselves?" 

The mothers replied: "We are not going to allow 3'our brother to accompany 
you, for we know you do not respect him and you do not treat him as 3^ou should. 
We are not sure that j^ou will take good care of him." When the boj's heard their 
mothers make these remarks they were afraid lest their scheme would fall through, so 
they swore in the name of their god that no harm would come to the king. When 
Hooipoikamalanai and her sister saw that the boj-s had sworn to take good care of the 
king, they allowed him to accompany his brothers. 

Very early in the morning, after everything was made ready, the brothers took 
Kila and set sail for Oaliu. The winds from Kauai during the night being very favor- 
able, they soon were in sight of Molokai. Kila all this time was on the covered plat- 
form. As the paddlers were robust and strong they soon arrived off the coast of Kauwiki, 



History of Moikeha. 131 

A ma ia lilo ana o Kila i alii no Kauai e like me ka noho ana o kona makua- 
kane, aka aole nae i niaikai loa kona noho alii ana, no ka mea, ua huahua ae la kona 
man kaikuaana, no ka lilo ana o Kanai ia Kila. Aka, na hnipuia ko lakou inaina me 
ko lakou hoomauliala mua ana, no ko Kila holo ana i Tahiti. A i ka hiki ana o kekahi 
hana nui ma o ke alii la, nolaila, olelo aku la oia i kona man kaikuaana ; aka, aole e 
hiki i na kaikuaana ke hoolohe aku ma ka Kila mea e kamailio aku ai. Aka aole i 
pono iki ko Kila noho alii ana ma ia manawa. 

A no ia mea, noonoo nui iho la na kaikuaana i mea e nalo ai ko lakou huhu i ko 
lakou kaikaina; nolaila, kukakuka ae la lakou ma ke kaawale, a hooholo iho la; penei 
lakou i hai aku ai i mua o Kila i ka lakou mea i hooholo ai, he mau manawa loihi 
mahope mai o Moikeha: "E Kila; e pono paha e kii kakou i na iwi o ko kakou makua- 
kane, e hoihoi mai, a nau e lawe aku i Tahiti." A ike iho la o Kila he pono ka manao 
o na kaikuaana, nolaila ae aku la oia mamuli o ko na kaikuaana manao. Aka, o ko 
Kila manao mua no ia i manao mua ai me kona mau makuahine. 

A ike aku la na kaikuaana o Kila, ua ae maoli mai ke kaikaina i ka lakou mea 
i kuka mua ai, nolaila, hoomakaukau ae la lakou i na waa e holo ai i Haena, no ke kii 
i na iwi o ko lakou makuakane. A ike aku la na makuahine o Hooipoikamalanai laua 
o Hinauu i na keiki e hoomakaukau ana i na waa ; nolaila hele aku la a halawai me 
na keiki, i aku la: "E hoomakaukau ana keia mau waa e holo i hea?" I aku la na 
keiki: "E kii ana niakou i na iwi o ko makou makuakane a hoihoi mai, a na Kila e 
lawe aku i Tahiti." Ninau hou aku la ko lakou mau makuahine: "Ehia oukou e holo 
ana?" Hai aku la ka olaua mau keiki : "O makou no hoi paha me ko makou kaikaina." 
A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, olelo aku la i na 
keiki: "Ina i holo oukoii me ko oukou kaikaina alalia o maua pu kekahi o na makua- 
hine ke holo me oukou." I aku la na keiki: "O ke aha ka olua e holo ai; e holo olua 
e hoopiha waa, o hiki ole mai anei ia makou?" 

I aku la na makuahine: "Aole maua e hookuu aku i ko oukou kaikaina, no ka 
mea, aole he pono o ka oukou noho ai aina ana, he poe hana ino oukou ; he uku auanei 
hoi ka oukou hele ana, o malama pono oukou i ko oukou pokii." 

A no keia olelo a na makuahine o ua mau keiki alii nei, manao iho la na keiki 
e aneane ae oleia ana ko lakou makemake; nolaila, hoohiki aku la kana mau keiki 
hanau mua, ma ka inoa o ko lakou akua. A ike mai la o Hooipoikamalanai ma, ua 
hoohiki aku kana mau keiki, nolaila, hookuu mai la ko lakou makuahine ia Kila mamuli 
o ke koi hoohiki a kana mau keiki. A i ka manawa o ka holo o ua mau keiki nei, lawe 
ae la lakou ia Kila; a ma ka wanaao o ka po, holo mai la lakou i Oahu nei, a no ka 
makani maikai mai Kauai mai ia po, ua ike koke lakou ia Molokai ; aia no nae ko lakou 
kaikaina maluna o ka pola o na waa. A no ka ikaika o na hoe waa, ua puka koke lakoi: 
i Kauwiki, ma Hana; i ke aumoe o kekahi po ae hiki lakou i Waipio, ma Hawaii. 



132 Fornander Colledioti of Hawaiian Folk-lore. 

at Hana; about midnight tliey arrived at Waipio, Hawaii. Immediately upon their 
arrival, while Kila was still asleep, they took him off the canoe and left him on the 
beach at Waipio, he in the meantime not knowing his brothers' actions. The 
brothers then proceeded to kidnap a young man from Waipio whose skin was similar to 
Kila's and returned to Kauai. When they reached Puuloa on their waj? home, Umalehu, 
Moikeha's eldest son slew the boy they had brought from Waipio, then cut off his 
hands and took them to their mothers for the purpose of showing them all that was 
left of Kila, with the report that he had been eaten by a shark. 

Upon their arrival home, they went to their mothers with the dead boy's hands, 
and with their hair cut in the shape of a war helmet to show their grief for Kila. 
When they saw their mothers they fell down before them weeping and wailing. By 
the language used in their wailing, Hooipoikamalanai made out that their brother 
either was dead, or they were wailing for their father. So in order to be sure Hooipoi- 
kamalanai and her sister asked them : "Which one of you is it that has been injured?" 
The sons replied: "Kila has been eaten up by a shark. Upon arriving at the place 
where our father's bones were laid, we prepared them, took them on to the canoe and 
we started on our return. When we reached the steep cliffs, where one has to swim to 
get around them, our canoe got turned over and Kila was attacked by a shark and all 
we could save of him were his hands which you now see." 

When the mothers heard this account of the death of Kila, Hoopoikanialanai 
and her sister Hinauu wailed and expressed a desire to take their own lives, their grief 
for their son was so great. Hooipoikamalanai and her sister then incjuired of their 
sons: "Where, then, are the bones of your father?" The sons replied: "We lost them 
in the ocean. When our canoe was overturned we all went to the rescue of Kila, and 
therefore the bones of our father were neglected and they disappeared." After this 
Hinauu and her sister traveled around Kauai mourning for Kila, in which the common 
people also joined with them. 

CHAPTER V. 
How Kila Was Left at Waipio and His Life There. 

When Kila and his brothers arrived at Waipio, Hawaii, and his brothers saw 
that he was fast asleep, Umalehu ordered his younger brothers Kaialea, Kekaihawewe 
and Luakapalala, to launch the canoe. This order the younger brothers obeyed. After 
the canoe was launched the paddlers jumped aboard, first followed by the young chiefs. 

While this was going on Kila heard the bumping of the canoe, so he sat up and 
saw that the canoe was floating in the sea. Believing that his brothers would come 
for him later on, he did not watch them very closely. But when he looked again he 
saw that the canoe was outside of the line of breakers. He then called out to them: 
"How about me? How about me?" Umalehu then answered back: "Wait awhile 
until we come back for you." But he saw that they were to disappear beyond the 

' Disfigurement of the person upon the death of a chief was general and varied. Peculiar hair cutting, even to the 
shaving of the head, marking of the face, knocking out of the front teeth, etc., being recognized grief signs. 



History oj Moikeha. 133 

A ma ia po koke no, i loko o ko lakou manavva liiamoe ia Kila hoi e hiamoe ana, 
haalele akii la lakou ia Kila ma Waipio me ko iala ike ole mai. Aka, lawe ae la lakou 
i kekahi keiki ano opiopio i like me Kila ka ili, a hoi aku la lakou i Kauai. Ma ia hoi 
ana a lakou, a hiki i Puuloa, pepehi ae la o Umalehu, ke keiki mua loa a Moikeha, i 
kela keiki a lakou i lawe mai ai mai Waipio mai, a lawe ae la i na lima, i mea na lakou 
e hoike aku ai i ko lakou mau makuahine, me ka olelo aku: "Ua pan i ka mano." 

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

I mai la o Hooipoikamalanai ma: "Owai ko oiikou i poino?" I mai la na keiki: 
"Ua pan o Kila i ka mano, ia makou no i hele aku nei, a loaa na iwi o ko makou makua- 
kane (Moikeha) hana makou apau, kau makou maluua o na waa, hoi mai makou a na 
pali hulaana, kahuli makou, ia manawa no ka pan ana o Kila i ka mano, a koe mai na 
lima ia makou, oia na lima a kakou e ike la." 

A lohe na makuahine o lakou i keia olelo, kanikau hele aku la o Hooipoikama- 
lanai, e hoonaauaua ana ia laua iho me Hinauu. I aku la o Hooipoikamalanai ma i ka 
laua mau keiki: "Auhea la hoi na iwi o ko oukou makuakane?" I mai la kana mau 
keiki : "Ua lilo i ka moana, ia kahuli ana no o makou, lilo makou ia Kila kahi i aume- 
ume ai, aole o makou manao ae i kela." A maliope iho o keia manawa, kanikau hele 
aku la o Hinauu ma i ke aloha o Kila a puni o Kauai, a huipu aku la me na makaai- 
nana i ke kanikau. 

MOKUNA V. 
No KO Kila Haalele ia ana ma Waipio a me Kona Noho ana Malaila. 

Ia Kila ma i hiki aku ai i Hawaii ma Waipio, i na kaikuaana i ike aku ai, e 
hiamoe loa ana o Kila ; alalia, hoolale koke ae la o Umalehu i kona mau kaikaina, ia 
Kaialea, Kekaihawewe, a me Luakapalala, e hapai na waa, oi hiamoe o Kila. E like 
me ka manao o ko lakou kaikuaana, malaila wale no e hoolohe ai na kaikaina. Ia lakou 
i hapai ai i na waa a lana i loko o ke kai, a kau mua aku la na hoewaa, a me na keiki 
alii, ia manawa, lohe ae la o Kila i ke kamumu o na waa ; ia wa ala mai la o Kila, a 
nana aku la, ua lana na waa i loko o'ke kai, me ka manao hoi o Kila e kiiia aku ana 
oia mahope. I nana hou aku auanei keia (Kila) e holo loa ana na waa mawaho o 
kuanalu. Alalia, kahea aku la o Kila : "Pehea wau? Pehea wau-e?" 

Kahea hou mai o Umalehu: "Pela iho a kii hou mai makou." I nana aku aua- 
nei keia, nalo ana na waa malalo o ka lae o ka pali o Maluo. O ko lakou hala loa aku 



134 Pomander Collection oj Hawaiian Folk-lore. 

point of the cliff of Maluo, and a few moments later they disappeared altogether. 
Kila therefore remained on the sand of Waipio. 

Kila was spared through the intervention of Kaialea, Kekaihawewe and Lauka- 
palala, who also insisted that he be left at Waipio, as it was Umalehu's intention to 
kill him while the}^ were on mid-ocean ; but Kaialea and Laukapalala prevailed on 
their brother to take Kila to Waipio and leave him there. 

After the brothers had gone, Kila remained the rest of the night in meditation, 
trying to comprehend the object of his brothers' actions. Toward morning he fell into 
a deep sleep after sitting up most of the night. While he was asleep and the sun was 
rising higher and higher, he was seen by the people, who came to admire this hand- 
some young man who was fast asleep on the sand. At last the people woke him up 
and asked him where he had come from and the circumstances of his arrival at this 
place. He then told them the whole history of his treatment by his brothers. He 
was then taken to the home of one of the men. 

During the first part of Kila's life in Waipio he lived under the people as a 
servant, doing everything he was told to do. His constant labors consisted of farming 
and the cooking and the preparation of the food for his masters. He lived in this 
lowly life for a period of about three years. At times he was told by the people with 
whom he was living to bring firewood from the top of the cliff, when he would climb 
to the top of Puaahuku. During one of his climbs to the top of this cliff, he was seen 
by a priest who was living in the temple of Pakaalana, by means of the constant 
appearance of a rainbow' that hung over this cliff. Upon seeing this sign, the priest 
determined to find out if this sign was indeed the sign of a high chief. But he was 
not able to see the sign every day, however, as Kila did not alwa3'S go to the top of the 
cliff, only doing this at certain times, when he was in quest of firewood. 

Shortly after this Kila was accused by his masters of breaking certain kapus. 
It was reported to his masters that he had eaten certain food that was kapued, being 
reserved for the gods. But Kila was entirely innocent of the charge, so in order to 
save himself he ran and entered the place of refuge within the temple of Pakaalana," 
a place where the violators of any kapu could be saved from punishment. As he 
entered the temple the priest again noticed the sign he saw on the cliff of Puaahuku. 
Upon seeing this the priest spoke to Kunaka, who was king of Waipio at this time 
and who had reigned ever since Olopana sailed for Tahiti, saying: "You must take 
that boy as our son. That boy is no commoner, he is a high chief." In accordance 
with the words of the priest, the king obeyed and he took Kila to be his son, and gave 
him the name of Lena. 

After he had become Kunaka's son he was given charge of the whole of Waipio, 
both as to the regulations of land matters and the people, whereupon he issued a pro- 
clamation ordering the people to be engaged in farming. (It was he who started the 

' One of the signs of royalty's presence. Honaunau, Kona, were the most famous throughout the 

"This is the first reference to a "place of refuge" group. The latter is still in existence in a fair state of 

among the temples of Hawaii, of which this one of Paa- preser\ation. 

kalana, at Waipio, Hamakua, and the city of refuge at 



History of MoikcJia. 135 

la no ia ; noho iho la o Kila i kaha one o Waipio. Ua hookoeia ke ola o Kila ma 
Waipio mamuli o ka manao o Kaialea, a me Kekaihawewe, a me Laukapalala. No ka 
mea, o ko Umaleliu manao, e lawe e pepehi ia Kila ma ka moana, aka, ma ko Kaialea 
manao, a me ko Laukapalala manao, e hoihoi i Waipio, a oia no ke kumu i hiki ai i 
Waipio. 

A hala aku la na kaikuaana o Kila, noho iho la o Kila ia koena po, e noonoo ana 
i ka liana a kona man kaikuaana. A kokoke i ka wanaao, a no ka loilii o kona ala ana 
ia po, nolaila, ua pauhiaia oia e ka hiamoe nui. A ia ia e hiamoe ana, ua liiki ae ka la, 
a mehana iki ae, ike ia mai la ua o Kila e hiamoe ana i kaha one. Hele mai na kama- 
aina a ike i keia keiki maikai e moe ana, ua pauhia i ka hiamoe. A nolaila, hoala ia 
ae la, me ka ninau iho o na kamaaina, i kona wahi i hele mai ai a me ke ano o kona 
hiki ana malaila. Alalia, hai aku la oia i ka moolelo e like me ka hana a kona mau 
kaikuaana. A no ia mea, hoihoi ia aku la e na kamaaina ma kauhale kamaaina. 

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

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

Ia manawa i lilo ae ai o Waipio ia Kila ka hooponopono, a me ka ai aina ana, 
nolaila, e kuahaua aku ana o Kila i na kanaka e mahiai. A na Kila i hoomaka ke 



[36 



Pornattder Collection of Hawah'afi Folk-lore. 



system of working so many days for the landlords out of every montli, and this system 
has been kept up ever since, even up to the present day.) Kunaka grew very fond of 
his son for his industrious qualities. 

Shortly after this, during the time of Hua, when the saying, "The bones of 
Hua are bleached in the sun" was realized, during a spell of great drought, when a 
great famine was experienced over all the lands from Hawaii to Kauai, all the wet 
lands were parched and the crops were dried up on account of the drought, so that 
nothing even remained in the mountains. Waipio was the only land where the water 
had not dried up, and it was the only land where food was in abundance ; and the people 
from all parts of Hawaii and as far as Maui came to this place for food. Because of this 
drought all the lands from Hawaii to Kauai were without food and the people were 
forced to subsist on mosses and other such things. But all through the drought and 
famine Waipio never went without food. During this famine the people from Hawaii, 
Maui and other islands came to get food at Waipio. 

When Kila's brothers heard that there was food at Waipio, their grandfather 
and mothers made up their minds to send the boys to Waipio for food; but none of the 
boys were willing to go, because it was at this place that they had abandonded Kila to 
his fate; so they were verj' reluctant about going, for fear that he might see them and 
there would be trouble. As often as their mothers urged them to go they as often 
refused, and finally they told their mothers that on no condition would they think of 
going. Upon meeting this persistent refusal on the part of their sons, the mothers 
determined to ask them one by one, to see if there was not a chance to persuade one of 
them to go, but every one of them refused. The mothers would not have no for an 
answer, and kept on urging the sons till finally one of the boys, Kaialea, consented to 
go to Waipio to get them some food. 



CHAPTER VI. 
Kaialea's Trip to Waipio and His Meeting with Kila. 

In due course of time after setting sail for Waipio, Kaialea and his men arrived 
at their destination. Just prior to their arrival, however, Kila issued an order through- 
out the length and breadth of the land, that no one should give any food away upon 
pain of death. If a landlord gave away food the land would be taken away from him, 
and so on down the line. As Kaialea and his men were approaching land Kila recog- 
nized his doiible canoe and immediatel}^ made up his mind that his brothers must be 
on it. When the canoe was beached, Kila saw his brother. In order, therefore, to 
make sure that the crime committed against him was really intentional, he ordered 
his officers to confiscate the canoe of Kaialea. 

The day on which Kaialea arrived was one of the kapu days, when no canoes 
were allowed to be seen at sea, so when the people came and seized his canoe, Kaialea, 
took it for granted that it was because of his great crime in breaking the kapu, and he 
immediately remembered his mother's as well as his brothers' orders about not remain- 



History of Mo ike ha. 137 

koele, mai ia ia mai ka hoomaka ana o ke koele a kiki i keia manawa. I kekalii manawa, 
makemake ae la o Kunaka i kana keiki, no ka hoonoonoo ma ka kana. 

A mahope mai, i ke kan ia Hua, oia ka manawa i olelo ia: "Koele ua iwi o Hua 
i ka la", ia manawa, he kan la ni;i loa ia a pnni ua aina mai Hawaii a Kauai ; o ua aina 
wai keia, hao lia ae la e ka la, maloo; maloo ka ai, aole wahi mea uln ma ua kuakiwi. 
Aka o Waipio, oia wale no ka aina i maloo ole ka wai, a o ka aina ai liookahi no hoi ia, 
o ka iliua iho la no ia o Hawaii, a me Maui. A no keia kau la, ua wi na aina a pan 
mai Hawaii a Kauai. O ka limu ka ai, a ane pilikia loa ua aina i ka wi. Aka, o 
Waipio, aole lakou i wi iki a hiki i'ka pan ana o ka wi. I kekahi manawa, hele nui ae 
la ko Hawaii, Maui, a me ua aina a pan i ka ai i Waipio. 

Aka, lohe ae la na kaikuaana o Kila, aia ka ai ma Waipio, manao ae la ko lakou 
kupunakane, a me ko lakou makuahine e holo i ai i Waipio ; aka, aole nae e hiki ia 
lakou ke ae e hele, no ka mea, ua liana hewa aku lakou ia Kila malaila, oia no ko lakou 
mea i kanalua ai, o hele auanei lakou, o ike mai o Kila ia lakou, uolaila pono ole. Aka 
no ka paipai nui o ko lakou makuahine i na keiki e holo, hoole loa aku na keiki. A no 
ka paakiki loa o na keiki ma ko lakou manap, uolaila, ninau pakahi aku la ko lakou 
man makuahine i ka laua man keiki, no ka makemake e holo i ai i Waipio. Aka ua 
hoole na mea a pau o na keiki ana; a ma kekahi manawa mahope mai, ninau pinepine 
aku no i na keiki; ekoln keiki i hoole, a hookahi mea i ae e hele i ka ai i Waipio, o 
Kaialea. 

MOKUNA VI. 
Ka Holo ana o Kaialea i Waipio a me Kona Halawai ana me Kila. 

Ia Kaialea i holo ai i Waipio ma Hawaii, a hiki aku la oia ma laila me kona 
man hoa holo, ua papa ae la o Kila i na kanaka apau o Waipio mai uka a kai, mai keia 
pali a keia pali o Waipio, aole e haawi wale i ka ai, ina haawi he kanaka, o ka make 
ka hope, a i ua he ai ahupuaa, a pau kona ai ahupuaa ana, a pela aku. Aka, ia Kaialea 
no e holo aku ana, ike e aku la no o Kila i na waa ona, manao ae la no o kekahi o kona 
man kaikuaana ko luna o na waa. 

A i ua waa i kau aku ai i uka, ike aku la o Kila i kona kaikuaana. A uolaila 
i mea e maopopo ai ia Kila ko lakou liana ino ana ia ia, nolaila kena ae la o Kila i na 
ilamuku e hao i na waa o Kaialea, oia hoi, o ka la a Kaialea i hiki aku ai, he man la 
kapu ia, aole he holo waa ma ia la. A niamuli o ke kauoha a Kila hao ia ae la na waa 
e na kanaka alalia manao ae la o Kaialea i kona hewa, nokamea, ua kauoha ia mai e ko 



138 Pomander Collection of Hawaiian Folk-lore. 

iug too long on Hawaii, so lie wondered liow lie was to fulfill their wish, for his canoe 
had been confiscated, which left him without means of getting back to Kauai. He also 
thought of the needs of the people at home and of their disappointment about his not 
coming back in the time allowed him. 

After the canoe was taken over by the officers, Kaialea and his paddlers went 
along with some of the people of the place. While tliej' were at the homes of the 
people who befriended them they heard that the food had been kapued by the order of 
Kila. This was not the name by which he was known in Waipio, however. On the 
next day some men were sent by Kila to come for Kaialea and take him to the king's 
strong house. When Kaialea arrived in the presence of the king, he thought he 
recognized Kila, which made him think of death, because he reasoned within him: 
"I am going to be killed because we brought him here and deserted him." But on 
being told that this person's name was Lena he was greatly relieved. 

While he was being held in the presence of the king, he was asked: "Where 
did you come from and what is your business here?" Kaialea replied: "I am from 
Kauai, and because of the famine brought about by the drought I was sent to come to 
Hawaii and get us some food. This is the only reason that has brought me here. 
I did not know that the canoe was to be confiscated." Then Kila, otherwise known as 
Lena, asked: "Didn't you come to this place some time ago?" Kaialea thought he 
would not tell the truth in answering this question for fear if he should answer that 
he had come to Hawaii before, he would be killed, because of the boy whom they had 
kidnapped and killed; so he decided to answer the question in the negative, saying: 
"I have not been to Hawaii before this." 

Before they thought of placing Kaialea in confinement, Kila had a talk with 
one of his friends and instructed him in the following manner: "When Kaialea is 
brought here I will proceed to question him, and in case he does not answer my ques- 
tions properly then I will turn him over to you and you must then make a further 
examination of him." So when Kaialea denied ever coming to Hawaii before this, 
Kila told his friend : "Say, you must attend to this fellow and question him further on 
this." The friend after looking at Kaialea asked him: "Didn't you come to Hawaii 
before this? Didn't you take a boy from Waipio with you on that occasion?" 

Upon hearing these questions put to him by Kila's friend, Kaialea did not wish 
to speak of the deed committed b}^ them, for he knew very well of the consequences of 
such deeds if known, so he denied having any knowledge of the thing, saying : "We have 
not been to this place before; this is the first time I have seen Waipio." Because of 
this answer Kila came out with the question : "Who are your parents?" Again Kaialea 
resorted to falsehood and did not give the right names of his parents, for he knew by 
the questions put to him that if he told the truth he would be killed. 

When Kila heard Kaialea give other than the true names to his parents he 
gave his officers the following orders: "Keep this man in confinement until tomorrow, 
then put him on the altar and sacrifice him. This is the very man that killed Kila 
and left their brother in mid-ocean. Don't bind him with ropes, however, but let him 



History of Moikcha. 139 

lakou makiiahine a me kona man kaikuaana aole e nolio loihi i Hawaii. A no keia 
haoia ana o na waa, manao ae la o Kaialea, aole e hiki i Kauai, manao ae la oia i ka 
pilikia o ko ka kale poe. A lilo akn la na waa ma ka lima o na ilamukn, koi aku la 
oia me kona man hoewaa ma na hale kamaaina. la manawa o lakou ma na hale o na 
kamaaina, lohe ae la lakou ua kapu ka ai, no ka mea na papaia e Kila. Aole nae i 
lohe iki lakou i ko Kila inoa ma Waipio ia manawa. 

I kekahi la ana ae, lioouna ia mai la kekahi man kanaka mai a Kila mai e kii 
niai ia Kaialea e laweia iloko o kahi paa o ke alii. A ma ia manao ana o Kila pela, 
nolaila, kiiia mai la o Kaialea, a laweia aku la ma kahi paa o ke alii. Ia manawa, o 
Kaialea i hiki aku ai i mua o ke alii o Kila, ike aku la oia ia Kila, alalia manao ae la 
ia i kona make, no ka mea, i iho la o Kaialea i loko ona : "E make ana ka wan, no ka 
mea, ua lawe mai makou ia ia a haalele maanei." Aka, no kona lohe ana 'ku he inoa 
e kana i lohe ai (o Lena) malaila oia i haohao ai. 

Ia wa o Kaialea ma kahi paa i mua o ke Alii, ninan aku la oia: "Mai hea mai 
oe? A heaha kau hana i hiki mai ai maanei?" I aku la o Kaialea: "No Kauai mai 
wan, a no ka pau ana o ko makou man aina i ka wi, aole he ai, nolaila hoounaia mai 
nei wau e holo mai i Hawaii nei i ai na makou, a oia wale no ko'n mea i hiki mai ai 
maanei ; aole hoi i manao e, e haoia ana na waa." 

I aku la o Kila, ka mea i kapaia o Lena : "Aole anei oe i holo mua mai maanei 
i keia manawa mamua aku nei?" Ia manawa, manao ae la o Kaialea aole e hai aku i 
keia ninan, o hai aku auanei oia, ua hiki mua ma Hawaii, manao oia o make io auanei, 
no ko lakou lawe malu ana i kekahi keiki kamaaina a lakou i pepehi ai. Nolaila, hoole 
aku la oia, aole i holo mua i Hawaii. 

Mamua nae e ko Kaialea manao ia ana e hoopaa ma kahi paa, ua kiika mua aku 
nae o Kila me kona hoa aikane paha o ke alo alii, a penei kana kuka ana : "Ina i hiki 
mai o Kaialea maanei, alalia, na'u auanei e ninau aku ia ia. A i hoole mai auanei keia 
i ka'u mea e ninau aku ai, alalia, kuhikuhi ae wau ia oe, nan e nana ae." A i ka 
manawa i hoole mai ai o Kaialea i ka Kila ninau ana aku, alalia, olelo aku la o Kila i 
kona hoa kuka: "E! e nana ae oe ia ianei, a e ninau pono aku paha ia ia." A nolaila, 
nana aku la ua hoa nei o Kila ia Kaialea, a ninau aku la: "Aole anei oe i hiki mua ma 
Hawaii nei mamua aku nei? Aole anei oukon i lawe aku i kekahi keiki o Waipio nei 
me oukou?" A no keia ninau a keia hoa o Kila, nolaila, aole e hiki ia Kaialea ke ae 
aku i na mea i hana ia e lakou e like me ka lakou hana ana. A nolaila, hoole aku la o 
Kaialea: "Aole makou i hiki mua ma keia wahi, akahi no wau a ike iki ia Waipio nei." 
A no keia mea, ninan maoli akn o Kila: "Owai ken man makua?" Aole no i hai iki 
aku o Kaialea i kona mau makua ma ka oiaio, aka, hai aku la no oia he inoa e. O hai 
auanei keia i kona mau makua, manao keia o akaka loa kona make, no ka mea, ua 
ninan maoli ia mai oia. 

A lohe ae la o Kila i ka hoole ana mai o Kaialea, alalia, i mea e maopopo ai ia 
Kaialea, nolaila kena ae la o Kila, i ka ilamukn, me ka i aku: "E hoopaa aku i keia 
kanaka; apopo, e kau aku ia ia ma ka lele, no ka mea, o keia kanaka no ka mea nana 
i pepehi ia Kila, a na ianei no i haalele i ko lakou kaikaina i ka moana. Mai nakiikii 



140 FoDiandcr Collection of Hawaiian Folk-lore. 

have free access to the house until such time when I shall give further orders as to 
his death, when he shall indeed die." In accordance with the king's orders, Kaialea 
was taken to the kapu house and there placed in confinement, receiving good treatment 
and being supplied with all the food he wanted. But with all this good treatment he 
was not able to eat any of the food placed before him, being overcome with grief at the 
idea of his being put to death. It was not Kila's wish, however, to sacrifice him, but 
rather to make Kaialea realize the gravit}' of the evil deed which they had committed 
against their own brother. 

On the next da}-, the day when he was to be sacrificed, early that morning, while 
the praj'ers were being said, the note of a mud-hen was heard, when the priests all re- 
marked: "Something is wrong; the man is saved, because something has happened 
to interrupt our recital of the prayer. It is too bad ; we were almost at the end when 
everything would have been well." During the morning the priests proceeded to in- 
form the king of the interruption in the recital of their prayer, when Kila replied : 
"If the recital of your prayer has been interrupted, then the man must live; he shall 
not die toda3\" He then sent for his executioner and said : "Don't put this man on the 
altar, but take him and place him in one of the other houses and take good care of him 
until such other time when I shall issue further orders as to his death." So Kaialea 
was taken to one of the other outhouses of the king. But he did not give up the idea 
of being killed, because he had heard that he was to be sacrificed some day. 

While Kaialea was in confinement, this time, Kila often came to ask him ques- 
tions touching upon their evil deed. But Kaialea was very stubborn, so he was ordered 
to do all kinds of labor. A few days after this, Kila thought of his mother and aunt 
and the possibility of their meeting death through hunger, so he gave orders to some 
of his men to proceed to Kauai with food. But when these men started out they did 
not get as far as Kauai, they only went as far as Kaunakakai, Molokai, and there 
squandered all the food in adulterous living. After the}' had squandered all the food, 
they returned to Waipio and reported to Kila that they had delivered the food to his 
people in Kauai. Several trips were made by these same men with the purpose of going 
to Kauai, but they never once got that far, only going as far as Molokai in each case. 

In the meantime the people on Kauai awaited Kaialea's return. But after a 
long wait without hearing anj'thing of him, Hooipoikamalanai and her sister sent a 
party of men to come and institute a search for him. On this voyage, the party arrived 
at Waipio, Hawaii. Upon their arrival they were asked why they had come, so they 
replied that they were in search of a chief, Kaialea by name. On learning the mission 
of the strangers, the Waipio people informed them that he had been condemned to be 
put to death. The}^ further told the strangers that Kaialea was now in confinement 
in the temple, and it had been reported that he was to be sacrificed, but so far no one 
had seen him sacrificed, but it was possible that he had been put to death secretly. 
On the other hand he might have been thrown in a deep pit." 

When the searching party heard the word death repeated, they became anxious 
to see the paddlers who accompanied Kaialea. Upon being told where these men were 

' Lua pa'u was a deep pit, a necessary adjunct to all temples of sacrifice ; virtually a bone pit. 



History of Moikeha. 141 

nae i ke kaiila ia ianei, e hookuu no pela ma ka kale, a hiki i kuu manawa e kauoha 
aku ai e make, alalia make." Hamuli o ke kauoha a ke alii, nolaila, laweia aku la o 
Kaialea a hoonohoia ma ka mua, me ka malama maikai ana, a me ka hanai ana i ka ai. 
Aka, o na mea ai a pan i laweia aku na Kaialea, aole e hiki ia ia ke ai, no ka mea, ua 
kaumaha i ka make. Aka, aole nae pela ko Kila manao, "e kau ma ka lele." I mea 
e ike maopopo ai o Kaialea i ka hewa oia hana ana a lakou. 

A ma kekahi la ae, ka la i manaoia ai e kau o Kaialea ma ka lele, ma ka wanaao 
i ka wa e kai ana ka aha, keu ana ka alae. Ia manawa no e keu ana ka alae, a hewa 
ana no na kahuna : "Hewa hoi ! Ola hoi ke kanaka ! ! No ka mea ua hewa ke kau ana 
o ka aha. Aole hoi wa a lele wale, o ka pan no la hoi ia." 

Ma ke kakahiaka nui ana ae, hele aku la na kahuna a hai aku la i ke alii i ka 
hewa o ke kai ana o ka aha. I mai la o Kila : "Ina ua hewa ke kai ana o ka aha, alalia 
e ola ke kanaka, aole e make i keia la." Hele aku la o Kila a olelo aku la i ka ilamuku, 
me ka i aku : "Aole e kau aku i keia kanaka ma ka lele, e hoihoi aku ia ia ma kekahi 
hale alii e aku, me ka malama pono loa ia ; aia no a hiki i ka wa e kauoha hou ia aku 
ai no ka make." 

A no ia mea, hoihoi ia ae la o Kaialea ma kahi hale alii e ae ; aka, aole nae i 
pan ko Kaialea manao ana i kona make, no ka mea ua lohe aku no ia i ka oleloia e 
make ana no. I keia manawa ma kahi o Kaialea e malamaia ala, he mea mau ia Kila 
ka hele aku e hoohuahualau. Aka, no ka paakiki loa o Kaialea, nolaila, hoounaunaia 
aku la o Kaialea ma na hana a pau. 

Mahope iho o keia mau la, noonoo iho la o Kila, o pau io auanei kona mau 
makuahine i ka make i ka pololei, nolaila, hoounaia aku la kekahi mau kanaka, e lawe 
aku i ai i Kauai, x'lka, i ka lawe ana a na kanaka aole i hiki loa aku ia ai i Kauai ; a 
Kaunakakai no i Molokai pau loa ka ai i ka hookamakamaia i ka wahine ; nolaila hoi 
hou na waa a hiki i Waipio me ka olelo aku ia Kila, ua hiki i Kauai. Pela mau no ka 
hana ana a ua mau kanaka nei, a nui na holo ana me ka hiki ole i Kauai. 

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

Lohe iho la lakou nei i keia hua make, ake nui aku la lakou nei e ike i na hoe- 
waa, ka poe i hele pu mai me Kaialea. Aka, kuhikuhi ia ae la na hale, hele aku la 



142 Fornandcr Collection of Hazvaiian Folk-lore. 

living, the searcliimg party immediately set out for the place and met them. This 
meeting greatly relieved Kaialea's companions and they once more entertained hopes 
of again setting eyes on their people at Kauai. 

When thej^ came together the circumstances of their treatment were told the 
late comers in the following manner : "Kaialea is dead; he is in the temple of Pakaalana. 
The only time we saw him was when we landed. The canoe was at that time confiscated 
and he was taken away from us. We have remained in this waj^ ever since, through 
the charity of the people here. We have not seen the chief since our arrival. We are 
now relieved, however, for yon have come. But the food of Waipio has been kapued." 

When Kila heard that a canoe had arrived from Kauai, he sent some of his men to 
bring them to him; this was done. As soon as they came into his presence they were 
asked: "Where did yon come from?" They replied: "We have come from Kauai." 
"What is the object of your voyage here?" asked Kila. They replied: "We have come 
in search of our chief, Kaialea. His mother and aunt have waited for a long time for 
his return, and because he has overstayed the time allowed him to come, we were 
ordered to come and look for him. Upon our arrival here we were told that he is 
dead, so we are going home and tell his people that the chief is dead." 

In order to make sure of this, Kila ordered his officers to arrest the men and 
take them to the temple of Pakaalana. So they were taken by the officers as real 
prisoners and were placed in confinement in the same place where Kaialea was being 
kept. While this was being done, there was one man left, the man in charge of the 
canoe. When he heard what had happened to his companions, and that they had been 
carried off to be killed in the temple of Pakaalana, he hid himself in the house where 
they were being entertained. A short time after this he met Kaialea's men and they 
decided to return secretly to Kauai. When they were ready to leave, Kaialea's paddlers 
told the people who had befriended them about their going home to Kauai. Their 
friends, who reallj- thought a great deal of them, asked them : "Why should you people 
go home?" Tlie Kauai people answered: "We cannot stay. If we remain here we 
would be killed, for the king does not think kindly of us." Their friends knew that 
that what they had said was quite true, so they gave their consent, being afraid of the 
troubles that might follow. On this same day the Waipio people pulled up some tare 
and loaded them uncooked onto the canoe that night, and the Kauai people set out on 
their return journey. 

CHAPTER VII. 

Of the Meeting Between Kaialea and the Men that were Sent 
OUT BY His Mother, Hooipoikamalanai. 

When the men who came in search of Kaialea were being taken to be placed in 
confinement, in the same place where he was being held, they began to have all kinds 
of speculation as to their probable fate. Upon arriving at the temple they were placed 
at a little distance from Kaialea. When he saw them his eyes were filled with tears, 
while he tried to control his feelings. 



History of Moikeha. 143 

lakou nei a hiki i laila, halawai pu iho la, akalii iho la no a pono na hoewaa o Kaialea 
i ka ike ana mai i ko lakou poe o Kauai. A halawai iho la lakou, alaila, liaiia mai la 
ia lakou nei ke ano o ko lakou noho ana ma Waipio, me ka i mai: "Ua make o Kaialea 
aia i loko o Pakaalana; o ka makou ike ana no i ka pae ana mai i uka nei, o ka haoia 
ae la no ia o na waa o makou, a lawe pu ia aku me Kaialea, oia noho wale iho no ka 
makou, e ole na hale kamaaina pono makou. Aole makou i ike aku i ke alii (Kaialea). 
Akahi iho la no a pono ua hiki mai la oukou. Eia nae, ua kapu ka ai o Waipio nei." 

A lohe aku la o Kila, ua hiki aku kekahi mau waa mai Kauai aku, nolaila, 
hoounaia mai la he ma;i kanaka mai a Kila mai, e kii mai i ua mau kanaka Kauai nei. 
Nolaila kiiia mai la, a laweia aku la i mua o Kila. I ka manawa i hiki aku ai ua poe 
kanaka nei i mua o Kila, ninau mai la o Kila: "Mai hea mai oukou?" Hai aku la 
lakou: "Mai Kauai mai makou." "Heaha ka oukou hvxakai i hiki mai ai i anei?" 
Pela aku o Kila. Alaila, hai aku la lakou. "I imi mai nei makou i ko makou alii ia 
Kaialea ; ua kali mai nei na makuahine o lakou, aole he hoi ae, nolaila hoounaia mai 
nei makou e imi mai, a anei iho nei, lohe iho nei makou ua make, a nolaila, e hoi makou 
a olelo aku, ua make ke alii." 

I mea e ike maopopoia ai o Kila, nolaila, kena ae la o Kila i na ilamuku e hopu 
i keia mau kanaka a lawe aku i luna o Pakaalana. Nolaila lawe ia aku la lakou ma 
ke ano lawehala maoli, a hoopaaia aku la ma kahi e hoopaa ia ala o Kaialea. I kela 
manawa, hookahi kanaka i koe ma na waa, e malama ana i na waa, lohe ae la oia, ua 
laweia kekahi poe o lakou e make i loko o Pakaalana, nolaila, pee nialu aku la oia ma 
kahi nalo maloko o na hale kamaaina, a mahope iho, halawai iho la lakou me na hoe- 
waa mua o Kaialea, kuka iho la lakou e hoi main i Kauai, a hooholo ae la lakou pela, 
e hoi malu i Kauai. 

A o na kanaka mua i noho ai me na kamaaina ma Waipio, kela poe hoewaa hoi 
o Kaialea, hai aku la lakou i ko lakou mau kamaaina i noho pu ai, me ka olelo aku 
"e hoi ana i Kauai." A no ia mea, he mea aloha nui loa ia i na kamaaina, no ka mea, 
ua loihi ko lakou noho pu ana. I mai nae na kamaaina: "Heaha no hoi ka oukou e 
hoi ai?" I aku na malihini: "Aole e hiki ia makou ke noho, ina o ko makou noho 
ana, o ko makou make no ia, oia hoi he pono kahi a ke alii." 

A no ia mea, manao ae la na kamaaina he pono ka lakou la olelo, nolaila, ae 
aku la na kamaaina, mamuli o ko lakou la manao, no ka mea, ua ike maoli ae la na 
kamaaina i kela pilikia nui. Aka, ma ia la no, huhuki ino ae la na kamaaina me lakou 
nei i ke kalo, a hooili maka aku la i ka ai maluna o na waa i ka po ana iho a hoi aku 
la i Kauai. 

MOKUNA VII. 

Ka Halawai ana o na Kanaka hou i Hoounaia mai ai e 

HOOIPOIKAMALANAI, ME KaiALEA. 

I UA mau kanaka nei i laweia ai, a hoonohoia aku la ma kahi e paa mai ana o 
Kaialea, aka ma ke kaawale no kela, a ma ke kaawale no lakou nei. Ia ike ana mai o 
Kaialea ia lakou nei, haloiloi honua mai la kona mau waimaka, me ka uumi ana i kona 
uwe no ke aloha. A ike ae la na ilamuku o ke alii i ka uwe ana o Kaialea, hele 



144 Fornander Collection of Hawaiian Folk-lore. 

When the king's othcers saw him weep they went and told Kila of what they 
had seen ; so he came to the place where Kaialea was confined and proceeded to ques- 
tion him: "Are you weeping?" Kaialea replied: "Yes." Kila again asked him: 
What are you weeping for?" Kaialea replied: "I am weeping because I saw the 
people from my home." Kila then went over to where the others were being confined 
and after a while he came back to Kaialea, without having spoken to the others, and 
again asked Kaialea: "Are 3'ou not Moikeha's son?" Kaialea replied: "No, I am not 
his son. He is a chief and I am a common man." Kila then remarked: "You shall 
not be released from this place until 3'ou tell me who yowx parents are. When you 
have done that, I will then allow you to return to your home. If you tell me the truth 
to all the questions that I shall put to you, you shall be released this very day." 

When Kaialea saw that a chance was given him to get out of his difficulties, 
he then told the truth. In the course of Kila's questions, he asked him: "How many 
are there of you from your parents?" Kaialea replied: "There are three of us by 
Hooipoikamalani and Moikeha. There is one older than myself, m}' mother's first- 
born, then myself and the one following me, Kila by name, making three by the same 
mother. Our father and our mother's younger sister have two, Kekaihawewe the 
first-born, and Laukapalala the j^ounger, making five of us altogether, all boys. The 
youngest of the lot is Kila." 

By these answers Kila saw that Kaialea had told the truth, so he proceeded to 
question him further: "Where is your youngest brother?" Kaialea replied: "He has 
gone to Tahiti; he was taken by an older brother, Laamaikahiki." When Kila heard 
this he immediately gave his executive officer the following orders: "Take him and 
keep him in confinement in the temple of Pakaalana, because he has not spoken the 
truth; he says his 3'oungest brother is in Tahiti." In obedience to the orders of the 
chief, Kaialea was taken into the temple of Pakaalana. After he had been in confine- 
ment for a while, Kila again entered the temple and went and stood at the base of the 
altar where lie could see Kaialea and said: "Keep him in confinement here until the 
day when the sacrifices are to be offered in this temple, when you must take him and 
offer him as a sacrifice on the altar." It was not the intention to sacrifice Kaialea, 
but said in order to frighten him, which would probably cause him to tell the truth. 
Kila then gave orders to release the other men who had been confined and they re- 
turned to the home of the people who had entertained them before their arrest. 

In the meantime those men who had returned secretly to Kauai, Kaialea's pad- 
dlers and the man who had charge of the canoe, arrived there and were questioned by 
Hooipoikamalanai : "Where are the rest of you?" They replied: "Don't think that 
our return means well; no, there is nothing to rejoice over. Kaialea is in confine- 
ment in the temple of Pakaalana, as well as some of the people that came later. They 
are all in confinement. We cannot speak of their fate. If they have been put to 
death, then they are dead by this time. If they are still living, then they live through 
the mercy of God." 

When Hooipoikamalanai and Hinauu heard this they were greatly distressed, 
and said: "This is indeed strange; evil has somehow followed close upon us. Is it 



I 



History of Moikeha. 



145 



aku la e hai ia Kila, a hele mai la o Kila a ma kahi e noho ana o Kaialea, ninau aku la: 
"E uwe ana anei oe?" Ae aku la o Kaialea: "Ae." Ninau hou aku la o Kila: "Heaha 
kou mea i uwe ai?" I mai la o Kaialea: "E uwe ae ana wan i ko'u ike ana aku ia 
lakou la, no ko'u ike ana aku nei i kanaka o ko makou aina, nolaila wau e uwe iho nei.' ' 
Hele aku la o Kila ma kahi e paa ana ka poe hou mai, a hoi hou mai la me ka olelo ole aku 
la ia lakou, a hiki ma kahi no a Kaialea e noho nei, ninau hou aku la: "Aole anei oe na 
Moikeha?" I aku la o Kaialea : "Aole wau nana, he alii ia, a he kanaka wau." A no keia 
mea, olelo aku la o Kila, me ka i aku : "Aole loa ana oe e hemo mai anei aku, a hai mai oe i 
kou man makua, alaila oe e hoi aku. Aka, ina e hai mai oe, i keia la no oe e kuu ia aku ai." 

Ike iho la o Kaialea ua olelo maopopo loa aku o Kila i ka mea e pakele ai o 
Kaialea, alaila, hai mai la oia ma ka oiaio. I aku la o Kila: "Ehia oukou a ko oukou 
makua?" I aku la o Kaialea : "Ekolu makou a Hooipoikamalanai me Moikeha. O ko'u 
mua aku ka mua a ko makou makuahine hookahi, a owau aku, a o ko'u muli mai o Kila, 
akolu makou; a elua hoi a ko makou makuakane me ke kaikaina o ko makou makua_ 
hine, o Kekaihawewe ka mua, a o Laukapalala ka muli, alima wale no makou, he mau 
keiki kane wale no, a o ko makou hanau muli loa o Kila." 

Ike aku la o Kila, ua hai maopopo mai o Kaialea ma ka oiaio, nolaila, ninau hou 
aku la o Kila: "Auhea ko oukou kaikaina?" I aku la o Kaialea: "Ua hala i Tahiti, 
ua lawe ia no e ke kaikuaana e Laamaikahiki." A no keia olelo ana a Kaialea pela, 
kena koke ae la o Kila i ka ilamuku, me ka i aku: "E hoopaa koke ia ia nei i loko o 
Pakaalana! No ka mea, aole i hai pololei mai nei, ke i mai nei, aia ko lakou kaikaina i 
Tahiti." A no ia kena ana a ke alii pela, nolaila lawe ia aku la o Kaialea i loko o ka 
heiau o Pakaalana. 

A paa aku la keia, hele aku la o Kila mahope aku, a ku aku la ma ke kumu o 
ka lele, ia Kaialea e paa mai ana. I akii la: "Maanei keia e paa ai, a hiki i ka la e 
kauila ai ka heiau, alaila, e lawe aku ia ia a kau ma ka lele." Aole nae ia o ko Kila 
manao maoli, aka, i mea e puiwa ai, alaila e hai maopopo mai ma ka oiaio, pela wale no 
e pono ai ia Kila. A o na kanaka hoi i hoopaa pu ia ai mahope aku, hookuu ia aku la 
lakou ma na hale kamaaina. 

A o na kanaka hoi i hoi main ai i ka po, na hoewaa i holo pu mai me Kaialea, a me 
kekalii kanaka i hoouna hopeia mai e Hooipoikamalanai, hoi aku la lakou a hiki i Kauai ; 
ninau mai la o Hooipoikamalanai: "Auhea hoi ko oukou nui?" I aku la lakou: "I mai 
oukou-e, he pono keia hoi ana mai nei, aole paha he pono. O Kaialea, aia ke paa la i loko 
o Pakaalana, a o ka poe hou ae nei hoi, ke paa pu la lakou, aole i ikeia ko lakou ola ; ina 
no i make la, make mai la no. Na ke akua ko lakou ola, ke ola mai o nei mau la." 

A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, kaumaha loa iho la 
ko laua naau. I iho la laua: "He mea kupanaha, ke uhai mai nei ka ponalo ia kaua; 



Memoirs B. P. B. Museum. Vol. IV.— 10. 






146 Pomander Collectioji of Hawaiian Folk-lore. 

possible that we are to lose a second son? It is far better for us to cross tbe ocean in 
our old age, if by doing so it would be possible for us to look on the place where the 
bones of our son are laid, and then die there and be laid with him. Why should we 
not go, then, and die there with him, since we have enjoyed life so long?" 

As Hooipoikamalanai was thus determined to go to Hawaii, she and her sister 
took several companions along on their journey to die with Kaialea. The heads of 
the people who were to accompany on this journey, as well as the heads of Hooipoi- 
kamalanai and her sister, were then shaved as a sign of their grief. 

Upon reaching Waipio they were informed this was the day when sacrifices 
were to be offered in the temple, and the day when Kaialea was to be sacrificed. As 
they were approaching laud the people from shore saw a double canoe with its plat- 
form" covered, which was a sign that a chief was aboard. At this same time Kila 
saw his mother and aunt and his brothers. So he gave orders that the houses be made 
ready to receive them. After they had landed Hooipoikamalanai and Hinauu were 
sent for and they were brought to the palace of Kunaka, which was near the temple 
of Pakaalana, while the brothers of Kila were taken to the other houses apart from 
their mothers. 

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

After Kila had had his weeping in the stream, he returned home to meet his 
mother and aunt, at the same time keeping himself unknown to them. Hooipoikama- 
lanai and her sister then spoke to Kila : "We would like to have our sons brought 
here so that we may live together in this same place, as we do not want to have them 
live away from us." The brothers were then sent for and they came and lived with 
their mothers in the same house. While they were all together Kila asked his mother 
and aunt: "Have you any children?" Hooipoikamalanai answered: "Yes, we have 
children. There are two of us mothers and one father. We have five children ; I have 
three with our husband. This one, which is Umalehu, is the first-born ; then his 
brother, Kaialea, who is now in confinement ; and then the youngest, Kila, who is now 
dead. He was eaten up by a shark, while on an expedition to Haena with his brothers 
for the purpose of bringing back the bones of their father which were to be taken to 
Tahiti later on. I am still keeping the hands of my dead son. Hinauu here has two 
sons with our husband. These two whom 3'ou see here: their names are Kekaihawewe 
and Laukapalala. When word was brought to us that Kaialea was to be killed, we 
decided to come and die with him. But if you will give your consent that we die in 
Kaialea's stead, let him live." 

Kila replied : "Your son will surely die ; he is to be sacrificed tomorrow. I have 
nothing more to say in the matter. I have left his life and death in the hands of the 
executioner." 

^ Pulouloii was a kapa-covered stick, caUed pahu, erected as a sign of kapu. When attached to the platform of a 
double canoe it was such as to indicate the voyaging chief's rank. 



History of Moikeha. 147 

alua paha auanei keiki a kaua e make. E pono no paha ia kaua ke hele luahine i ka 
moaua a ike aku i kalii i waiho ai na iwi o ka kaua keiki, a make aku kaua ma kalii e 
make ai o ka kaua keiki. O ahaina kaua ke hele a make aku, aole o kaua ua loihi 
ko kaua mau la." A no ia manao paa o Hooipoikamalanai e holo i Hawaii, lawe ae la 
laua i mau hoa holo no laua a nui, i mau moepuu e make pu aku ai me Kaialea. Ua 
manewanewaia ke poo o na kanaka a me Hooipoikamalanai ma. 

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

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

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

I aku la o Kila : "E make io ana no ke keiki a olua, apopo e kau ana i ka lele, 
aole a'u olelo i koe, ua waiho aku au i ka ilamuku ke oia a me ka make." 



148 Fornander Collection of Hawaiian Folk-lore. 

Shortly after tlie above conversation took place, Kila asked his brothers : "W here 
is your brother Kila?" One of the boys answered: "He was eaten up by a shark, just 
as our mother has told you." Upon hearing this reply the officers were ordered to 
arrest them and place them in confinement in the temple where Kaialea was being 
kept. When this was done Hooipoikamalanai and her sister were greatly troubled 
because all their sons were now placed in confinement. They then said to them- 
selves: "How much better it would have been for us had we remained at Kauai, for 
then all our sons would not have gotten into this trouble. It is best that we all die 
together now." 

On the next day Kila sent out men to call all the people of Waipio together to 
come and see Kaialea and his brothers placed on the altar for sacrifice. The order 
given was as follows: "Come together to see the sacrifice." It was not Kila's inten- 
tion, however, to do this, but he was preparing to make himself known to his brothers, 
mother and aunt, and he was also preparing to reveal the great crime his brothers had 
committed against him, their brother. Furthermore, he was unable to continue being 
a stranger to his mother any longer, for his grief was more than he could bear. 



CHAPTER VIII. 
How Kila Made Himself Known to His Mother, Aunt and Brothers. 

On the night following the day when the proclamation was issued calling the 
people together, the night before the day when the sacrifices were to be offered in the 
temple, the king and his chief priests and the people connected with the chief priests 
came to recite their pra3'ers in the mua house. From the beginning of the recital of 
the prayers until midnight everj^thing went off smoothly without a single hitch. 
After midnight and along the hours before dawn, Kunaka, Kila and the chief priest 
entered the kapu house and joined in the recital of the prayer called Oneoneohonua.' 
Toward morning the note of a mud-hen was heard, when the chief priest immediately 
informed the king and Kila: "Our prayer has been interrupted. Here we are with 
daylight almost upon us, when the recital of the prayer would end and everything 
would be satisfactory. Therefore there will be no sacrifice for the altar today." Kila, 
on the other hand, had known that there would be some interruption in the recital of 
the prayers that night, because he did not think Kaialea would be killed. 

On this same morning Kila and Kunaka went out of the temple and Kila pro- 
ceeded to the house where his mother and aunt were living and brought them into the 
temple. Just as the sun was coming up Kaialea and his brothers were brought in, all 
being held by the king's officers, and were led up to the base of the altar, when Kila 
came and stood bj' the anuu' and faced his brothers. His mother and aunt, the chiefs 
and all the people were gathered there. 

'The oneoneokonHa was a prayer of long duration. and where victims were laid; known also as latianuu, 

^The aniiti was the tall skeleton-frameil, kapa-covered ^^'^ nananuu. 

structure of a temple, before which the idols stood, 



History of M oik elm. 149 

Mahope iho o keia man olelo ana, ninau aku la o Kila i na kaikuaana: "Auhea 
ko oukou kaikaina o Kila?" I aku la lakoii: "Ua pau i ka mano e like me ka olelo a 
ko makou makuahine ia oe." A no ia olelo ana pela, kena koke ae la o Kila i na 
ilamnku e paa i loko o ka lieiau ; a hoopaa puia aku la ma kahi hookahi me Kaialea. 
A no keia mea, pono ole iho la ko Hooipoikamalanai ma manao, no ka mea, ua pau 
loa na keiki i ka pilikia. I iho la laua o laua wale: "Mai pono no ka hoi e nohoia aku 
nei i Kauai, ina la no la hoi aole e paii na keiki i ka pilikia, e make pu aku no la hoi 
kakou pono loa." 

I kekahi la ae, hoouna aku la o Kila i na kanaka, e hele aku e kuahaua mai i 
na mea a pau o Waipio, e hele mai e nana i ke kau ana o na kanaka (Kaialea ma) i 
ka lele. Pela ka olelo e kuahaiia aku ai, e akoakoa mai no ke kau ana i ka lele. 
Able nae pela ka manao maoli o Kila, e makemake ana e hoike ia ia iho i mua o kona 
man kaikuaana, a me kona man makuahine, i ike ai kona (Kila) man kaikuaana i ke 
ino o ka lakou hana ana no ko lakou kaikaina. No ka mea, aole paha e hiki ke hooma- 
nawanui loihi, ua mokumokuahua loko o Kila no ke aloha i kona man makuahine. 



MOKUNA VIII. 

Ka Hoike ana o Kila ia ia iho i Mua o Kona mau Makuahine 
A ME Kona mau Kaikuaana. 

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

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

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



150 Fornander Collection of Hawaiian Folk-lore. 

While Kila was standing before the people, his mother stood up and spoke for 
herself and sister as follows: "As four of our sons are to die today, let there be eight 
of our people killed with them ' and the two of us, making ten." Kila did not pay 
any attention to these words from his mother, as he knew that his brothers were 
not going to be killed. Standing on the steps of the altar, he turned and faced his 
brothers and said : 

"I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai, 
the offspring of Moikeha. I had thought that your evil designs against me were 
ended, but I see }-ou still think evil of me. You brought me and left me here while 
you went home secretly. I called after you, but you would not turn back. After you 
had gone I lived as a slave under some of the Waipio people just for the sake of my 
living. I obeyed all the orders given me and went out to labor in the fields, did the 
cooking, prepared the food and brought firewood from those cliffs, the cliffs of Puaa- 
huku. In this way did I labor patiently until I found a father in this person, Kunaka, 
when my labor for my living ended and I received my reward. I received the blessing 
you see me enjoj'ing toda}' only through my patience. All would have been well if 
this was the only crime committed by you. But no; you kidnapped a favorite son 
from this place; you killed him and took his hands and gave them to my mother 
and aunt and told them that they were my hands, and that I had been eaten up by a 
shark. As far as your treatment of me is concerned, I am able to overlook that, but 
your treatment of one of the favorite sons of Waipio is an act from the consequences 
of which I am unable to protect you, 3'our life and death being entirely at the disposal 
of the parents of the boy whom you umrdered." 

While Kila was making himself known, the people with whom he had labored 
for his living began to realize that he was a very high chief, and they repented of 
their actions. 

After Kila had made himself known to his mother and aunt and to all the people, 
Hooipoikamalanai and her sister for the first time discovered the great crime committed 
by their sons. They then immediately ordered that their sons be forthwith placed on 
the altar which had been made ready for them, and that death be meted out to them 
as their just dues. 

Upon hearing these orders Kila deferred putting his brothers to death until the 
next day, while he studied a way of saving them, for he well knew they would not be 
killed. During that night he spoke to his mother and aunt as follows: "Let Umalehu 
and the rest of them be saved, because by their leaving me here in Waipio you are all 
saved from dying of hunger. Had they thrown me into the ocean you would not have 
had any food. I think they ought to be saved." When his mother and aunt heard 
Kila's intentions they would not entertain them, for they had made up their mind that 
their sons should die. 

When Kila saw that his mother and aunt were bent on seing their sons pun- 
ished, they being overcome with anger, he decided to keep the matter of saving them 

'This request was for the carrying out of the inoepuu, or "companions-in-death" idea, a not uncommon practice 
up to the times of Kamehameha. 



History of Moikeha. 151 

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

"Owau no keia o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o kama 
wau a Moikeha. Ua kuhi wan ua pan ko oukou manao lokoino ia'u, aole ka, laweia 
mai wau e oukou a haalele maanei, hoi main aku oukou, kahea aku wau mahope ; 
a hala aku oukou, noho hoopilimeaai aku wau malalo o na kamaaina o Waipio nei, 
ma ka na kamaaina olelo e mahiai, malaila wau e hoolohe ai, olelo mai e kahuumu, 
malaila wale aku no wau; olelo mai e pii i ka wahie i keia pali (Puaahuku) pii aku no 
wau ; pela mau ko'u noho hoomanawanui ana, a loaa ko'u makua o ia nei (Kunaka), pau 
ko'u noho hoopilimeaai ana, loaa ia'u ko pono nui ; e ole e hoomanawanui malalo o na 
kamaaina, loaa keia pono a oukou e ike nei. Ua pono no la hoi ia, ina owau ka oukou 
i hana ino, aole, lawe malu ia aku e oukou ko onei keiki punahele, a pepehiia e oukou, 
me ko oukou olelo aku i ko kakou mau makuahine, owau ia mau lima, ua pau i ka 
mano. Aole o keia hana ana a oukou, ua pakele oukou ia'u, o ka oukou pepehi ana i 
ko Waipio keiki kamaaina nei, aole oukou e pakele ia'u, aia no i ka poe nana ke keiki 
ko oukoi: ola, a me ko oukou make." 

Ia manawa ike ia ae la o Kila he keiki alii, a mihi iho la na kamaaina ana i 
noho hoopilimeaai aku ai. 

Mahope iho o ko Kila hoike ana iaia i mua o kona mau makua a me na mea a 
pau, loaa iho la ia Hooipoikamalanai ma ka hewa o kana mau keiki ; alaila kena koke 
ae la laua e kau aku i ka laua mau keiki hanau mua ma ka lele i hoomakaukau ia no 
lakou, a e hooko aku i ka make maluna o kana mau keiki. A no ia mea, kaliia iho la 
ko lakou make a kekahi la ae, ma ia po ana iho, noonoo iho la o Kila i mea e pakele ai 
kona mau kaikuaana i ka make. Aka ua maopopo no ia Kila, aole e make ana. 

Ia po, olelo aku la o Kila i kona mau makuahine: "E ola o Umalehu ma, no ka 
mea, o ko lakou hoonoho ana ia'u ma Waipio nei, oia ka mea i ola ai ko oukou pololi, 
ina paha ma ka moana ko lakou hoolei ana ia'u ina hoi paha aole e loaa wahi ai ia 
oukou ; ko'u manao e ola lakou la." Ma keia olelo a Kila i kona mau makuahine, aole 
i maliu aku kona mau makuahine mamiili o kana olelo kaua, ua holo ko laua manao 
ma ka make o ka laua mau keiki. Ike maopopo aku la o Kila, ua wela ka inaina o 



152 



Fornatider Collection of Hawaiiati Folk-lore. 



to himself, and that he would wait until his brothers were led to the altar, when he 
would make the last attempt and save them. At the time that Umalehu and his 
brothers were about to be killed, Kila also went inside of the place of their expected 
death and said: "Let me die first, and my brothers after me." When his mother and 
aunt saw that Kila loved his brothers more than he did himself, they gave up their 
determination to have their sons killed. 



CHAPTER IX. 

How HOOIPOIKAMALANAI AND HeR SiSTER LiVED IN WaIPIO AND ThEIR 

Return to Kauai. 

HOOIPOIKAMALANAI and her sister lived with their sons in Waipio many days 
after this; but when the food began to show itself above the ground in all the lands, 
then they returned to Kauai where Kila, his brothers and mother and aunt, made new 
regulations and adjustments of the land and its government. Hooipoikanialanai and 
her sister desired and insisted that Kila take charge and act as king of Kauai accord- 
ing to the wish of Moikeha. In this desire of Hooipoikamalanai and her sister they 
were disappointed, as Kila did not wish it to be so, but insisted that his mother and 
aunt should be at the head of the government, their sons to live with them as advisers, 
while he himself was to be independent; for, as he expressed it, he was satisfied with 
his own land, Waipio. When his mother and aunt saw they could not prevail on Kila 
to think as they did, Hooipoikamalanai and her sister acted as the rulers of Kauai 
until their death, while Kila returned to Waipio with Kunaka, his adopted father. 

At the death of Hooipoikamalanai and Hinauu, their sons lived on after them 
as the joint heirs and successors of the land in the place of their mothers. At about 
this time Keoloewa, one of the chiefs of Kauai, rose in revolt against the sons of 
Moikeha, in which he became victorious, and the sons of Moikeha were thus deprived 
of their lands; for Keoloewa, by reason of his conquest, took all the lands to himself. 
Shortly after this Keoloewa set sail for Waipio, Hawaii, to urge upon Kila to come 
back to Kauai to be its king. Upon explaining his mission, Kunaka accepted the 
offer made in behalf of his adopted son, and Kila returned with Keoloewa to Kauai 
and assumed the position as king of Kauai with Keoloewa as his prime minister. 
Shortly after Kila had assumed the position of chief ruler of Kauai, Laamaikahiki 
arrived from Tahiti, this being his second visit to Hawaii. 

LAAMAIKAHIKl'S SECOND VISIT. 

After Laamaikahiki arrived at Tahiti upon his return from his first visit to 
Hawaii, he heard through Hawena that Moikeha had died; so he decided to come for 
the bones of Moikeha his father. Laamaikahiki soon after set sail for Hawaii and 
first appeared off the Kau coast, and by evening of the same da}' had his canoe moored 
on the beach at Kailikii. The following story is told of his arrival at Kau. 



History of Moikeha. 153 

kona mail makuahine, nolaila, waiko iko la o Kila i kona manao pela i loko ona, aia a 
kiki i ka \va e kaiia mai ai kona man kaikiiaana i miia o ka lele, alalia, hai ae oia i 
kona manao kuna. 

A ma kekahi la ae, komo ae la na 'Hi i loko o ka lieiaii, a laweia mai la o Umalekii 
ma a hiki i ke kumu o ka lele, ia manawa, iia paa kona man kaikiiaana i ka poiiama- 
nuia. I ka manawa i koomaka ia ai e pepeki o Umalehii ma, ia manawa komo pu akii 
la o Kila ma kaki i manao ia ai e pepeki kona man kaikiiaana, me ka i aku : "Owaii 
mna ke make, a makope ae o'li man kaikiiaana." A ike aku la kona man makuakine, 
iia oi aku ke aloka o Kila i kona mau kaikiiaana, nolaila, kooki ae la o Hooipoikama- 
lanai ma i ko laua manao e make ka laua man keiki. 



MOKUNA IX. 

Ka Noho ana o Hooipoikamalanai ma Waipio, a me ka Hoi 

ANA I Kauai. 

Noho iko la o Hooipoikamalanai ma me kana man keiki ma Waipio a nui na 
la ; a kiki i ka manawa i ea ae ai ka ai o na aina a pan, alaila koi aku la lakou i Kauai. 
Hooponopono koii ae la o Kila me kona man kaikiiaana a me ko lakou mau makuahine 
i ka noko ana o ka aina. Aka, o ka manao o Hooipoikamalanai ma, e noko no o Kila 
e like me ka Moikeka kaiioka, o Kila no maluna o kona man kaikuaana, a o na kaikua- 
ana no na noko kale. Ma ia manao o na makuakine, aole pela ko Kila manao. O ko 
Kila manao, o na makuakine no maluna o ka aina, a o kana mau keiki no na noko kale, 
ku kaawale ae no o Kila, no ka mea, ua pono no o Kila i kona aina o Waipio. A no 
ka like ole o ko Kila manao me ko na makuakine, nolaila, noko iko la o Hooipoikama- 
lanai ma i alii no Kauai, a kiki i ka make ana. A o Kila koi, koi aku la oia i Waipio me 
Kiinaka, kona makua kanai. 

A make aku la o Hooipoikamalanai laua o Hinauu, a koe iko la na keiki. Aka, 
noko alii iko la na keiki makope iko o ka make ana o na makuakine. Ia manawa, kipi 
ae la o Keoloewa, kekaki alii o Kauai i na keiki a Moikeka, a lanakila ae la o Keoloewa, 
nele iko la na keiki i ka aina ole, lilo ae la ia Keoloewa. Makope iko o ia manawa, kii 
aku la o Keoloewa ia Kila i Hawaii ma Waipio e koi i alii no Kauai ; aka, ke mea pono 
no ia i ko Kiinaka manao, nolaila, koi aku la o Kila me Keoloewa, a noko iko la i alii 
nui no Kauai, a o Keoloewa no kona kukina. I ka manawa a Kila i noko kou ai i alii 
no Kauai, aole i liuliu, kiki mai o Laamaikahiki mai Takiti mai, o ka lua ia o ko 
Laamaikakiki kiki ana ma Hawaii nei. 

KA HOLO ALUA ANA MAI O LAAMAIKAHIKI. 

Noko o Laamaikakiki i Takiti makope iko o kona koi ana aku mai Kauai aku 
ma kana kolo mua ana mai, a loke aku la oia ia Hawena ua make o Moikeka, nolaila, 
manao ae la oia e kii mai i na iwi o kona makiiakane (Moikeka). A nolaila, ua kolo 
mai la o Laamaikakiki mai Takiti mai, a ma Kau kona koea ana mai, a lana na waa 
ma Kailikii, ma ka poeleele ana iko. 



154 Fornander Collection of Hawaiian Folk-lore. 

Late in the evening the people of Kau heard the beating of a drum together 
with the notes of a kaeke ' flute, which startled them and they rushed out to see where 
these sounds came from. When they got outside they saw that these sounds came from 
aboard of a double canoe. Upon seeing this the people remarked : "It is the canoe of 
the god Kupulupulu. These sounds came from that canoe." When the people heard 
that it was Kupulupulu's canoe they prepared food and swine as offerings to the god. 
As soon as it was daylight the next day the canoe and the people on it were seen, 
and the people ashore cried out : "Ye makers of the sounds, here is food and swine; they 
are offerings for the god." 

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

Laamaikahiki, after receiving food and swine from the Kona people, continued 
on his journey to Kauai where he met his brother'' Kila and made arrangements as to 
the taking of the bones of Moikeha to Tahiti. Soon after these arrangements were 
made the bones of Moikeha were brought from Haena. On this occasion Lamaikahiki 
made a long visit on Kauai and occupied his time in teaching the people the art of 
dancing. From Kauai Laamaikahiki visited all the other islands of this group for the 
purpose of teaching the people the drum dance. 

Soon after Laamaikahiki's return to Kauai from his tour of the other islands, 
he made ready for his return to Tahiti, taking with him his brother Kila and the bones 
of their father^ which were to be deposited in the mountain of Kapaahu, Moikeha's own 
inheritance, where Laamaikahiki and Kila also lived until their death. Nothing more 
was heard of these two since that time. 

CHAPTER X. 

The Story of Olopana and His Wife. 

It is said that Olopana was once the king of the island of Hawaii, who made 
his permanent home in Waipio, where he lived with his wife Luukia. There are, 
however, three Olopanas spoken of amongst certain people: The Olopana mentioned 
in the story of Kamapuaa, the Olopana said to be of Tahiti, and the Olopana men- 
tioned in this story. But the Olopana of this story was the Olopana who first went 
to Tahiti with his wife Luukia, the same as mentioned in the legend of Moikeha. 
The genealogy of Olopana cannot be recounted here, as it is not known. The only 
things known of Olopana are the events of his reign on Hawaii and his arrival at 
Tahiti, which are as follows. 

' Ohe kaeke is lit. a drum-flute, a bambu instrument 'The bones of Moikeha must have been returned and 

as accompaniment to the drum. cared for by the sons after that fateful trip to Waipio, 

"Laamaikahiki, a son of Moikeha by Kapo, his first instead of having been lost in the ocean, as reported by 

wife, was a half-brother of Kila. them. 



History of Moikeha. 155 

A penei ka moolelo o kona hiki ana ma Kaii. I ke ahiahi, lohe aku la na kanaka 
i kc kani o ka leo o ka palm, a me ka leo o ka ohe kaeke. Nolaila, puiwa koke ae la na 
kanaka i keia niea e kani nei, a i ka puka ana aku e nana, lohe pono loa aku la na 
ki'iak 1, aia no luna o na waa keia mea e kani nei. A no ia mea, olelo ae la na kanaka: 
"He man waa no ke akua, no Kupulupulu, a nolaila keia mea kani." A no ia mea 
hooniakaukau aku la na kanaka i ka ai, a me ka pnaa, i makana na ke akua. 

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

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

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



MOKUNA X. 

Ka Moolelo o Olopana, a me Kana Wahine. 

Ua olELOIA he alii nui o Olopana no ka mokupuni o Hawaii, a o Luukia kana 
wahine, ma Waipio ko laua wahi noho mau. Aka, ekolu nae Olopana i kamailio ia 
mawaena o kekahi poe. O ka Olopana i oleloia iloko o ka moolelo kaao o Kamapuaa. 
A o ka Olopana i oleloia no Tahiti, a o ka Olopana ka mea nona keia moolelo. Aka o 
ka Olopana nona keia moolelo, oia no ka Olopana i holo mua i Tahiti me kana wahine 
me Luukia, a oia no ka mea i olelo ia iloko o ka moolelo o Moikeha. A penei no ka 
moolelo no Olopana a me Luukia. Aole nae e hiki ke lawe mai i ka mookuauhau no 
ko Olopana hanauna, no ka mea, aole i maopopo ; o ka noho alii ana no Hawaii a me 
ka hiki ana i Tahiti, oia wale no ka mea i ike ia ma ko Olopana moolelo. A penei no 



156 Pomander Collection of Hawaiian Folk-lore. 

Once upon a time Olopana and his wife Luukia were the rulers of the island of 
Hawaii, and all the people were under them. During their reign a great flood swept 
down the valley of Waipio and carried away the people and their houses into the ocean. 
It is said that in this flood Olopana and his wife were carried out to sea, which was the 
means of their reaching Tahiti. When Moikeha came to Hawaii and spoke of Olopana 
as being in Tahiti, the story was then made up that when they were carried out to sea 
in the flood, they must have actually swam all the way to Tahiti, as nothing had been 
heard of Olopana and his wife from the time of the flood until the arrival of Moikeha. 
According to some of the old people, however, it is said and believed that the passage 
to Tahiti was made in a canoe. 

When the news was first brought here about Olopana being in Tahiti, the 
people of Hawaii were so divided in the belief that he was actually alive and in 
Tahiti that it was decided, as a means of settling these differences, to send Ulu, the 
king of Kau, in a canoe made of bulrushes." After Ulu set out nothing more was 
heard of him, not even if he had reached Tahiti. After some time had elapsed a 
certain priest was sent in search of Ulu, but while in mid-ocean the priest discovered 
that Ulu had died, so he returned. Shortly after the return of the priest, Kapukini, 
a chief of Puna, was made king of Hawaii, there being no king over the island of 
Hawaii at this time. 

Olopana in the meantime was living in Tahiti with his wife Luukia. Moikeha 
and his wife Kapo were the king and queen of Tahiti at this time. When Moikeha 
saw that Luukia was pleasant to look upon he took her to wife, as already spoken of 
in Chapter I. After Moikeha left Tahiti and came to Hawaii, Olopana, through his 
kind and considerate treatment of the people, became the king of Tahiti. But when 
Kupohihi, an uncle of Moikeha, heard that Tahiti had become independent with Olo- 
pana as its king, he came and sent Olopana away. Olopana therefore set sail for 
Hawaii with his wife Luukia. 

Olopana is said to have so treated the people of Tahiti that he and his wife were 
thought much of, and when he set out for Hawaii a large number of people accom- 
panied him. Upon the arrival of Olopana and his companions, the people of Hawaii 
saw that their hands and arms were tatued. The people became so infatuated with 
the idea that they too had their arms and hands tatued. It is said that this was the 
first time that tatuing was introduced into these islands. 

As soon as Olopana and his people arrived from Tahiti, he caused some of 
his men to reside on Maui, some on Molokai, and some on Oaliu and Kauai. It is 
said that is the reason why the people of these islands speak differently from those 
of Hawaii. 

On their return Olopana and his wife again took up their residence in Waipio, 
except at times when Luukia was isolated to other places where she was kept and well 
treated. These times of isolation came only at Luukia's monthly periods, when she 

■ Waa naku seems to have been coupled erroneously that term in this case would render it appropriately 

in its rendition of "a canoe made of bulrushes." a "search canoe," rather than an unseaworthy craft 

Naku has several meanings, one of which, according of rushes, nowhere else referred to in Hawaiian tra- 

to Andrews, is "a search, a pursuit after." Using dition. 



History of Moikeha. 157 

ia : Noho alii iho la o Olopana me Luukia kana wahine, no ka Mokupuni o Hawaii. 
Aia ua kanaka a pau malalo o laua. A i ka nianawa i wai kahe nui ai o Waipio, oia 
ka wai kahe niii ana i halana ia ai ka aina, a lilo na hale a me na kanaka i ka nioana, 
ia manawa ka lilo ana o Olopana laua me Lunkia a noho i Tahiti. Aka, aole nae i ike 
ia ko laua mea i hiki ai i Tahiti, aka, ma ka lohe ana o ko Hawaii nei ia Moikeha ma, 
aia o Olopana ma i Tahiti, nolaila, ua manaoia e ko Hawaii nei, ua lilo maoli i ka 
moana ma ka au ana a pae ma Tahiti. No ka mea, niai ka hoomaka ana o ka wai nui 
ma Waipio a hiki i kela manawa i loheia ai ia Moikeha ma ka haohaoia ana. 

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

A o Olopana hoi ; mahope iho o ko Moikeha haalele ana ia Tahiti a holo mai i 
Hawaii nei. He u\\\ na liana maikai a Olopana ia manawa, a no kana man hana mai- 
kai he nui, hahai ae la na kanaka malalo ona, a noho alii ae la oia no Tahiti. Aka, i 
ka manawa i lohe ai o Kiipohihi ka makuakane pili koko o Moikeha, ua kuokoa ae la o 
Tahiti malalo o Olopana, nolaila, kiiia mai la o Olopana e hookuke. A no ia mea, hoi 
mai la o Olopana i Hawaii nei, me kana wahine me Luukia. He nui ke aloha o na 
kanaka ia Olopana no kana man hana maikai, a nolaila, ua nui ke aloha ia Luukia o 
na wahine. A ma keia mea, ua nui na kanaka i holo pu mai me Olopana ma ia hoi 
ana mai i Hawaii nei. 

Ma ia hoi ana mai o Olopana, ua kakauia na lima i ka uhi, a no ka ike ana o ko 
Hawaii nei i ka uhi o Olopana, a me na kanaka o Tahiti i holo pu mai ai me laua, 
nolaila, hoopili aku la lakou i ke kakau i ka uhi. Ua oleloia, oia ka hoomaka ana o ke 
kakau uhi ma keia pae aina. 

I ka manawa i hiki mai ai o Olopana me na kanaka o Tahiti mai, hoonoho ae la 
o Olopana i na kanaka ma Maui, Molokai, Oahu, a me Kauai, a nolaila ka mea i ano e 
ai ka leo o na kanaka o keia mau aina, aole he like o na olelo ana ma ka leo. Noho 
ae la o Olopana ma Waipio me kana wahine a i kekahi manawa, hookaawale ae la ia 
Luukia ma kahi kaawale loa, me ka malama pono loa ia o ka maluhia. A ia a hiki i 



158 Fornandcr Collection of Hawaiian Folk-lore. 

was removed to Piiukawaiwai, a place located between Kawaihae and Waimea. Here 
a house was built for her surrounded by a wall. This particular spot has always been 
known as the wall of Luukia and is so called to this day. 

HOW LUUKIA LIVED AT PUUKAWAIWAI. 

It was customary for Luukia to retire to this house of separation at the approach 
of her periods of infirmity. During one of her trips to this house of separation, while 
on her way from Waipio, Luukia met a man by the name of Waiauwia, a person of 
some note who was living at Waimea. This man became so enamoured of her that 
he followed her to her house of separation and there made advances on her, to which 
Luukia replied: "We cannot do such a thing, as I am defiled." Upon receiving this 
reply from Luukia, Waiauwia was puzzled to know the meaning of such a thing; he 
insisted that she grant his request. At this determination on his part, Luukia told 
Waiauwia : "Don't come in unto me, for I have my period of infirmity. This is the 
reason why I am separated from Olopana the king." 

This was the first time that Waiauwia ever heard of such a thing, that men 
were prohibited from living with women during their monthly periods. Waiauwia 
was therefore forced to return to Waimea, and there informed his wife that it was 
against the wish of the gods to have men live with their wives during their periods 
of infirmity. Some time after this first meeting between Waiauwia and Luukia at 
Puukawaiwai, Waiauwia again visited Luukia at her house of separation, nfier one cf 
her periods of infirmity, and this time his desire was at last satisfied ar.d Liu.kia fell 
in wrong-doing with Waiauwia. 

It is said that Olopana brought the tabu system to these islands. Shorlly afUr 
this the tabu S3'steni was inaugurated throughout the whole group. 

ANOTHER STORY ABOUT OLOPANA. 

There are several versions of Olopana, as told by the old historian.'^, and tl;cre 
seems to be several Olopanas; but it is said that the Olopana who was the husband cf 
Lnukia was the Olopana who was known as the younger brother of Moikeha and \\viX 
he was a Tahitian, being born and raised there; and that it was in Tahiti that he fiiTt 
met and lived with Luukia; and that Luukia was also a Tahitian. But this vcr.'^icn 
is very rarely spoken of. What are commonly known, however, are these: that Olcpnna 
is mentioned in the chant of Kualii, and the Hawaiian people are still using the sLiit 
or pan of Luukia. 



History of Moikeha. 159 

ka wa e hana-wai ai o Luukia, hoihoi ia niai la oia a hoonoho ma Puukawaiwai kahi e pili 
la me Kawaihae a me Waimea. Malaila ko Luukia halepea, ua paia i ka pa a ptini, 
nolaila i kapaia ai ka inoa o ua wahi la o Panoluukia, o kona inoa ia a hiki mai i keia wa. 

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

He mea mau ia Luukia ka hoi ma kona halepea ke kokoke aku i ka manawa e 
hanawai ai. I kekahi manawa, i ke kokoke ana o Luukia e hanawai pii mai la oia mai 
Waipio mai. Aka, e noho ana kekahi kanaka koikoi ma Waimea, o Waiauwia kona 
inoa, manao ae la oia e moe me Luukia. Nolaila, hele aku la oia (Waiauwia) ma kahi 
o ka halepea o Luiikia, a nonoi aku la e moe me ia. I mai nae o Luukia, aole e hiki 
ke moe laua, no ka mea, aole i pau ka haumia. A ma keia olelo a Luukia, haohao iho 
la o Waiauwia i keia mea. Aka, hoopaa aku la no o Waiauwia, me ka makemake no 
e moe laua. A no ia mea, olelo mai o Luukia, me ka i aku ia Waiauwia: "Mai komo 
mai oe maloko nei, ua hanawai wan, nolaila wan i kaawale ai me ke alii (Olopana)." 

Akahi no a loheia keia mea e Waiauwia, he mea kapu no na kane ka noho pu 
me na wahine i ka manawa e hanawai ai. Nolaila, hoi aku la o Waiauwia, a hai aku 
la i kana wahine, he mea kapu loa ka noho pu ana o na kane me na wahine ke hiki i 
ka manawa e hanawai ai na wahine. 

I kekahi manawa, mahope mai o ko Waiauwia halawai mua ana me Luukia ma 
Puukawaiwai, hele hou aka la ua o Waiauwia ma ka halepea mau o Luukia, kahi hoi 
i halawai mua aku ai laua, kahi i haiia mai ai ke kapu. Ia manawa, ia laua i halawai 
hou ai, mahope iho o ka pau ana o ko Luukia hanawai ana; hai aku la o Waiauwia i 
kona makemake e launa me Luukia. A mamuli oia ano, haule iho la o Luukia i ka 
hana hewa me Waiauwia. 

Ua oleloia na Olopana i lawe mai ke kapu ma Hawaii nei. Ma ia hope mai laha 
ae la ke kapu ma keia mau Mokupuni a pau. 

KEKAHI KAMAILIO ANA O OLOPANA. 

He like ole ke kamailio ana a ka poe kahiko no ka moolelo o Olopana, no ka mea, 
aole hookahi Olopana i oleloia. Aka, ua oleloia, o ka Olopana nana o Luukia, ua ole- 
loia oia ka Olopana kaikaina o Moikeha, no Tahiti no ia, a ma Tahiti no kona wahi i 
hanau ai, a malaila no ia i hoao ai me Luukia, a no Tahiti no o Luukia. Aole nae he 
nui loa o ke kamailio ana pela. Aka o ka mea maopopo, no ka mea, ua hoomaopopoia 
ma ka moolelo o Kualii. A ke malamaia nei e keia lahui ka pa-u o Luukia. 



The Legend of Kila. 



MOIKEHA was the father and Hooipoikamalanai was the mother of Kila, whose 
birthplace was the laud of Kapaa. There were three children in the family, 
of which Kila was the youngest. While very young it was their custom to 
resort to the Wailua River and there learn the art of canoe sailing. In the wrestling 
matches Kila, though the youngest, always prevailed over his older brothers. One day, 
in order to determine which one of his sous was the strongest, bravest and most skill- 
ful in the art of canoe sailing, Moikeha decided to give them a test. After calling his 
sons to come before him, he said: "I want you all to go to the other side of the river 
and set your canoes down in the water and let them sail toward me. The one who 
will be able to so steer his canoe as to hit me in the navel will surely be the most 
prosperous amongst you." ' 

After arriving at their stations the first-born set his canoe down and steered it 
to his father, but it missed the mark. The second son then in his turn set his down 
and steered it for the mark, but it missed also. Kila then in his turn started his, and 
it sailed directly to Moikeha and hit his navel. Moikeha then addressed his sons, 
saying: "You two," turning to the oldest, "will never amount to much. This your 
youngest brother will be the most prosperous of you all." 

As Kila grew up into manhood he also grew in beaiitj^ and manliness, so much 
so that he was recognized as the most handsome man in all of Kauai, he having no 
equal. He also grew up to be a very strong and brave man. 

Moikeha originally came from Tahiti, through grief and depression of spirit 
over Lnukia. Because of his great grief he left his home Moaulanuiakea, the chiefs, 
the people and the demi-gods of the deep. On his way to Kauai he met Kakakauhanui 
off the Kalaau point, Molokai, fishing. This man had very long legs; his body 
while in the water could stead}' his canoe with his legs. He could stay under water 
without breathing for a very long time. Upon meeting this man, Moikeha took him 
as an adopted son and brought him along to Kauai. Moikeha was a high chief, 
and his wife Hooipoikamalanai was a chiefess of very high rank throughout the whole 
island of Kauai. 

After the lapse of some time, Moikeha fitted out a double canoe for his son Kila 
and instructed him to go to Tahiti and slay his old enemies. After ever3'thing per- 
taining to the voyage was ready, the paddlers, the bailers, immediate attendants, uncles 
and Kakakauhanui boarded the canoe together with Kila, who sat in the covered plat- 
form, and they set sail for Tahiti. Before Kila boarded the canoe, however, Moikeha 
addressed him saying: "You are on your way. Don't fail to recognize your uncle 
Makalii, or you will kill him." After all the islands had disappeared and all that 
could be seen was the top of Maunakea, they were met by Keaumiki and Keauka," two 

'The two tides, rising and ebbing, are here ingeniously likened to two powerful demi-gods of the ocean. 

(i6o) 



He Kaao no Kila. 



I 



OMOIKEHA ka makuakane, o Hooipoikamalanai ka makuahine, o Kapaa i 
Kauai ka aina, oia kahi o Kila i hanaii ai. Ekolu lakou o ka hanau ana, o Kila 

ka muli. I ko lakou wa kamalii, he hooholoholo waa ka hana i ka muliwai o 
Wailua, a i ka wa nae e hakoko ai me na kaikuaana, na Kila no ka eha o na kaikuaana. 
A mahope, liailona o Moikeha i na keiki ana, i akaka ko lakou mea ikaika, a koa. I 
aku o Moikeha: "E hele oukou a ma kela kapa o ka muliwai, kuu mai i na waa a oukou, 
a i ku kuu piko, o ke keiki waiwai ia o oukou." Kuu mai la ka mua, aole i ku, kuu 
mai la kona muli, aole i ku, kuu o Kila, ku ka piko o Moikeha; olelo aku o Moikeha i 
na keiki: "Aohe a olua waiwai, eia ke keiki waiwai o ko olua pokii." 

A nui ae la o Kila, nui pu kona maikai a me ka nani, a oia ko Kauai oi a puni; 
aole ona lua, nui pu me ka ikaika a me ke koa. O Moikeha, mai Kahiki ka hele ana 
mai, i aaia i ke aloha o Luukia, a haalele aku ia i kona hale ia Moaulanuiakea, a me na 
'lii, na kanaka, na kupu o ka moana. 

Ma kona hele ana mai, loaa o Kakakauhanui i ka lae o Kalauu i Molokai, e lawaia 
ana. He kanaka uha loihi ia, e luu ana ke kino ilalo, e kaohi ana ka uha i ka waa, he 
kanaka aho loa. Lawe mai la o Moikeha ia ia i keiki hookama, a noho i Kauai. He 
'lii nui o Moikeha, a he 'Hi no hoi ka wahine o Hooipoikamalanai, no Kauai a puni. 

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

Holo aku la lakou a naha na moku o Hawaii nei, a nalowale ka aina, koe o 
Mauna Kea, aole i nalowale. Loaa lakou i na kupu o ka moana ia Keaumiki a me 
Keauka, mimiki ia ka waa o lakou ilalo, a loaa ke ko-a, a me ke a, ka puna. Ia wa luu 
o Kakakauhanui a noho ilalo; hookahi anahulu a me na po keu elua, ea mai o Kaka- 
kauhanui; hookahi anahulu ko Keaumiki a me Keauka, ea mai. Nolaila, pakele na 

Memoirs B. P. B. Museum, Vol. IV.— ii. ( i6i ) 



1 62 Fortmnder Collection of Hawaiian Folk-lore. 

monster demigods of the deep, who drew their canoe down to the coral beds of the sea: 
so Kakakauhanui dove down to the bottom and staid there for ten ' and two nights 
before coming np again. Keaumiki and Keauka were only able to stay down ten 
nights. This feat of endurance saved the canoe. The voyage was then resumed. 

When they were approaching near to Tahiti they first touched at a small island 
where the aunt of Moikeha was living, a supernatural rat, Kanepohihi by name. Her 
e3'es were covered over with wrinkles and she was blind. When Kila came upon her 
she was cooking bananas in the ashes. When he saw Kanepohihi cooking bananas, 
he reached down, took the bananas and placed them on to one side of the cooking 
place. When Kanepohihi reached for the bananas she was unable to find them, so 
she said to herself: "There must be a demi-god about." 

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

Kanepohihi replied: "The same to you." 

Kila continued: "Your grandchild and lord send you aloha greetings." 

Kanepohihi asked: "Who is this grandchild and lord of mine?" 

Kila answered: "Moikeha." 

Kanepohihi again asked: "Is Moikeha then still alive?" 

Kila replied: "He is still alive." 

Kanepohihi again asked: "What is he doing?" 

Kila then chanted the following in a pleasing way: 

"He is indulging in ease in Kauai, 
Where the sun rises and sets again, 
Where the surf of Makaiwa curves and bends, 
Where the sun comes up over 
The kalukalu- of Kewa; 
The cool and calm shade of Kewa, 
The stretched out waters of Wailua, 
And the entrancing favors of my mother 
Hooipoikamalanai. 
He will live and die in Kauai." 

Kanepohihi replied : "You seem to know my name, btit I don't know who you are." 
He then told her his own name : "I am Kila of the uplands, Kila of the lowlands. I am 
Kila, the last child of my mother Hooipoikamalanai, and the offspring of Moikeha." 

Kanepohihi replied: "Yoti are my lord. What is the object of this voyage and 
visit paid me by my lord?" 

Kila replied: "It is a voyage in search of a chief." 

Kanepohihi answered: "There are no chiefs left. Kahuahuakai was the last of 
the chiefs that was slain, with the exception of your father, myself and yotir father's 
younger brother. This was the cause why yotir father Moikeha left this place and 
moved to Kauai." 

^ Anahulu is a measure of time only, indicating a or forty anahulus and so many days, as fractions of 

period of ten days and nights. The term did not an anahulu. 

apply to any other counting, neither of years nor ^A'a/«/tfl/«, a delicate, gauze-like kapa, to which the 

of articles. The length of time might be one, two morning mist is likened as it is dissolved by the rays 

of the rising sun. 



Legend of Kila. 163 

waa i ka make. la lakou i holo ai a kokoke i ka aina o Kahiki, aia i ka moana he wahi 
aina moku i ke kai, ilaila ka makuahine o Moikeha, he iole, o Kanepohihi, ua nalo na 
maka i ka alu, he luahine niakapo, e pulehu maia ana. 

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

Olelo mai o Kanepohihi ia ia : "E ane ana." 

Olelo aku o Kila : "I aloha mai ko moopuna haku ia oe." 

Ninau aku o Kanepohihi: "Owai ua moopuna haku nei a'u?" 

Hai aku o Kila: "O Moikeha." 

Ninau hou mai o Kanepohihi : "Ke ola ala no ka o Moikeha?" "Ae, ke ola ala no." 

Ninau hou o Kanepohihi: "Ka walea ana?" 

Kau aku o Kila me ka lealea: 

"I walea ia Kauai, 
I ka la hiki ae a po iho, 
I ke kee a ka nalu o Makaiwa, 
I ka hiki mai a ka la maluna, 
O ke kalukalu o Kewa, 
O ka wai halau o Wailua. 
O ka lealea o ka mai o kuu makuahine, 
O Hooipoikamalanai, 
O kahi noho no o Kauai a make." 

Olelo mai o Kanepohihi: "Akahi ka hoi ka loaa o ko makou inoa ia oe, aole hoi 
he loaa o kou inoa." 

Olelo aku o Kila me ka hai i kona inoa ponoi: "O Kila iuka, o Kila i kai, o Kila 
pa wahine, a Hooipoikamalanai o Kama an a Moikeha." 

Olelo mai o Kanepohihi: "E kuu haku, heaha ka huakai a kuu haku o ka hiki 
ana mai?" I mai o Kila: "He huakai imi alii." 

"Aohe alii ; a Kahuahuakai pan na 'lii i ka luku ia, koe ko makuakane, koe au 
a me ka muli o ko makuakane, nolaila, hele aku ai ko makuakane o Moikeha a noho 
ia Kauai." Ma ko Kila mana a me ka ike, olelo aku la ia: "He 'Hi no, aia la i uka o 
Wahiawa, ua alai ia mai e ka ohu, ua paa ia Huihui laua o Maeele." O ke kumu o 



164 Pomander Collection of Hawaiian Folk-lore. 

Through Kila's power of foresight he answered : "There is a chief. He is living 
in the uplands of Wahiawa, screened by the fog and secreted by Huihui and Maeele." 

The reason why this call was made by Kila on Kanepohihi, was because he was 
without food. To the request for food, Kanepohihi replied: "I have no food. All I 
do is to live in idleness here. There is only one person who has food, your uncle 
Makalii." 

Makalii was Moikeha's own younger brother, and he was the king and ruler of 
the land. He had a net named after himself, Makalii, in which were kept the food and 
fish as well as other things. Makalii, who was also educated in all of the arts of the 
day, could tell of coming future events, as well as Moikeha or Kila. Because of this 
power as a fortune-teller he was able to foresee the arrival of Kila to his kingdom. 
So he took up all the food and placed it in a net and hung it out of reach, which was the 
origin of the old Hawaiian saying : "Makalii drew in his net (koko) and hung it up." 
Kanepohihi, on being requested for food, changed herself into the form of a rat and 
climbed up, nibbled at the net of Makalii, cutting it and causing the food and fish to 
fall out, thus supplying Kila and his companions with food. 

Shortly after this Kila sailed for the main island, the canoe going toward the 
kapued harbor, where the kapu stick was standing. This place was Moikeha's ; no 
canoe was allowed to land here; no person was allowed to pass by it upon pain of death. 
The place had been kapued before Moikeha left, and ever since his departure its sacred- 
ness had been maintained. When the canoe was nearing the landing place the people 
on shore were heard calling: "There is a canoe! There is a canoe!! That canoe does 
not seem to have any fear for the kapu of the king. Your superior strength, if any 
you have, will be the only salvation for you this day." 

Before Kila and his people reached the landing place and hauled their canoe up 
on the sand, he was bundled up and placed on the platform. Kila, as we have said, 
was a very handsome man and was good to look upon, so much so that it could not be 
hidden by the covering in which he was wrapped. After he had been placed on the 
platform he addressed his followers, saying : "When you see a large man come to the 
canoe, it is Mua. He is a great admirer of women. He is the man that was the be- 
trayer of Moikeha, and the one that caused Moikeha to leave his own country. Don't 
tell him about me, in case he should ask you." 

As soon as Mua reached the canoe, he looked over the men and stood them up. 
Examining the first one and finding a protuberance on his body, he remarked: "You 
will never be able to get Luukia." He then examined the next man, and so on to the 
last, with the exception of Kila. The reason why Mua examined the men was because 
he wished to find one who could command the admiration of Luukia, and by him get 
a chance to approach Luukia, as he had never been able to please Luukia even up to 
this time. 

Luukia was a very beautiful woman and had no equal. She was the wife of 
Olopana, and owing to his being afflicted with the dropsy they never lived together. 



Legend of Kila. 165 

Kila i hiki ai imua o Kanepohihi, o ka pololi. I mai o Kanepohihi : "Aolie a'li ai, o ka 
iioho wale iho la no i anei. Hookahi no mea ai o ko makuakane o Makalii." 

A Makalii, o ko Moikeha kaikaina no ia, a oia no ke 'Hi o ka aina, a nana ua 
koko nei o Makalii (no ka inoa), ilaila ka ai, ka ai, na mea a pan loa. A he ike no ko 
Makalii i ke kilokilo e like me Moikeha, a me Kila; no kona ike e hiki aku ana nei 
kupu (Kila) i ka aina, nolaila, lawe keia i na mea ai a pan a paa i ke koko, kan i luna, 
oia kela olelo kahiko o Hawaii nei : "Hului koko a Makalii kan iluna." E pii ae ana o 
Kanepohihi ma kona kino iole, a aki i ke koko a Makalii, hanle ka ai a me ka ia i lalo 
nei, loaa ka ai a Kila a me na ohua. 

Holo aku la o Kila a hiki i ka aina, holo aku la ka waa o Kila a ke awa kapu e 
ku ana ka pahu kapu, no Moikeha ia wahi; aohe waa pae malaila, aohe kanaka hele, 
hele no make, he kapu mai ko Moikeha noho ana a hele, oia mau no ke kapu a me ke 
kiai ia. Kahea mai la o uka: "He waa e! he waa hoi kela! ! Makau ole kela waa i ke 
kapu o ke 'Hi; a nui ko ikaika i na la, oia oe." Ia lakou nei i pae ai ma ia wahi, aole 
nae i kau na waa o lakou nei i uka, i ke kai no kahi i hekau ai. O Kila hoi, ua opeope 
ia a paa kau iluna o ka pola o na waa. He kanaka maikai loa o Kila, aohe pun, aohe 
kee, a he nani ke nana aku, a ua hele kona maikai mawaho o ke kapa a me kona 
opeope e wahi ana. 

Olelo aku o Kila i na kanaka o luna o ka waa : "Ina nana oukou a i hele mai 
kekahi kanaka nui, i na waa nei, o Mua ia, he kanaka puni wahine ia, oia ka mea nana 
i kumakaia o Moikeha i hele ai. A owau hoi, mai hai oukou ia'u ke ninau mai." 
A hiki o Mua i na waa, nana i na kanaka, kukulu iluna, kukulu ae la i ke kanaka 
mamua, nana i ke alo aohe puu, nana i ke kua, loaa he okakulai, he pun. Olelo aku o 
Mua : "Aole e loaa ia oe o Luukia." Pela no ka nana ana a pau na kanaka o na waa, a 
koe o Kila. O ko Mua manao ma keia nana ana, i loaa ke kanaka maikai e lilo ai o 
Luukia, alalia, nonoi aku nana e moe e mamua o Luukia, no ka mea, aole i loaa o 
Luukia ia ia mamua a hiki ia la. 

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



i66 Pomander Collection of Hawaiian Folk-lore. 

Luukia, however, had been bound,' or netted, by Olopana with small cord in the fashion 
of the lashing of canoes ever since the departure of Moikeha. 

Upon seeing the bundle on the platform, Mua asked the people: "What is this 
large bundle on the platform?" The people replied: "It is a bundle of clothes." Mua 
then went up to it and felt the bundle. After feeling it he opened the bundle and dis- 
covered a man. He then looked all over the man and found him to be perfect in every 
respect. He then remarked : "You will be admired by Luukia. If in case you should, 
will you ask her to be mine?" 

Before Mua boarded the canoe, Kila had instructed his men as follows: "If Mua 
should come and ask that some one of you ask Luukia to be his wife, tell him to lie 
in the canoe face down, and not to get up or move about or speak, but he must lie very 
quietly so that he will be able to get Luukia." 

After inspecting Kila, the people told Mua to do as they had been instructed 
by Kila. When Mua heard this he was very glad. As soon as Mua had lain face 
down in the canoe, Kila told the men to hold Mua down and urinate on him. This 
was done until it covered him for two days and one night, so that he died without 
accomplishing his desire respecting Luukia. Thus, through the wit of Kila, was the 
betrayer of Moikeha his father avenged. 

During the reign of Moikeha he had two very powerful warriors, Niniukalani 
and Pohinakahonua. There were none stronger than these two. Upon seeing the 
canoe coming to be moored on the kapued grounds, Niniukalani took up his war club, 
Kahikinaakala, and approached the canoe. When he reached the dry sand he began 
twirling his war club. As the man was approaching, Kila asked his men : "Which one 
of you is willing to go and fight Niniukalani?" No one spoke up for some time, as 
they were all afraid. Ukulii, however, arose and said: "I will go and fight him." Kila 
then said: "Yes, you are so small that you will be able to get very close to him. 
When you get ashore don't look up or you will get killed ; but keep your eyes always 
down and watch the shadow over you. If he twirls his club on the left, jump to the 
right, as he will then strike to the left; and if he twirls on the right, jump to the left. 
After Kila had imparted his instructions, Ukulii jumped ashore with his war club and 
approached Niniukalani. Niniukalani was twice the size of Ukulii and was sure of 
beating him, which he likened to so much chaff." 

At this time the place was packed with the chiefs and people who were eager to 
see the conflict. They never had any idea that the small man had any chance with 
the big man at all. Niniukalani, upon seeing Ukulii, began to twirl his war club, 
Kahikinaakala, and, when Ukulii was within striking distance, let it come down ; but 
Ukulii jumped to the right and toward his opponent. The club missed its object and 
hit the sand, causing it to fly in all directions, and left a deep valley, hiding the two 
contestants from view for a time. Everybody believed that Ukulii was killed. After 



'In the story of Moikeha this netting of cords which the contemptuous expression of nothingness, rubbish, 

was designated "the pau of Luukia" was herown doing, or anything worthless which may be blown away by the 

according to other versions, not Olopana's. wind, conveyed in the original. 

^Opala, rendered here as ''chaff", falls far short of 



Legend of Kila. 167 

Nolaila, ninau aku la o Mua : "A heaha hoi keia opeope nui e kaii nei i ka pola?" 
Olelo mai na kanaka : "He opeope kapa." Hele aku la keia haha, a ike iho la he kanaka. 
Haha iho la o Mua, wehe ae la i ke kapa, nana iho la ma ke kua, a me ke alo, aohe 
puu, aohe kee, olelo iho la: "Loaa ia oe o Luukia. Ea, a i loaa o Luukia ia oe, na'u e 
nioe mamua." 

Mamua ae o ka nana ana o Mua ia Kila, ua olelo aku o Kila i na kanaka: 
"I hiki mai auanei o Mua a i nonoi mai e moe me Luukia, olelo aku oukou, e moe i 
loko o ka waa nei, ilalo ke alo, aohe make ala, aohe make oni, aohe make olelo, e moe 
malie, i loaa o Luukia." A pan ka nana ana ia Kila, olelo aku la na kanaka ia Mua e 
like me na olelo a Kila, a lohe o Mua, he mea olioli ia. A moe o Mua i lalo ke alo, i 
loko o ka waa, olelo aku o Kila i na kanaka: "E mimi maluna iho o Mua." Pela ka 
hana ana, a po ka la, a ao ka po, a po hou ka la, ua lana ka mimi maluna o Mua, a 
make iho la ia me ke ko ole o kona kuko ia Luukia. Pela i hookoia ai ka huhu o 
Moikeha i kona mea nana i kumakaia, ma ka noonoo o kana keiki o Kila. 

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

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

A pau ka olelo ana a Kila, lele aku la o Ukulii me kana laau, lele aku la a ku 
me Niniukalani, ua palua kona nui imua o Ukulii, a he mea ole o Ukulii i kona manao 
ana, heaha la ia imua ona? He opala. Ia wa, ua piha ke one i na 'Hi a me na kanaka 
he nui loa, e nana ana i ke kaua, aole nae o lakou manao e ola ana kahi kanaka uuku 
i ke kanaka nui. O Niniukalani, ke hookaa nei i ka laau palau ana, ia Kahikinaakala 
hoomoe iluna o Ukulii, komo ae ana o Ukulii i ka akau, hala ka laau, loaa ke one, 
puehu liilii, moe ke awawa, nalo laua nei i loko o ke one. Manao na mea a pau ua 
make o Ukulii ; a mahope, ku hou laua nei, hookaa o Ukulii i ka laau ma ka hema a 



i68 Fornafider Collection of Hawaiian Folk-lore. 

the cloud of sand had settled, the people saw that both of the contestants were still 
there. Ukulii then twirled his club and made a feint as though to strike. Niniu- 
kalani dodged, but before he could recover himself, Ukulii struck to the right which 
caught Niniukalani squarely, cutting him in two and killing him instantly. At 
this the crowd cried out: "One for the stranger and none for the son of the soil. 
Nobly done! No wonder this canoe dared to land on kapued ground, for it carries a 
noble warrior." 

Pohinakahonua, upon seeing the death of his mate, came up with his war club, 
Puaihanuole. He then issued a challenge, boasted and said : "He could not have been 
struck at ; if he had he would have been in pieces. He shall not escape me." 

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

The result of the conflict was then carried to the king, Makalii. When Makalii 
heard it he arose and came down with his war club, Naulukohelewalewa. Makalii at 
this time was living in a land above the clouds. Makalii was a goodly man to look 
upon, closely resembling his older brother Moikeha. He was very powerful and brave, 
but not like Kila. As Makalii arrived on the kapued ground he began to swing his 
war club right and left. Upon seeing this Kila said to his men: "That is Makalii, 
the king. He is a very powerful man ; none of you will be able to stand up against 
him. I will go and meet him. But before I go, I want you to remember this : if I 
shall be slain in this encounter, you have your course of escape, return by it to 
Kauai; but in case I live, then all will be well." Kila then took up his war club, 
Kahihikolo," and jumped ashore from the canoe, stepping on the rocks. At sight of 
Kila the crowd began to shout, admiring his beauty. Even the ants were heard to 
sing in his praise; the birds sang, the pebbles rumbled, the shells cried out, the grass 
withered, the smoke hung low, the rainbow appeared, the thunder was heard, the dead 
came to life," the hairless dogs were seen and countless spirits of all kinds were seen. 
All these things mentioned were the people of Moikeha, who upon the arrival of Kila 
his son, caused themselves to be seen, in testimony of Kila's high chief rank. 

As Kila came within reach, Makalii brought down his war club, Naulukohele- 
walewa. The wind whistled by, the dust and sand arose in clouds, and a deep valley 

' The naming of war clubs appears to have been a very is noted that these named clubs are the dependable 

general custom, as they are frequently referred to in weapons of celebrated warriors. 

tradition as being famous. It is likely that their names ^a fairy story recognition by the elements of a royal 

may have been applied to commemorate an event, as it descendant, at whose approach the spirits of former 

subjects appear as if to do homage. 



Legend of Kila. 169 

hoana, aole nae i uhau, alo e o Niniukalani, e waiho ae ana keia ma ka akau, loaa no o 
Niniiikalani, make loa, kaawale o luna me lalo. 

Uwa ka pihe o uka: "Akahi a ka malihini, aole a ke kamaaina. Koa! malama 
no i komo ia ai ke awa kapu o ke 'Hi e keia waa eia ka he koa." Ku mai o Pohinaka- 
honiia, me kana laau palau o Puaihanuole, paha, kaena: "He uhau ole ia i ka laau; e 
uhau ia okaoka, aole ia e pakele ia'u." 

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

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

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

A kokoke o Kila i o Makalii la, hoomoe iho ana o Makalii i kana laau palau, ia 
Naulukohelewalewa hio ka makani, lele ka lepo me ke one, kahawai kahi i loaa ai i ka 



lyo Fornander Collection of Hawaiian Folk-lore. 

was seen where the club struck the ground. The two were hidden in the dust. The 
people ashore thought that Kila was killed, but after the cloud of dust and sand had 
settled the}^ beheld Makalii and Kila still facing each other; because when Makalii 
swung his club on the right he brought it down on his left, so Kila had jumped toward 
the right side of Makalii and was saved from a terrible death. As they again faced 
each other, Kila twirled and brought down his club, Kahikikolo, the swirl of which 
felled Makalii. The reason of this escape was because Kila had in mind the warning 
given him by Moikeha his father, upon his departure from Kauai, in the following 
words: "You are about to go on your voyage. If you should fight with your uncle, 
don't be thoughtless, else you will kill him." This was the only reason why Makalii 
was saved; otherwise he would not have again seen the warming sun. 

After the fight Kila returned to his canoe, while Makalii laid on the ground for 
a period of time sufficiently long to cook an oven (umu) of food; whereupon he arose 
and staggered to the house. While on his way to the house he congratulated himself 
on his miraculous escape. This was the last time he was seen on earth, for he returned 
up above' and died there. 

The end of this contest saw Kila master of all the lands. The canoe was then 
beached and he went ashore. At this the shells' cried and asked: "What is the object 
of this voyage that has brought my lord here?" Kila replied: "It is a voyage in 
search of a chief." The shells said: "There are no more chiefs; all are dead. We 
were deserted by your father in this place, without food and without fish, your father 
taking everything with him, and we have managed to just exist." 

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

When Kila arrived at the house he looked it over and saw that it was indeed 
grand, majestic and lofty; but there were no people; the doors were fastened; the 
guards were dead and the place was overgrown with weeds. Kila, however, had with him 
the means of unfastening the doors and of bringing the guards to life as well as every- 
thing else. As he opened the gate, two of the guards came to life and wept over him. 
As he entered the roadway to the house, two more of the guards came to life. Arriving 
at the main door, two more guards came to life. As the door was opened another two 
came to life, and entering the house he found a guard in each room who all came and 
kneeled before him with tears in their eyes. Kila then lit the lamp which once 
belonged to Moikeha, walked to the couch and laid down, 

'This doubtless refers to returning to a mountain ^ Even the shells of the shore are made to recognize a 

abode, from which the lowland plains are designated royal scion, 

"the earth". 



Legend of Kila, 171 

laau, nalo laua i loko o ka lepo. Manao o uka, ua make o Kila; a pau ka wili ana o ka 
lepo, ku aku ana no o Makalii me Kila, no ka mea, ua kaa akau ka Makalii laau, ma ka 
hema ka hoomoe ana. Nolaila, komo o Kila i ka akau, a pakele i ka make weliweli a 
Makalii. 

Ku hou laua, liookaa na laau hoomoe o Kila i kana laau palau, ia Kaliikikolo i 
lalo o ka lepo, mana kahawai, kahe ka wai, wili ka puahiohio, wili ka lepo me ke one i 
ka lewa. O Makalii, ua loaa i ka hau o ka laau a Kila, ua waiho i lalo, o ke kumu o 
keia pakele ana o Makalii, o ka olelo kauoha a Moikeha i ka wa i Kauai ia Kila penei: 
"Ke hele la, a i liakaka oe me ko makuakane me Makalii, mai hana naaupo oe, o make 
ko makuakane." Oia wale no ko Makalii mea i ola ai, ina ua haalele i ka la i ka 
mea mahana. 

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

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

A hiki o Kila, nana aku la ia i ka hale, nani, hanohano, kiekie, aole nae he 
kanaka, ua paa na puka, ua make na kiai, ua kupu ka nahelehele. Aia ia Kila, he ki 
no ka hale, no na kiai, no na mea a pau. A komo o Kila i ka pa a wehe aku la, ala mai 
elua kiai, a uwe mai la ia Kila, komo o Kila a ke alanui e komo aku ai, ala mai elua kiai, 
a hiki o Kila i ka puka, elua kiai, a hemo ka puka, elua kiai. A komo o Kila i loko, he 
lumi no he kiai, he lumi no ke kiai, ala mai la na kiai a pau a kukuli imua o Kila me 
ka waimaka. Hoa ia ae la ka ipukui o Moikeha e Kila, hoi aku la o Kila a luna o ka 
hikiee o Moikeha moe, po iho la moe o Kila. 



172 Fornander Collection of Hawati'ati Folk-lore. 

While Kila was asleep Luiikia came outside of the house, spying, watching this 
glow inside, its redness; and when she saw this red glow, tears fell from her eyes. 
She choked, and her heart quickened when she thought it was Moikeha. The night 
was far spent when the guards fell asleep. Luukia walked softly and carefully to 
where Kila was sleeping and looked at him ; he resembled Moikeha, but was hand- 
somer. She leaped on him crying, and embraced and kissed him. Kila awoke startled 
and looked at her. 

Then they contended together until the break of day, when Luukia said: "I have 
no private; it was corded up by Olopana, and it has been sealed up from the time your 
father went away to this day." Kila then said: "If you will consent it can be unfast- 
ened, and it can be closed again." Luukia consented, and Kila unfastened [the cords]. 
Then the}' gathered up the fine strands of thought, indulging in love's desire, and 
braided the lehua wreaths in dreamland, after which Luukia went her way. Later 
she became wholly Kila's. 

And that is the end of this legend. 




L eg end of Kila . 173 

la Kila e moe ana, hele mai la o Luukia a mawaho o ka hale hoomakakiii, e 
nana ana i keia mea wena i loko, a me ka ula, a ike o Lviukia i keia mea iila, nwe iho 
la ia me ka helelei o ka waimaka. 

I kona manao o Moikeha, pela ka hakui o kona puuwai, pela ke kaoo ana o kona 
manao. A pau na kiai i ka moe, a aneane e huli ke kau o ka po, nihi aku la o Luukia 
a hiki io Kila ala, nana iho la, iia like me Moikeha a oi ae, lele iho la maluna, uwe; 
apo iho la me ka honi, puoho ae la o Kila, a nana ae la. I loko o ia wa laua i aume- 
ume ai i ke kihi o ka malama, i aku ai o Luukia: "Aohe mai, ua paa i ke kamaaha ia 
e Olopana, mai ka la a ko makuakane i hele aku ai a hiki i keia la." Olelo aku la o 
Kila: "Ina he ae oe, he hemo wale no ia, a he paa hou no ke hana." Ae mai o Luukia, 
wehe iho la o Kila a hemo. Ia wa laiia i mali iho ai i na kaula makalii a ka manao, e 
nonoke ana i na hakina pau ole a ke aloha, e wili ana i na koai lehua a ka moe. A 
pau ae la, hoi aku la o Luukia, a mahope lilo loa ia Kila. 

Oia ka pau ana o keia kaao. 



I 




^ 



BOARD OF TRUSTEES 

Albert F. Judd President 

E. Faxon Bishop Vice-President 

J. M. DowSETT Treasurer 

Alfred W. Carter Secretary 

Henry Holmes, Samuel M. Damon, William O. Smith 



MUSEUM STAFF 

William T. Brigham, Sc.D. (Columbia) Diredlor 

William H. Dall, Ph.D. . . Honorary Curator of Mollusca 
John F. G. Stokes • • • • Curator of Polynesian Ethnology 
C. Montague Cooke, Ph.D. (Yale) . • Curator of Pulmonata 
Otto H . Swezey . . . • Honorary Curator of Entomology 

Charles N. Forbes Curator of Botany 

John W. Thompson Artist and Modeler 

Miss E. B. Higgins Librarian 

Richard Ernest Lambert Diredor's Assistant 

John J. Greene Printer 

August Perry Assistant Printer 

M. L. Horace Reynolds Cabinet Maker 



EXHIBITION STAFF 

Mrs. Helen M. Helvie Superintendent 

John Lung Chung Janitor 

Thomas Keolanui Janitor 

John Penchula Janitor 



JUN 19 1917 

If. 57^ 



MEMOIRS 



OF THE 

I n;n/;iiV 



BERNICE PAUAHI BISHOP MUSEUM 



OF 



POLYNESIAN ETHNOLOGY AND 
NATURAL HISTORY 



VOL. I v.- PART M 



Fomander Collection of Hawaiian Antiquities 

and Folk-lore 



honolulu, h. i. 

Bishop Museum Press 

1917 



BOARD OF TRUSTEES 

AtBE^feT F. JUDD President 

E. Faxon Bishop Vice-President 

J. M. DowsETT Treasurer 

Alfred W. Carter Secretary 

Henry Holmes, William O. Smith William Williamson 



MUSEUM STAFF 

William T. Brigham, Sc.D. (Columbia) Diredlor 

William H. Dall, Ph.D. • • Honorary Curator of MoUusca 
John F. G. Stokes • • • • Curator of Polynesian Ethnology 
C. Montague Cooke, Ph.D. (Yale) • • Curator of Pulmonata 

Charles N. Forbes Curator of Botany 

Otto H. Swezey . . • • Honorary Curator of Entomology 

John W. Thompson Artist and Modeler 

Miss E. B. Higgins Librarian 

Miss M. C. Steinbring Assistant Librarian 

Richard Ernest Lambert Diredlor's Assistant 

J. C. Bridwell • Assistant in Entomology 

John J. Greene Printer 

August Perry Assistant Printer 

M. L. Horace Reynolds Cabinet Maker 



EXHIBITION STAFF 

Mrs. Helen M. Helvie Superintendent 

John Lung Chung Janitor 

Thomas Keolanui Janitor 

John Penchula Janitor 



1 




I 



FORNANDER COLLECTION 



OF 



HAWAIIAN ANTIQUITIES AND 

FOLK-LORE 



THE HAWAIIAN ACCOUNT OF THE FORMATION OF THEIR ISLANDS 

AND ORIGIN OF THEIR RACE 

WITH THE TRADITIONS OF THEIR MIGRATIONS, ETC., AS 

GATHERED FROM ORIGINAL SOURCES 

BY 

ABRAHAM FORNANDBR 

ArTHOR OF "An Account of the Toi-ynesian Race" 

With Translations Revised and Illustrated with Notes 

BY 

XHOMAS O. THRUM 



Memoirs of the Bernice Pauahi Bishop Museum 
Volume IV- Part II 



honolulu, h. i. 

Bishop Museum Press 

1917 



C (J N T E N T S 



Story of Umi. 



CHAI'TJiK PAGE CHAI'TKR 

I. Ancestry of Uiiii 1 78 VIII. 

II. Birth of Umi iSo IX. 

III. How Umi Lived in Humble Circumstances • • 186 

IV. Relating to Nunu and Kakolie 190 X. 

How Umi Became King of Hawaii 204 XI. 

Relating to the Trip of Umi and His Chiefs XII. 

.\ round Hawaii 210 

How Umi and Piikea, the Daughter of Piilani 

of Maui, Became United 214 



V. 
VI. 



VII. 



Succession of Umi 21.S 

Battle Between Umi and the Chiefs of llilo 

— His Victory and the Joining of Hilo 222 

Umi Conquers Other Districts 226 

The Family of Umi — His Beneficent Reign 228 
Death of Umi — His Body Taken and Secreted 

by Koi 232 



KlHAPIILANI. 



CHAPTER PAGE 

I. The Piilani Family — Chant of the Maui 

Chiefs 236 

II. Relating to Kihapiilani 242 



CHAPTER 

III. How Umi Made War on Piilani, King of 
Maui 

I\'. Umi's Generals, Omaokamau, Koi, Piimai- 
waa. 



246 
248 



Story of Lonoikamakahiki. 



CHAPTER PAGE CHAPTl 

His Early Training 256 X. 

How Lonoikamakahiki Searched into the 

Most Useful Things 262 XI. 

When Lono. First Took Charge of the Gov- 
ernment 268 XII. 

Sailing of Lono. to Oahu — Arrival of Ohai- 

kawiliula — Lono's Contest with Kakuhi- XIII. 

hewa 274 

Wager Made by Kakuhihewa Against I^ono. 280 XIV. 

Second to Fifth Contests and .Arrival of 
Kaikilani 290 

VII. Dispute Between Kakuhihewa and Luno. X\'. 

About Hauna 30,S 

VIII. How Lono. Revealed the Bones of Chiefs X\"I. 

Slain by Keawenuiaumi 314 

IX. The Battles of Lonoikamakahiki 322 



I. 
II. 

III. 

IV. 



V. 
VI 



Defeat of Kanaloakuakawaiea and Rebels: 
Lono's Victory 

Departure of Lono. for Maui to \'isit Kania- 
lalawalu 

Return of Kauhipaewa to Hawaii — Kama. 
Sails for Hawaii 

Battle at Waimea— Conquest by Lono.— De- 
feat and Death of Kama. 

Kapaihiahilina Appointed Premier — Intrigue 
for His Downfall— His Affectionate Fare- 
well 

Reformation of Government — Lono. Sails 
for Kauai and Is Deserted 

Departure of Kapaihiahilina— Lono. Seeks, 
Finds and Reinstates Him— Destruction of 
Conspiritors 



326 
330 
338 
342 

354 
350 

35« 



History of Kualii. 



CHAPTER PAGE 

I. Kualii's Character and Doings 364 

Song of Kualii, the Chant as Repeated by 

Kapaahulani 370 

Supplementary Chant for Kualii 394 

Kapaahulani and His Brother Kamakaaulani 402 
Genealogical Tree of Kualii from Kane to 

Wakea 404 



II 



III 
IV. 



CHAPTER 

V. Battles of Kualii and the Battle Grounds. • . 

yi. Relating to Kualii's Trip to Hawaii 

\'II. Kualii's Return to Oahu from Molokai 

VIII. Battle Fought by Kualii at Kalakoa 

IX. Supplementary 



406 
416 
422 
426 

432 -HZ'i 



PART II 



I 



The Story of Unii: One of the Most Noted of 

Hawaiian Kings. 



CHAPTER I. 

Ancestry of Umi. 

IT IS said iu this stor^^ that Umi was a part chief because his mother, Akahiaku- 
leana, was not a high chiefess, although his father Liloa was a very high chief, 
whose genealogy could be traced to the very beginning of all things. So it is 
said that Umi was high on his father's side, but very humble on his mother's side. 
But in tracing out as to the origin of Akahiakuleana his mother, it is found that 
she must have been of very high blood, for her name appears in the genealogical 
tree of the kings of Hawaii.] 

This stor}' pertains to Umi, but in order to get at all the facts the story of 
Hakau his older brother should also be considered. Liloa was the father and Piena was 
the mother of Hakau ; the father as well as the mother were chief and chiefess of very 
high blood. It is said that Hakau was one of the highest chiefs of Hawaii because 
both of his parents were of equally high blood. Waipio in Hawaii was the place where 
Liloa had his permanent residence. Here he lived with his wife Piena, and it was at 
this place that Hakau was born. Liloa was the king of the whole of Hawaii." 

Some time after the birth of Hakau, the first son of Liloa by his wife Piena, 
Liloa started out from Waipio and journeyed to Koholalele, a place at the east end of 
Hamakua, close on to Hilo. The cause of this journey by Liloa was to dedicate a 
temple which was at this place. The name of the temple was Manini. After the 
ceremonies pertaining to the dedication of the temple were ended he journeyed over to 
Kaawikiwiki, where he staid for some days. The cause of the delay at this place was 
the games that were being held, for it was the place where people from all the neigh- 
boring districts gathered to partake in the game of pahee' especially, although other 
games were also held there. While at the place, he one day went out to bathe in the 
Hoea stream, which is located next to Kealakaha. When he arrived at the place he saw 
a very beautiful woman, Akahiakuleana, coming out of the stream, without clothing. 
Her maid servant was sitting on the bank of the stream with her mistress's garment. 
When Liloa saw Akahiakuleana his desire to possess her became so great that the}^ laid 
together, resulting in the birth of Umi, the subject of this stor}^, for Akahiakuleana 
was just over her days of defilement, hence her quick conception. 

' Modern use of the term alii aimoku signified a district chief. Formerly it indicated the ancient hereditary 
supervisini; lord, or chief, of a district or island, distinguished in this case as '/// tiui aimoku. 

' X popuhir game in betting contests, which consisted of sliding a slender stick — a sort of javelin some four or 
more feet in length, first striking the ground in its flight. 

(178) 



Ka Moolelo no Umi: Kekahi Alii Kaulana o ko 

Hawaii Nei Paeaina. 



MOKUNA I. 

Na Kupuna o Umi. 

X "'A OLELO ia ma keia moolelo, lie keiki kapa alii o Umi, ma ka aoao o kona 
I I makuahine, o Akahiakuleana, a ma ka aoao o Liloa kona makuakane, he 'Hi nui 

mai ke kumu mai, a ma ia aoao, lie 'Hi nui o Umi. Aka, ma ka hoomaloo ana 
i ka pololei o ka aoao o ka makuahine, loaa no he 'Hi nui o Akahiakuleana, mai loko 
mai no o ka mookuauhau alii o Hawaii.] 

O Umi ka mea nona keia moolelo, aka, i mea e maopopo ai ka oiaio, nolaila, 
e hoomaka ka olelo mua no kona kaikuaana no Hakau. O Liloa ka makuakane, 
o Piena ka makuahine, he mau alii laua elua, he 'Hi ke kane, he 'Hi ka waliine. 
Na laua mai o Hakau. Ua olelo ia o Hakau he 'Hi nui no Hawaii, no ka mea, ua 
like ke 'Hi nui o kona mau niakua. O Waipio i Hawaii, kahi nolio mau o Liloa 
me kana wahine, me Piena, a malaila i loaa ai o Hakau. He 'Hi nui aimoku o Liloa 
no Hawaii a puni. 

A lianau o Hakau, ke keiki mua a Liloa me kana waliine hoao me Piena, liele 
aku la o Liloa mai Waipio aku a hiki i Koholalele, ma ka hikina o Hamakua, e pili 
ana me Hilo. O ke kumu o keia hele ana o Liloa, he kapu heiau nana i laila, o Manini 
ka inoa o ua heiau la. A pan ke kapu heiau ana, hele aku la ia a noho ma Kaawiki- 
wiki ; o kona kumu i noho ai i laila, o ka lealea i ka pahee, a me na hana lealea a pan 
loa. Ia ia e noho ana ma laila, hele aku la ia i ka auau wai, ma ke kahawai o ka Hoea, 
e pili la me Kealakaha. Ia ia i hiki ai ma laila, ike aku la ia i ka waliine maikai o 
Akahiakuleana, e hoi mai ana mai lalo mai o ka wai auau, aohe kapa, a e noho ana 
kana kauwa waliine ma kapa, me kona pau. 

A ike o Liloa ia ia, ua hoala ia mai kona manao e hana aku ia Akahiakuleana, 
alalia, moe ilio la laua. Ma keia moe ana, ua loaa o Umi, ka mea nona keia moolelo. 
Mamua ae o ka launa kino ana o Liloa ma, ua kalie o Akahiakuleana, a ia laua i moe 

ai, oia kona mau ana, nolaila, ua loaa koke ke keiki. 

(179) 



I So Fornander CoHectwfi oj Hawaiian Folk-lore. 

GENEALOGICAL TREE OF AKAHIAKULEANA, THE MOTHER OF UMI. 

In the following tree we will be able to see how Akahiakuleana was of high 
blood, and will satisfy us that Umi was also of high blood, and how Liloa was, after 
all, connected to Akahiakuleana. Kanipahu is the connecting link between Liloa 
and Akahiakuleana. 

HUSBAND. WIFE. CHUD. 

Kaninahu \ Alaikauakoko. Kalapana. 

^ ' \ Hulani. Kalahuimoku. 

Kalahuimoku. Laatnea. Oikialamea. 

Oikialamea. Kalamea. Kamanawakalainea. 

Kamanawakalamea. Kaiua. Ouakaiua. 

Ouakaiua. Kuaimakaiii. -,' Kanahae. 

I Kuaimakani. 
Kanahae. "I t' -i t- i i 1 

Kuaimakani. J Kapiko. Kuleanakupiko. 

Kuleanakupiko. Keanianihoolilei. Akahiakuleana. 

Liloa. Akahiakuleana. Unii. 

After living with Akahiakuleana for a short time, Liloa saw that she was with 
child, so he asked her: "Who is your father?" Akahiakuleana answered : "Kuleana- 
kupiko." Liloa said: "Then you are a cousin of mine." She replied: "May be so." 

At the close of the above conversation Liloa instructed Akahiakuleana as 
follows : "You live on, and should you give birth to a boy, give him the name of Umi, 
but if you should give birth to a girl name her on your side." Akahiakuleana then 
said to Liloa: "What tokens are you to leave behind in order that you may know that 
the child belongs to the king?" When Liloa heard this he gave her his loin cloth, 
his necklace of whale's tooth and his war club, and then said : "Here are the tokens 
for our child.' When it is full grown give these things to the child as his." Akahi- 
akuleana assented to this, took them from the king and passed them over to her maid 
servant who would take charge of them. Liloa then went out and tied together some 
dried ti-leaf and girded them around his loin as a loin cloth ; and returned to his house. 
When Liloa arrived at the house, his attendants said to him: "You had on a real loin 
cloth when you went away, and here at this time you have on a ti-leaf loin cloth." 

Liloa continued living at this place until the ceremonies pertaining to the dedi- 
cation of his temple were ended, when he returned to Waipio, to his permanent residence. 



CHAPTER n. 

The Birth of Umi. 

In course of due time it became apparent to all that Akahiakuleana was with child. 
Her husband thought of course the child was his, so he took great care of his wife. 
He did not know that it belonged to Liloa. When Akahiakuleana gave birth to the 
child, she gave him the name of Umi, and brought him up carefully until he was well 
grown. As he grew, Umi was very mischievous and would often go out to play with 
other boys. It was his custom on going out to join the boys in their games to bring 

'An evident custom for recognition in after years, as it forms the basis or key note in several popular Hawaiian 
traditions, for the future recognition of offspring by identification of articles of rank. 



Sto}y of Utni. i8i 

KE KUAUHAU NO AKAHIAKULEANA, KA MAKUAHINE O UMI. 

Maanei e maopopo ai ka pili ana o Akahiakuleana, ma ka mookuauhau o Liloa, 
a pela i maopopo ai lie 'Hi nui no o Umi. E pono e nana malalo iho i na kumu i loaa 
ai na pili. O Kanipaliu ke kumu o Liloa a me Akahiakuleana i pili ai. 

KANE. WAHINE. KKIKI. 

Kaninahu ' Alaikauakoko. Kalapana. 

•^ ■ I. Hulani. Kalahuimoku. 

Kalahuimoku. Laamea. Oikialamea. 

Oikialamea. Kalamea. Kamanawakalamea. 

Kamanawakalamea. Kaiua. Ouakaiua. 



Ouakaiua. Kuaimakani 



( Kanahae. 
i Kuaimakani. 

Kapiko. Kuleanakupiko. 



Kanahae. 1 

Kuaimakani. ( 

Kuleanakupiko. Keanianihoolilei. Akahiakuleana 

Liloa. Akahiakuleana. Umi. 



A pan ka moe ana a Liloa me Akahiakuleana, he mau la i hala mahope, ike aku 
la o Liloa i ke ano liapai o kana wahine, ninau aku la keia i ua wahine la: "Na wai oe?" 
I mai la o Akahiakuleana: "Na Kuleanakupiko." I aku o Liloa: "He kaikuahine no 
ka oe no'u." I mai la kela: "Pela paha." 

A pau keia mau kamailio a laua, kauoha aku la o Liloa ia Akahiakuleana: 
"I noho oe, a i hanau he keiki kane, e kapa iho oe i kona inoa o Umi. A i hanau he 
kaikamahine, kapa iho oe ma kou aoao." I mai la o Akahiakuleana ia Liloa: "Heaha 
kau hoailona e haawi mai ai, i maopopo na ke 'lii keia keiki?" A lohe o Liloa, haawi mai 
la ia i kona malo a me kona niho palaoa, a me ka laau palau. I mai la o Liloa ia 
Akahiakuleana : "Eia na hoailona o ka kaua keiki ; a hiki i kona wa nui, e haawi aku 
oe i keia mau mea nona." Ae aku la o Akahiakuleana, lalau aku la ia, a haawi aku 
la i kana kauwa wahine, nana e malania ia mau mea. Alaila, hele aku la o Liloa a 
hipuupuu i ka laui i malo nona. A liume iho la o Liloa i ka malo laui, a hoi aku la i 
kona hale noho. A hiki o Liloa i ka hale, olelo mai la kona poe kanaka ia ia: "He 
malo maoli hoi kou e Liloa i hele aku nei, eia ka he malo laui kou i keia wa." 

Malaila o Liloa i noho iho ai a pau ka hoomahanahana ana o kona heiau, hoi 
mai la oia i Waipio, i kona walii noho mau. 



MOKUNA II. 
Ka Hanau ana o Umi. 

Noho iho la o Akahiakuleana me ka hapai ia Umi. Ma keia hapai ana, manao 
no ke kane i ka ili, nana no keia keiki e hapai nei. Nolaila malama iho la i kana 
wahine, aole oia i ike na Liloa. 

A hiki i ka wa i hanau ai o Akahiakuleana, i ke keiki, kapa iho la ia i kona 
inoa o Umi ; hanai iho la kona makuahine ia ia a nui. Ia wa hoomaka o Umi e kalohe, 
a e lealea me na keiki e ae. He mea mau ia Umi ka hele e paani me kamalii, a pau ka 



1 82 Fornander Collection of Hawaiian Folk-lore. 

them all to the house and then give them all the food in the house. When his 
mother's husband returned he would get angry and often punish the boy. This was 
continued for many days, until at last the mother took pity on the boy and protested 
against the harsh treatment of her son Umi. 

One day Umi secretl}' asked of his mother: "Have I not a different father?" 
The mother replied: "Your father is in Waipio; his name is Liloa." Umi tben said: 
"Shall I not go and see my father?" The mother replied: "Yes, you may go." Some 
time after this Akahiakuleana's husband again beat Umi, when she said to her husband: 
"My husband, the child is not yours that you should beat him." The husband in 
angry voice then asked: "And whose child is it, Liloa's?" The wife replied: "Yes, 
it is Liloa's child, let me tell j-ou." The husband asked: "What have you to prove 
that the child is Liloa's?" Akahiakuleana then called for her maid servant to bring 
the things for Umi that were left b}- Liloa. On the things being brought in the wife 
said: "Here are the proofs." When the husband saw these things, his doubts were 
removed, for he was sure the boy Umi belonged to Liloa. 

Some days after this Akahiakuleana said to her son Umi: "Here is the loin 
cloth of Liloa, gird it about you; here is the necklace of whale's tooth, wear it around 
your neck; here is the war club, hold it in your hand. Now when you go down to 
Waipio and meet your father, remember this: When you get to the bottom of the 
Waipio valley you will see a river which you will have to swim across. When you 
reach the opposite bank you will see a house standing facing you ; that is Liloa's house. 
You must not enter in b}^ the gate, but you must climb over the fence. You must not 
enter in by the front door, but you must go around and enter the house by the back 
door. After 3'ou are in the hoiise look for the old man that is being guarded, with 
kahilis around him, that is Liloa, your father, my husband who begot j-ou. Go in 
and sit on his lap," and when he asks for 3"our name tell him j'ou are Umi." 

After these instructions had been imparted by Akahiakuleana to Umi, she said 
to Omaokamau : "You must accompany the boy, and you must carry the war club for 
him; take good care of the war club of Liloa." When the two boys arrived at a place 
called Koakea they met a boy by the name of Piimaiwaa. Piimaiwaa then asked them: 
"Where are you two going?" The}^ answered: "To Waipio." Umi then said to Pii- 
maiwaa: "Will you be my adopted' son?" Piimaiwaa replied: "Yes." They then 
proceeded on their wa}' until they came to the river in the Waipio valley called Wailoa; 
they then swam across it and climbed the opposite bank ; and when they looked they 
saw the house of Liloa standing before them. When they drew near the house Umi 
said to Omaokamau and Piimaiwaa: "You two remain here while I go in and meet 
Liloa. If I should get killed, you two must retrace your steps over the road we have 
come by; but if I should live we will all live." 

' An act claiming recognition, as possessing rights. In such a case a retention of the claimant on the lap is favor- 
able ; but a separating of the knees to unseat the child is considered a repudiation. 

'Keiki hookiDua, lit. adopted child, in this case is more that of a sworn boon companion, as the)' were lads 
together and in no sense as f:ithcr and son. It illustrates a custom of companionship in expectation of sharing in 
the honors and good things of life. A close attendant, not a menial servant. 



Story oj Unu. 183 

paani ana, lioi mai la me ia lehuleliu kamalii, a ka hale, haawi aku la i kalii ai a pan 
loa, a hoi mai la ke kane a kona makuahine, huhu ilio la ia ia, me ka pepehi ; pela no 
ka hana mau a kona makuakane a loilii na la i liala. Nolaila, ua pono ole ko ka 
makuahine manao, a ua kaumaha loa, i keia hana ino i kana keiki ia Umi. 

Nolaila, ninau main o Umi i kona makuahine : "Aole anei o'u makuakane e ae?" 
I mai kona makuahine, o Akahiakuleana : "He makuakane kou aia i Waipio, o Liloa 
kona inoa." I aku o Umi: "E hele paha wan e ike i ko'u makuakane?" I mai ka 
makuahine: "Ae, e hele oe." Mahope o laila, noho hou iho la lakou, a pepehi liou ka 
makuakane hanai ia Umi. Alalia, pane aku o Akahiakuleana i ke kane: "E kuu kane, 
aole nan ke keiki au e pepehi mai nei!" I mai la ke kane me ka leo huhu inoino loa: 
"A nawai kau keiki, na Liloa?" I aku ka wahine: "Ae, na Liloa ka'u keiki, i lohe oe." 
Olelo mai ke kane: "Auhea na hoike e lilo ai ke keiki na Liloa?" Alalia, kahea aku la 
o Akahiakuleana i kana kauwa wahine, e lawe mai i na mea a Liloa i waiho ai no Umi. 
A lawe ia mai la ia mau mea a kona alo, i aku ka wahine: "Eia ka hoike." A ike iho 
la ke kane i keia mau mea, pau ae la kona kanalua, maopopo iho la ia ia, na Liloa ke 
keiki o Umi. 

A mahope o keia mau mea a pau loa, olelo aku la o Akahiakuleana i kana keiki 
o Umi : "Eia ka malo o Liloa, e hume oe a paa, eia ka palaoa, e lei oe, eia ka laau palau, 
ma ko lima e paa ai. Nolaila, ke iho nei oe i Waipio e ike i ko makuakane, e hoolohe 
pono oe. I kou hiki ana i lalo o ka pali o Waipio, hele aku oe a au i ka muliwai, a 
kau ma keia kapa, a ike aku oe i ka hale e ku mai ana, e hull mai ana ke alo i kou alo, 
o ko Liloa hale no ia. Mai konio oe ma ka puka pa, aka, e pii aku oe maluna o ka pa; 
mai komo oe ma ka puka maoli, aka, e komo ae oe ma ka puka pakaka. A hike oe, 
nana pono aku oe i ka elemakule e kahili ia ana, oia no o Liloa, kou makuakane, ka'u 
kane i loaa ai oe. E hele oe a noho i luna o kona uha. A i ninau mai i kou inoa, hai 
aku oe o Umi." 

A pau ka olelo ana a Akahiakuleana ia Umi, i aku la ia ia Omaokamau: "E iho 
oe me ke keiki, a nau e paa aku ka laau palau a Liloa; e malama pono oe i ka laau a 
Liloa." A hiki mai la laua i Waipio, ma Koakea, halawai laua me kekahi keiki, me 
Piimaiwaa. Ninau mai la o Piimaiwaa ia laua: "E hele ana olua i hea?" I aku laua: 
"I Waipio." Alalia, olelo aku la o Umi ia Piimaiwaa: "I keiki hookama oe na'u?" 
Ae mai la o Piimaiwaa: "Ae." Hele aku la lakou a hiki i ka muliwai o Waipio, oia o 
Wailoa, au aku la, a kau ma keia aoao, nana aku la lakou, e ku mai ana ka hale o 
Liloa. A kokoke lakou i ka hale o Liloa, olelo aku o Umi ia Omaokamau a me 
Piimaiwaa: "E noho olua ianei, e hele au i o Liloa ala; ina i hele au a i make, e hoi 
no olua ma kahi a kakou i hele mai nei; aka hoi, i oia mai au, oia kakou." 



184 Fornander Collection oj Hawaiian Folk-lore. 

As soon as lie concluded speaking he proceeded on his way and climbed over 
the wooden fence that surrounded the dwelling house of Liloa and then proceeded on 
and entered the house from the back ' door. 

When the officers of Liloa saw that the boy's life was forfeited to" the king, 
because he had climbed over the fence, the kapued place of the king, they chased the 
boy with the intention of killing him, but Umi boldly entered and sat on the lap of Liloa. 
Liloa then opened out his knees and Umi dropped to the floor. As Umi sat on the 
floor Liloa saw the necklace of whale's tooth around the neck of Umi, and he also saw 
his loin cloth around the waist of Umi. Liloa then asked: "What is your name?" 
The boy replied: "I am Umi." Liloa then took Umi up onto his lap and kissed him. 
Liloa then asked him : "Where is your mother, Akahiakuleana?" LImi replied: "She 
is still at home. It was by her directions that I came to you, and she gave me these 
things I have on me which you left with her." When Liloa heard this he said to his 
men around him: "This is my own loin cloth, and this is my necklace of whale's 
tooth." Liloa then asked the boy: "Where is my war club?" Umi replied: "It is 
with my companion, Omaokamau, outside of the fence." Omaokamau and Piimaiwaa 
were then sent for. 

Liloa then proceeded to tell the people how he met the mother of Umi and how 
he lived with her for some days, saying: "When we went to dedicate the temple, and 
I one day returned without my loin cloth and I had on a ti-leaf loin cloth, you said 
that I was crazy ; but today you see that here is my loin cloth, my necklace of whale's 
tooth and my war club. I left these things for my son, who is here." ^ At the end of 
the king's address they then knew that Umi was the son of Liloa. 

Liloa then said to his servants: "Go and get my gods and bring them in the 
presence of Umi to perform the ceremonies of circumcision."^ When the gods were set 
before Umi, the ceremonies were performed and the navel of Umi was cut, and the sacred 
drum was beaten. At the sound of the drum, Hakau, the first son of Liloa, heard it, so 
he asked of the servants : "Why is the drum being beaten?" "It is being beaten because 
the navel of the new son of the king is being cut. The young man's name is Umi." 
When Hakau heard this he came to meet Umi in a great temper. When he saw Liloa, 
he asked him: "Is this your new son?" Liloa answered: "Yes." And then he con- 
tinued in a kindly way: "You shall be the king and he shall be your servant. You 
shall be above and he shall be under you." By these kindly words of Liloa his father, 
Hakau's temper was driven away and he pretended to be reconciled to Umi. 

When Umi took up his residence with Liloa, he obej'ed all of Liloa's advice, 
and in this way warmed the heart of his father toward him. Hakau, on the other 

'As a rule the Hawaiian house had but one door, in front, though end or side openings were not unusual. It was 
likely through such an end opening Umi was advised to enter and make himself known to Liloa, to avoid the guard 
at the entrance. 

^ Ua laa ke keiki of the original is not that the lad was sacred to the king in the usual sense, but that having 
trespassed the kapued royal precincts he was liable to the death penalty. He had forfeited his life, and the king 
only could stay the law's execution. 

^"An honest confession is good for the soul." 

^Oki ka piko was in this case a formal public act to confirm Umi's heirship, for doubtless the ceremony of 
circumcision had been performed according to custom shortly after birth, unless possibly it had been prearranged 
for Iviloa's act of recognition. 



I 



Story of Uvii. 1S5 

A pau kana olelo ana, liele akii la ia a pii maluna o ka pa laau o ko Liloa hale 
noho, a komo aku la ma ka piika pakaka o ka hale. 

A ike mai la na ilamuku o Liloa, ua laa ke keiki no ka pii ana maluna o ka pa 
laau o ko Liloa hale, kahi kapu o Liloa, alualu mai la na ilamuku e make o Umi, aka, 
pii aku la o Umi a noho i luna o na uha o Liloa. Wehe ae la o Liloa i kona mau uha 
haule iho la o Umi i lalo; a liaule o Umi i lalo, ike ilio la o Liloa i ka niho palaoa ma 
ko Umi ai, a me kona malo ma ko Umi hope. Ninau aku la o Liloa : "Owai kou inoa?" 
I mai la ke keiki: "O Umi an." Alalia lalau iho la o Liloa ia Umi, a honi iho la me 
ka hii i luna o kona mau uha. Ninau iho la o Liloa: "Auhea ko makuahine, o Akahi- 
akuleana?" I aku o Umi: "Aia no ke noho la. Nana no wau i kuhikuhi mai nei ia 
oe, a me keia mau mea au i waiho ai ia ia." A ike o Liloa i keia mau mea, olelo aku 
la ia i kona poe kanaka: "O kuu malo keia, me kuu niho palaoa." Ninau mai la ia 
ia Umi : "Auhea kuu laau palau?" I aku o Umi : "Eia 'ku no i kuu hoahele ma waho, 
ia Omaokamau." Alalia, kii ia aku la o Omaokamau me Piimaiwaa. 

Ia wa, olelo aku la o Liloa i ko Umi manawa i loaa ai ia ia, i kona poe a pau loa: 
"la kakou i hele ai i ke kapu heiau, a hoi mai au me ka malo ole, he malo laui ko'u ia 
la, a ua kapa mai oukou ia'u he hehena, aka, eia ua malo la o'u, a me ka niho palaoa, 
ka laau palau. Ua waiho au no kuu keiki, oia keia." Ia wa, ike na mea a pau loa he 
keiki o Umi na Liloa. 

I aku o Liloa i kona poe kanaka: "E kii aku i kona mau akua, a e lawe mai i 
mua o Umi, e oki i kona piko." A hiki mai la na akua o Liloa ooki ia iho la ko Umi 
piko, a hookani no hoi ka pahu kapu. Ma keia kani ana o ka pahu, lohe o Hakau ke 
keiki mua a Liloa. Ninau mai la ia i na kanaka: "He pahu aha keia e kani nei?" 
"He pahu ooki no ka piko o ke keiki liou a ke 'lii, Umi kona inoa." A lohe o Hakau, 
hele mai la ia me ka huhu ia Umi, a ninau mai la ia Liloa: "O kau keiki hou keia?" 
Ae aku o Liloa me ka olelo oluolu ia Hakau: "Ae, o oe no ke 'lii, o kou kanaka keia, 
maluna oe, malalo keia." Ma keia mau olelo hooluolu a Liloa i kana keiki ia Hakau, 
ua oluolu o Hakau me ke ano hookamani ia Umi. 

Ma keia noho pu ana o Umi me Liloa, ua malama loa o Umi i ka Liloa man 
olelo i na la a pau loa, a ua aloha o Liloa ia Umi. O kona kaikuaana hoi o Hakau, ua 
nui kona liana ino i kona kaikaina, a hiki i ka la i make ai ko laua makuakane o Liloa. 

Mamua ae o ko Liloa make ana, hooili aku la ia i na aina a pau o Hawaii, no 
kana keiki hiapo no Hakau. O ka hale akua a me ke 'kua, oia kana i hooili no kana 
keiki muli, no Umi. A make o Liloa, noho iho o Hakau ma na aina a pau o Hawaii, 
a o kona kaikaina o Umi, malalo aku no ia o kona kaikuaana. 



1 86 Fornander CoUectio7i of Hawaiian Folk-lore. 

hand, ill-treated his younger brother, and he kept this up even to the da}^ of the death 
of their father, Liloa. 

Before the death of Liloa, he willed all the lands of Hawaii to his first son, 
Hakau; but left the temples and the gods to his younger son Unii. On the death of 
Liloa, Hakau took immediate possession of all the lands of Hawaii, and Umi lived 
under him as a dependent. While thus living, Hakau showed his hatred of Umi in 
many ways. If Umi took Hakau's surf board, Hakau would get angry and tell Umi: 
"You must not use my surf board, because your mother is not a chiefess; the same 
with my loin cloth." This ill-treatment toward Umi was kept up by Hakau right 
along, which made Umi downhearted ; so one day Umi was driven away by Hakau. 
Umi then took his companions, Omaokamau and Piimaiwaa, and left the king's 
presence. After they had climbed the cliff leading out of Waipio, and had reached the 
heights called Koakea, they then continued on to Kukuihaele where they met Koi, a 
young man, and he was taken along by Umi. From this place they continued on to 
Kaumoalii, then on to Koholalele, then to Kealakaha, where Umi was born and where 
his mother, Akahiakuleana, was living; but they did not call on her, prefering to wan- 
der on as strangers. They thus continued on their way until they reached the dividing 
line between Hamakua and Hilo, in the land of Waipunalei, where on account of dark- 
ness they called in one of the houses on the wayside. 

In this part of the country there lived many pretty young women, who, when they 
saw how handsome Umi and his followers were, showed a desire for them for husbands. 
Umi, on account of his being better looking than his companions, had two wives. 

After making their residence in this part of the country, they all four decided 
to hide Umi's identity, and to keep him at home and not let him touch work of any 
kind. To this Umi assented and took up a life of idleness. While living there in this 
way, Omaokamau, Piimaiwaa and Koi would go farming every day on the lands owned 
by the parents of their wives, and were thus much praised by those people and were 
made much of because of their great strength. Umi's father-in-law and mother-in-law, 
on the other hand, were displeased at the idleness on the part of their son-in-law, for he 
never would go out to work. Some time after this the}^ went down to lower Lau- 
pahoehoe to have a sea bath. 

CHAPTER III. 

How Umi Lived in Humble Circumstances. 

Umi was very skilful in riding the surf, and he showed this while living in 
humble life in Laupahoehoe. One day while out surf riding he had a race with Paiea, 
a man famous in Laupahoehoe as the best surf rider of that place. In this race Paiea 
crowded Umi up against the rocks, thus bruising his shoulder. Therefore, years after 
this it was remembered against Paiea, and he was killed by Umi when Hawaii came 
under his rule. 

When the aku season in Laupahoehoe came around, Omaokamau, Piimaiwaa 
and Koi went out with the people of the place aku fishing, and would come home with 



S/oiy of Ufiii. 187 

la laua e noho ana, he niii loa ko Hakau huhvi ia Umi, ma na mea a pan loa, 
ina e liee o Umi i ko Hakau papa, alaila, olelo mai o Hakai: ia Umi : "Mai liee oe i kuu 
papa heenalu, no ka mea, aolie alii o kou makuahine. Pela ka malo." Pela no ka 
noho inoino ana o Hakau ia Umi, a kipaku okoa ia Umi, alaila, hele aku la o Umi me 
kona mau lioa hele, o Omaokamau, o Piimaiwaa. Ia lakou i pii aku ai mai Waipio 
aku a ka pali o Koakea, a hala ia, hiki i Kukuihaele, alaila, loaa o Koi, alaila, hele pu 
oia me Umi. Mai laila aku lakou a Kaumoalii, a Koholalele, Kealakaha, oia kona 
wahi i hanau ai, a malaila kona makuahine e noho ana o Akahiakuleana. Aka, aole 
nae lakou i kipa ma laila, hele kuewa wale aku la no lakou me ka malihini. Hele aku 
la lakou a noho ma ka palena o Hilo me Hamakua, oia ka aina o Waipunalei, no ka 
aui ana o ka la, kipa ae la lakou ma laila e noho ai. 

Aia hoi he nui na kaikamahine maka palupalu o laila e noho ana, ike mai la 
lakou i ka maikai o Umi ma, lalau mai la ia lakou i mau kane. A o Umi hoi, no ka 
oi o kona kanaka maikai i mua o kona mau hoa hele, nolaila, elua ana waliine. 

I ko lakou noho ana i laila, hooholo iho la ko lakou manao, e huna ia Umi, a e 
hoonoho ia ia me ka hana ole i kela mea i keia mea, a noho wale iho la o Umi, e like 
ma ko lakou manao. 

Ma keia noho ana o lakou i laila, hele aku la o Omaokamau, o Piimaiwaa, o Koi, 
i ka mahiai i ka aina o ko lakou makuahunowai, a ma ko lakou mahiai ana, mahalo 
mai la ko lakou makuahunowai i ka ikaika i ka mahiai. Aka, o ko Umi mau makua- 
hunowai, kaumaha ko laua manao, no Umi, i ka mahiai ole. A mahope o laila, hele 
aku la lakou ma Laupahoehoe-kai, e auau kai ai. 



MOKUNA in. 

Ko Umi Noho Ilihune Ana. 

He AKAMAI loa o Umi i ka heenalu ana, i kona wa e noho iluhune ana ma 
Laupahoehoe. Ia ia e heenalu ana, heihei iho la laua o Paiea, he kanaka akamai i ka 
heenalu, no Laupahoehoe. I ko laua wa e heihei ana, hooke loa o Paiea ia Umi i ka 
papa heenalu, a eha loa ko Umi poohiwi. Nolaila lilo ia i hala no Paiea e make ai ia 
Umi i ka wa e puni ai o Hawaii ia Umi. 

A hiki i ke kau aku o Laupahoehoe, holo aku la o Omaokamau, o Piimaiwaa, 
o Koi, i ka hoehoe me kamaaina o laila, a loaa mai la ka lakou aku, olioli iho lakou 



1 88 Fornander Collection of Hawaiian Folk-lore. 

aku, adding more joy to the parents of their wives. This, of course, did not help 
Umi's cause at all, for his wives' parents were more disappointed in their son-in-law for 
not going out to get some aku. So one day the father and mother of the wives of Umi 
said to their daughters: "If the well-proportioned physique of your husband could 
only be used paddling a canoe we would have some aku. It was indeed a mistake 
when you two took him to be your husband." 

Shortly after this Umi was requested by some of the people to go out with them 
to help paddle their canoe, and Umi, being only too glad to go out, gave his consent 
and they set out. On this fishing trip Umi showed his great strength, and on their 
return he was given his share of the catch. In the division Umi saw that the fish 
given him, although a large one, was taken from under the seat of the paddlers. When 
Umi saw this he took the fish, but again exchanged it with one of the other paddlers 
for one that he saw was taken from the middle of the canoe and not from under 
the seat like the one he had. In asking for the exchange Umi said to the man: "Here, 
take my aku in exchange for your's; mine is a larger fish." The man consented to 
this and the exchange was made. Umi did not, however, take the fish home to be 
eaten, but took it and gave it as an offering to his god, Kaili,' which was hidden in a 
crevice in the cliff at Hokuli, in a place which no one but himself knew. Umi after 
this went out very often to fish for aku, and every time he was given his share he 
would take some and offer it to Kaili his god at its hiding place. 

At about this time people began to see and to wonder at the frequent appearance 
of a rainbow on the cliff. Kaoleioku, a high priest who was living at this place, also 
saw the rainbow, and he, too, wondered at its constant appearance; but being of a class 
well versed in ancient lore, he began a study of the matter and concluded that it must 
be Umi, for rumors of his disappearance had come to them shortly before this. In 
order to make sure that his findings were true he decided to test the matter, and so one 
day he took up a pig and came down to look for Umi. When he entered the house 
and saw the form of Umi, and how noble and chiefly he looked, he made up his mind 
that it was indeed Umi. He, however, took the pig and offered it to Umi with a prayer, 
saying : "Here is the pig, O god, a chief-searching pig." ' At the close of his prayer he 
released the pig and it walked towards Umi. After standing in the presence of Umi 
for a short time it turned and came back to Kaoleioku. Kaoleioku then asked : "Are 
you indeed Umi?" "Yes," said Umi, "it is I." Kaoleioku then said: "Let us return 
to my house." Umi assented and they returned to the home of Kaoleioku. When 
the father-in-law and mother-in-law as well as the people around the place saw this, 
they then knew that this young man was the chief Umi, the son of Liloa, the one that 
they had heard was lost. 

Kaoleioku then took Umi and made him his chief and they lived together. As 
soon as Kaoleioku' had finished his preparations for the comfort of his chief, he im- 

'To use Kaili, the inherited war god of his father Liloa, as a fish deity, by Umi, seems an unusually degrading act. 

^The appearance of a rainbow was held to indicate a person of high rank in its vicinity, and to be identified by 
a black pig was conclusive evidence beyond dispute. Even Kalakaua is said to have resorted to this means for identi- 
fying royal remains when he endeavored to locate the bones of certain ancient aliis. 

^A Hawaiian Cardinal Wolsey. 



Story of Umi. 189 

mau makuahunowai ; aka, o ko Umi mau makuahunowai, kaumalia loa laua, no ka 
laua hunona, i ka loaa ole o ke aku. Nolaila, olelo mai ko Umi mau makuahunowai 
i na wahine a Umi: "Ina palia ka puipui o ka olua kane a e ikaika ana i ka hoewaa, 
aina ke aku, make liewa ko olua kino ia ia." 

Mahope o laila, olelo mai la kekahi mau kamaaina ia Umi, e holo e kaohi waa 
na lakoi:, ae aku la no o Umi i ka lakou olelo, a holo aku la. Ma keia holo ana o 
Umi i ke kaohi aku, a hoi mai la, haawi ia mai la kana aku, malalo mai o ka lemu 
ka haawi ana mai a ka lawaia. A ike o Umi, haalele aku la ia ia aku, aole i lawe 
mai, aka, kuai o Umi ia aku me kekahi mea aku e ae, no ko Umi ike ana malalo 
mai ka haawi ana mai. Nolaila, olelo aku la o Umi: "Eia kau aku o ka'u, he ia 
nui keia, he uuku kau." A pono ae la keia mea. Aole o Umi i ai i ua ia nei, hoihoi 
aku la no ia a haawi na kona akua, na Kaili, aia no ma Hokuli kona wahi i huna ai, 
me ka ike ole ia. 

He mea mau ia Umi, ka holo i ke kaohi waa, a me ka lawe i aku na kona akua 
na Kaili, ma ua wahi la i olelo ia maluna. Eia hoi ka mea haohao loa ia, o ka pio mau 
o ke anuenue i lima o ia wahi. Nolaila, haohao o Kaoleioku, a manao iho la o Kaolei- 
oku, o Umi ka i laila, no ka mea, ua lohe ia ko Umi nalowale ana. Alalia, hopu iho la 
o Kaoleioku i ka puaa a iho mai la e ike ia Umi. A hiki ia, nana aku la ia i ke kino 
o Umi, he kino hanohano, a kohu alii, a paa iho la kona manao o Umi. Alalia, lalau 
iho la o Kaoleioku i ka puaa, a kaumaha aku la ia Umi, penei : "Eia ka puaa e ke 
akua, he puaa imi alii." 

A pau ke kaumaha ana a Kaoleioku i ka puaa, kuu aku la ia i ka puaa a ku ma 
ko Umi alo, alalia, huli hou mai la ka puaa ia Kaoleioku. Alalia, ninau aku o Kaolei- 
oku: "O Umi no oe?" "Ae," mai la o Umi, "Ae, owau no." I aku o Kaoleioku: 
"B hoi kaua i ko'u wahi." Ae aku la o Umi: "Ae." Ia wa, ike kona mau makua- 
hunowai a me na kanaka a pau loa, he 'Hi ka keia, o Umi, o ka Liloa keiki, ka mea a 
lakou i lohe iho nei, ua nalowale. 

Lawe aku la o Kaoleioku ia Umi, a lilo ae la i alii nana, a noho iho la me ia. 
Ia wa, hana o Kaoleioku i mea e lilo ai ke aupuni no kana alii no Umi, no ka mea, ua 



igo Fornander Collection of Hazvaiian Folk-lore. 

mediately set his mind to the study of how he could get control of the kingdom for his 
chief, Umi, for he was well aware that Umi would some day make his mark, and that 
he woi:ld, therefore, receive his share of the benefits. He then began to take to his 
home all the people that he could find. He also went extensively into the raising of 
animals, and farming. At the same time he taught the people the use of the spear, 
built houses where the men were taught everything pertaining to the arts of warfare. 
It was during this course of education in the arts of warfare that Koi, Omaokamau 
and Piimaiwaa developed into the great warriors that thej^ proved to be later on. 

When Kaoleioku decided to enlist men to help him in gaining his one end, to 
place Umi as king of Hawaii, he built four large houses for the accommodation of four 
forties, equal to one hundred and sixty men each. In no time these houses were filled. 



CHAPTER IV. 
Relating to Nunu and Kakohe. 

These were old men who had served under Liloa as priests and were great 
favorites of his. After the death of Liloa they again served under Hakau, his son, when 
he became the king of Hawaii. But shortly after Hakau assumed the reins of power 
the old men fell sick and they took some cathartic medicine. After the effects of the 
medicine had disappeared and a longing for food came upon them, they sent a servant 
to go to Hakau and get some food, meat and awa. Upon the arrival of the messenger 
in the presence of Hakau, Hakau asked the man: "What are you after?" He replied: 
"I have been sent b}' the old men to come to you, the king, and ask you for some food, 
meat and awa for them, for they have been taking some medicine and are now craving 
for some food." When Hakau heard the words of the messenger, he said: "Go back 
and tell them that there is no food, no meat and no awa." 

In the days of Liloa, Nunu and Kakohe were great favorites, for thej' were the 
custodians of the great god Kaili, and whatever they wanted was always granted them by 
Liloa. The influence of these two old men was so great that even Liloa could in no way 
enter into any conflict without their consent and advice ; and Liloa was constrained 
from doing anj'thing without their knowledge. These old men were consequently 
Liloa's favorites, and after the death of Liloa thej' continued exercising the same 
influence over Hakau. 

When the messenger returned to the presence of the old men he told them all 
the words told him by Hakau. When they heard the report they were greatly dis- 
tressed and became very sore at heart, and in time, as the refusal of Hakau to give 
them their small needs became more apparent, they got very angry toward Hakau. 
Because of this ill-treatment the old men began to conspire within themselves to give 
away the possession of the kingdom to Umi. Nunu said to Kakohe: "Let us go and 
see how fares Kaoleioku with his ward, whether good or bad." ' This was agreed on by 

'To test for royal care of the usuaUy favored priestly order. 



Story of Ufiii. igi 

maopopo ia ia, he 'lii nui o Umi, a e ku ana i ka moku o Hawaii, a e loaa ana no hoi ia 
ia ka pomaikai. Hanai iho la ia i na kanaka, ka holoholona, mahiai, ao i ka oo ihe; 
knkulu i man hale ao i ke ano kana, a me na mea a pan loa. A no loko mai o keia ao 
ana, na kanaka akamai a koa hoi, oia o Koi, Omaokaman, Piimaiwaa. 

Ma keia noho ana he nui loa na kanaka o ka hale hookahi, eha kaan ka nui (ua 
like me i6o i ka hale hookahi), pela a pan na kaan hale eha. Pela o Kaoleioku i hoo- 
makankau ai no kana alii, no Umi, no ko Kaoleioku manao e lilo ana ke aupuni no 
kana alii no Umi. 

MOKUNA IV. 
No NuNu A ME Kakohe. 

He mau elemakule kahuna laua na Liloa, i kona wa e ola ana, a he man puna- 
hele nana, a pela no i ka noho ana o Hakau kana keiki i alii no Hawaii a puni. Aka, 
mahope iho o ko Hakau noho alii ana, loaa iho la ua mau wahi elemakule nei i ka mai, 
nolaila inu iho la laua i ka laau naha, a pan ka inoino o ko laua opu, a me ka mai i 
loohia mai ia laua. Nolaila, hoouna aku la laua i ke kanaka i o Hakau la. A hiki ua 
elele la i niua o Hakau, ninau mai la o Hakau: "Heaha mai nei kau?" I aku keia: 
"I hoouna mai nei na wahi elemakule ia'u i mua on e ke 'Hi, e olelo aku ia oe, i wahi 
ai, a i wahi ia, i wahi awa no laua, i mea hoopaa i ka noha laau o laua." A lohe o 
Hakau i keia mau olelo a ka elele, olelo mai la ia: "O hoi a olelo aku ia laua, aohe ai, 
aohe ia, aohe awa." Maanei, e hoomaopopo ai kakou, he punahele keia mau elemakule, 
oia o Nunu a me Kakohe i na la e ola ana o Liloa. No ka mea, ia laua ka malama o 
ke 'kua o Kaili, a o ka laua mea e olelo ai, oia ka Liloa e hana ai. Aole e hiki ia Liloa 
ke kaua, me ka ae ole o ua mau elemakule nei mamua, aole no hoi e hiki ke hana i 
kekahi mea me ko laua lohe ole. Nolaila, he mau punahele laula na Liloa, a ma ia 
ano laua i hana aku ai i kana keiki o Hakau. 

A hoi mai la ka elele, a mua o ua mau elemakule nei, hai mai la i na olelo a pan 
loa a Hakau ; a lohe laua, eha iho la ko laua naau me ka ukiuki loa ia Hakau ; nolaila 
oliumu iho la laua, ma ko laua mau naau, e haawi i ka aina no Umi. I aku o Nimu 
ia Kakohe: "E aho e pii wale kaua e nana i ka pono o ka Kaoleioku hanai, he pono 
paha, aole paha." A hooholo iho la laua i keia olelo, pii aku la laua mai Waipio aku 
a hiki ma Kukuihaele, malaila aku a Kapulena moe. A ao ae la, pii aku la laua a hala 
o Honokaa, a Paauhau, moe, malaila aku a Kalopa, a Kaumoali, a Kemau, moe. 



192 Fornander Collection of Hawaiian Folk-lore. 

the two old men and in dne time they set out from Waipio, climbed the cliff and arrived 
in Kukuihaele. From there they continued on to Kapulena where they spent the night. 
On the next day they continued on their way until they arrived at Honokaa, then on 
to Paaiihau where they rested. From this last place they continued on to Kalopa, 
then on to Kaumoalii, and on to Kemau where they spent that night. 

While they were resting at Kemau, a man who saw and recognized them on the 
way arrived ahead of them at Kaoleiokn's home at Laupahoehoe, Hilo, and said to 
Kaoleioku: "The old men Nunu and Kakohe are on their way coming to pay you a 
visit." Kaoleioku then asked of the man: "When will they arrive in Hilo?" "They 
will arrive on the day after tomorrow." "What is their great object in coming to make 
this visit?" The man replied: "I believe the}' are coming to look at your ward, to see 
whether his behavior is good or bad, for their ward, Hakau, has been treating them 
very badly of late." 

When Kaoleioku and Umi heard this, Kaoleioku was made very happy, and he 
began to speak in glowing terms to the large number of people present of the good 
promise of his ward Umi coming into possession of the kingdom, for Kaoleioku was a 
great prophet, and versed in the art of foretelling the future of a person by looking at 
the carriage and manners. It was because Kaoleioku had seen a great future ahead 
that induced him to take Umi to his home when he first met him, and bring him up 
as his own son. 

Kaoleioku then began to lay plans how Umi's interest could be advanced more 
advantageously, and saw that in the reception to be accorded to the old men laid his 
greatest chance, for he was well aware that Nunu and Kakohe were great priests, and 
if he could once get their support, the future of Umi would be assured. 

On the fifth day of the old men's journey, Kaoleioku began his preparations for 
their reception by cooking and preparing food, fish, pork, chickens and awa.' Kaoleioku 
also ordered one of his men to go and prepare some firewood. In size it was about two 
fathoms in girth and three yards long. After this ohia log was procured, Kaoleioku 
ordered it split up into small pieces, of the proper size, and then to have the pieces 
bundled up and tied together and restore the log to its former shape. Kaoleioku then 
directed a coiiple of men to go to an awa bush that was growing near the doorway and 
dig all around it. To another couple of men he gave orders that a pig be caught and 
tied securely with ropes. 

These were some of the preparations made by Kaoleioku so as to enable Umi to 
easily perform certain acts in the presence of the old men upon their arrival. By this 
we see how keen Kaoleioku was in furthering the interests of Umi. 

The object of these preparations made by Kaoleioku was this: When the two 
old men were to arrive, Umi, according to the ancient custom, must start an umu 
for the baking of a pig ; he was then to take up the log of wood and break it into 
pieces, and it being already cut up it would therefore take Umi but a short time to get 
the wood ready, and the quickness and dispatch of the work in the breaking up of the 

'An insight is given here of the ancient custom of entertaining distinguished guests. 



Story of Umi. 193 

la laua e luoe ana ma Keniaii, liiki mua aku la kekahi kanaka i ike ia laua nia 
ke alanui, i mua o Kaoleiokii ma Laupalioelioe, i Hilo, a olelo akii la: "Eia ae na ele- 
makule, o Nunu laua o Kakohe, ke liele mai nei i anei, i ou la." Ninau aku la o 
Kaoleioku: "Ahea laua puka mai i Hilo nei?" "Apopo, a kela la aku hiki mai." 
"Heaha la ka laua huakai nui e liele mai ai?" I aku ua poe nei: "E hele mai ana e 
nana i ka pono o kau hanai, a me ka pono ole, no ka mea, ua hana mai nei ka laua 
hanai, o Hakau, ia laua i na mea pono ole." 

A lohe o Kaoleioku a me Umi i keia olelo, olioli loa o Kaoleioku, a paliapalia 
aku la o Kaoleioku i mua o ka lehulehu, i ka lilo o ka aina no kana hanai no Umi, 
no ka mea, lie kanaka akamai o Kaoleioku i ke kilokilo, a me ka nana ana i ke kino 
o ke kanaka; nolaila kona apo koke a malama i ke kino o Umi. 

Nolaila, hana maalea iho la o Kaoleioku i ke ano o kana man hana, a Umi e 
hana aku ai i mua o Nunu laua o Kakohe, ke hiki mai laua ma ko Kaoleioku a me ko 
Umi wahi. 

I ka po alima o ka la o na elemakule i ke alanui, hoomakaukau iho la o Kaolei- 
oku i ka ai, ka ia, ka puaa, ka moa, ka awa. Kena aku la o Kaoleioku i ke kanaka, e 
hele e oki i pauku wahie. Ua like kona nui me na anana elua ke apo ae, a o kona loa, 
ekolo iwilei. A loaa ua pauku ohia nei, olelo aku la o Kaoleioku: "E wawahi a liilii, 
alalia, pua hou ae o waho a paa, a like no me ka pauku mua." A o kekahi mau kanaka 
hoi, e kohi i ka pu awa a puni, a o kekahi mau kanaka hoi, nakinaki iho la i ka puaa 
a paa i ke kaula a paa. Pela ko Kaoleioku hoomakaiikau ana, i hiki ai ia Umi, ke 
hana i mua o na elemakule, o Nunu laua o Kakohe. Nolaila, ua maalea o Kaoleioku 
ma keia mau hana a pau loa a kakou e iki nei. 

Eia ke ano o keia mau hana a Kaoleioku: i ko Umi wa e hoa ai i ka umu o ka 
puaa, alalia, e lalau oia i ka wahie, a kaka iho i ka pauku, o ka wa ia e helelei liilii ai, 
ma o a maanei, alalia, e manao na elemakule he ikaika io, pela ka puaa, ka pu awa. 

Memoirs B. P. B. Museum, Vol. IV.— 13. 



194 Fornander Collection of Hawaiian Folk-lore. 

wood, the catcliing of the pig and the uprooting of the awa bush would lead the old 
men to believe that Umi must be possessed of unusual strength. 

After these different preparations had been accomplished, Kaoleioku then turned 
to Umi and said: "My chief, tomorrow shall be the daj^ when you will gain control of 
the kingdom, and by your actions on that day alone is the thing to be done. M3' chief, 
I request of you that you give ear and keep these my instructions, for your future rests 
in your obedience. Tomorrow you will have the chance of your life, and if you fail to 
take heed to my instructions, my bones will not be saved by you, for then they will 
be dried out in the sun.' 

At the conclusion of these words of Kaoleioku, Umi's face beamed, showing his 
determination to carry out every word of the instructions. He then gave his assent 
and promised to obey the orders and to carry out his part of the arrangement. 

After a while Kaoleioku again addressed Umi, saying: "We will now retire, and 
at the period of time just after midnight I will then go up to our fields with all our 
men, leaving no one behind with you except your wives. If two old men should arrive 
tomorrow morning and they should ask for me, then remember they are the ones we 
are expecting. You must then make their reception complete in all things. 

After this last advice they retired for the night. After midnight was passed 
Kaoleioku and his people all went up to the fields, while Umi and his wives continued 
sleeping on until daylight. 

After the sun was iip and it had become quite warm, that being about eight 
o'clock, the old men, Nunu and Kakohe, arrived. When they drew near to the houses 
of Kaoleioku, they looked around and noticed the quietness of the place, which looked 
to them as though it was deserted. The old men then called out : "The houses of 
Kaoleioku are completely deserted ; no one seems to be around." 

While the two were calling, Umi heard them, and so he answered the old men 
by saying: "Come in. We have no one at home except myself; all the people and 
Kaoleioku have gone up to the mountains to work in the fields ; I was made to stay at 
home to receive you two upon your arrival." At the call of Umi the two entered the 
house. When Umi saw that the two had entered, he went out, took up the log of wood, 
lifted it over his head and threw it down onto the ground breaking it into small pieces. 
Umi then followed this by lighting the umu,^ and on account of the liberal supply of 
kindling wood and leaves a great volume of smoke arose, making it impossible for the 
old men to properly see how the wood and the umu were prepared. Umi then grabbed 
the pig and, after letting it squeal for a while, let it go, not killing it. The pig was 
released and allowed to get away on the side where the smoke was thickest. After the 
kindling wood had burnt up he covered the umu with grass only. After this was done 
Umi went to the awa bush and pulled it up whole. 

When Nunu and Kakohe saw the acts performed by Umi, they said one to the 
other: "If the ward of Kaoleioku is auj^thing like this fellow, what a blessing! our 

'Illustrative of the solicitous expression "Ola na iwi" bones are preserved. 

^The Hawaiian umu, or iniu, oven, was made on the ground as required, by heated stones forming a mound 
over the various articles of food placed on a leaf-lined base of hot rocks and covered in like manner, over all which 
a mantle of earth was thrown to keep in the heat and steam. 



Story of Umi. 195 

A malcaukau keia mail mea a pan loa, alaila, olelo aku o Kaoleioku ia Umi: 
"E ke 'lii, apopo ka la o ko aina, pa ia oe. E hoolohe mai e ke 'lii, i na e malama oe i 
keia mau kauoha a'u, apopo pa ka aina ia oe; i malama ole oe, aole e ola keia mau iwi 
ia oe, kaiilai wale ia ae no i ka la." 

Ma keia mau olelo a Kaoleioku, ua oluolu ia i ko ke 'lii mau maka, a ua ae aku 
no oia i na olelo a pan loa, e malama a e kana aku e like me ia. 

I aku o Kaoleioku ia Umi: "E moe kakou i keia po, a hull ke kau o ke aumoe, 
pii au i uka i na koele a kaua, me na kanaka a pau loa, aohe kanaka a noho iho me oe, 
o au wakine wale no ke noho me oe. Ina i koea mai na walii elemakule i ke kakaki- 
aka o ka la apopo, i ninau mai ia'u, alaila, e manao oe o laua ia, hoomakaukau aku oe 
i mua o laua, ma na mea a pau loa." 

A pau ke kauoha a Kaoleioku ia Umi, moe iho la lakou a kuli ke kau o ka po, 
pii aku la o Kaoleioku me na kanaka i uka i ke koele, moe iho la o Umi me na wahine 
a hiki i ke ao ana. 

Puka ae la ka la a mahana, oia paha ka hora ewalu, hiki mai la ua mau wahi 
elemakule nei, o Nunu a me Kakohe. A hiki mai la laua ma kahi o Kaoleioku, nana 
iho la laua i ka mehameha a me ke anoano kanaka ole, kahea mai la ua mau elemakule 
nei: "Mehameha na hale ua o Kaoleioku, aohe maaloalo kanaka iki." 

Ia laua e kahea ana, lohe aku la o Umi i keia leo, kahea aku la o Umi ia laua: 
"E komo mai olua maloko nei, aohe kanaka o ko makou wahi nei, ua pau aku nei na 
kanaka me Kaoleioku i ke kuahiwi i ka mahiai. Owau wale iho nei no koe, i hoonoho 
ia iho nei au i kanaka no olua e hiki mai ai." Ma keia leo kahea a Umi ia laua, komo 
mai la laua i loko. 

A ike o Umi ua komo laua i loko, puka aku la ia a waho, lalau iho la i ka pauku 
wahie, anio ae la a kiekie i luna, hahau iho la i lalo i ka ili o ka honua, a naha liilii ae 
la. Hoa iho la o Umi i ke ahi, a nui ae la ka uwahi, no ka nui o ka pulupulu i hoo- 
lako ia, nolaila nui loa ka uwahi, a ike ole na wahi elemakule i ke kau ana o ka wahie. 
Hopu aku la o Umi i ka puaa, a alala iho la, hookuu ia aku la no aole i make. O kahi 
i hookuu ia ai ka puaa, ma kahi nui o ka uwahi. A pau ka a ana o ka pulupulu, kalua 
iho la keia o ka maun wale no. A nalo ka umu, kii aku la o Umi i ka pu awa, a 
huhuki ae la a hemo. 

A ike o Nunu laua o Kakohe i keia mau hana a Umi, i aku kekahi i kekahi: 
"Ina me neia ka hanai a Kaoleioku, ola na iwi. Kai ke kanaka ikaika i keia." O ke 



ig6 Fornander Collection of Haivaiian Folk-lore. 

bones would indeed be saved. What a powerful man this is! The reasons for the 
comment on the great strength of Umi were because of the breaking up of the ohia log 
of wood at one throw, the quickness in the covering up of the unu: of pig, and the 
uprooting of the awa bush. 

After Umi had pulled up the awa bush, he went to one side of the house where 
the old men were in, and cut up the awa into small pieces; then he proceeded to the 
place where the awa container was kept and brought it and placed it by his side; he 
then took some of the awa that w^as already prepared and put it into the cup. Umi 
then went over to the umu and uncovered an umu that was alongside of the one he had 
just covered, which contained a pig well cooked, which he took out and brought to the 
eating place, where the old men were already seated. The pig was well done. When 
Umi was uncovering the umu, Nunu said to Kakohe: "How quickly the pig has been 
cooked ; the umu was only covered but a short time ago !" 

After the pig was served, Umi brought the awa and poured it into two cups, in 
the presence of the two, and then handed the cups to the old men, who then took the 
awa and drank it down. After this they partook of the pig. Shortly after finishing 
their meal the effects of the awa began to come over them and they both laid down 
where the}?^ sat, completely overcome. In falling over, one fell near the sleeping place, 
while the other fell against the side of the house. Umi then picked up the one that 
was lying against the side of the house and took him to the sleeping place; then he 
pulled the other one over so that he, too, laid on the sleeping place. 

While they slept Umi went on up to meet Kaoleioku in the fields, on the moun- 
tain side, where all the men were engaged in cultivating food. When Umi arrived, 
Kaoleioku said to him: "Have the old men arrived?" Umi replied: "Yes, they have 
arrived, and I have carried out your orders and have prepared everything for their 
comfort. They are both overcome with awa, and when I left they were sound asleep." 
When Kaoleioku heard this report from Umi he said to him: "Let us remain with 
your men, and in the afternoon we will return. The order of our return shall be as 
follows : I will go on down ahead, the men will then come after me, while you come on 
behind the procession." This was agreeable to Umi. The reason why Kaoleioku 
arranged the procession in this order was to allow him a chance to meet the old men 
first and thus give him time to answer any questions that they may put to him 
relating to Umi, for he wished to make a very favorable report of his ward, and also to 
keep the old men from making a mistake in their choice of which was Umi, whereas 
he, Kaoleioku, was well acquainted with them. 

After Umi had gone up, and after the old men had slept off the effects of the 
awa, they got up and said to themselves: "This is not the way our lord has been treat- 
ing us; even during the time of Liloa we never received such treatment. Then when 
Hakau came to the kingdom all we received was just our food and fish and kapa. 
Even our house is nothing but a filthy place, but here everything is so fresh and good 
that it is a blessing to live. This is the best treatment we have ever had. From our 
youth up we have ever been lowl}^, and here in our old age we begin to have a taste 



Story of Unii. 197 

kumu o ko laua mahalo ana, o ka nalia o ka pauku oliia i ka lialiau hookalii ana, o ka 
liikiwawe o ke kalua puaa ana, o ka liuhuki ana i ka pu awa. 

h. liuliiiki o Umi i ka pu awa, a liemo ae la, lioi ae la ia a ma kekalii aoao o ka 
kale a ua man elemakule la e noho ana, wawaki ilio la a Hilii, kiikulu ke kanoa, a 
waiho ilio la i ka awa i wali niua i loko o ke kanoa. Kii akii la o Umi i ka puaa i 
kalua mua ia, ma kalii o ka umu ana i kahia hope ilio ai, liuai ae la o Umi, a lawe mai 
la i mua o ua mau elemakule nei. Ua liele a moa lea loa ka puaa. Ia Umi e liuai 
ana, i aku o Nunu ia Kakolie: "Hikiwawe ka moa o ka puaa, o ke kalua ana aku nei 
no la." 

A wailio ka puaa, kii aku la o Umi i ka awa, a nini iho la i mua o ua mau ele- 
makule nei ; elua apu awa. Haawi aku la o Umi i ua mau walii elemakule nei, inu 
ae la laua, a pau, ai ilio la i ka puaa, maliope o ka ai ana, ooki mai la ka ona o ka awa 
ia laua, a wailio iho la laua me ka ona. Hina aku la kekalii ma kalii moe a waiho, o 
kekahi hoi ma ka paia o ka hale. Lalau iho la o Umi, a hapai ae la i ka mea i hina 
ma ka paia, a hoihoi ae la ma kalii moe. 

A moe laua, pii aku la o Umi i o Kaoleioku, ma ke kiiahiwi, kahi a lakou e ma- 
hiai ana me na kanaka a pau loa. 

A hiki o Umi, ninau mai la o Kaoleioku: "Ua hiki mai na elemakule?" Ae 
aku o Umi: "Ae. Ua hiki mai laua, a ua hoomakaukau aku nei an i na mea a pau au 
i kauoha mai ai, a ua ona ua mau elemakule la, haalele aku nei au e moe ana." 

A lohe o Kaoleioku i keia mau olelo a Umi, olelo aku ia ia Umi: "E noho kaua 
me na kanaka ou, a aui ae ka la, hoi kaua. Penei nae ka hoi ana o kakou. Owau 
mamua, o na kanaka mahope o'u, o oe mahope loa o ka huakai." Ua oluolu ia olelo 
ia Umi. 

O ke kumu o keia hana ana a Kaoleioku pela, i hiki mua ia a kamailio me na 
elemakule, no ka ninau ia Umi. A na Kaoleioku ia e olelo aku i ke ano a me ka hele- 
helena o Umi, i ole e kuhihewa laua, i keia kanaka, keia kanaka, o Umi, no ka mea, o 
Kaoleioku, ua kamaaina i ko laua maka. 

Ia Umi i hala ai i uka moe iho la ua mau elemakule nei a ala ae la, kamailio 
iho la laua : "Aole me keia ko kaua mau haku o ka noho ana, ia Liloa, a hala ia i ka 
make. Ia Hakau hoi, he ai, he ia, he kapa, ka mea loaa ia kaua. O ko kaua wahi 
hale he pelapela. A o keia a kaua e noho nei, he oi keia a kaua e ike nei ; mai ko 



198 Fornander Collection of Haivaiian Folk-lore. 

of real comfort; a good present indeed. In the da3's of onr yontli we never had a 
taste of it." 

As the snn was slanting, it being about two o'clock, the first of the procession 
arrived from the uplands. The old men looked and saw that Kaoleioku was in the 
lead. They then saw a large number of people following along after him. The pro- 
cession was so long that they were unable to see the rear. As the fore part of the 
procession came nearer the}- easil}- recognized Kaoleioku. Kaoleioku then greeted 
the old men and they wept,' for they had not seen each other for a long time. 

In the arrangement of the procession Kaoleioku had divided the people into four 
divisions: first came the tallest of the men, then came the next in height, then came 
the shortest of the men, and lastly came the children. 

While Kaoleioku was sitting with the old men, Nunu asked: "Where is Umi? 
Is it that nice-looking man?" Kaoleioku answered: "No, that is not Umi; he is com- 
ing on behind." The old men, however, kept on asking until the company of the tall 
men went by, then the next lot of men that came along, then on to the next in size, 
then to the children, when it became too dark to see the skin of one's hand. Still Umi 
had not been pointed out to the old men. 

As it was getting late and the last of the procession had not arrived, the old 
men therefore said to Kaoleioku: "Are we not going to see your ward before dark?" 
Kaoleioku then asked them: "Have you two not seen the man that stayed here when 
you arrived?" The two answered: "Do you mean the one that entertained us?" 
"Yes, that is the man," answered Kaoleioku. The old men again asked: "The steward 
that received us and worked for us?" "Yes," answered Kaoleioku, "I made him stay 
behind to work for you two." 

When the old men heard this from Kaoleioku they became very sad and for 
some time they bowed their heads down in shame, then they looked up and said to 
Kaoleioku: "Nothing will ever cover this shame." Kaoleioku answered, saying: "Is 
he such a rich chief that I should make much of him? He is a poor chief, and the 
most he can do for you is to serve you two." The old men then said : "We have no 
riches nor property to give him in return for his service; the only great property in 
our keeping is the whole of the island of Hawaii; let that be our present then to the 
chief Umi." Kaoleioku replied: "How can it be possible for Umi to get the kingdom, 
for you two have seen for yourselves that the men are not of sufficient number to go to 
battle? In case of war Hakau will probably be victorious, for he has all the men at 
his command, and owns the whole of Hawaii." The old men replied: "Hakau is 
already defeated;^ he shall not live. On the day when the kapu for the gods is come, 
that will be the day when he shall die. He shall not escape. We will send the people 
to the mountain, leaving the king at home by himself, his steward and us two. That 
will be all who will remain." 

'A customary greeting on the meeting of long-separated friends or relatives. 
''Meaning, the die is cast, his doom is sealed. 



Story of Umi. 199 

kaiia wa ui, a ko kaua wa hapaiiea, loaa ia kaua ka makana maikai ; i ko kaua wa ui, 
aole i loaa." 

A aui ae la ka la (o ka liora elua paha ia), hiki mai la ka maka mua o ka huakai, 
nana aku la laua (na elemakule), o Kaoleioku mamua o ka huakai. Nui loa na kanaka, 
aole o kana mai, ua mea lie nui, aole ike ia o waena a me hope o ka huakai. A hiki 
mai la ka maka mua o ka huakai, i o laua ala, oia no o Kaoleioku, aloha mai la o 
Kaoleioku ia laua, aloha aku la laua, pela lakou i uwe iho ai, no ka mea, ua loihi ke 
kaawale ana, a hui hou lakou. 

Ma keia huakai kanaka hoi e iho ana, ua mahele o Kaoleioku eha mahele, o ka 
mua, na kanaka nunui, o ka lua, ka poe malalo iho o lakou, o ke kolu, ka poe poupou 
aa, o ka ha, o na kamalii, pela kona hookaawale ana. 

I ka wa e noho ana o Kaoleioku me na elemakule, ninau mai la o Nunu ia Kao- 
leioku: "Auhea o Umi? Aia anei o kela kanaka maikai la?" I aku o Kaoleioku: 
"Aole ia, eia 'ku no mahope." Pela no ka ninau ana, a hala ka huakai nunui o kanaka, 
a hiki i ka huakai liilii o kanaka, a ka huakai kamalii, poeleele e ka la, nalowale ka 
ili o kanaka, aia o Umi mahope o ia. 

No ka ike ole o na elemakule ia Umi, nolaila, olelo aku la laua ia Kaoleioku^ 
"Aole ka maua e ike i ko hanai a poeleele wale." I mai la o Kaoleioku ia laua: "Aole 
ka olua i ike i ke kanaka i noho iho nei la?" I mai la ua mau wahi elemakule nei: 
"Ke kanaka no i noho iho nei la?" "Ae, oia no hoi," pela aku o Kaoleioku. I mai la 
na elemakule ia Kaoleioku: "Ka aipuupuu i noho iho nei e hana na maua la?" Ae 
aku o Kaoleioku: "Ae, na'u no i hoonoho iho nei i mea lawelawe na olua." 

A lohe ua mau elemakule nei i keia mau olelo a Kaoleioku, kaumaha loa ko laua 
naau, kulou iho la ko laua mau poo i lalo, a ea ae la ko laua mau poo i luna, pane mai 
ia Kaoleioku: "Aole mea e nalo ai keia hilahila." Pane aku o Kaoleioku i ua mau 
elemakule nei: "He 'Hi waiwai auanei ia e hoomailani aku ai ia ia, he 'lii ilihune, o 
kana waiwai no ka lawelawe na olua." Ia wa, pane mai na elemakule ia Kaoleioku: 
"Aole a maua waiwai e paa ai ka hope o ke 'Hi, hookahi no a maua waiwai nui, o ka 
aina o Hawaii nei a puni, no ke 'Hi ia no Umi." I aku o Kaoleioku i na elemakule: 
"Aole paha e lilo ka aina ia Umi ; ke ike ae la no olua, aohe nui o na kanaka. Ina 
paha e kaua, make paha ia Hakau, i ka mea nui o na kanaka, no ka mea, no Hakau 
wale no o Hawaii a puni." I mai na elemakule ia Kaoleioku: "Ua make o Hakau, 
aole ia e oia, aia i ka la e kauila ai ke 'kua, o ia kona la e make ai, aole e pakele. Na 
maua e hoolale na kanaka e pii i ke kuahiwi, koe iho ke 'Hi hookahi wale no, a me ka 
aipuupiiu, o maua no hoi auanei pan no." 



200 Fornander Collection of Hawaiian Folk-lore. 

At the close of the remarks made by Nunu and Kakohe, Kaoleiokii felt assured 
of the fiiture of his ward, the chief Umi, and that Hawaii indeed would be theirs with- 
out bruising the skin in battle. 

The old men lived on with Kaoleioku for forty-five days, when they decided to 
return to the bottom of the Waipio Valley. As they were about readj' to make their 
return, they said to Kaoleioku and Umi: "We are going home this day and will spend 
the night along the road. We will be five days on the way and on the sixth day we 
will arrive at Waipio. You must, therefore, remain until the nights of Ole and Kaloa, 
when you must come down, because there are three Oles and three Kaloas,' giving 
you six days on the way. On the day of Kane you must remain on the cliff overlook- 
ing Waipio until the next day, the day of Lono, the day when the sacred ceremonies 
of placing new feathers on the gods are observed ; that will be the day when Hakau 
shall be killed." These arrangements were then accepted by them all as being final. 

The old men then began their homeward journey, and on the sixth day they 
arrived at Waipio and proceeded to make a call on Hakau. When Hakaii saw them, 
he said: "The Hilo travelers have returned." The old men replied: "Yes," and they 
then paid their respects to the king, greeting him. After a while Hakau asked the 
old men: "Have you two seen Umi?" They replied: "Yes, we have seen him." 
Hakau again asked : "How is he getting along?" "He is still living with his guardian, 
Kaoleioku." The old men then continued: "That is the reason of our return; a kapu 
for your god must be declared and feathers procured."' Hakau then said: "Why so? 
Isn't such a thing done only when war is expected? I see no prospects of a coming 
conflict, so why declare a kapu for the god?" The old men replied: "We have seen 
your younger brother's men ; they are too many for your comfort. He is likely to 
come some day and fight you while our eyes are weak; therefore, this is the proper 
time, while his men are yet few." 

By these remarks from the old men, the king was greatly pleased. Their 
straightforward replies to his questions dispelled all doubts in his mind, for he believed 
they were telling the truth. However, they were not. 

On the day of Ole^ that was followed by Kaloa, Kaoleioku and Umi and all 
their men took up their journey; no one was allowed to remain behind. After six 
days had been consumed on the way they at last arrived at Kemamo, a place directly 
above Waipio. That day being the day of Kane, the day agreed by them as the daj' to 
be declared as kapued for the god of Hakau. Upon their arrival at this place they 
proceeded to gather stones to carry with them down to Waipio. The stones were 
bundled up into ti-leaf [wrappers], and made to resemble bundles of potatoes. The 
people were then all put to do this work ; no one was allowed to be idle. When the 
bundles were all ready the downward journey was resumed. Those allowed to go 
without any bundle of stones in their hands were the chief Umi, the priest Kaoleioku, 

'Waning days of the moon, twenty-first to twenty-sixth; Kane followed, the twenty-seventh, then Lono; nights 
of special temple services. 

^ E kauila ko akua implies a temple ceremony in which the principal god is readorned with feathers; in this 
case Hakau's deity. 

'The twenty-third of the lunar month. 



Story of Unii. 20i 

Ma keia mau olelo a na eleniakule, a Nunu laua o Kakohe, maopopo iho la ia 
Kaoleioku, e waiwai ana kana alii o Umi, a e lilo ana o Hawaii a puni ia lana me ka 
elia ole o ka ili, ma ke kaua ana. 

Nolio iho la na man elemakule nei a liala elia analmlu a me ka hapa, alalia, 
manao iho la laua e hoi i lalo nei o Waipio. A makaukau laiia e lioi, olelo akn laua ia 
Kaoleioku a me Umi: "Ke hoi nei maua i keia la, a nioe akn i ke alanui, elima la, a 
hiki i ke ono, liiki maua i Waipio. Nolaila, e noho oukou a hiki i na la o Ole, a me 
Kaloa, alalia iho ae, no ka mea, ekolu Ole, ekolu Kaloa, aono o oukou la ma ke alanui 
e hele ae ai. A hiki i ka la o Kane, noho oukou i luna o Waipio, a hiki i kekahi la e 
ae, oia ka la o Lono, oia ka la e kauila huluhulu ai ke 'kua, a oia hoi ko Hakau la e 
make ai." Ma keia mau olelo a pau loa, ua hooholo like lakou a pan. 

Hoi akn la ua mau elemakule nei a hiki i Waipio, o ke ono ia o ka la, hele aku 
la laua e ike ia Hakau. Ike mai la o Hakau ia laua, olelo mai la: "Mama ka Hilo." 
I aku na elemakule: "Ae." Aloha aku la laua: "Anoai ke 'lii." I mai la o Hakau i 
na elemakule: "Ua ike olua ia Umi?" Ae aku la laua: "Ae, ua ike aku nei maua." 
Ninau hou o Hakau: "Pehea kona noho ana?" "Ke noho la no me kona kahu, me 
Kaoleioku." I aku na elemakule: "O komaua mea ia i hoi mai la, e kauila ko akua." 
Kahaha mai la o Hakau : "Kahaha, kai no a hoonene kaua, alalia, kauila ke 'kua, aole 
ka he nene kaua, kauila e no ke 'kua." I aku na elemakule: "Ua ike aku nei maua i 
na kanaka o ko kaikaina, ua nui loa, e noho mai paha auanei a kipi mai ia oe, pulapula 
ko maua mau maka. Nolaila, eia ka wa pono, oi uuku kona mau kanaka." 

Ma keia mau olelo a na elemakule, ua oluolu ko ke 'lii manao ia mau olelo. 
Pau ae la kona kanalua, e manao ana he oiaio ka olelo a na elemakule. Aole ka 'uanei. 

A hiki i na la o Ole, a me Kaloa, iho mai la o Kaoleioku, o Umi a me ko laua 
mau kanaka a pau loa, aole kekahi kanaka i koe aku mahope. A pau na la eono i ke 
alanui, hiki lakou ma Kemamo maluna pono o Waipio. O Kane ia la, he la kapu ia 
no ke 'kua o Hakau. Noho iho la lakou ma laila, hana iho la i mau pohaku, e iho 
pu ai i lalo o Waipio, wahi iho la i ka pohaku a paa i ka laui, me he pai uala ala ke 
ano, pela na kanaka a pau loa, aohe mea koe. Eia nae ka poe hele wale, aole lawe 
pohaku ma na lima : O ke 'lii o Umi, o ke kahuna o Kaoleioku, o ke keiki hookama o 



202 Pomander Collection of Hawaiian Folk-lore. 

Umi's adopted son Koi, Piimaiwaa, and Umi's uncle Omaokamau. When they came 
to the edge of the cliff they spent the night there. On the next day, the day of Lono, 
was the day when the feather god of Hakau was to be readorned with new feathers. 

On this morning of Lono, Hakau said to the old men: "This is the first time 
that a kapu has ever been declared for my god when I, the king, remain at home, while 
all the men go to the mountain." The old men replied: "Yes, for you to accompany 
the people would have been the proper thing to do if your younger brother was mak- 
ing the first advances ; but you see in this case you are the one who will make the 
first attack. Even if mistakes are made by your men, that will not matter; your men 
are so numerous that you will surely win ; there is no mistake in that." When the 
king heard this he was much pleased. So the four of them remained at home ; the 
king Hakau, Nunu, Kakohe and the chief steward. 

While the four were at home that morning and as the sun began to get warm, 
about seven o'clock, Umi and his followers came down the eastern side of the Waipio 
Valley. When the first of the procession reached the bottom of the valley and were 
near the river, the last of the people were still out of sight on the top of the cliff. 

When Hakau saw the shadows of the people on the side of the cliff, he said to 
the old men : "I thought that this was a day to be kapued for the god, yet I see the 
people going about." The old men replied: "They must be your own men from 
Hamakua bringing you some food." When the procession was almost up to the pres- 
ence of Hakau, he saw that five of the men were without any objects in their hands; 
these men were Umi, Kaoleioku, Koi, Piimaiwaa and Omaokamau. Hakau then again 
remarked to the old men of this discovery, saying: "I see five of the people in the pro- 
cession without any burden." The old men replied : "They must be your husbandmen." 
As Hakau beheld Omaokamau indistinctly he said: "I wonder where I first saw that 
man in the front of the procession?" The old men replied: "He must be one of your 
landlords, for you are a king who has often gone around Hamakua, so you must have 
seen him in your travels." Hakau then assented to this, saying : "Yes, that must be it." 

While Hakau was conversing with the old men, the front of the procession came 
lip to him, and the last of the file of people was yet on the cliff. The procession then 
surrounded Hakau who was seated, and continued coming until Hakau was surrounded 
by men about twelve deep. The men, however, kept on their feet and still held their 
bundles of stones in their hands. He saw that the bundles were all wrapped in ti-leaf 
as if they were bundles of taro or potatoes. After a while he was undeceived, for Umi 
came out of the ranks and stood in his presence. When Hakau saw Umi he raised up 
his head and then bowed down again.' Umi then called out to Omaokamau, who came 
and stood directly behind Umi. Umi then gave him the order to go and slay Hakau. 
At the words of command, Omaokamau went up to Hakau, took hold of his lower jaw, 
then turned his face up and said: "You are killed by Omaokamau, for Umi." When 
the people heard this remark by Omaokamau, they began to throw their stones on 
Hakau, killing him. The stones caused a great heap above Hakau, while the sticks 

' Realizing the trap into which he was led, a surprise so complete that he was unnerved for any resistance, or 
self-protection. 



I 



Story of Umi. 203 

Koi, o Piimaiwaa, o ka makuakane o Omaokamau. Moe iho la lakou malaila ia po a 
ao, o Lono ia la, oia ka la e kauila huluhulu ai ke 'kiia o Hakau. 

Olelo mai o Hakaii i na elemakule: "I keia kauila huluhulii wale no ko'u nolio 
ko ke 'lii, o na kanaka a paii ke pii i ke kuahiwi." I mai na elemakule: "Ae, he pono 
ia, ina na ko kaikaina ke kii mai ia oe ; aole, nau ke kii aku ia ia. Ina no ua hewa ka 
lakou hana ana mai, o ka nui no o kou man kanaka, make no ia oe, aole e pakele." 

A lohe ke 'Hi i keia man olelo, oluolu iho la no ia. Nolaila, noho iho la lakou 
eha, o ke 'Hi o Hakau, o Nunu, o Kakohe, o ka aipuupuu. 

Ia lakou e noho ana ia kakahiaka, oia paha ka mahana ana ae o ka la, he hora 
ehiku paha ia, iho mai la o Umi ma ka aoao hikina o ka pali o Waipio, me na kanaka 
ona. A hiki ka maka mua i lalo o ka muliwai, aole i pau mai o hope o ka huakai. 

A ike o Hakau i ka main o na kanaka i ka pali, i aku o Hakau i na elemakule: 
"He la kauila hoi keia, he la hele no ka no kanaka." I mai na elemakule: O na 
kanaka no ou o Hamakua e lawe mai ana i ai nau." A kokoke loa ka huakai i mua o 
Hakau, ike aku la ia elinia poe hele wale, aohe ukana o na lima, oia o Umi, Kaoleioku, 
Koi, Piimaiwaa, Omaokamau. I aku o Hakau i na elemakule: "Elima poe auamo ole 
e hele mai nei." I aku na elemakule: "Ou poe hoa aina ia." 

No ka ike pohihihi o Hakau ia Omaokamau, nolaila, ninau aku o Hakau i na 
elemakule: "I hea la ko'u wahi i ike ai i ke kanaka mamua e hele mai nei?" I aku 
na elemakule: "O kekahi hoa aina no hoi paha ia ou, he 'Hi hele pinepine hoi oe ma 
Hamakua nei, nolaila, ua ike no paha oe?" Ae mai la o Hakau, "Ae." 

Ia Hakau e olelo ana me na elemakule, hiki mai la ka maka mua i kona alo, a 
o ka maka hope hoi o ka huakai, i luna o ka pali. Poai ae la ka huakai a puni o 
Hakau, noho iho la ia i waena konu, he umikumamalua ka puni o Hakau, me ke ku 
no i luna me na auamo pohaku a lakou, ua paa i ka puolo ia i ka laki, me he pai ai la. 
Hele mai la o Umi a ku ma ke alo o Hakau. Ike aku la o Hakau ia Umi, ea ae la 
kona poo i luna, a kulou hou i lalo, kahea aku la o Umi ia Omaokamau. Hele mai la 
o Omaokamau a ku iho la mahope o Umi. Kena aku la o Umi ia Omaokamau, e kii e 
pepehi ia Hakau. 

Hele aku la o Omaokamau a hiki i o Hakau la, lalau iho la i ka auwae a lole ae 
la i luna, i iho la o Omaokamau : "A make na Omaokamau, na Umi." A lohe ka lehu- 
lehu i keia olelo a Omaokamau, ia wa lakou i hailuku ai i na pohaku ia Hakau, a make 



204 Pomander Collection of Hawaiian Folk-lore. 

which had been used as packers for the burdens carried on the shoulders, formed the 
cone-shaped tomb of Hakau. 

Upon the death of Hakau Urai became possessed of the whole island of Hawaii, 
and the prediction of Kaoleioku which was made while they were still in obscurity 
thus came true. Kaoleioku on the other hand was made the chief priest of Umi, his 
chief, while the priests of Hakau all served under Kaoleioku, Nunu, Kakohe and Umi 
the king. 

CHAPTER V. 

How Umi Became the King of Hawaii. 

We have now seen the death of Hakau, and have also seen how Umi became 
the king of the whole of Hawaii. After the death of Hakau the people who had been 
sent up to the mountain returned with their sticks. When they arrived they saw Umi 
with his men in possession of ever3'thing. They then knew that their king Hakau 
must be dead, so they wept for him ; but those who did this were but few, for Hakau in 
his day was ever a cruel king, one who killed his men without cause. 

It is said that when Hakau was king he used to do the following things: 
Whenever a man was praised for his good looks, or a woman for beauty, he would 
cause the death of that person. If the head of a person was praised for being flat,' the 
head would be cut off; and if the body was praised, then the body was cut up; if the 
eyes were praised they would be gouged out, and so on. Once upon a time one of the 
priests of Hakau, upon seeing a young boy, said to his parents : "This child has a 
very fine body; he has not a single blemish." When Hakau heard this remark, he 
immediately sent a messenger to bring the boy to his presence. When the boy arrived 
Hakau then cut the boy in two. When the parents heard that Hakau had cruelly 
killed their child, the father made a prophecy, saying: "He has cut my son;' his 
kingdom shall also be cut from him. This shall happen on the day to be declared 
kapued for his god. He will die on that day." This prophecy was, therefore, fulfilled. 

In the night of Muku, that being the last day of the month, the priests with 
their men went out ulua fishing. Upon arriving at the place where the canoes were 
kept, a tatu beat was sounded on the edge of the canoes.^ As the men came up one 
of them would be caught and killed and the great hook Manaiakalani^ was put into 
the dead body and it was taken to the temple. If no one came to the canoes, instruc- 
tions were given that a great ball of seaweeds be gotten and the hook was placed in it. 
This custom was favorable to Kaoleioku. 

When Umi became the king of the whole of Hawaii he made a division of all 
the lands amongst his chiefs as follows : Kau he gave to Omaokamau ; Puna he gave 

'The flat-head ideal of beauty with Hawaiians had reference to a head broad and straight at the base, not flat on 
the top as might be supposed. 

^ Ooki pahupu; lit. cut asunder, is here used with a sense of injustice which calls for retaliation, or retribution. 
^A sign to assemble together about the canoe for the capture therefrom of a victim for the altar. 
<The fabulous fish-hook of Maui wherewith he sought to draw the islands together. 



Story of Umi. 205 

iho la o Hakau. O ka poliakit hoi, kii iho la ke ahua nialuna o Hakau. O ka laaii 
hoi a na kanaka i pii ai, o ka puoa no ia o Hakau. 

A make o Hakau, lilo ae la ke aupuni o Hawaii a puni ia Umi. Ko iho la na 
mea a Kaoleioku i noonoo mua ai i loko o ka wa ilihune. A o Kaoleioku hoi, lilo ae la 
ia i kahuna nui na Umi, na kana alii, o na kahuna hoi a Hakau, noho mai la lakou 
malalo o Kaoleioku, Nunu a me Kakohe a me Umi ke 'lii. 



MOKUNA V. 

No KA Lilo ana o Umi i Alii no Hawaii. 

Ua make o Hakau, a ua lilo ae la o Umi i alii no Hawaii, a puni. Mahope o ka 

make ana o Hakau, hoi mai la na kanaka i hoouna ia ai i ke kuahiwi, me na laau. 

A hiki lakou, nana mai la e noho aku ana o Umi, a me kona man kanaka. Nolaila, 

noonoo iho la lakou, ua make ko lakou alii o Hakau, uwe iho la lakou ia ia, aka, aole 

i mahuahua ko lakou aloha nona, no ka mea, he 'Hi hana ino, a he 'Hi luku wale i na 

kanaka. 

Penei ka Hakau hana, i kona wa e noho alii ana: Ina mahalo ia ke kane, i ke 

kanaka maikai, a me ka wahine i ka maikai, he luku wale no ka Hakau. Ina mahalo 

ia ke poo i ka palahalaha maikai, alaila, ma ke poo e oki ai, ina ma ke kino ka mahalo 

ia, alaila, ma ke kino e oki ai, ina ma na niaka ka maikai, malaila no e poalo ai, a pela 

aku no. I kekahi manawa, nana aku la kekahi kahiina a Hakavi i kekahi keiki opio- 

pio, a olelo aku la i na niakua o ua keiki la, he keiki maikai loa keia o ke kino, aohe 

ona kina. A lohe o Hakau i keia olelo ana, hoouna aku la ia i ka elele, e lawe mai i 

ke keiki a mua o kona alo, a hiki mai la ke keiki, ooki ae la ke 'Hi o Hakau, ma waena 

konu o ke kino o ke keiki, a moku iho la. Lohe aku la na makua i keia hana a Hakau, 

alaila, olelo wananaiho la kona maktiakane, penei: "Ooki pahupu iho la ia i kuu keiki, 

pela e ooki pahupu ia ai kona noho aupuni ana. A ka la kauila o ke akua, oia kona 

la e make ai." Nolaila, ua hookoia. 

A hiki mai la ka po o Muku (oia ka pau ana o ka malama), liele aku la na 
kahuna a me ko lakou niau kanaka, e kapapa ulna, a hiki i kahi o na waa, hookoele 
ma ka niao o na waa. A i loko o ia wa, hele mai na kanaka, alaila, hopu ia lakou a 
pepehi ia a make, alaila, hoolou i ka makau ia Manaiakalani ; ina aole ia, o ka limukala 
ka maunu, e hoolou ai i ka makau, a lawe aku i ka heiau. Aka, ua lilo keia hana ana 
i pomaikai no Kaoleioku. 

Ma keia noho alii ana o Umi ia Hawaii a puni, niahele iho la ia i ka aina 
no kona man alii. Penei kona mahele ana: O Kau no Omaokamau; o Puna no ke 



2o6 Fornander Collection of Hawaiian Folk-lore. 

to a friend of his ; ' Hilo he gave to Kaoleioku ; Hamakua he gave to Piimaiwaa; 
Kohala he gave to Koi ; and Kona he gave to Ehu. 

HOW KAOLEIOKU WAS MADE PRIEST TO KING UMI. 

After Umi had divided the lands amongst his chiefs, Kaoleioku one day stood 
up in the presence of the king, who was surrounded by his men, and said: 

"O king, harken unto me. 
I am standing in your presence 
And in the presence of your people. 
You have, O king. 
Made me your priest this day. 
As you have heard me in the past 
Predict words that have been fulfilled this day, 
I will prove to you that 
God has assisted you. 
You have triumphed over poverty. 
And }'ou are this day the great king of Hawaii, 
With men living under you. 
If you will rule wisely. 
Then you will rule forever. 

But if you should behave like your older brother. 
Then you will be despised. 
To refuse to take heed is death; 
To take heed is life." 

At the close of this chant of Kaoleioku to Umi he again addressed the king and 
Omaokamau. 

We will here see whether the appointment of Kaoleioku as the high priest by 
Umi was a wise thing, and we will also see how true was the prophecy made by him 
before the king and people. 

Kaoleioku said: "O king, stand up." After Umi had arisen he said: "Omaoka- 
mau, stand up." They were about eight fathoms apart from each other. This action 
of Kaoleioku was to test the king Umi, as to whether he would hold the kingdom 
firm or not. 

While the two were thus standing, Omaokamau was given the spear called 
Kaniaupiiikalani, which he took and held in his right hand. This spear was never 
used for any other purpose except that of making tests, such as this, where the priest 
wished to determine the length of time a king was to reign. Kaoleioku then said to 
Omaokamau: "Say, Omaokamau, use all your strength and throw the spear at the 
king's middle." Kaoleioku was well aware that Omaokamau was a great spearsman, 
being of great strength. At this order, Omaokamau raised the spear, poised it and 
then threw it at Umi with all his might. [The thrust was known as "wahie."] As 
the point of the spear came near Umi's middle, Umi warded it off causing the spear to 
go glancing to his rear; while the spear was still on its flight Umi caught it by the 
point and held it. 

'This friend was Umi's backer in his surfing contest with Paiea off Laupahoeiioe. 



Story of Umi. 207 

aikane a Umi ; o Hilo no Kaoleiokii ; o Hainakua no Piimaiwaa ; o Kohala no Koi ; 
o Kona no Ehu. 

KA LILO ANA O KAOLEIOKU I KAHUNA NA KE 'LII, NA UMI. 

A pau ko Umi mahele ana i na aina no kona poe ponoi, ku mai la o Kaoleioku i 
waenakonu o ke 'Hi a olelo mai la penei: 

"E ke 'lii, e hoolohe mai; 
Ke ku nei au i mua o kou alo, 
A me ke alo o kou poe kanaka, 
Ke hoolilo nei oe e ke 'lii, 
I kahuna au nou i keia la, 
E like me kou ike ana ia'u mamua, 
A ua hooko ia mai i keia wa; 
A ua kokua mai ke akua ia oe, 
A ua lanakila oe maluna o ka ilihune, 
A o oe ke 'lii nui o Hawaii nei. 
A e noho ana na kanaka malalo ou; 
Ina e pono kou noho ana alii, 
Alaila, e mau loa kou alii ana, 
A ina e like oe me kou kaikuaana 
Alaila, hoowahawaha ia oe. 
He hookuli ka make. 
He hoolohe ke ola." 

Mahope o keia mau olelo a Kaoleioku ia Umi, olelo aku la ia, i ke 'lii ia Umi, a 
me Omaokamau. 

Maanei e ike ai kakou i ke kupono o ka noho kahuna ana o Kaoleioku na Umi, 
a maanei e ike ai kakou i ka pololei o na olelo wanana a Kaoleioku i mua o ke 'lii a 
me na kanaka. 

I aku o Kaoleioku: "E ke 'lii; e ku i luna." A ku ae la o Umi i luna. "E 
Omaokamau, e ku i luna." Mawaena o laua, ewalu anana ke kaawale, a loaa kekahi 
i kekahi. O keia hana a Kaoleioku, he hoailona no ke 'lii no Umi, i mea e maopopo 
ai ka paa o ke aupuni, a me ka ole. 

Ia laua e ku ana, aia ma ko Omaokamau lima akau, ka laau palau e paa ana, 
oia o Kaniaupiiikalani. Aole e pahii wale ia ia laau, aia no a pa i ka aina, alaila pahu, 
ma ke ano hoailona a kahuna. Olelo aku o Kaoleioku ia Omaokamau: "E Omaoka- 
mau e, o ko ikaika no a pau loa, pahu i ka piko o ke 'Hi." No ka mea, ua ike o Kao- 
leioku ia Omaokamau, he kanaka ikaika i ka o ihe. Ia wa, kaikai ae la o Omaokamau 
i ka laau, a pahu mai la ia Umi, me ka ikaika loa (o "wahie" ka ai). A kokoke i ka 
piko o Umi, pale ae la o Umi, hala ka ihe mahope; me ka lele no, apo aku la o Umi, a 
paa aku la ma ka welelau o ka ihe. 



2o8 Fornander Collection of Hawaiian Folk-lore. 

In thus catching the spear Kaoleioku saw not only the dodging of Umi but 
also the seizure of the spear and holding it in his hand. When Kaoleioku saw these 
acts performed by Umi, each one followed by the other in such short time, he was much 
pleased and in praise of Umi said : "O king, I see you have acted wisely in my presence 
and you have taken heed to my instructions. To you, the king, and to these your men 
I must say, that I can see how you will hold on to your kingdon. This day I will 
place myself under your feet and will give you my assured word, O king, that your 
kingdom will never be taken away from your hands." Kaoleioku then explained more 
fully to the people his remarks, as well as to Umi himself. In explanation Kaoleioku 
said : "I will predict to you what the gods have told me in the matter of the test that 
we have just seen. By warding off the spear away from you so successfully, so shall 
trouble be warded off from your kingdom until death overtakes you. Just as you 
caught the spear and held it at the end, so shall your kingdom fall to your son, your 
grandson, your issue, your offspring until the very last of your blood." 

At the close of the remarks of Kaoleioku Umi asked: "Where are the two old 
men, Nunu and Kakohe?" Some one answered: "They are here." Umi then said: 
"You tell them to come to my presence now." Upon the arrival of the two old men, 
Umi said to them: "Have you come?" "Yes," the old men replied. 

HOW UMI GAVE LANDS TO NUNU AND KAKOHE, THE OLD MEN. 

We will here see the wisdom of Umi and his great cunning, in the awarding of 
lands to the two old men. When Nunu and Kakohe arrived in the presence of Umi 
he stood up and, accompanied by the two, they started off without telling any one where 
they were going. On this journey Omaokamau, Koi, Piimaiwaa and a few others 
accompanied them. They proceeded along the road leading up the cliff out of the 
valley of Waipio until they arrived on the heights of Koakea, a land adjoining Waipio. 
At this place Umi said to Nunu, one of the old men: "You run from here toward 
Hamakua. If you fall, get up and keep on running; if yow get tired and sit down, I 
will kill you." 

When Umi said this, the old man was greatl}' frightened, but he stood up and 
started off running, following the order of the king. After Nunii had started, Omao- 
kamau followed him to see how much ground he would cover, wondering what the 
king was about. In running the old man's feet became entangled soon after he started 
and he fell down, but he got up and kept on running; but he tripped on his feet 
and again fell, face down, breathing very heavily. When Umi and the other old 
man, Kakohe, came up to where he was lying face downward, Umi said to him : "Say, 
are you exhausted?" All Nunu could say was "Hu." After waiting for a while Nunu 
recovered himself, and so Umi said to him : "From the point where j-ou started to this 
place where we are standing, covering two ahupuaas, is the width of your land." In 
making this remark to Nunu, Kakohe heard it, so he said to himself: "So, that is the 
way the king is going to give lands to his people. The}' must run until they fall 
down. He is indeed justified in doing this, for we must bear our burden even as he 
did when we made him work for us." Umi then turned to Kakohe and said: "Now 



Story of Uiiii. 209 

Ma keia apo ana a Umi i ka ilie, ike mai la o Kaoleioku i ka alo ana o Umi, a 
me ka apo hon ana i ka ihe, a paa ma kona lima, olioli iho la ia me ka mahalo no Umi. 
I akn o Kaoleioku ia Umi: "E ke 'lii, ke ike nei au, ua pololei kau hana ana i mua o 
ko'u man maka, e like me ka'u man olelo ao ia oe, e ke 'lii, a me kou mau kanaka, a 
ke ike nei no lioi au i ke kumu e paa ai kou aupuni me oe. I keia la, ke hoolilo nei 
au ia'u iho malalo o kou mau kapuai, a ke hai aku nei au i kuu olelo paa i mua on e 
ke 'lii, aole mea nana e kaili ae kou aupuni mai kou lima aku." Alalia, lioakaka aku 
o Kaoleioku, i kona ike ma ka ouli kahuna i mua o Umi, e like me kona ike oiaio. 
Wahi a Kaoleioku i ke 'lii, ia Umi: "Ke ike nei au i ko akua; e like me kau pale ana 
i ka ihe a hala, pela oe e noho ai i kou aupuni a hala ka make. E like me kou apo 
ana i ka welelau o ka ihe a paa i ka lima, pela e paa ai kou aupuni a ili i kau keiki, 
kau moopuna, kau pua, kau mamo, a hiki loa i kau mau kawowo hope loa." 

A pan ae la ka Kaoleioku olelo ana, ninau ae la o Umi: "Auhea na wahi elema- 
kule, o Nunu a me Kakohe?" I aku la kekahi : "Eia'e no." Olelo aku la o Umi: 
"E olelo aku oukou e hele mai i mua o'u ano." A hiki mai la ua mau elemakule nei, 
i aku la o Umi: "O olua mai la ia?" "Ae," pela ua mau elemakule nei. 

NO KA HAAWI ANA O UMI I KA AINA NO NUNU, A ME KAKOHE, NA ELEMAKULE. 

E ike kakou maanei i ke akamai o Umi, a me kona maalea lua ole, oia kona 
mahele ana i ka aina no na elemakule elua. A hiki mai la o Nunu a me Kakohe i 
mua o Umi, ku ae la o Umi a hele aku la me na elemakule. Ma keia hele ana a Umi 
ma, o Omaokamau, o Koi, o Piimaiwaa, a me kekahi poe e ae, pii aku la lakou mai 
Waipio aku a luna o Koakea, he aina ia e pili ana me Waipio. Alalia, olelo aku o 
Umi ia Nunu, i kekahi elemakule: "E holo oe mai keia wahi aku, a hina, ala ae no 
holo; ina oe i maloeloe, noho iho, make oe ia'u." 

Ma keia olelo o Umi, ua makau loa ia wahi elemakule, aka, ua holo no ia e like 
me ka olelo a ke 'lii. Ma keia holo ana a Nunu, o Omaokamau ka i holo pu me ia. 
O ke kumu i holo pu ai me Omaokamau, i maopopo ka nui o ka aina e lilo ia ia, a i 
ike ia ko ke 'Hi manao. Ma keia holo ana, huikau na wawae o ua elemakule nei, a 
hina iho la, ala ae no a holo, a keehi kekahi wawae maluna o kekahi wawae, a hina iho 
la o Nunu i lalo ke alo ma ka honua, me ka paupauaho loa o kona hanu. A hiki o 
Umi, a me kekahi elemakule o Kakohe, i kahi o Nunu e waiho ana, olelo iho la o Umi: 
"E, make?" Hu ae la o Nunu, "Hu." Noho iho la lakou a liuliu, oluolu ae la o Nunu, 
i aku o Umi ia Nunu: "Mai ko wahi i ku ai a holo mai nei, a hiki i kahi a kakou e 
noho nei, alua ahupuaa. O kou mau aina ia." Ma keia olelo a Umi ia Nunu, lohe 
iho la o Kakohe kekahi elemakule. Olelo iho la ia penei, i loko ona: "Pela ka ka 

Memoirs B. P. Bishop Museum, Vol. IV.— 14. 



2IO Fornander Collection of Hawaiian Folk-lore. 

you must run." Kakohe then started off and Piimaiwaa accompanied liim. They 
ran until one ahupuaa was passed, when Kakohe fell down to the ground and he 
remained there exhausted. When Umi arrived at the place where Kakohe was lying, 
he said: "Exhausted, are you?" Kakohe said "Hu." This expression, "liu", was 
intended to be for "u", meaning "yes", but being so exhausted, the "u" was changed 
into "hu". Umi then said to Kakohe: "This is your land, one ahupuaa, while Nunu 
has two ahupuaas. You two will make your own arrangements in reference to their 
use." Turning to both the old men, Umi continued: "All of the things that are grow- 
ing on your lands are yours, and you two shall do what you wish with your lands 
without any reference to me; and you can leave the same to yoMX heirs after you."' 
At the close of these remarks to the old men they all returned to the Waipio Valley 
where they lived. 

It became a common thing to see Umi practicing the art of throwing the spear 
with his immediate followers, Koi, Omaokamau and Piimaiwaa. These three men 
were the bravest of his followers and because of this fact they were made his chief 
warriors. The one who was the strongest and most skilful of the three, the one whose 
left arm was as good as his right, was Piimaiwaa. Koi was good with his left and 
weak with his right arm, and this was the case with Omaokamau. 

After Umi had been in Waipio for some time, Kaoleioku said to him: "O king, 
I believe it most proper that you should make a trip around Hawaii." When Umi 
heard this he was much pleased at the suggestion and directed Piimaiwaa to go on 
ahead and notify the different landlords of the proposed trip to be made by the king, 
and to order them to prepare food and meat. Piimaiwaa then set out, and as he came 
to the different landlords he would deliver to them the orders of the king, to the six 
different districts, those of Hilo, Puna, Kau, Kona, Kohala and Hamakua. 



CHAPTER VL 

Relating to the Trip Made by Umi the King and His Chiefs 

Around Hawaii. 

When the arrangements relating to the king's trip were concluded Umi 
expressed his wish to Kaoleioku that the first place to be visited be Kawaihae, as he 
wished very much to see this place. When Kaoleioku heard this wish of Umi, he said: 
"It will not do for you to travel toward the west. The proper thing for you to do is 
to travel toward the east first, this being your first journey around your kingdom. 
If you were a chief of the lower order, then it would be right to travel westward." 
By these remarks of Kaoleioku Umi was satisfied. 

Soon after this conference Umi, together with Kaoleioku and the chiefs who 
had charge of the different districts and a very large following, set out, going by way 
of Hamakua. After spending about twenty days on the road at different places in 
Hamakua they arrived in Laupahoehoe (where Paiea was living). 

■ .■Vn unusual procedure, likely of modern interpolation. 



Story of Usui'. 2ii 

haawi ana a ke 'Hi i ka aina i kona poe kanaka, lie liolo a moe okoa, o ka make wale 
no koe. Ua pololei io no, e like me ka maua hoolulii ana, pela no lioi e hooluhi ia ai 
maua." I aku la o Umi ia Kakolie: "O oe hoi, e kolo oe." Ia wa holo o Kakohe me 
Piimaiwaa, holo aku la laua a pan ke ahupuaa hookahi, hina iho la o Kakohe i lalo ma 
ka honua, a waiho iho la me ka pan o ke aho. Hiki aku la o Umi i laila, olelo iho la: 
"Make, ea?" Hu ae la ia, "Hu." Oia olelo, penei ke ano, "u", a no ka pau pono ole 

ke aho, liepa ka olelo ana, oia kela "hu". Alaila, i aku o Umi: "O kou aina keia, 
hookahi ahupuaa, a o ko Nunu elua ahupuaa, ia olua no ka hooponopono o ko olua." 

1 aku la o Umi ia Nunu a me Kakohe: "O na mea a pau i luna o ko olua man aina, 
no olua ia, a na olua e liana e like me ko olua makemake, mai manao olua ia'u a na 
olua ia e hooili aku i ko olua niau hooilina." A pau keia olelo a Umi i na elemakule, 
hoi mai la i lalo o Waipio, me kona man hoahele. A hiki lakou i lalo, noho iho la. 

O ka Umi hana, o ka oo ilie me kona niau kanaka ponoi, oia o Koi, Omaokamau, 
Piimaiwaa. O keia man kanaka ekolu, he man kanaka koa loa lakou, a no ko lakou 
koa, ua hoolilo ia lakou he man pukaua no Umi. O ko lakou oi loa, ma ka lima akau, 
a ma ka lima liema, o Piimaiwaa. O Koi, lie ikaika lima liema, he nawaliwali kona 
lima akau, pela o Omaokamau. 

A liuliu ka noho ana o Umi ma Waipio, olelo aku o Kaoleioku ia Umi : "E ke 
'lii e, pono e kaapuni oe ia Hawaii nei a puni." A lohe o Umi, ua oluolu ia olelo i kona 
manao. Ia wa, kena aku la o Umi ia Piimaiwaa, e hele e mamua e hai aku i na kono- 
hiki i ka hele aku o ke 'lii, a e olelo aku, i ai, i ia. Pela no ke kala hele ana, a lohe 
na konohiki, a me na 'lii, i hoonoho ia i na moku o Hawaii eono, oia o Hilo, o Puna, 
Kau, Kona, Kohala, Hamakua. 



MOKUNA VI. 
Ko KE 'Lii o Umi Kaapuni ana ia Hawaii me Kona mau Alii. 

A makaukau ka hele o Umi, olelo aku la ia ia Kaoleioku, ma Kawaihae mua e 
hele ai, no kona makemake loa e ike ia Kawaihae. A lohe o Kaoleioku i keia olelo a 
Umi, i aku la ia i ke 'lii : "Aole oe e pono ke hele ma ke komohana ; eia wale no ka 
pono ia oe, e hele mua oe ma ka hikina. Oia kou hoomaka ana e kaapuni i kou aupuni. 
Ina he 'Hi oe ma lalo loa, alaila, he pono oe ke hele ma ke komohana." Ma keia mau 
olelo a Kaoleioku, ua oluolu ia mea ia Umi. 

Mahope o keia mau olelo, hele aku la o Umi me Kaoleioku a me na 'Hi aimoku, 
na kanaka he lehulehu loa, ma Hamakua. A hala elua anahulu ma ke alanui o ka 
hele ana, hiki lakou ma Laupahoehoe (kahi o Paiea). Maanei, e hoomaopopo kakou 



212 Fornaiidcr Colirrtioii of Haivaiian Folk-lore. 

We will now recall the incident of the snrf-board race which was held between 
Paiea and Umi, while Umi was living in Laupahoehoe, mentioned in Chapter III, the 
details of which were not fully described. 

While Umi was living in humble circumstances in Waipunalei, Hilo, he and 
Koi one day went down to the beach at Laupahoehoe, the great bathing place in those 
days, where they saw Paiea and several people of the place out surf riding. While 
looking on they often heard praises of Paiea and his great skill in the use of the surf 
board. Umi approached one of the people of the place and whispered to him : "Is that 
the best Paiea can do, just to rise up with the surf and fall back again? That is not 
the way surf is ridden in our land. One must ride clear to the edge of the beach be- 
fore he can be called an expert." When the fellow heard this he went over to Paiea 
and repeated to him what he had heard. Upon hearing this expression of criticism 
against his skill as a surf rider, he called Umi to come to him. When Umi came up 
to Paiea, he was asked: "Is it true that you passed the remark that has been reported 
to me by this man?" Umi replied: "It was only a casual remark on my part; I did 
not think that he would take it seriously." Paiea then said to Umi: "Let us have a 
race surf riding. If you beat me I will be your servant, and if I beat you, you will be 
mine." Umi accepted the challenge and wager. Not satisfied with this wager, Paiea 
further put up two double canoes and one single canoe against Umi's whale's tooth 
necklace. Again Paiea offered four double canoes thinking to wager them against the 
bones of Umi,' but a young man belonging to Laupahoehoe stepped in and helped 
Umi by matching four double canoes against the four offered by Paiea. This young 
man was very wealthy, but Paiea's stock of wealth was already exhausted. Because 
of this assistance to Umi b}^ the young man, Paiea said to him: "If your intention was 
to conspire against me I would have been killed, for you have very many relatives." 
Paiea was but a petty chief under Liloa, while the young man was a high chief, a resi- 
dent descendant of the soil of Hilo and Hamakua. 

After the bets had been decided on, Umi and Paiea swam out to the point where 
the surf rose before breaking and there floated waiting for a surf to form. After they 
were in position, Paiea upon seeing the first surf called out to Umi: "Let us take this 
one." But Umi said, "No". On the approach of the second surf, Paiea again called 
out to Umi: "Let us take this one." Again Umi refused to take it. On the approach 
of the third surf, Umi called out: "Let us take this one." "Yes," said Paiea and they 
then caught the svirf at the same time and away they came in on the same surf. As 
they neared a rock that was in their way, Umi was crowded by Paiea against this rock. 
When Umi saw his predicament he made a turn, passing the coral rock on the inside, 
and rode clear to the edge of the beach, beating Paiea. As Umi stepped on to the 
beach, Koi saw the bruise on the shoulder of Umi, so he went up to him and whispered: 
"After you have become the king of the land I shall slay Paiea." 

In this defeat of Paiea by Umi he lost all his property to the young man who 
backed Umi, except the canoes that were wagered against Umi's whale's tooth necklace. 

'A not uncommon wager in those days. 



Sfory of U)ui. 213 

i ka heenalu ana a Paiea me Umi, i ko Umi noho mua ana i Laupahoelioe, e like me 
ka olelo ma ka Mokuna III. Eia nae, aole i hoakaka loa ia malaila. 

la Umi e noho ilihune ana ma Waipunalei i Hilo, hele akn la laua me Koi, i 
kahakai o Laupalioehoe, nana akn la laua e heenalu ana o Paiea me na kanaka o laila, 
a e hookani ana ka poe makaikai i ka pae o Paiea, a me ke akamai i ka heenalu. Hele 
akn la o Umi, a loaa he wahi kanaka kamaaina, olelo malu aku la: "O ko Paiea iho la 
no ia, o ke opu wale ae no i luna o ka nalu a emi iho, aole pela ka pae o ka nalu o ko 
makou aina, aia ka pae a hala loa i uka i ka pa ala." Ma keia lohe ana o ua wahi 
kanaka kamaaina nei, hele aku la ia olelo ia Paiea. A lohe o Paiea i keia man olelo, 
kahea mai la ia Umi, e hele aku ma laila. A hiki o Umi i mua o Paiea, olelo mai la o 
Paiea: "He oiaio anei, ua olelo oe e like me ka ia nei mea i olelo mai nei?" I aku o 
Umi, ia Paiea: "I mea wale ae no wau, o ke ku io mai no ka ka ia nei." I aku o Paiea 
ia Umi : "E heihei kaua ma ke kaha nalu ana. Ina wau e make ia oe, lilo no hoi an ia 
oe, a aina hoi oe i make ia'u, lilo no hoi oe ia'u." Ae aku la o Umi i keia man olelo 
la wa, pili laua, ka Paiea pili, elua waa kaiilua, hookahi waa kau kahi, man i ka palaoa 
o Umi. Pili hou o Paiea, eha waa kaulua, e manao ana o Paiea e pili i na iwi o Umi. 
Aka, ku mai kekahi keiki papa o Laupahoelioe, a kokua mahope o Umi. Eha waa 
kaulua, man i ko Paiea. Aole i pan ka waiwai o ua keiki nei, pau e ko Paiea waiwai. 
No keia kokua a ua keiki nei ia Umi, olelo aku o Paiea: "E kipi ia no wau e oe, o kuu 
make no ia, no ka mea, he nui loa kou man ohana." No ka mea, he 'lii no o Paiea^ 
malalo aku o Liloa, a o ua keiki nei hoi, he keiki papa no Hilo a me Hamakua. 

A mau ka pili a Umi me Paiea, au aku la laua a ke kulana nalu, i aku o Paiea 
ia Umi: "Pae kaua," elua kahea ana a Paiea ia Umi, elua hoole o Umi. Ku hou ka 
nalu, kahea o Umi: "Pae kaua." "Ae," aku o Paiea. Kaha iho la o Paiea a me Umi i 
ka nalu hookahi, a kokoke laua i ka moku pukoa i waena konu, liooke mai la o Paiea 
ia Umi. Paa loa ka poohiwi o Umi. A ike o Umi i kona paa kunihi ae la ia, hala 
maloko, kaa ka moku pukoa i waho, pae aku la o Umi a hiki i ka pa ala, a eo ae la o 
Paiea ia Umi. Ma keia pae ana o Umi, ike mai la o Koi i ka poohiwi o Umi, ua pohole, 
hele mai la o Koi, a ma ke alo o Umi, olelo malu mai la: "Ina e pa ka aina ia oe, make 
o Paiea ia'u." 

Ma keia eo ana o Paiea ia Umi, ua pau loa na waiwai o Paiea i ke keike mahope 
o Umi, a koe na waiwai i piliia e Umi i ka palaoa. O keia keiki hoi i kokua ai ia Umi , 
oia ke aikane a Umi, nona keia aina o Puna, i ka wa i lilo ai o Hawaii ia Umi. 



214 Fornaiider CoUeciwn of Uazuaiian Folk-lore. 

The young man who aided Umi was the friend that was placed in charge of the district 
of Puna when Umi became the king of Hawaii. 

We will now take up the matter of the journey of Umi around Hawaii. 

After the king had visited through the district of Hamakua he continued on 
into Waipunalei, the land separating Hilo from Hamakua. Waipunalei was the land 
owned by Kaoleioku and the land in which he had alread}^ erected, at the time when 
he was in humble circumstances, a large temple. The temple, however, had never 
been dedicated by a human sacrifice offered on its altar. When the}' arrived at this 
place, Umi saidtoKoi: "Go and fulfill j^our promise and kill Paiea and those who 
were against me." Koi assented to this and started on his errand, killing Paiea and 
all those who had shown their ill feeling against Umi in that section of the country. 
At the end of the slaughter Koi returned with the body of Paiea, which was offered as 
a sacrifice on the altar in the temple erected by Kaoleioku, in Waipunalei. 

In the course of Unii's and Kaoleioku's stay in Waipunalei, the government 
was firmly established in Umi, and Kaoleioku assured him that he would be the undis- 
puted king of Hawaii to the end of his days. Because of these ceremonies they made 
a very long stay at this place before they again continued on their journey around 
Hawaii. After a circuit of Hawaii had been made they returned to Waipio where the 
king took up his residence. 

The time consumed on this circuit was two summers and two winters, making 
about two years on the journey. The common people as well as the chiefs received 
Umi, the new king, graciously. 

After this return to Waipio, where the king made his residence, Kaoleioku 
returned to his possession, the district of Hilo, to reside, leaving Omaokamau, Piimai- 
waa and Koi with very many people with the king. 

While Kaoleioku was in Hilo, Umi began courting a young chiefess of high 
rank who was connected to the king by blood. When Kaoleioku heard this he 
expressed his disapproval of the royal match by saying: "Umi must not marry a 
woman of his own blood, because he already owns the whole of Hawaii. He should 
take as a wife the daughter of Piilani of Maui, Piikea by name, so that Maui would be 
united to Hawaii by ties of blood which would assure a lasting peace with that island." 
This was pleasing to Umi as well as to his chiefs. 



CHAPTER VII. 

How Umi and Piikea, the Daughter of Piilani, the King of Maui 

Became United. 

After the advice of Kaoleioku to Umi was agreed upon by all the chiefs as 
well as the king, Omaokamau was sent to Maui to inform Piilani of the desire of the 
chiefs of Hawaii, that Piikea become the wife of Umi. After the matter was fully 
understood and the arrangements perfected, Omaokamau set out for Maui and landed 
at Kapueokahi in Hana, a place close to the Kauiki hill. As the double canoe was 
making the shore the people of Maui became greatly excited, for they thought this 



Sfory of Unii. 215 

Maanei, e hooinaka lioii ia ke kamailio ana no ka liiiakai kaapuni a ke 'lii, a Umi. 

A haalele ke 'lii ia Hamakua, hiki aku la lakou ma Waipunalei, ma ka palena 
o Hilo a me Hamakna. O Waipunalei ko Kaoleioku wahi kupa, na hana mua oia i 
heiau malaila, i loko o ka wa ilihune aina ole, aole nae i hei ia i ke kanaka. 

A hiki lakou malaila, olelo aku la o Umi ia Koi : "E kii oe e pepelii ia Paiea, a 
me ka poe a pan i kue mai ia'u." Ae mai la o Koi. Hele aku la ia, a luku aku la ia 
Paiea, a me na kanaka a pan o ia aoao o Hilo. A pan ae la ko Koi luku ana ia lakou, 
hoi mai la ia, lawe ia mai la o Paiea a kau i ka heiau a Kaoleioku, ma Waipunalei. 

Ma keia nolio ana a Umi me Kaoleioku ma Waipunalei, ua makia paa loa ia ke 
aupuni no Umi, a ua hoohiki paa hoi o Kaoleioku malaila e noho ai o Umi he 'lii nui 
no Hawaii a pau kona ola. Malaila lakou i noho ai a liuliu, hele aku la lakou e kaa- 
puni ia Hawaii ; a puni ae la o Hawaii a pau loa, hoi mai la lakou a noho ma Waipio. 

Ma keia kaapuni ana ia Hawaii, elua kau, elua hooilo, ua like me alua makahiki 
ma keia hele ana; ua mahalo oluolu mai na makaainana, no ke 'lii hou no Umi. 

Ia lakou i noho ai i Waipio, a liuliu iki iho, hoi aku la o Kaoleioku i kona aina 
i Hilo e noho ai, koe iho la o Omaokamau, o Piimaiwaa, o Koi, a me na kanaka he 
nui loa. 

A hoi aku la o Kaoleioku i Hilo, e noho ai, hoopilipili iho la o Umi me kekahi 
kaikamahine alii o loko o kekahi hanauna alii i pili ia Umi, i Kona kahi i noho ai. 
Lohe aku la o Kaoleioku ma Hilo, i ka hoomoe ia o Umi i ka wahine, hoole mai la ia: 
"Aole e moe o Umi i kekahi wahine, o loko ae o kona hanauna ponoi, no ka mea, ua 
puni no o Hawaii ia Umi. Nolaila, eia kana wahine e moe ai, o ke kaikamahine a 
Piilani o Maui, oia o Piikea, i lilo wale mai o Maui, alaila, kuikahi ka noho ana." Ua 
oluolu keia mau olelo ia Umi a me kona mau alii. 



MOKUNA Vn. 

Ka Hoao ana o Umi me Piikea, ke Kaikamahine a Piilani ke 

'Lii o Maui. 

Mahope o keia mau olelo a Kaoleioku ia Umi, hoouna ia aku la o Omaokamau, 
e holo i Maui, e hai aku ia Piilani no Piikea, i ka lilo o Umi i kane nana, a i kona ae 
ia Umi, i kane na Piikea. A pau ka olelo ana, holo aku la o Omaokamau a pae i 
Kapueokahi ma Hana i Maui, ma kahi e kokoke ana me ka puu o Kauiki. Ma keia 
pae ana o keia mau waa, pihoihoi mai la o uka, manao iho la lakou, he mau waa kaua. 



2i6 Foniaiidcr Collection of Haivaiian Folk-lore. 

cauoe was the forerunner of war, and the people began to run back and forth not know- 
ing what to do. Therefore they went and inquired of Omaokamau: "What is the 
object of the call of j'our canoe?" Omaokamau replied: "It is on a journey of sight- 
seeing." Omaokamau then in turn asked the people: "Where is the king and queen?" 
"They are at home." Omaokamau then proceeded to the king's house. When Piilani 
saw him, he said : "You make a quick passage." Omaokamau greeted those present, 
and the people greeted him in return. After the respective courtesies had been 
exchanged Piilani inquired: "What is the object of this visit made by Hawaii's emis- 
sary?" Omaokamau replied: "It is in search of a wife. The chiefs of Hawaii have 
agreed that Umi should be the husband and Piikea the wife ; they should be united." 
When Piilani, the father of Piikea, heard the words spoken by Omaokamau he was 
much pleased and he immediately gave his consent to grant the wish of the chiefs of 
Hawaii. 

Before Omaokamau landed on Maui the people as well as Piilani the king were 
afraid of the canoe, thinking that it was a war canoe that they saw coming to their 
shores; but when they heard that it was in search of a wife they were greatly relieved. 

After Piilani had heard the message delivered by Omaokamau, he ordered his 
men to prepare food and meat for the strangers. Upon receiving these orders the 
people immediately set out to prepare food and meat, and after they were ready they 
were set before Omaokamau and his followers. 

Omaokamau remained with Piilani for ten days, and during that time he became 
a great favorite with the king, which good feeling was continued to the day of his 
departure for Hawaii. 

When Omaokamau was about ready to make his return, Piikea called Omaoka- 
mau, to whom she gave her love message, saying: "Omaokamau, you are about to 
return to the presence of the great king of Hawaii. When you meet him, give him 
my love. Tell him that I, his maid servant, am pleased and honored to acceed to his 
desires, and shall from now on cherish him in my heart, and will think of him day 
and night, even in my sleep. Until I come to meet my lord face to face twenty days 
will have passed, then I shall sail." At the close of Piikea's remarks, Omaokamau 
and his followers set out on their return, and on the evening of the same day they 
landed at Waipio where the king was waiting for their return. 

Upon the arrival of Omaokamau he immediately proceeded to the king's house 
and in his presence delivered the message from Piikea and Piilani. When Umi heard 
that his wish was favorably received by Piikea and her father he was much pleased. 
At the end of the report, Umi asked of Omaokamau : "What sort of a looking woman 
is the young chiefess? Is she good looking?" Omaokamau replied : "Yes, she is very 
beautiful; we have no woman in Hawaii like Piikea. She is only a young girl, but 
her face is fair to look upon ; she is perfect from the top of her head to the soles of her 
feet." When Umi heard this he was quite happy and was desirous to see her at once. 
Umi then gave the people orders that preparations be immediately made for her recep- 
tion within twenty days. 



Story of Unii. 217 

nui ko lakou pioloke. Nolaila, hele aku la lakou e ninau ia Omaokamaii : "He man 
waa aha keia?" Walii a Omaokamaii: "He mau waa makaikai." Ninau aku la o 
Omaokamau i na kamaaina : "Anhea na 'lii?" I aku na kamaaina : "Aia no i ka hale." 
Hele aku la o Omaokamau a hiki i ka hale o na 'Hi, i mai la o Piilani, "Mama." Aloha 
aku la o Omaokamaii, aloha mai la lakou. Mahope o ke aloha ana, ninau mai la o 
Piilani: "Heaha ka huakai a ka Hawaii o ka hiki ana mai?" I aku o Omaokamau: 
"He huakahi hoomoe wahine. Ua hooholo iho ko Hawaii mau alii o Umi ke kane, o 
Piikea ka wahine, e hoao laua." A lohe o Piilani, ka makuakane o Piikea i keia mau 
olelo a Omaokamau, ua oluolu no kona manao, me ka ae ia mau mea a pan loa i hooholo 
ia e lakou ma Hawaii. 

Aka, mamua ae o ko Omaokamau ma pae ana aku i Maui, ua makau ua kama- 
aina a me Piilani, e manao ana lakou he mau waa kaua keia o ka pae ana aku, aka, i 
ko lakou lohe ana he waa imi wahine, pau ae la ko lakou pioloke ana. 

Mahope o ka lohe ana o Piilani i na olelo a Omaokamau, kena ae la o Piilani i 
na kanaka, e hoomakaukau i mea ai na na malihini, a lohe na kanaka, hoomakaukau 
iho la lakou. A makaukau na mea ai, waiho aku la i mua o Omaokamau. 

A noho pu iho la o Omaokamau me Piilani, hookahi anahulu. Ua lilo o Omao- 
kamau i mea nui i mua o Piilani, a hiki i kona la i hoi ai i Hawaii. 

A makaukau ka hoi o Omaokamau i Hawaii, kauoha mai la o Piikea i kana olelo 
aloha ia Omaokamau, penei: "E Omaokamau, ke hoi la oe a hiki i mua o ke alo o ke 
'lii nui nona ke aupuni o Hawaii, e aloha aku oe iaia. A owaii nei hoi, o kana kauwa 
wahine, e like me ka mea i oluolu i kona manao, pela e lilo ai i loko o'u i mea iini na 
ko'u naau, a e lilo ana paha ia i mea hiaa no ko'u po, ke moe iho. A hiki i ko'u wa e 
holo aku ai e ike i na maka o kuii haku, elua anahulu e hala ia'u ma Maui nei, alalia, 
liolo aku wau." A pau na olelo a Piikea, hoi aku la o Omaokamau ma, a ahiahi o ia 
la, pae lakou ma Waipio, malaila ke 'lii o Umi kahi i noho ai, e kakali mai ana o ka 
hoi aku o Omaokamau ma. 

A hiki o Omaokamau ma, i mua o ke 'lii o Umi, hai aku la i na mea a pau loa 
a Piilani, a me Piikea i olelo mai ai; a lohe o Umi, he mea oluolu loa ia i kona manao. 

A pau na olelo a Omaokamau, ninau mai o Umi : "Pehea ke ano o ia alii wahine? 
He wahine maikai no ia alii wahine?" Ae aku o Omaokamau: "Ae, he 'lii wahine 
maikai loa ia, aole wahine ma Hawaii nei i like me Piikea ; he kaikamahine opiopio 
wale no; maikai kona mau helehelena ke nana aku, mai ka piko o ke poo, a hala i lalo 
i na wawae." Ma keia lohe ana o Umi, nui iho la kona olioli, a me ka makemake e 
ike ia Piikea, a kauoha aku la ia i na kanaka a pau loa e hoomakaukau i na mea a pau 
loa, maloko o na anahulu elua. 



2i8 Fornander Collection of Hazi'aiian Folk-lore. 

In the meantime Umi had completed final arrangements in Waipio, and every- 
thing was ready for the reception of Piikea from Maui. And so also did Piilani, on 
Maui, complete his final preparations to meet Umi. 

At the end of twenty days Piikea set sail for Hawaii to meet Umi. She was 
accompanied by a fleet of canoes amounting to about four hundred. While the canoes 
were still out in the channel of Alenuihaha," the red insignia of the canoe bearing the 
young princess was plainly seen from Waipio, and by this sign the people knew that 
it was the young princess Piikea of Maui. As Piikea was about to touch the Waipio 
beach the heaven was covered over by thick rain clouds, and a rainbow formed stand- 
ing from in front of the canoe of the princess to its rear and remained standing proudly 
like a hugh helmet. As soon as the canoe bearing Piikea was beached Omaokamau 
stepped up to it and lifted Piikea out and placed her on the shoulders of Piimaiwaa, 
who carried her into the presence of Umi the king. Umi then greeted Piikea, and she 
greeted Umi in return. 

The love borne by the two toward each other was mutual and they lived as 
husband and wife in peace and happiness. 

Some little time after the two had been united, tidings were brought of the death 
of Piilani, the father of Piikea, and king of Maui. 

[At this point is inserted Kamakau's version of the history of Umi from the 
account of the death of Hakau, to bring in the particulars of Umi's Hawaii experiences 
therein recorded, up to the time of his death, omitted in the foregoing version. — Bd.] 



CHAPTER Vni. 
Succession of Umi. 

Hakau and his people, the chiefs and attendants, and the attending stewards 
were killed, and the weapons in the service were taken possession of by the soldiers of 
Umi-a-Liloa. When the chiefs, the princes and the court people who had gone up to 
observe malukoi' heard that King Hakau had been slain, and that Umi had rebelled 
against the government, and that the people down in Waipio had been slain, therefore 
the princes of Kona fled to Kona, as did those of Kau, Puna and Hilo to their respec- 
tive districts to their royal parents ; and they all alike rebelled against the government, 
so that Kona, Kau, Puna, Hilo and Kohala each became independent. 

After King Hakau and his chiefs and the people of his court were slaughtered 
with great cruelty by the rebels, the bodies of the slain were offered as burnt offerings 
at the human sacrifice temple of Honuaula, in Waipio. This narrative was frequently 
spoken of by the wise men of former days thus: When Umi-a-Liloa sacrificed the 
burnt offerings on the altar of the temple, which sacrifice consisted of the dead bodies 
of Hakau and others, the tongue of God came down from heaven; the body was not 

'The channel between the islands of Maui and Hawaii. 

" l\falukoi, a season of special temple observance to procure ohia trees for the heiau. 



Story of Uiiii. 219 

Maloko o keia man analnilii elua, hoomakaukau o Umi ma Waipio, no ka hiki 
aku o Piikea mai Maui aku; a pela no hoi o Piilani ma Mani, hoomakaukau no ka 
holo aku o Piikea i Hawaii, e launa me Umi. 

A pau na anahulu elua, holo mai la o Piikea i Hawaii e launa me Umi, me kona 
man waa hookahi lau (ua like me eha haneri). A hiki lakou ma ke kai o Alenuihaha, 
ike mua ia aku la ka ula o ko ke 'Hi wahiue waa i uka o Waipio, alalia, manao iho la 
lakou o ke 'Hi wahine o Maui, o Piikea. A kokoke o Piikea e pae i Waipio, ua uhi 
paapu ia ka lani i na ao ua, a iho mai la ke anuenue a ku mamua o ka ihu o ka waa o 
ke 'Hi wahine o Piikea, a hala mahope o na waa. Ku iho la ke anuenue me he papale 
mahiole la, ke kalali. 

A pae na waa o Piikea i Waipio, lalau iho la o Omaokamau ia Piikea, i hina o 
ka waa hapai aku la a luna o Piimaiwaa, hoonoho iho la i mua o ke 'Hi o Umi. Aloha 
mai la o Umi ia Piikea, a pela o Piikea ia Umi. Ua oluolu laua elua ia manawa, a 
lilo ae la laua i kane a i wahine, a noho iho la me ka oluolu. Ma keia noho ana a 
laua, he kane a he wahine, a liuliu, lolie ia mai la ka make ana o Piilani, ke 'Hi o Maui, 
ka makuakane o Piikea. 

[Ma keia wahi ua hookomoia ka Kamakau hoakaka o ka moolelo o Umi, mai 
ka moolelo mai o ka make ana o Hakau, i hiki ai ke hoomaopopoia na mea ano nui o 
ka Umi mau hana ma Hawaii, a i paa hoi maloko o ia moolelo, a hiki i kona make ana, 
i paa ole hoi maloko o ka moolelo mamua ae nei. — Luna H.] 



MOKUNA VHI. 
Ko Umi Noho Alii Ana. 

O KA pau no keia i ka lukuia o Hakau ma, a ua pau na 'Hi a me na kahu, a me 
kahu aipuupuu, a o na mea kaua a ka oihana ua pau ae i na koa o Umi-a-Liloa, a o na 
'Hi a me na poe kaukaualii a me ke alo alii a pau i pii i ka malukoi, a i ka lohe ana, 
ua pau i ka lukuia ke alii o Hakau, ua kipi o Umi i ke aupuni, a ua pau i ka lukuia o 
lalo o Waipio, a o na keiki alii o Kona, ua pau aku i ka mahuka i Kona, a pela ko 
Kau, ko Puna, a me ko Hilo, a hiki aku la i ko lakou poe makua alii, a ua kipi like ae 
la lakou i ke aupuni, a kuokoa ko Kona, a kuokoa ko Kau, a kuokoa ko Puna, a kuo- 
koa ko Hilo, a kuokoa ko Kohala. 

A pau i ka lukiua ke alii moi o Hakau, a me kona poe alii, me kona aialo, me 
ka hoomainoino ia e ka poe kipi aupuni a o na kupapau a pau o na heana, ua kaumaha 
ia ko lakou poe heana a pau i mau mohaikuni, ma ka heiau pookanaka o Honuaula ma 
Waipio. Ua olelo nui ia keia moolelo ma ka moolelo a ka poe akamai o ka wa kahiko 



220 



Fornander Collectio7i of Hawaiian Folk-lore. 



visible, but the tongue was seen oscillating beneath the altar, whereby all the burnt 
offerings were quickly consumed. And there was also thunder and lightning. 

Umi-a-Liloa reigned in the place of King Hakau through his wise effort and 
the cunning of his guardian attendant who directed him in the way of obtaining the 
throne, securing it notwithstanding the many enemies who opposed his accession on 
account of the lowness ' of his royal blood. Umi had two children who were born in 
his days of humble circumstances, a boy and a girl ; they were children by common 
women of the back country of Waipunalei, of Hilo-Koolau.' 

When Umi sat upon the throne, Kaoleioku was made district chief of Hamakua; 
and the adopted sons^ became Umi's courtiers and warriors. Akahiakuleana was sent 
for to come and reside at the royal court. Akahiakuleana begat children after Umi 
by the husband of her bosom. Umi-a-Liloa, however, kept the daughter of King 
Hakau. Pinea was the name of the girl, and she was so named by Hakau after his 
mother Pinea." Umi-a-Liloa kept her that the royal blood might be preserved' pure 
and not diminished. Umi-a-Liloa took to wife Kapukini, the daughter of his father 
Liloa, who was his half sister. Royal children were born of Kapukini who were 
Keliiokaloa, Kapulani, and Keawenuiaumi. 

One time Umi-a-Liloa went to Hilo. He did not mingle with the chiefs of that 
place, nor did they know him in person, but had simply heard that the government of 
Hakau was in the possession of Umi; therefore Umi and his adopted companions went 
to Hilo. Kulukulua was the king and Umi had gone there for a visit. Upon arrival 
at Hilo they stayed there and visited the royal abodes of that place. These men were 
particularly attractive from their fine youthful physique, therefore Umi-a-Liloa was 
married to the daughter of Kulukulua, king of Hilo. 

When Umi was living with the daughter of Kulukulua he noticed that she had 
on a royal necklace, an imitation ivory necklace made of wiliwili,* braided with jet- 
black hair securely tied together. One night there was a grand entertainment for all 
the chiefs of Hilo at Kanukuokamanu, in Waiakea ; there was dancing and games of 
papuhene, kiln and loku.' Umi noticed that the daughter of Kulukulua was adorned 
with bird feathers on her body and on her head, and on her neck was a wiliwili orna- 
ment necklace. At the close of the chief's entertainment, after they had gone home, 
Umi asked his wife, the daughter of Kulukulua, for the necklace, which she let him 
have. Umi asked her: "Is this your necklace of royalty?" "Yes," answered the 

' Hawaiian rank was held to descend through the mother, not the father, hence the obscure unrecognized rank of 
Akahiakuleana was the ground for considering Umi as of low birth. 

= An unusual term to apply to Hilo, which has reference to its northerly section. 

^Or companions, Omaokamau, Koi and Piimaiwaa. 

'It is unusual to find a successive family name in early history. 

5 In this and following union of close relation is shown the solicitude for the preservation of unalloyed royal 
blue blood, according to their then standards. 

''Wiliwili, Erythrina mouosperma, a light white wood forming the ornament or tongue of the necklace. As this 
has been known generally of ivory, from sperm whale's teeth, with variations in shell and in bone, the name palaoa 
is confusedly applied to all alike as an ivory-tongued necklace. This account would imply that palaoa was the name 
of the peculiar curve-tongued ornament itself, not ivory, the material of which it was formed, though its general use 
and reference as tiiho palaoa — ivory tooth — is responsible therefor. 

'Each of these named games were usually for indulgences in lascivious conduct. 



Story of Umi. 221 

penei : I ka wa o Umi-a-Liloa i kaumaha ai i na mohaikuni iluna o ka lele o ka lieiau, 
oia hoi na heana a me na kino o ke alii o Hakau ma, ua iho mai la ke alelo o ke akua 
mai ka lani mai, aole i ike ia ke kino, aka, o ke alelo oia ke kapalili ana ilalo o ka lele, 
a miki ia aku la na mohaikuna a pan, a he nila me ka hekili pu. 

A noho alii o Umi-a-Liloa ma ka noho alii o ka moi o Hakau, ma kona imi aka- 
mai a me na hana maalea a kona kahu hanai nana i kuhikuhi i ke alanui e hiki aku 
ai i ka noho alii, a loaa iaia ka noho alii me ka nui mai o na enemi e keakea mai ana i 
kona noho alii, a no kona hookae ia no ke koko hapa o kona koko alii. Ua loaa ia 
Umi na keiki mua o kona noho ilihune a hoopiliwale, a ua kapaia ka inoa o Nohona- 
hele, a o ka lua, o Kapunanahuanui, he keikikane a he kaikamahine, oia na keiki a 
na wahine kuaaina i noho ai ma ka aina kuaaina o Waipunalei, no Hilo-Koolau. 

A noho o Umi ma ka noho alii, ua lilo o Kaoleioku i alii kuaaina no Hamakua, 
a ua lilo na keiki hookama i mau alii ukali, a i mau pukaua no Umi; a ua kii ia o 
Akahiakuleana e noho pu ma ke aloalii, a ua loaa ia Akahiakuleana na keiki mahope 
o Umi me kana kane i ka ili. Aka, ua malama nae o Umi-a-Liloa i ke kaikamahine a 
ka moi alii a Hakau, o Pinea ka inoa o ke kaikamahine, ua kapa o Hakau i ka inoa o 
kona makuahine o Pinea; a ua malama o Umi-a-Liloa i liolo pono ke koko alii, aole he 
koko hapa. Ua lawe ae o Umi-a-Liloa i ke kaikamahine alii a kona makuakane a 
Liloa, o Kapukini ka inoa, a he kaikuahine ia nona, a ua loaa mai na keiki alii me 
Kapukini; o Keliiokaloa, o Kapulani, a me Keawenuiaumi. 

I kekahi manawa, ua hele aku o Umi-a-Liloa a Hilo. Aole i huipu o Umi me 
na alii o Hilo, aole no hoi i ike lakou i ko Umi kino, aka, ua lohe wale ia, ua lilo ka 
noho alii o Hakau ia Umi, a nolaila, ua hele aku la o Umi a me na keiki hookama ma 
Hilo. O Kulukulua ke alii o Hilo. A ua hele aku la o Umi i ka makaikai, a hiki 
lakou ma Hilo, a ike ia keia poe kanaka maikai a noho malaila a hele ma na hale alii 
olaila, a ui na kino, a nolaila, ua hoao me ke kaikamahine a Kulukulua, ke alii o Hilo. 

I ka noho ana o Umi me ke kaikamahine a Kulukulua, he lei alii ko ua kaika- 
mahine la a Kulukulua, he lei palaoa wiliwili, ua liaku ia i ka aha lauoho uliuli, a ua 
luukia ia a paa, a ike o Umi. A he po lealea nui no na 'Hi o Hilo a pan ma Kanukuo- 
kamanu ma Waiakea, he hula, he papuhene, a he kilu, a me ka loku ; a ike o Umi, ua 
kahiko ia ua kaikamahine nei a Kulukulua i ka hulu o ka manu ma ke kino a ma ke 
poo, a ma ka ai he lei palaoa wiliwili. A pau na hana lealea ana a na 'Hi, hoi aku la ua 
wahine nei a Umi ke kaikamahine a Kulukulua, nonoi mai la o Umi i ua wahine nei i 
ka lei palaoa, a haawi mai la ua wahine la i ka lei palaoa. Olelo aku o Umi: "O ko 



2 2 2 Fomaiidcr Collection of Haivaiiati Folk-lore. 

woman; "yes, that is our royal necklace, wliicli is not commonly used by the people." 
"Those things are plentiful and common with the children of our place, and owned by 
many, from young people to old women. The necklace of our chiefs is of ivory, made of 
whale's teeth: that is the royal necklace and securely tied with cords of hair." And, 
saying this, Umi then broke the wiliwili necklace of the daughter of Kulukulua. 



CHAPTER IX. 

Battle Between Umi-a-Liloa and the Chiefs of Hilo; His Victory, 

AND the Joining of Hilo. 

When Umi-a-Liloa broke the tongue of the wiliwili necklace of the daughter of 
Kulukulua, after she fully realized that it was destroyed she wept bitterly and ran 
over to her father, saying: "My necklace ornament is completel}^ broken by my hus- 
band." The father then said: "What was the reason for destroying your necklace?" 
The daughter replied : "The man said that he was ashamed of it ; the wiliwili neck- 
lace ornament was common among their people from children to old women, and 
that the royal necklace of their chiefs were the teeth of the whale forming the ivory 
ornament." Kulukulua then said to his daughter: "Those men should be securely 
bound with cords, and if the ivory royal necklace is not furnished, then they shall all 
be slain and sacrificed at the temple of Kanoa." ' Therefore, Kulukulua commanded 
his men, and Umi-a-Liloa, Omaokamau and Koi were securely bound, while Piimaiwaa 
was allowed to go to Waipio to bring the ivory necklace, because a command had been 
given that the ivory ornament must be produced within one day, and if it was not 
furnished in one day they would all be killed. So Piimaiwaa hurried down to Waipio 
and in a short time apprised the chiefs there of the predicament which befell Umi and 
his companions at Hilo. Without waste of time Piimaiwaa returned the same day 
and placed the ivory ornament in the hand of the daughter of Kulukulua. She was 
made very happy on seeing this uncommon thing that the tooth of a whale was made 
into an ivory royal necklace. She hopped around with joyful laughter at her good 
fortune, but to Umi-a-Liloa it was a sad occasion to lose the royal necklace inheritance 
of his royal father Liloa ; but he earnestly prayed to his god Kukailimoku that the 
royal necklace of Nanikoki be safeguarded with the chiefs of Hilo until the time they 
[the chiefs of Hilo] would be conquered. 

When the ivory ornament was received Umi and his companions were liberated 
from their place of confinement at the father-in-law's house. After their release at 
Hilo they returned to Hamakua, reaching Waipio where Umi met his chiefs and the 
tried councillors' of his father, who decided at once to make war upon the chiefs of 
Hilo. The decision was in this wise: war must be waged right away without any 
waste of time. 



^ Kanoa heiau was located at Puueo, on the northerly bank of the Wailuku river, Hilo; destroyed in recent years. 
°The kaakaua were a class of chiefs consulted by the king in times of difficulty. The term implies councilors of war. 



S/oiy of U)i/i. 223 

oukou lei alii keia?" Ae mai la ka wahine: "Ae, o ko makou nei lei alii ia, aole e laha 
wale i na makaainana." "He niea nui wale keia mea i kamalii o ko makoii walii, mai 
kamalii a ka lualiine ; o ka lei alii o ko makou poe alii, lie niho palaoa, lie niho no ke 
koliola, oia ka lei alii, ua luukia ia me ka aha lauolio a paa." A e uliai ae ana o Umi 
i ka lei palaoa wiliwili o ke kaikamahine a Kulukulua. 



MOKUNA IX. 

No KE Kaua a Umi-a-Liloa me na 'Lii o Hilo; Lanakila Ana, 

A Huipuia o H11.0. 

I KA hailiai ana o Umi-a-Liloa i ke alelo o ka palaoa wiliwili o ke kaikamahine 
a Kulukulua, a ike ke kaikamahine a Kulukulua ua haihaiia ka niho palaoa ona, o ka 
uwe ae la no ia me ka minamina nui, a holokiki aku la i ka makuakane me ka olelo 
aku : "Ua pau kuu lei palaoa i ka haihaiia e kuu kane." I mai ka makuakane : "Heaha 
ke kumu o ka haihai ia ana o ko niho palaoa?" Olelo aku ke kaikamahine: "Ua olelo 
mai ua kanaka la, no ka hilahila ka. He mea nui wale no ka ia o ka lei palaoa wiliwili 
i ko lakou makaainana, mai kamalii a ka luahine, a o ka lei alii ka o ko lakau poe alii, 
o ka niho o ke kohola, me ka niho palaoa." Olelo aku la o Kulukulua i ke kaikama- 
hine: "E hoopaa ia keia poe kanaka i ke kaula, a i loaa ole ka lei alii niho palaoa, 
alalia, e pau lakou i ka lukuia, a e noa ka heiau o Kanoa ia lakou." A nolaila, ua 
kena ae o Kulukulua i na koa, a ua hoopaa ia o Umi ma i ke kaula. Ekolu lakou i 
hoopaa ia i ke kaula, o Umi-a-Liloa, o Omaokamau, a me Koi; a o Piimaiwaa, oia ka 
mea nana i kii ka niho palaoa i Waipio, no ka mea, ua kau ia ke kanawai, hookahi no 
la, alalia, loaa ka palaoa, a i ole e loaa ka niho palaoa i ka la hookahi, e pau lakou i ka 
make. A nolaila, ua holo aku la o Piimaiwaa a hiki i lalo o Waipio i ka nianawa pokole, 
a lohe na 'Hi o Waipio ua hoopilikia ia o Umi ma ma Hilo, aole he manawa noho aku 
ana o Piimaiwaa ia la hookahi no. A haawiia ka niho palaoa ma ka lima o ke kaika- 
mahine a Kulukulua, he mea e kona olioli i ka ike ana i ka mea hou, ua lianaia ka 
niho o ke kohola i lei alii niho palaoa, a ua lelele oia me ke kani o ka akaaka i ka 
pomaikai ; aka, ia Umi-a-Liloa ka haawina kaumaha, no ka lilo ana o ka lei alii kauoha 
a kona makuakane alii o Liloa. Aka, ua amama ae la o Umi-a-Liloa i kona akua, ia 
Kukailimoku, e nialama ia ka lei alii o Nanikoki e na 'Hi o Hilo a hiki i ko lakou wa 
e lawe pio ia ai. 

I ka wa i loaa mai ai o ka niho palaoa ua hookuu ia o Umi ma mai ko lakou 
wahi hoopaa pio ana ma ka hale makuahonowai. I ka heme ana o Umi ma ma Hilo, 
ua hoi mai lakou ma Hamakua, a hiki ilalo o Waipio, a huipu me kona man alii, a me 
ka poe kaakaua kahiko o kona makuakane, a holo ka olelo no ke kaua me na 'Hi o 
Hilo. Penei ka olelo i hooholoia : e hele koke ke kaua me ke kakali ole o ka manawa. 



224 Fo)ua)ider Collection of Haivaiian Folk-lore. 

Up througli the mountains of Mauna Kea and right back of Kaumana, running 
towards Hilo, was a short cut over the mountains to the trail of Poliahu and the well 
of Poliahu at the top of Mauna Kea, the trail leading down to Hilo. It was an old 
road for those of Hamakua, of Kohala and of Waimea to take when going to Hilo. 
Therefore, preparations were made and the army ascended the Mauna Kea mountain 
and descended on the upper side of Hilo, and encamped right back of the stream of 
Waianuenue, the people of Hilo not knowing that war was coming from the upper 
side. The Hilo chiefs were therefore unprepared. 

There was a great fisherman from Puueo engaged with a large net at the hee- 
nehu ' fishing grounds, who noticed the dirty water of the sea and was surprised at the 
fact. He thought that there was war in the mountains which was the cause of the 
dirt in the stream. Others contradicted: there was no war; the dirt in the water was 
the result of a cloudburst causing the muddy stream which flowed down to the sea. 
But in this the man would not agree with them; he held to the idea that the discolor- 
ation of the water was caused by the feet of men. He hurriedly pulled his net into 
his canoe and returned to the shore. He did not wait to dry his net, but seized a long 
spear, also some taro and a few nehu, and throwing a ki-leaf fishing coat over his back, 
immediately set out toward the mountain. Nau was the name of the man. 

Nau proceeded till he reached the uppermost retreat of Kaumana, where was a 
stretch of pili grass. Above this was where the army was encamped. There was a 
flat stone in the stream on which the man sat and eat of his taro and little fishes. 
The warriors of Umi-a-Liloa saw that Nau, the great fisherman of Puueo, had taro for 
food and little fish for his meat. In this place the people of Umi-a-Liloa were in 
great difficulty ; the road was narrow, and the men of Umi had to come down the pili 
trail in single file. As they came to the narrowest part each man had to lower 
himself, feeling for a landing with his feet, while the man's place in hiding was 
favorable to him, being curved inward, and when the person from the other side made 
their descent this man would only have to thrust out his long spear, sending him over 
the cliff to his death. 

This continued for some time and many men were killed by this one man 
because of the narrowness of the trail, and of its nearness to Kauamoa. Forty men 
were thus killed. Piimaiwaa, therefore, went to the top of the cliff and on looking 
down he saw only one man, hugging close to the bank. Then Piimaiwaa muttered to 
himself: "I'll kill you;" whereupon he leaped down the cliff and caused his [Nan's] 
death. When Nau was killed there was no one to warn the chiefs of Hilo, and when 
night came the fighting was being carried down to Hilo. Umi's army were provided 
with torches, and Umi-a-Liloa knew the king's house in Hilo as also that of the 
daughter of Kulukulua; these were surrounded by Umi's men, the chiefs of Hilo killed, 
the daughter of Kvilukulua preserved, and the famous royal ivory necklace of Nanikoki 
recovered. As the cause of the war was the much desired ivor}^ necklace, at the end 
of the conflict Hilo and Hamakua became united, with Umi as king. 

1 • 

'A variety or species of small fish, Anchovia purpurea. 



Story of Umt. 225 

Aia ma ke kualiiwi a ma ka maiina o Mauna Kea, a mauka pono o Kaumana 
iho i kai o Hilo, he alanui pokole ma ke kualiiwi, o ke alanui o Poliahu a me ka puna- 
wai o Poliahu, iluna pono o Mauna Kea, a iho ma ka aoao ma Hilo. He alanui kahiko 
ia, no ko Hamakua, no ko Kohala, a me ko Waimea, ke hele ma Hilo. Nolaila, hooma- 
kaukau iho la ka pii o ka huakai kaua ma Mauna Kea, a iho ma ka aoao maluna o 
Hilo, a hoomoana iho la mauka pono o ke kahawai o Waianuenue, me ka ike ole o ko 
Hilo poe, aia ke kaua mauka. Aka, ua makaukau ole ko Hilo poe alii ; a o kekahi 
kanaka lawaia nui no Puueo, aia no oia i ka lawaia kolo liuki heenehu i kai ; ike oia i 
ka lepo o ka wai i ka moana; ua puiwa kona manao, a manao iho la, he kaua aia ma 
ka mauna, a oia ke kumu i lepo ai ka wai ; o kekahi poe hoole lakou aole he kaua, he 
ua naulu mauka, a no laila mai ka lepo o ka wai, a kahe ka waiula i kai. Aka, aole 
manaoio o keia kanaka i ka lakou mau olelo, a ua manao loa no ua kanaka nei, he lepo 
keia no ka wawae o kanaka. O ka huki ino ae la no ia i ka hului kolo a pan i ka waa, 
a o ka hoi aku la no ia a pae i uka; aole i kaulai i ka upena, hopu i ka laau pololu 
kaua, hopu i ke kuala me kau wahi nehu, o ke kapa pea lau-i kolo hului a kau ana i 
ke kua, a o ka pii iho la no ia i uka. O Nau ka inoa o keia kanaka. 

I ka hiki ana o Nau i uka lilo loa o Kaumana aia he pili, aia mauka o ke pili 
kahi i hoomoana ai o ke kaua, a he pohaku palahalaha i kahawai a noho iho la ua 
kanaka nei, a paina iho la i ke kuala, a wehe ae la i ua wahi nehu nei, a ai iho la. A 
ike mai la ka poe kaua o Umi-a-Liloa, aia o Nau ka lawaia nui o Puueo he kalo ka ai, 
a he nehu kaua ia. Ua pilikia ka poe kaua o Umi-a-Liloa ma keia wahi, he pilikia ke 
alanui, a ua hoomaka pakahi mai na kanaka o Umi e iho mai ma ua alanui pili nei, a 
i ka manawa i iho mai ai a hiki ma kahi haiki loa, he hoolewalewa ke kikoo ana a ka 
wawae, aka, o kahi a ia nei e pili ana, ua maikai no kona wahi a ua kuono iloko, a i ka 
wa e pili mai ai keia aoao e kikoo mai e iho, ua hou aku la keia i kana pololu a lele ke 
kanaka i ka pali a make. 

A pela aku no, a he nui loa na kanaka i pan i keia kanaka hookahi i ka make no 
ka haiki o ke alanui a no ka pilikia, a no ka pili i Kauamoa, a he kanaka ka poe i make. 
Aka, o Piimaiwaa, ua pii keia maluna o ka pali, a i nana iho ka hana, hookahi wale no 
kanaka e pili ana i ka pali, alaila, i iho o Piimaiwaa: "Make oe ia'u." O ka lele iho no ko 
Piimaiwaa maluna iho o ka pali, a make na Piimaiwaa, lele ana i ka pali. A make o Nau, 
aole kanaka nana e olelo aku i na 'lii o Hilo; a i ka po ana o ka la, ua hiki ke kaua i kai 
o Hilo ; ua makaukau ko Umi aoao kaua me na lamaku ; ua ike no o Umi-a-Liloa i ka hale 
alii o Hilo a me ko ke kaikamahine a Kulukulua, ua hoopuniia e na koa o Umi-a-Liloa, 
ua lukuia na 'Hi o Hilo, a ua hoolaia ke kaikamahine a Kulukulua, a loaa hou mai ka 
lei alii palaoa kaulana o Nanikoki. O ke kumu o ke kaua o ka minamina i ka lei 
palaoa. A pan iho la ke kaua, ua hui o Hilo me Hamakua a ua lilo o Umi ke alii. 

Memoirs B. P. Bishop Museum, Vol. IV.— 15. 



226 Foriiandcr Collection of Hawaiian Folk-lore. 

CHAPTER X. 
Umi Conquers Other Districts. 

HuA-A was the king of Puna, but it was conquered by Umi and his adopted sons, 
Piimaiwaa, Omaokaniau and Koi, the daring youths and famous generals and also noted 
ministers during Umi-a-Liloa's administration of the government of Hawaii. So, after 
the death of Hua-a by Piimaiwaa, on the battlefield of Kuolo, in Keaau, Puna became 
the possession of Umi-a-Liloa. 

Imaikalani was the king of Kau. He was blind and was famous for his strength 
and skill in warfare, whereby several chiefs were killed by him in battle. He had a 
left thrust and a right thrust which were terrible, and if he threw a long spear to the 
right or to the left hand there was a roaring as of thunder, and flashes as of lightning, 
and a rumbling sound as of an earthquake ; and if he twirled his spear at his back the 
dust arose in volumes as whirlwinds. Umi-a-Liloa was afraid of Imaikalani, who was a 
blind man and could not at all see with his eyes, but his hearing was acute. He had 
two wild duck watchers which reported to him the appearance of any one either from 
the front or from the rear, or from the sides, whichever way the voices of the birds 
indicated. In former times, when Imaikalani was not blind and Kau was not in the 
possession of Umi, there was war for a long time. Umi therefore went into the moun- 
tains and made secret raids on Imaikalani, and on the chiefs of Koua, so that he became 
famous as the mountain rover of Hawaii, and the mountains were familiar to him for 
the waging of wars. But when Imaikalani became blind they were constantly at war 
with each other. Imaikalani was never in subjection to Umi. 

Piimaiwaa sought in various ways to learn the source of Imaikalani's great 
strength, and the skill with which he threw the long spear with such unerring aim, 
and the stroke of his war club that would rip one open from head to buttocks. Piimai- 
waa discovered the source of Imaikalani's skill and the daring bravery of this blind 
man to be by means of the wild ducks hovering above, for when the birds made a noise 
and the blind man heard it, either in front, or behind, or on the sides, then he (the 
blind man) would say: "There is a man behind." The men leading him on both sides 
said: "Yes, there is a man." "Where does he hold his club?" "In front." It was 
plain that it was a war club. "Is he near?" "Yes." The blind man suddenly threw 
his own club which cleaved the man from head to buttocks. When the man appeared 
the birds warned. "Where is his club?" "It is on the right-hand side." "It is a left 
thrust then that will strike him." When the man made a strike it missed, but the 
thrust made by the blind man took effect from the head to the waist. 

After Piimaiwaa had measured his (Imaikalani's) strength and great skill, he 
said : "I will kill you." First he went and destroyed the scout birds ; then the attend- 
ants who led Imaikalani about on this side and on that, and after them, those who 
carried the weapons, there were forty in number, ever ready with spears and lances, 
because Imaikalani usually threw ten spears at a single throw, five from the right and 
five from the left hand, and on a single throw the spears would fly in a group like 



Story of Umi. 227 

MOKUNA X. 

Ko Umi Lanakila ana i na Apana e ai. 

O HuA-A ke 'Hi o Puna, aka, ua lilo mai no o Puna ia Umi a me kana mau keiki 
hookama, o Piimaiwaa, o Omaokamau a me Koi na keiki koa, a mau alihikaua kaulana 
a he mau kuhina kaulana no ko Umi-a-Liloa noho aupuni ana no ke aupuni o Hawaii. 
A make o Hua-a ia Piimaiwaa ma ke kahua kaua ma Kuolo i Keaau, ua lilo o Puna 
ia Umi-a-Liloa. 

Imaikalani ke 'lii o Kaxi. He alii makapo o Imaikalani, a lie alii kaulana no 
ka ikaika a me ke akamai i ke kaua, a ua nui na 'lii i pau i ka make ma ke kaua ia 
ana e Imaikalani; lie hauna hema, a he hauna akau, a i ka wa e kupahu ilio ai o Imai- 
kalani i na pololu ma ka hema a ma ka akau, ua halulu me he hekili la, a lapalapa 
aku me he uila, a nakolo aku me he olai la ; a i hahau kakua iho ma ke kua, ua wili 
koiula ka lepo i ka lani me he puahiohio la. Ua makau o Umi-a-Liloa ia Imaikalani. 
He kanaka makapo o Imaikalani, aohe he ike o kona mau maka, aka, he lohe hikiwawe 
ma kona pepeiao, a he mau manu koloa kona mau hoike nana e hoike mai ia ia i ke 
kanaka, ma ke alo paha, a ma ke kua mai paha, a ma na aoao mai paha, aia ma kalii e 
kani ai ka leo o ka manu. I ka wa mamua aole he makapo o Imaikalani, aole i lilo o 
Kau ia Umi, a ua loihi no ke kaua ana. Nolaila, ua hele o Umi ma ke kuahiwi e hoo- 
halua ai i ke kaua me Imaikalani a me na 'lii o Kona ; a ua lilo o Umi-a-Liloa i alii 
kaulana i ka hele ana ma na mauna o Hawaii, a ua lilo na mauna i alanui hele kaua 
no Umi. Aka, i ka wa i makapo ai o Imaikalani, ua kaua man no o Imaikalani me 
Umi, aole no i noho pio o Imaikalani malalo aku o Umi, aka, o Piimaiwaa ua kolohe 
mau oia i ke kumu o kona ikaika nui, a me ke akamai i ka pahu ana i ka pololu, aole 
e hala kekahi pahu ana, a me ka hauna iho, naha mai ke poo a ka olemu. 

A ike iho la o Piimaiwaa i ke kumu o ko Imaikalani akamai a me ke koa launa 
ole o keia kanaka makapo, o na manu koloa e lele ana maluna a kani ko lakou leo, a 
lohe ua kanaka makapo nei i ke kani o ka manu, mamua paha, a mahope paha, a ma 
na aoao paha, alalia, olelo ae la ua kanaka makapo nei, he kanaka aia ma ke kua, alalia, 
olelo ae la na kanaka alakai ma na aoao: "Ae, he kanaka." "Aia mahea ka laau?" 
"Aia i ke alo," ua maopopo he laau hahau. "Ua kokoke?" "Ae." O ka wala ae la 
no ia o ua makapo nei i ka laau palau, a naha mai ka puniu a ka olemu. A kani ka 
manu, he kanaka. "Aia mahea ka laau?" "Aia ma ka aoao akau." "He hauna hema 
e pa auanei." I hahau mai ka hana, ua hala ae la; i ka hauna a ke kanaka makapo, 
ua pa aku la mai ka poo a ka opu. ^ 

1 ko Piimaiwaa kilohi ana a pau ke ano o kona ikaika a me kona akamai pookela, 
i iho la o Piimaiwaa : "Make oe ia'u." E kii mua aku ana o Piimaiwaa i na manu kani 
kin, a make lakou, o na kanaka nana e alakai ma kela aoao a ma keia aoao, a pau 
lakou i ka make, a o ka poe kanaka nana e lawe na mea kaua, he kanaha ia poe kanaka, 
i makaukau i na ihe a me na pololu, no ka mea, he umi ilie a Imaikalani e lele 



22S For)iander Collection of Hawaiian Folk-lore. 

lightning from which no man could dodge ; not even an expert dodger conld stand be- 
fore Imaikalani. But all these were destroyed by Piimaiwaa, and after their death the 
blind man missed his helpers, whereby Piimaiwaa was able to say, boastingly : "He 
died by Piimaiwaa." On the death of Imaikalani Kau became a possession of 
Umi-a-Liloa. 

Ehunuikaimalino was the king of Kona. He was a very strong man, and the 
father of Laeanuikaumanamana, but on account of old age Kona and Kohala were 
simply ceded to Umi-a-Liloa. When peace and quiet reigned in the government of 
Hawaii under Umi-a-Liloa, his name became famous from Hawaii to Kauai. No king 
was like unto him in the administration of his government ; he took care of the old 
men and the old women and orphans; he had regard for the people also; there were 
no murders and no thievings. 



CHAPTER XL 

Thk Family ok Umi. His Bknkkicent Rkign. 

Umi-a-Liloa was a devout king, and on account of the fame of his administra- 
tion of the government the kings of the other islands desired to bring their royal 
daughters and their favorite daughters to be wives for Umi-a-Liloa. He had many 
wives, among whom were daughters of the common people, so that he became an ancestor 
both of the chiefs and the common people. There is not a commoner of Hawaii who 
would say that Umi-a-Liloa was not an ancestor of his, and a man who declines to 
acknowledge it does so for lack of information. Kapukini-a-Liloa was a roj-al consort 
of Umi-a-Liloa, and by whom Umi begat Keliiokaloa, a male, Kapulani, a female, and 
Keawenuiaumi, a male child. Piikea was a princess, being the daughter of Piilani, 
king of Maui, with Queen Laieloheloheikawai, and they (Piikea and Umi-a-Liloa) begat 
two male children, Kumalaenuiaumi and Aihakoko. 

Moku-a-Hualeiakea was also a princess among the grandchildren of Ehunuikai- 
malino of Kona, and she had a daughter, Akahiilikapu, by Umi-a-Liloa. He also had 
Ohenahenalaui as wife and begat Kamolanuiaurai, and with the first children by the 
common women made Umi-a-Liloa the father of many children. 

Waipio in Hamakua was Umi's regular place of residence, and on account of all 
the divisions of land of Hawaii being uuited under him he desired to live in Kona, a 
warm country, and so the chiefs resided in Kailua. During his reign Umi-a-Liloa set 
the laborers in order and separated those who held positions in the government. He 
separated the chiefs, the priesthood, the astrologers and the skillful in the land. He 
separated the cultivators, and the fishermen, and the canoe hewers. He set apart the 
warriors, the spear-warders, and every department with proficiency, and every laborer 
in their respective lines of work. So with the governors, district superintendents, 
division overseers and section wardens ; they were all set in order. 

Umi-a-Liloa had two principal occupations which he undertook to do with his 
own hands: they were farming and fishing. He built large taro patches in Waipio, 



I 



Slory of Willi. 229 

makawalii ana i ka pahiiua hookalii, elima ilie ma ka akaii, a elima ihe ma ka liema, 
a i ka pahu hookalii ana, iia lele raakawalu akn la ka ihe me he nila la, aole e hiki i 
kekahi kanaka ike alo ihe, a alo pololu ke kn mai ma ke alo o Imaikalani, aka, ua pan 
keia poe i ka luknia e Piimaiwaa. A pan keia poe i ka make, alalia, na hoaa ke kanaka 
makapo i ke alakai ole, a ua hiki ia Piimaiwaa ke olelo iho me ke kaena ana: "A make 
ia Piimaiwaa." I ka make ana o Imaikalani na lilo o Kan ia Umi-a-Liloa. 

O Ehunnikaimalino ke alii o Kona. He kanaka ikaika o Ehunuikaimalino, ka 
makuakane o Laeanuikanmanamana, aka, no kona elemaknle, ua lilo wale mai o Kona, 
a me Kohala ia Umi-a-Liloa. I ka knapapa nui ana o ke aupuni o Hawaii ia Umi-a- 
Liloa na kaulana kona inoa mai Hawaii a Kauai ; aole alii e like me kona noho aupuni 
ana; ua malama oia i na elemaknle a me na Inahine, a me na keiki makua ole, a ua 
malama i na makaainana; aole pepehi kanaka, aole ailine. 



MOKUNA XL 
Ko Umi Ohana. Ka Lokomaikai o Kona Noho Alii Ana. 

He alii haipule o Umi-a-Liloa i ke akua, a i ke kaulana o ko Umi-a-Liloa noho 
aupuni ana, nolaila makemake iho la na 'Hi moi o na mokupuni e, e lawe akn i ka 
lakou man kaikamahine alii, ai ka lakon kaikamahine punahele i man wahine na Umi- 
a-Liloa. He anaina wahine alii he lehulehu ka Umi-a-Liloa, ua huipuia me na kaika- 
mahine a ka noa, a ua lilo o Umi-a-Liloa i kupnna no na 'Hi, a ua lilo i kupuna no na 
makaainana. Aole he makaainana o Hawaii e olelo mai ana aole he kupuna no makon 
o Umi-a-Liloa, a ina o ke kanaka e hoole mai, no ka ike ole i na kupuna. O ka wahine 
alii a Umi-a-Liloa, o Kapukini-a-Liloa, a nana mai i hanau me Umi, o Keliiokaloa, he 
keikikane, a o Kapulani he kaikamahine, a o Keawenniaumi, he keikikane. 

O Piikea he wahine alii ; ke kaikamahine a ka moi alii o Maui a Piilani, me ka 
moiwahine me Laieloheloheikawai, a na laua mai me Umi-a-Liloa na keikikane elua, o 
Kumalaenuiaumi, a me Aihakoko. 

O Moku-a-Hualeiakea, he wahine alii no ia na ka poe moopuna a Ehunnikai- 
malino no Kona, a ua loaa ka laua kaikamahine me Umi-a-Liloa, o Akahiilikapu. Ua 
noho akn o Umi-a-Liloa ia Ohenahenalani, a na laua mai o Kamolanuiaumi, a o na 
keiki niua a na wahine kuaaina, a ua nui na keiki i loaa mai ia Umi-a-Liloa. 

Waipio ma Hamakua ko Umi aina i noho man ai, a no ka huipn ana o na 
moku a pan o Hawaii malalo ona, nolaila, ua makemake oia e noho ma Kona i ka aina 
pumehana, a ua noho na 'Hi ma Kailua. 

1 ko Umi-a-Liloa noho alii ana, ua hoonoho oia i ka poe paahana, a ua hookaawale 
i ka poe i loaa keia oihana keia oihana o ke aupuni. Hookaawale oia i ka papa alii a 
kaawale, i ka papa kahuna a kaawale, i ka papa kilo a kaawale, i ka poe akamai o ka 
aina a kaawale. A hookaawale i ka poe mahiai, a hookawale i ka poe lawaia, a me ka 
poe kalai waa. Hookaawale oia i ka poe koa a me ka poe pale ihe, i keia oihana keia 
oihana me ka makaukau, a i keia mea paahana keia mea paahana, me ka malama ma 



230 Fornander Collection of Haivaiian Folk-lore. 

and he tilled the soil in all places where he resided, and when in Kona that was his 
great occupation ; he was noted as the husbandman king. Fishing was another favorite 
vocation of Umi-a-Liloa whereby he was widely known as a fisherraan, from which he 
was called the "chubby" of the fishermen.' Aku fishing was his favorite, and he so- 
journed all along the barren coast from Kalahuipaa to Makaula. He also fished for 
ahi, and for kala, and his fishing companions famous in that line were Pae, Kahuna, 
and others. All the chiefs of his government were noted in cultivating the land and 
in fishing, and other important works which would make them independent. 

Another thing that Umi-a-Liloa was famous for was his battle with the gods. 
The cause of this battle was in this way : His royal consort, Piikea, had supernatural 
grandmothers," who were Hapuu and Kalaihauola, and who desired to have a grand- 
child that they might take it to Oahu to bring up, because the mother of Piikea, Laie- 
loheloheikawai, belonged to Oahu. It was Laieloheloheikawai who sent the super- 
natural grandmothers to Hawaii to obtain one of Piikea's children. When they 
arrived in Hawaii Umi-a-Liloa refused to permit a child to be taken to Oahu to her 
(Piikea's) mother. He had already made a vow that none of his children with Piikea 
would be given to any one, and on that account the supernatural personages murdered 
people during the night, for in the morning the dead people were found. This con- 
tinued every night, the people dying without cause. Umi-a-Liloa was therefore 
astonished at the way the men were killed without any knowledge of the murderers. 

Piikea then said to Umi-a-Liloa : "There is no other cause of death. My grand- 
mothers, Hapuu and Kalaihauola, did the killing. They were sent by my mother to 
bring one of our children, but you have withheld it, and that is why the people are 
murdered." "How may the killing by the gods cease, then?" asked Umi. Piikea 
answered : "When a child is obtained." But he was skeptical of the death by the 
gods, yet the killing was still continuing. Therefore Umi-a-Liloa offered to fight the 
deities at the sandy plains of Kamakahonu. Human beings battle with their hands, 
clubs and stones, but the gods without hands, and when the battle was fought the 
gods were victorious over the battle of men. The place is called Kauakeakua and 
Kaiakeakua' to this day. 

As Hapuu and Kalaihauola were at the house with Piikea, the latter being preg- 
nant with child, the old women slapped on Piikea's knees and the child was delivered 
in front of one of the old women. The child being a girl, it was taken away by the 
said deities and lived in Oahu. Thus the child Kahaiaonui-a-Piikea, or Kahaiaonui-a- 
Umi, became the adopted of Laielolielohekawai. When Umi-a-Liloa returned from the 
battle with the gods, behold the child was taken by Hapuu and Kalaihauola. 

It is said that there was another cause of the war; the unfaithfulness of Umi-a- 
Liloa relative to his children. He was asked for his offspring from the very first child, 
which he consented to give, but when a child was born he withheld it and would not 
give it, but promised that the next child would be theirs (the gods), and so on and on. 

^ Poupou, rendered here "chubby", applied as a nickname, hardly agrees with the earlier statement of Umi's 
excellent physique, which in one place won him two wives to the one each of his companions. 
-(.)r grandmothers possessing supernatural powers. 
^"Battle of the god" and "sea of the god," in the sense of overwhelming. 



Story of Umi. 231 

ka lakou liana. A pela na kiaaina, na ai okana, na ai aliupuaa, na ai iliaina, ua ma- 
kaukaii i ka liooponoponoia. 

Elua no mau hana nni a Umi-a-Liloa e lawelawe pono ai me kona man lima, o 
ka maliiai a me ka lawaia. Ua hana o Umi-a-Liloa i man loi kalo nui ma Waipio, a ua 
hana ia ma na aina a pan i ka mahiai, a aia no ma Kona, oia no ka hana nui, a ua kau- 
lana o Umi-a-Liloa he alii mahiai. O ka lawaia kekahi hana nui a Umi-a-Liloa, a na 
kanlana kona inoa ma ka lawaia, a ua kapaia o ka "puipui a ka lawaia". O ka hi aku 
ka lawaia nni a Umi-a-Liloa, a ua noho hele ia ke kaha mai Kalahnipuaa a hiki i 
Makanla, a o ka hi ahi kekahi a me ka hi kala, a na kaulana kona poe hoa lawaia o 
Pae, o Kahuna ma, a me na 'Hi a pan o kona noho aupuni ana, ma ka mahiai a me ka 
lawaia, a me kekahi mau oihana nui e hookaawale ai me ke knokoa. 

Eia kekahi hana kaulana a Umi-a-Liloa, o ke kaua ana me ke akna. Eia ke 
kumn o keia kaua ana me ke akna. He mau kupunawahine akua no kana wahine alii 
no Piikea, o Hapun laua o Kalaihauola, a ua makemake o Hapun ma na laua kekahi 
moopuna, a e hoihoi i Oahu e hanai ai, no ka mea, no Oahn ko Piikea makuawahine, 
o Laieloheloheikawai, a ua hoouna o Laieloheloheikawai i na kupunawahine akua ona 
i Hawaii e lawe mai i kekahi keiki a Piikea. I ko laua kii ana i Hawaii, ua ana o 
Umi-a-Liloa, aole e haawi i kekahi keiki a lawe i Oahu i kona makuawahine, aka, ua 
lioole o Umi-a-Liloa, aole e haawiia kekahi keiki a laua o Piikea i kekahi mea e, a no- 
laila, ua pepehi na mau akua nei i kanaka i ka po, a i ke ao ana, na make kekahi poe 
kanaka ; a pela i kela po i keia po ka make ana me ke kuleana ole ; a nolaila haoliao 
iho la o Umi-a-Liloa: "Heaha hoi ke kumu o keia make i ka pepehiia o kanaka me ka 
ike ole ia o ka mea nana i pepehi?" 

I mai la o Piikea ia Umi-a-Liloa: "Aole he kumu e ae o ka make. Ua pepehi 
kuu mau kupunawahine o Hapun ma laua o Kalaihauola, a ua hoouna ia mai nei laua 
e kuu makuwahine i kekahi keiki a kaua, a ua aua nae oe, a oia ke kumu i pepehiia'i 
kanaka." "Pehea la e pan ai ka pepehi ana o ke akua?" wahi a Umi. I mai o Piikea: 
"Aia no a loaa ke keiki." Aka, ua hoomaloka o Umi-a-Liloa i ka make i ke akua, aka, 
na mau no ka pepehiia e ke akua ; nolaila, ua aa o Umi-a-Liloa ma ka hoouka kaua 
me ke akua, ma ke one o Kamakahonu. He kaua lima me ka laau me ka pohakn ka 
kanaka, a he kaua lima ole ka ke akua; a i ka hoouka ana o ke kaua, ua lanakila ke 
akua maluna o ke kaua a kanaka, a na kapa ia kela wahi a hiki i keia la, o Kauakeakna, 
a o Kaiakeakua. 

A o Hapun me Kalaihauola, aia no laua me Piikea ma ka hale, e hapai ana no 
o Piikea i ke keiki, e pai aku ana ua mau luahine nei ma na kuli o Piikea, a hanau 
ana ke keiki ma ke alo o kekahi luahine, a i holo iho ka hana he kaikamahine, a o ka 
lilo no ia i ua mau akua nei, a noho ana i Oahu. A lilo ia Laieloheloheikawai, o 
Kahaiaonuiapiikea, a o Kahaiaonuiaumi. I ka hoi ana mai o Umi-a-Liloa, mai ke kaua 
ana me ke akua, aia hoi ua lilo ka ke keiki ia Hapun laua o Kalaihauola. 

Ua olelo ia kekahi kumu ; o ka hoopunipuni o Umi-a-Liloa i ke keiki ; mai ke 
keiki mua mai ke noi ia ana, me ka haawi no o Umi-a-Liloa, a i ka manawa e hanau ae 
ai, aua no o Umi, aole e haawi, me ka olelo aku aia a hanau hou ke keiki alalia o ka 



232 Fornaiider Collection of Hazvaiian Folk-lore. 

This angered Piikea's grandmothers and caused the battle between the gods and 
human beings. 

Umi-a-Liloa reigned over his kingdom until he became old, during which time 
he was at peace with the chiefs of Maui, and with his father-in-law Piilani, king of 
Maui. There were no wars during their reign, but at the death of Piilani, the king 
of Maui and the father of Piikea, the heir to the government of Maui acted unjustl}', 
therefore Umi went to the defense of Kiha-a-Piilani, and, invading Hana, the forces of 
Hawaii captured the stronghold of Kauiki ' and overthrew Lono-a-Piilani. 



CHAPTER XII. 
Death of Umi: His Body Taken and Secreted by Koi. 

When peace reigned in the government of Maui Umi-a-Liloa went back to 
Hawaii. And when he became very old the people of Hawaii hewed stones for a tomV 
for his body, for he had ordered his sons and his daughters, and the chiefs and people 
all over Hawaii and Maui, to hew oblong squared stones a fathom or more in length, 
a yard wide, and half a yard deep. Ala^ was the stone hewed, a stone which is found 
in the cave of Umi-a-Liloa, in Keopu, Kailua. On account of this heavy tribute required 
by Hawaii the attendant of Aihakoko was killed by Kihapiilani, and for that reason 
Aihakoko went mourning out in the ocean and landed in Kapaahu, Kamaole, in Kula, 
whereby the place derived its name of Kalua-o-Aihakoko. The stone tomb of Umi-a- 
Liloa was not completed when he died at Kailua, Hawaii. 

Upon Umi-a-Liloa's death, Koi, one of Umi's chosen companions, heard of it, for 
he had previously been charged that he (Koi) was the one to bury his bones and com- 
pletely hide them.^ When the government settled in peace under Umi-a-Liloa and the 
lands were divided, this adopted son's portion was the lands from Waimanu to Pololu. 
His sisters becoming the caretakers, he arose and wandered away from Hawaii to 
Kauai. Returning from Kauai he staid over at Keoneoio, Honuaula (Maui), where 
he found a wife and became a resident and begat children. 

When Koi heard that Umi-a-Liloa's sickness was unto death he asked the 
brothers of his wife to accompany him to Hawaii. His wife said to him : "Don't you 

' Its account is given in following paper, Kihapiilani, 

^ Ahua-a-Umi ; collection or memorial of Umi. These ruins lie on the great plateau of Hawaii about equally 
distant from Manna Loa, Kea and Hualalai, the principal structure being the temple of Kaili, said to have been 
erected by Umi. Three northern pj'ramids forming the front are also credited to him to represent the districts of the 
island he then governed, other districts as conquered being obliged each to build similar pyramids on the side of the 
temple. [Wilkes U. S. Ex. Exped. 1S45, vol. IV, p. 100.] Alexander says: "Umi built a remarkable temple, now 
known as Ahua-a-Umi, which he is said to have occupied as his headquarters. Around this heiau he caused six pyra- 
mids of stone lifteen or twenty feet high to be erected, one by each district of the island, besides one for himself." 

^ Ala is the flint kind of black basalt rock, used for the adze and other native implements. 

*A customary service committed only to one's most trusted friend. Tradition asserts that Umi in his solicitude 
on this subject said to Koi: "There is no place, nor is there any possible way to conceal my bones. You must dis- 
appear from my presence. I am going to take back all the lands which I have given you around Hawaii, and they 
will tliink you in disgrace. You will then withdraw to another island, and as soon as you hear of my death, or that 
I am dangerously ill, return secretly to take away my body." [Trans, from Jules Remy.] 



Story of Ujju. 233 

laua keiki ia; a pela aki:, a pela akvt, a nolaila ua liuliu na kupimawahine o Piikea, a 
nolaila mai ke kaua ana o ke akua me kanaka. 

I ko Uuii-a-Liloa noho ana i kona aupuni, a liiki i kona wa elemakule, ua lokalii 
ka noko ana me ke kuapapa me na 'lii o Maui, a me kona makualionowai o Piilatai ka 
moi o Maui ; aole he ike ia o ke kaua iwaena o ko laua noho aupuni ana. Aka, i ka 
make ana o Piilani, ka moi o Maui, ka makuakane o Piikea, ua pono ole ka noho ana 
o ka hooilina aupuni o Maui, nolaila, ua hele mai o Umi e kokua ia Kiha-a-Piilani a 
ma ka lele kaua ana ma Hana, ua lawe pio ae na koa o Hawaii i ka papu kaua o Kauiki 
a hoauhee aku la ia Lono-a-Piilani. 



MOKUNA XII. 
Ko Umi Makr Ana: Ka Huna ia Ana o Kona Kino ia Koi. 

A kuapapa ke aupuni o Maui hoi aku la o Umi-a-Liloa i Hawaii. A hiki i kona 
wa elemakule, ua kalai o Hawaii i ka pohaku i halelua no Umi, no kona kupapau ; a 
ua kauoha oia i kana poe keiki, a me kana poe kaikamahine a me na 'lii a me na maka- 
ainana a puni o Hawaii a me Maui e kalai i pohaku loloa huinaha, he anana ka loa a 
oi aku, he iwilei ka laula, a he hapa iwilei ka manoanoa; he ala ka pohaku i kalai ia, 
aia ma ke ana o Umi-a-Liloa ma Keopu i Kaihia. Ma keia auhau kaumaha mai Hawaii 
mai, a nolaila, ua pepehi ia ke kahu o Aihakoko e Kihapiilani, a oia ke kuniu i naau- 
auwa ai o Aihakoko i ka moana, a ma Kapaahu i Kamaole no Kula kahi i pae ai, a ua 
kapaia ka inoa oia "wahi o Kalua-o-Aihakoko. Aohe i maikai loa ka hale lua pohaku 
o Umi-a-Liloa, a ua make e iho la oia ma Kailua i Hawaii. 

I ka make ana o Umi-a-Liloa, a lohe o Koi, oia kekahi keiki hookama a Umi-a- 
Liloa, a ua kauoha mua oia i na iwi ona nana e huna loa a nalowale. O keia keiki 
hookama a Umi, i ka wa i kuapapanui ai ke aupuni malalo o Umi-a-Liloa, a pau ka 
aina i ka okioki, a o kona man aina, mai Waimanu a hiki i Pololu, o kona man kaikua- 
hine no na noho hale, a ku ae la ia a ao i ka aea hele mai Hawaii a Kauai. Hoi mai 
la mai Kauai mai a noho ma Keoneoio i Honuaula, a moe wahine ia wahi a kamaaina, 
a loaa na keiki. 

I ka lohe ana o Koi he mai make ko Umi-a-Liloa, o ka olelo aku la no ia na 
kaikunane o ka wahine e holo pu i Hawaii. Olelo mai la ka wahine a Koi: "Aole oe 



234 Fornaiider Collection of Hawaiian Folk-lore. 

take my brotliers; 3^011 might perhaps take and kill them." "No," said Koi. They 
sailed from Kipahiilit and lauded at Kohala, where they heard that Umi-a-Liloa was 
dead. From here they again set sail and landed in Kekaha at night. In this place 
was a man who resembled Umi-a-Liloa, whom Koi went and killed and placed in the 
canoe. From Kekaha, Koi and his companions proceeded and landed on the rocks 
below Makaeo. It was about midnight when Koi went up and found the guards of the 
sepulchre asleep. Piimaiwaa was the inner guard, and here was Koi coming in with 
a substitute body. Piimaiwaa had heard that the corpse of Umi had already been 
given to Koi. The substitute corpse was placed in position and the body of Umi-a- 
Liloa was taken out by Koi, and carried over the rocks toward the sea to Makaeo and 
placed in the canoe. From this night to the next night they traveled till they arrived 
at the precipitous cliffs of Waimanu, where Koi entered the home of his sister, who, on 
seeing her brother, ran forward weeping loudly. 

The brother leaped forward and covered her mouth, saying: "Keep quiet, and 
don't you Qxy ; where is your husband?" "He is in front." "Let me get him;" and 
Koi went and woke him up. The brothei--in-law recognized Koi, the first time in a 
long while, and ran forward to cry, but his mouth was covered up, "lest our children 
awake." They went out and met his sister, when Koi said: "Listen, you two. I have 
come to meet you two, and have brought our lord to be hidden by us. With you two 
and myself alone the bones of our lord will be concealed, and his brother-in-law's secret 
burying-place shall be the place of concealment." Koi and his brother-in-law then 
selected the secret burial-place belonging to his brother-in-law, because he was the boy 
of the precipitous cliffs. They then took ropes, and fire sticks and kindlings and all 
other necessaries together with the corpse of Umi-a-Liloa, and went up to the place of 
hiding ' where the koae was wont to hover." Many were the stories given oiit, but not 
authenticated, that the brother-in-law of Koi was rolled down the precipice and killed 
for fear of his disclosure. 

When Koi returned alone his sister said to him: "You must have done some- 
thing awful to the parent of our children." "Hush: the bones of our lord should be 
our secret to conceal, and then live and eat the produce of the land." It is said that 
Koi brought the bones of Umi-a-Liloa to Maui, and that they have been searched for 
without success. Koi packed some valuables from the precipitous cliffs that very 
night, without the knowledge of any one at the house, and set sail for Maui. 

'It is said that no hardship was considered too great to comply with the trvist imposeil on a faitliful friend for the 
secret interment of their remains, reduced to a prepared bundle of bones. 
"This indicates its place of concealment as high up in the cliffs. 



Story of Ui)ii. 235 

e lawe i ko'u mau kaikiinane; lawe palia auanei oe a pepelii akii e oe ko'ii mat: kaiku- 
nane." "Aole," wahi o Koi. I ko lakoii liolo ana mai Kipahulu akii, a pae i Kohala, 
a lohe ilaila, ua make o Umi-a-Liloa. Malaila aku lakoii nei a pae i Kekaha, a poeleele. 
Aia ma Kekaha kekahi kanaka ua kulike na ano me ko Umi-a-Liloa, a o ke kii no ia o 
Koi e pepelii a hooili i ka waa. Mai Kekaka aku o Koi ma a pae ka waa i ke aa niakai 
mai o Makaeo, aia i ke aumoe; o ka pii aku la no ia o Koi a ua moe kiai o ka lua; aka, 
o Piimaiwaa aia no ia ia ke kiai oloko; aia lioi o Koi e komo aku ana me keia kanaka 
pakui. Ua lohe no o Piimaiwaa ua lilo kaliiko ke kupapau ia Koi. A lioomoe ia aku 
la keia kanaka, a lilo mai la ke kupapau o Umi-a-Liloa ia Koi, a o ka lilo aku la no ia 
ia Koi ma ke aa, a liiki i kai o Makaeo, a kau ma ka waa, a mai keia po a keia po kau 
ana ina pali hulaana o Waimanu a komo ana o Koi i ka liale o ke kaikualnne, a ike 
mai la ke kaikuahine i ke kaikunane lele mai la me ka uwe nui. 

A lele aku la ke kaikunane a papani i ka waha o ke kaikuakine: "Hamau, mai 
uwe oe; auhea ke kane a kaua?" "Aia no imua." "E kii ae an," a kii aku la o Koi, 
a aia mai la, a ike mai la i ke kaikoeke, akahi no a halawai, a lele mai la e uwe; a 
papani aku la i ka waha, "o aia mai auanei na keiki a kaua." O ka puka aku la no ia 
a halawai me ke kaikuahine, i aku la o Koi: "Auhea olua, ua hele mai nei an e hala- 
wai pu me olua, ua lawe mai nei an i ka haku o kaua e nalo ia kakou. Elua olua hoo- 
kahi an nalowale na iwi o ka haku o kakou, o ka lua huua aia nei, i laila e huna ai." 
O ka lawe no ia o Koi a me ke kaikoeke i ka lua huna a ua kaikoeke nei, no ka mea, 
oia ke keiki o na pali hulaana; a o ke kaula, a o ka aulima, aunaki me ka pulupulu, a 
me na makaukau a pan, a o ko laua lawe no ia i ke kino kupapau o Umi-a-Liloa, a hiki 
i ka laua wahi i huna ai i ka pali lele koae. He nui na mea i oleloia, aka, aole he 
hoike maopopo. Ua olelo ia ua make pu ke kaikoeke o Koi, a ua hookuuia i ka pali a 
make loa, eia ke kumu, o hai ia e ke kaikoeke. 

I ka hoi ana mai o Koi wale no ka i hoi mai, olelo aku la ke kaikuahine ia Koi: 
"Ua hana lokoino aku nei paha oe i ka makua o na keiki a kaua." "Hamau, o na iwi 
o ko kaua haku ka kaua mea huna a nalo a e noho e ai i ka waiwai o ka aina." Ua 
oleloia, na lawe no o Koi i na iwi o Umi-a-Liloa i Maui. Ua oleloia ua huliia na iwi o 
Umi-a-Liloa, aole loaa iki. Ua hoouka no o Koi i ka waiwai o na pali hulaana ia po 
no, me ka ike ole ia mai e kauhale, a hoi no i Maui ia po. 



Kihapiilani. 



CHAPTER I. 

The Piilani Family: Chant of Maui Chiefs. 

"^ ^ TE WILL liere learn of the brothers of Piikea. The first-born of the family 
\/\/ ^^^ Piilani,' a boy; the one following after him was Piikea whom we have 
' ' already been introdnced to as the wife of Umi. Following her was Kiha- 
piilani, another boy; and the last of the family was Kalanipiilani, also a boy, who died 
yonng. Piilani was the heir to the kingdom of Mani, while his younger brother and 
sister, Kihapiilani and Piikea, were placed under him. This was the expressed will 
of Piilani to them, but Piilani disregarded the words of their father. 

When Piilani came to the throne of all Maui he made his residence at Kauiki 
in Hana, and there he took his brother to live with him. While living together Piilani 
did not care for his brother according to the instructions of their father before his 
death. It was customar}^ with Piilani while eating, or sitting in company, to care 
more for the others than his brother Kihapiilani. Every time his brother was around 
he would show a marked degree of hatred towards him, and he evinced his displeasure 
in many ways. 

One day while Piilani was eating with his companions, all strangers, enjojdng 
the good things placed before them, Kihapiilani, although present at the table, was 
not served with any of the good things; but, in front of him was placed a small cala- 
bash containing some small fish. This dish belonged to Piilani. Seeing that this 
was all there was to be had within reach, he reached into the dish and took out two 
small fish and ate them. While doing this he was seen by Piilani. Piilani then 
reached for the dish and held it up in his hand, then asked of Kihapiilani: "Who ate 
of the fish in this dish?" Kihapiilani replied: "I did, because there was nothing else 
for me to eat." Piilani then threw the dish with the fish in it, brine and all, at the 
forehead of his brother, breaking the dish into pieces and spattering the fish and brine 
into the eyes of Kihapiilani which blinded him for a while. 

Because of this ill treatment by his elder brother, showing no love or respect for 
him, Kihapiilani got up and secretly ran away to Kalaniwai, a place in Makawao. 
While there he met a woman belonging to the place and they were united and lived as 
husband and wife. The people of the place, however, did not know that this was Kiha- 
piilani, the chief, but took him to be a man from the countr3^ While living with his 
wife's parents he was often spoken of as a laz}- fellow, spending his time sleeping in- 
stead of going out to work. When Kihapiilani heard his wife's parents speak of him 

' Known also as Lono-a-Piilani , and referred to at times as Lono-a-Pii. In this narrative he is given the father's 

niinie, making it cunfvising because unusual. (236) 



Kihapiilani. 



MOKUNA I. 
Na Ohana o Piilani: Mele no ko Maui Alii. 

MAANEI e lioomaopopo ai kakoii i ko Piikea man lioahanau; o ka luua o Pii- 
lani, lie kane ia, o kona muli o Piikea (nona keia olelo ana); o Kihapiilani 
kona ninli iho, lie kane, o Kalaniapiilani kona ninli ilio he kane no, na make 
mna nae ia. A o Piilani, ka hooilina aina o Mani, a o kona man pokii malalo mai ona, 
oia o Piikea a me Kihapiilani ; pela no ka Piilani kauoha ia lakon, aka, aole i malama 
o Piilani ia olelo a ko lakou maknakane. 

Ia Piilani e noho ana i ka aina o Mani a pnni, uoho pn iho la ia me kona kai- 
kaina me Kihapiilani ma Kaniki, ma Hana. Ma keia noho ana, aole malama o 
Piilani i kona pokii, e like me ke kanoha a ko lakon maknakane, mamna ae o ka wa 
make. He mea man ia Piilani, i ka wa ai a me ka wa noho, o ka poe e kana mea oln- 
ohi loa, a o kona pokii o Kihapiilani, he mea pono ole i kona manao, a he mea olnolu 
ole ia ia. 

I kekalii la, e ai ana o Piilani me kona man hoa ai, he poe e wale no, aia i mna 
o lakon ka ai a me ka ia ; a o Kihapiilani hoi kona pokii, aole ana ia e ai ana ; aka, aia 
i mna o kona alo, he ipn olina, na Piilani ; lalan akn la ia elna ohna a ai iho la. Ma 
keia ai ana a Kihapiilani, ike mai la o Piilani; lalan mai la ia i ka ipnkai ohna a paa 
i ka lima, ninan mai la o Piilani: "Nawai la i ai iho nei i ka ipnkai ohna?" I akn o 
Kihapiilani: "Na'n no, no ka mea aole a'u ia." Ia wa kiola o Piilani i ka ipnkai ohna, 
me ke kai o loko a pa i ka lae o Kihapiilani, naha ae la ka ipnkai ohna, a panmaele ka 
niaka i ke kai o ka ohna, a wewela loa iho la. 

No keia liana ino aloha ole a kona kaiknaana ia ia, hele akn la ia me ka mahnka, 
a noho ma Kalaniwai ma Makawao. I ko Kihapiilani noho ana ma laila, moe iho la 
ia ma laila i ka wahine, aole nae lakou i ike o Kihapiilani keia, he 'lii, aka, i ko lakon 
manao, he kanaka knaaina loa. Nolaila, olelo na makuahunowai o Kihapiilani, i ka 
palaualelo, i ka moe wale iho no i ka hale, aole hana. A lohe o Kihapiilani i ka olelo a 

kona man makuahunowai, aia ae la ia a iho i ka ako Ian uala, ma Kaluaama ma Haiku. 

(237) 



238 Fornander Collection of Hazvaiian Folk-lore. 

as being a lazy fellow, lie got up and went down to get potato stalks in the lowlands 
of Kaluaama at Haiku. Upon his arrival at this place, an old man by the name of 
Kukuiokaaulani saw him and recognized him as of high rank ; so he said to his com- 
panion, another old man: "Sa}', that man that is coming down is either a chief or a 
priest." After a while he again remarked: "It must be a chief. If there was biit one 
rainbow, then it would be a priest;' but since there are two it must surely be a chief." 
The two finally decided that the person was a chief, for the fact of the disappearance 
of Kihapiilani was well known. The two old men then waited for the approach of the 
stranger. As soon as he came up to them they greeted him, saying: "Oiir salutation 
to the chief." Kihapiilani then admonished them, saying: "Be quiet. Since you two 
have recognized me you must not reveal my identity." 

After this Kihapiilani continued on his way until he came to Kaluaama, where 
a large patch of sweet potatoes was growing. Kihapiilani then proceeded to pick a 
quantity' of stalks, taking and breaking them from the vines, leaving the hills bare. 
While he was thus busily picking stalks the owner of the patch arrived, and upon 
seeing what Kihapiilani was doing he came up to him and began beating him with a 
stick, but Kihapiilani paid no attention to his beating but kept on picking stalks. 
After he had picked a quantity sufficient for his purpose he tied them into a large pack, 
placed the pack on to his back and started for the uplands of Kalaniwai. 

When Kihapiilani arrived at the place where the old men were living they asked 
him: "What is your name?" Kihapiilani replied: "My name is Kihapiilani." When 
the old men heard this it confirmed their guess of the morning. The old men then 
asked him again: "What is the object of the chief's journey to these parts?" Kiha- 
piilani replied: "I am seeking for someone to kill my brother Piilani. That is the 
object of my search." Kihapiilani then related the incident of the insult which caused 
Kihapiilani to seek revenge. When the old men heard this they said: "Your older 
brother is as good as dead ; he shall not live. Go to that house whose door is opened 
toward Waikapu ; there you will find our sister, Pao by name. Upon j'our arrival at 
the place she will direct you what to do next, then you will gain your object and your 
older brother will be at your mercy." Kihapiilani agreed to follow out the advice of 
the old men and said: "I will go along home and plant my potato stalks: after that 
has been done, then I will carry out your instructions." 

We will here set forth the chant composed in honor of Piikea and her brothers. 

Kukaipaoa,- the loft\- one is a chief, It was the brow of Lono that was anointed with 

A chief of the heavens, a cloud the milk of the coconut, 

Of the great heaven is Kumakomako,^ That was dedicated with the black ' pig of Kane, 

A chief of the rocky cliffs of Kahuku, The black pig of Lono. 

They are the solid ^ chiefs belonging to Lono- O Lono, here is your royal offspring, 

kaeho. Your leaf, your shoot, your offshoot, your bud, 

'The first reference to the rainbow as a priestly prerogative, or that more than one was required to distinguish 
a cliief. 

-A sneering term applied to Piilani, as kiikaipopolo was applied to Umi for his alleged low birth. 

'Lit., to stand separate, alone. 

■"Or sacred chiefs, tenth descendants of Lonokaeho. 

■^Or unblemished pig. 



Story of U7iii. 



239 



A hiki o Kihapiilani i kai, ike niai la kekahi elemakule o Kukuiokaaiilani ka inoa, 
olelo akii la ia i kekalii elemakule e akii : "E ! he 'Hi paha keia e iho mai nei, lie kahuna 
paha?" I aku o Kukuiokaaulani : "He 'lii. Ina hookahi anuenue, alalia, he kahuna; 
aka, ina elua, he 'Hi." Ma keia noonoo o laua, ua holo ia laua, he 'Hi, a ua lohe ia no 
hoi ka nalowale ana o Kihapiilani. 

Noho iho la laua a hiki mai la o Kihapiilani, aloha aku la laua: "Aloha ke 'Hi." 
Hamau aku la o Kihapiilani: "Hamau ko olua man waha; he nani ia, ua ike iho la 
olua ia'u, e huna olua ia'u, mai hoike olua." A pan ka halawai ana me na elemakule, 
iho aku la keia a hiki i Kaluaama, malaila ka lau uala e ulu ana, ako iho la o Kiha- 
piilani. Ma keia ako ana a Kihapiilani, lalau iho la ia i ka lau o ka pue uala, a pua 
ae la a paa, apahu ae la, me ke koe ole o kekahi lau uala, no ka pue. 

Ia ia e ako ana, hiki mai la ka mea nana ka mala uala, a ike iho la ia, kuma- 
kena, hahau mai la ia ia Kihapiilani i ka laau, aole nae ona eueu ae. Hana iho la o 
Kihapiilani i kana lau uala a liaawe, hoi aku la i uka o Kalaniwai. A hiki o Kiha- 
piilani i kahi o na wahi elemakule, ninau mai la na elemakule: "Owai kou inoa?" 
"O Kihapiilani ko'u inoa." A lohe na elemakule, hoomaopopo iho la laua, ua like loa 
me ka laua mea i kukakuka ai mamua ae. Ninau hou laua: "Heaha ka huakai nui 
a ke 'Hi o ka hele ana mai?" Wahi a Kihapiilani: "He makaia no kuu kaikuaana no 
Piilani, o ia ka'u e imi nei." Hai aku la ke 'Hi o Kihapiilani i ka hana a kona kaikuaana. 

A lohe na elemakule, i aku la laua ia Kihapiilani: "Ua make ko kaikuaana, 
aole e ola ; aia ka mea e make ai, o keia hale e liamama mai la ka puka i Waikapu. 
Aia i laila ke kaikuahine o maua, o Pao ka inoa; a hiki oe i laila, nana oe e hai mai i 
ka mea pono e hana ai, alalia, o ka make ka hoi ia." 

Ma keia man olelo a na elemakule, ua holo ia i ko ke 'Hi manao. I aku la ia i 
na elemakule: "E hoi an e kanu i kuu lau uala a pan i ke kanu, alaila, hooko an i 
keia man olelo a pau loa." Maanei kakou e ike ai i ka haku ana o ka inoa o Piikea, 
a me kona man kaikunane. 

Eia ua mele la i haku ia no keia mau alii. 



Kukaipaoa ka laiii, he 'Hi, 

He 'Hi ao lani, he ao-e; 

He ia mau lani Kumakoniako, 

He lani no Kahuku, pali pohaku, 

He mau lani pohaku no Lonokaeho. 



No Lono ka lae poni ia i ka wai niu, 

I haua i ka puaa hivva a Kane, 

I ka puaa hiwa a Lono. 

E Lono e ! eia ko maka lani, 

Ko lau, ko muo, ko ao, ko liko; 



240 



Fornander Collection of Hawan'ati Folk-lore. 



Your sacred chief, Kihapiilani; 

Your chiefly offspring who stands in the light. 

Protect thou the sacred bud of Keaka, 

The thrifty sprout of Keakamahaua 

That grew and flowered, 

The drooping flower of Heniahema, and Kaiki- 

lani. 
To whom belonged the drooping leaves of Kana- 

loa, 
Like the black-haired dog ' in whose eye 
Blackness dwells in the pupil. 
With striped marks on the forehead, 
Marks of the kikakapu,- 
The sacred fish with the bitter gall. 
Bitter is the chiefess Keaka, ^ 
Who grew and developed through Keakealani.^ 
By them was the sacred law broken, 
Broken by the product of the great chiefs. 
Here is a great district chief standing here; 
Kauhi is great ; it is the foundation of the 

isles. 
Keaka is great for she has produced eight. 
The seas of her lands are noised on the shoals, s 
As rolling waves from the shoals of Kahiki. 
Keawe the great commander has arrived, 
The only offspring of the cloud in the heaven 
By the chiefess Kalanikauleleiwi.'' 
This is Keaka's chiefly one, by Keawe. 
That attraction was Piilani, 
For Keawe dwelt at Piilani's, 
The gathering place of great chiefs. 
A chief, several chiefs were seen ; 
They are the chiefs who go idly by. 
Walking about until the close of the day. 
In the month born of Ikiiki.7 
The heaven above is panting [for breath], 
The rain for the month is far removed, 
Far driven away is the rain. 



The earth is suffering as one in travail. 

The mountain trembles, the flood gushes with 

violence; 
It is indeed .stormy for the lands are overturned 

and floating. 
The breast of the isle is floating 
On the dividing current of Kuala. 
Of Kanaiki of the isle. 
For the sound of crackling is heard, 
It is the chiefs on the place of prayer. 
They are the people of the sacred house 
Within the confines of mana,^ the lizard.'' 
One belonging to Hina, taken by Haloa. 
Excellent Kalani, he is being delayed. 
Boasting of his being a great favorite 
When the word came to him 
To take charge of his kingdom. 
For the chief was of the month of Ikiiki, of 

Kaaona; 
Of Hanaia, of Hinaiaeleele. 
Thence came Piikea the wife of Umi, 
She was the first-born of Laielohelohe, 
Given birth through Piilani. 
Lonopii'" was born, a male. 
Kihapiilani was born, a male. 
Given birth through Piilani, 
Kihapiilani, Kalanilonaakea. 
[Of] light" skin [and] white loin cloth. 
Kihapiilani shall see bitterness. 
There were four from Laielohelohe; " 
They possessed the border '' of the tabu 
Of Kalamaku, of Kauhiholua, 
Of Kauhiholua, of Lupeikalani. 
It was Nalu that spun the fish-line of Makalii,'-" 
The fish-line of three strands which excels in 

length. 
The chief is like a hidden strand 
Which was caught at Miloa by Hanauane. 



' Ilio hulu pano; dog of perfection, black. 

-A variety of striped or spotted fish {Cfur/odon oniatissimiis). 
^From indulgence in forbidden food. 
■■Son of Kaikilani, wife of Lonomakahiki. 
'Sound of the surf breaking on the reefs. 
'' Half-sister of Keawe, moi of Hawaii. 

"Indicative of great heat, inducing the panting of heaven for breath. 

'^ Malta, in connection with the sacred /lirfa, rather than a black house of the preceding line, has reference to a 
temple apartment. 

'Figurative for some personage. 

■".Abbreviation for Lonoapiilani. 

" Light complexion. 

'-Referring to her four offspring. 

"The edge, or border, here has reference to the chief rank embodied in them. 

"Chief of Waimea, Kauai, of the Maweke-Moikeha line. 



Kihapiilaiii. 



241 



Ko alii kapu o Kihapiilani. 

Ko maka e ku ana i ka malama, 

Malama ia ka lau kapu o Keaka, 

Ka lau oheohe o Keakamahana, 

I kupu a kapalulu ka pua, 

Ka pua oloolo o Hemahema, o Kaikilani; 

Nana ia lau oloolo no Kanaloa, 

No ka ilio hulu pane i ka maka, 

I noho ka eleele i loko o ka onohi; 

He kakau kiko onio i ka lae, 

Ke kiko o ke ki-kakapu, 

ka ia kapu hilia au awahia. 
A wahia i lani Keaka wahine, 

1 kupu a mala o Keakealani kane, 
la laua hai ka haka o ke kapu. 
Hakahaka i ka momona o na 'Hi nui, 
He 'Hi ku moku aimoku nui hoi nei, 

He nui hoi o Kauhi, he hono ko na nioku, 

He nui hoi Keaka, he awalu i waho, 

He kai papa nene ko na aina. 

He ulu papa kai holo papa no Kahiki, 

Hiki o Keawe, ke kupu kia aumoku, 

Ka hua hookahi a ka ao i ka lani, 

Na Kalani, Kalanikauleleiwi. 

No Keaka keia lani, na Keawe, 

Na kela eke hului o Piilani. 

I noho o Keawe i o Piilani la, 

Ahu kooka o na 'Hi nui, 

He 'Hi, he mau alii ka ike ana aku, 

He mau lani haele wale iho no; 

Hele hehi i ka lihi o ka la. 

I ka malama hanau o Ikiiki, 

Ua Ikiiki ka lani i luna, 

Ua ui-a ia ka malama, 

Ka pili o hoehu ka ua. 

Memoirs B. P. Bishop Museum. Vol. IV. — 16. 



Ke iloli nei ka honua, 

Naku ka mauna waikahe ino, 

Ino ua kahuli lewa na aina, 

Ua lawe ka houpo o ka moku, 

Ke au o mahele o Kuala, 

O Kanaiki o ka moku, 

O ka uuina i wawau e, 

O na 'Hi o ka nuu pule, 

O kanaka o ka hale hiwa, 

O loko o mana ka moo, 

O ka Hina kii o Haloa, 

O Kalani oi-oia i apa, 

Ke paha ala i kona makemake ia, 

A hiki mai ka olelo hoi ana, 

Ko aupuni la, nana ia, 

No Ikiiki, no Kaaona ke 'Hi, 

NoHanaia, no Hinaiaeleele, 

Nolaila o Piikea, wahine a Umi, 

Ka Laielohelohe hiapo ia, 

A Piilani no i hanau mai. 

Hanau o Lonopii, he kane, 

Hanau o Kihapiilani, he kane, 

A Piilani no i hanau ai, 

O Kihapiilani, Kalanilonaakea, 

Hi kea, malo kea, 

Malailena a Kihapiilani, 

ua ha ia o Laielohelohe, 
la lakou ke kae o ke kapu, 
la Kalamaku a Kauhiholua, 

Na Kauhiholua, na Lupeikalani, 
Na Nalu e hilo i ke alio a Makalii, 
Ke aho kaakolu ia i kela ka loa, 
Ka maawe lau huna ia o ke 'Hi, 

1 heia i Miloa e Hanauane, 



242 



Fornaiidcr Collection of Hawaiian Folk-lore. 



Kuhihewa ' was then born. 
Kaihikapu ^ of Kuhihewa was the younger, 
Kaihikapu with the thick skin, 
Crackled skin' crackled by the kapus. 
The thick, ugly skin of the chief Mauo,-* 
Mano, of the sharp skin, the rough skin, 
Like the roughness of the pumpkin leaf 
Like the roughness of the rough-skinned fish, 
The peculiar skin of Mano, he of the hard fore- 
head.^ 
The seed of Mano, belonging to Mano 
Is the loin product of Mano. 
Together with Nohoamakalii,'' 
Mano lived and cohabited with Pulanaieie;' 
Kalanipiilani** was his child 



The only offspring' of Manookalanipo.'" 

The eyes are like two kindly chiefs 

Who are haughty in their lofty position. 

The light showers of the summer 

Were scattered " on the plain of Kailo. 

Calmness is seen at Hauoa of Keawe, 

Gathering on the heated road. 

The calm and clearness have reached you two. 

Drooping is the diminutive of Puna, 

Puna of the angry eyes, 

The guardian of Kahinanalo 

The isle of Ohikihokolio, 

Previously secured for my chief; 

For the sand crab ; '- let joy prevail. 

The long-lived chief, watch over him. 



[A word is here necessary in reference to the composition of this niele. The 
history of the kings of Maui is mentioned in this chant and the composition of it was 
made solely for the Maui kings.] 

We will now continue with the story of Kihapiilani. 

At the close of the conversation between the old men and Kihapiilani, he con- 
tinued on his way to the uplands of Kalaniwai, where he began planting his potato 
stalks. For some time Kihapiilani devoted his whole time to the cultivation of his 
fields, until his season of want was finally passed, for he felt bitterly the shame and 
insult shown him by his wife's parents when he was called a lazy fellow. When the 
potatoes were at last matured he turned them over to his wife and her parents. 



CHAPTER II. 
Relating to Kihapiil.'Xni. 

We will now see how Kihapiilani made the search for the one to avenge the 
insult given him by his unkind brother, Piilani. 

After Kihapiilani had spoken to his wife relative to the field of potatoes, he 
said to her: "My wife, I am going away and shall leave you. I have labored patiently 
in the cultivation and care of these fields until they are ripened. You will eat the 
fruit of our labor." The wife replied: "Are you going away for good, then, and are 
you not coming back again?" The husband replied: "Yes, I am not coming back for 



' King of Oahu, known also as Kakuhihewa. 
"Favorite son of Kuhihewa. 

^ Rough and scaly from awa indulgences in the kapu 
periods. 

'An abbreviation for Manookalanipo. 

^Lit., rock face. 

•"A daughter of Makalii. 

'Another wife of Mano. 



'The Piilani, chief of Maui, father of Kihapiilani and 
Piikea. 

'' \iii kaiikahi, lit., single coconut tree. 

'"Referring back to Kauai ancestors of many genera- 
tions. 

" Like a light shower that fails to reach the ground. 

^'^Ohiki, lit., sand crab; a figurative reference to some 
chief. 



Kiliapiilaiti. 



243 



Hanau mai o Kuhihewa. 

He muli o Kaihikapu a Kuhihewa, 

O Kaihikapu ili manoa, 

Hi pepee, pepee i ke kapu, 

Ka ili pee ku-e o ke 'Hi o Mano, 

No Mano ili oi, ili kalakala, 

Ke kalakala o ka lau ea pu, 

Ke kalakala o ka ia ili ee, 

Ka ili e, o Mano, lae pohaku, 

Ka ulu a Mano, a Mano no, 

He man puha ia na Mano, 

Na laua o Nohoamakalii, 

Noho o Mano, moe ia Piilanaieie, 

Kalanipiilani kana keiki, 

He niu kaukahi na Manookalanipo. 



He mau lani olu iho no ka maka, 

I luna wale nei-e lili nei la. 

Lili ka ua i ka Makalii, 

Puehu i ke kula o Kailo, 

Lulana i Hauoa Keawe, 

Kakaulua i ke ala wela, 

Hiki loa i o olua ka lai ua malie, 

Ua luhea ka iki o Puna, 

O Puna maka inaina, 

Ke kahu hoi o Kahinanalo, 

Moku o Ohikihokolio, 

Ho a e ia no kuu lani, 

No ka ohiki ; kau ka oli e, 

Ke 'lii loa la malama ia. 



[Olelo hoakaka : maloko o keia mele i haku ia, ua komo no ka moolelo o ko 
Maui mau alii, a ua pili no hoi ka liaku ana i na 'Hi o Maui.] 

Ma keia kakau ana, e olelo hou ia ka olelo maanei no Kihapiilani. A pau ka 
olelo a na elemakiile ia Kihapiilani, hoi aku la ia a hiki mauka o Kalaniwai, kanu iho 
la i kana mala uala. Pela o Kihapiilani i hoomanawanvii iho ai i ka mahiai, a hala ke 
kau o ka pilikia, no ka mea, he hilahila kona i na niakuahunowai i ke amuamu ia ia 
i ka palaualelo. A 00 ka uala, haawi aku la ia i ka wahine, a me na niakuahunowai. 



MOKUNA II. 

No Kihapiilani. 

Maanei e maopopo ai ko Kihapiilani imi ana i makaia nona, e paio ai me kona 
kaikuaana lokoino, me Piilani. 

Mahope o ka Kihapiilani olelo i ka wahine no ka mala uala, olelo aku la ia i 
kana wahine, penei: "E kuu wahine, e hele ana wan, haalele an ia oe, he nani ia, ua 
mahi iho la au i ka ai a 00, nan no e ai ka luhi o kana." I mai ka wahine: "O kou 
hele no keia hele loa, aole oe e hoi mai ana?" Ae aku la ke kane: "Ae, aole au e hoi 
mai, a kau, a hooilo; ina he manao kane kou, e noho kane ole oe a hoi mai au." Ma 
keia mau olelo a Kihapiilani, aua loa iho la kana wahine, me ka ae ole e hele. No ka 
ikaika loa o ka aua o ka wahine, nolaila, hai aku la o Kihapiilani i mea e pau ai kona 
aua ana. Olelo aku la ia: "E kuu wahine, ke hai aku nei au ia oe, mai olelo iki oe 



244 Fornander CoUcctio)i of Uaivaiian Folk-lore. 

a summer and a winter. If 3^011 have husband-regard, remain husbandless until my 
return." When the wife heard this she held Kihapiilani back and refused to allow 
him to go. Because of this stubborness on his wife's part he told her everything 
concerning himself in order to overcome her opposition, so he said: "My wife, I am 
now going to reveal certain things to you which you must not repeat, and I also urge 
upon you not to reveal my name. I am Kihapiilani ; I am going in search of some 
one who will kill my brother Lonoapii (Piilani)." When the wife heard this she then 
knew that her hiisbaud was Kihapiilani, the great chief; and she also knew that it 
was beyond her to withhold him from going, so she consented for him to go on his way. 

As soon as he was allowed to go, Kihapiilani started for Waikapu where the 
prophetess by the name of Pao was living. While Kihapiilani was yet on the road, 
on his way to meet her, she predicted to those around her, saying: "There is a chief 
on the way here in search for some one to help him in his revenge." 

When Kihapiilani arrived in the presence of Pao, a rainbow appeared at the 
same time. Pao then said: "My lord is swift of foot." She then greeted Kihapiilani. 
Kihapiilani returned the greeting. After the greetings had been exchanged, Pao 
invited Kihapiilani to come in, and then she asked him: "What brings my lord here 
on this hot day?" The chief replied: "I have come in search of someone who will 
cause the death of my brother Piilani, for he has treated me shamefully." Pao then 
replied : "There in the lowlands of Kalepolepo lives the one who will assist you in 
killing your enemy. You go down till you reach Kalepolepo and look for a man 
whose face is covered over with filth. He is the one." At the close of the directions 
of Pao, Kihapiilani proceeded on his way to Kalepolepo, where in time he found the 
man described to him and he went up to meet him. As he was approaching the man, 
the man saw him and said : "What is the object of the chief's journey that has brought 
him here?" The chief, Kihapiilani, then said: "I have come to your presence by the 
direction of the prophetess Pao, for she told me that you have the means of fulfilling 
my desire, that is, something that will aid me in killing my brother Piilani, the one 
who has shamelessly abused me." 

When the man of learning heard the words of Kihapiilani, he ordered his canoe 
men to prepare the canoe for a trip to Hawaii. When the preparation was complete, 
Kihapiilani boarded the canoe and they set sail for Hawaii, to meet his sister Piikea and 
his brother-in-law Umi. That same evening they landed at Waipio. As soon as they 
landed, Kihapiilani proceeded to the house where Piikea was living and entered it. 
When his sister saw him, she sprang on him and wept. At the end of their weeping 
Piikea asked: "How are you getting along with your brother?" Kihapiilani answered 
his sister, saying: "We do not get along at all ; my brother ill-treats me ; he gets angrj', 
abuses me, and has no love for me. That is why I have come to you, to tell you of 
these things." When Piikea heard this, she cried in a loud voice, recounting their 
life in their early days while living with their parents and of their childhood wander- 
ings here and there, carefree and happy. While Piikea was wailing, Umi, who was in 
another house, heard it and he wondered why his wife was crying ; but after a while 
he was told that it was because his brother-in-law, Kihapiilani had arrived. Soon after 



Kiliapiilaiu. 245 

ia'u, a mai liai no hoi oe i kuu inoa ; o Kiliapiilani an, e hele ana an e imi i hoamakaia 
no kuii kaikuaana no Lonoapii" (oia o Piilani). Ma keia man olelo a Kihapiilani, 
maopopo i ka wahine he 'Hi keia kane ana, he 'lii nui ; alaila, pan kona manao ana i ka 
noho, ae aku la ia e hele o Kihapiilani. 

Ma keia hooknu ana o ka waliine ia Kihapiilani e hele, hele akn la ia a hiki ma 
Waikapu, malaila keia wahine kaula, o Pao kona inoa. Ia Kihapiilani ma ke alanui, 
e hele aku ana e halawai me Pao, wanana mua oia i kana olelo ike, i mua o kona poe, 
penei: "He 'Hi keia e hele mai nei i ke alanni, e imi i hoa makaia nona." 

A hiki o Kihapiilani i mua o Pao, ku iho la ke anuenue ia wa hookahi. Pane 
mai la o Pao: "Mama kuu haku." 

Aloha aku la o Pao, aloha mai la o Kihapiilani, a pan ke aloha, hookipa aku la 
o Pao ia Kihapiilani. Mahope o ka hookipa ana, ninau mai la o Pao: "Heaha ka hvia- 
kai a kuu haku o ka hiki ana mai o ka la?" I aku ke 'Hi: "I hele mai nei au e imi i 
mea e make ai kuu kaikuaana o Piilani, ua hana ino ia'u." Alaila, olelo aku o Pao: 
"Aia ka mea e make ai ko hoapaio i kai o Kalepolepo E iho oe a hiki i Kalepolepo, 
nana aku oe i ke kanaka paapu o na maka i ka haueka, oia no." A pau ka olelo ana 
a Pao, iho aku la o Kihapiilani a hiki i kai o Kalepolepo, e noho ana ua kanaka ala i 
laila. Hele aku la o Kihapiilani a ku ana i ke alo. Ninau mai la ua kanaka ala: 
"Heaha ka huakai a ke 'Hi o ka hiki ana mai?" I aku ke 'Hi o Kihapiilani: "Ua hele 
mai nei au i mua ou ma ke kuhikuhi a ke kaula wahine a Pao, aia ia oe ka mea e pono 
ai ka'u mea e hana aku ai. Oia hoi, o ka mea e ku ai ka makaia i kuu kaikuaana ia 
Piilani, ka mea nana i hana mai ia'u i ka pono ole." 

A lohe ua kanaka akamai la i na olelo a Kihapiilani, kena ae la ia i na hoewaa, 
e hoomakaukau i na waa, a holo i Hawaii. A makaukau na waa, ee aku la o Kihapii- 
lani, a holo aku la i Hawaii, i kona kaikuahine o Piikea a me kona kaikoeke o Umi ; a 
ahiahi, pae aku la lakou ma Waipio. Ma keia pae ana, hele aku la o Kihapiilani a ma 
ka hale o Piikea e noho ana, kipa aku la ia, a ike mai la kona kaikuahine, lele mai la 
uwe, a pau ko laua uwe ana, ninau mai la o Piikea: "Pehea ko olua noho ana me kou 
kaikuaana?" I aku o Kihapiilani i kona kaikuahine : "Aole pono o ko maua noho ana, 
he hana ino kuu kaikiiaana ia'u, he huhu, he aloha ole; nolaila ko'u hele mai i ou nei, 
e hai aku ia oe, i ko maua noho ana." A lohe o Piikea i keia mau olelo, uwe helu aku 
la ia ma ko laua noho pu ana me na makua, kahi i hele ai ma o a maanei. Ma keia 
uwe ana a Piikea, lohe aku la o Umi, haohao iho la ia i ka ike ole ia o ke kumu o ka 
uwe ana, a mahope, lohe o kona kaikoeke o Kihapiilani. O Piikea hoi, puka ae la ia a 



246 Foniaudcr Collection of Hiu^Hxiiati Folk-lore. 

this Piikea came out of her house, still crying in a loud voice, and began disrobing and 
acting the part of one bereft of her mind. In doing this, Piikea was but acting her 
part; she had her senses about her all right enough, but she did this to impress on her 
husband Umi that a ver}' great wrong had been committed, to rouse him to action. 

At the end of the wailing, Umi came up to her and asked her: "What is it that 
has made you cry out so loud and why have you disrobed yourself?" Piikea answered: 
"Because of the great love I bear my brother; this is the first time that we have met 
after such a long separation ; and also because I am grieved at the ill-treatmeut given 
him by his brother Piilani. Because of this treatment I became so worked up that I 
wanted to show my great grief. We must therefore go and make war on Piilani." 
When Umi heard this, he said: "I don't think it proper for us to go and make war on 
Piilani, because he is your own brother; he is not connected to you from a distance, a 
mere relative." Piikea said: "If you will not give your consent to my request, to go 
and make war on Piilani, then it would be far better for me to die than to live." At 
this, Umi decided that he must obey his wife's demand and so he gave his consent. 
Umi then summoned his war counselors, Omaokamau, Piimaiwaa and Koi, and gave 
them orders to prepare the fleet of war canoes for a trip to Maui to make war on Piilani. 

These three men were undaunted ; they did not hesitate, but immediately set out 
to obey the order of their king, for the}^ were anxious to go to Maui to do battle, 
although Umi was doubtful about mastering Imaikalani,' for he was a very skilful 
warrior and was well versed in all the arts of warfare, and especially in spear throwing. 
He was a very powerful man, and he was the greatest man in all of Maui at that time, 
and he was credited as being the strongest man from Hawaii to Niihau. 

When the preparations were about completed, Umi questioned his great and 
famous priest, Kaoleioku, saying: "How about this voj^age to Maui to fight Piilani?" 
Kaoleioku said: "Chief, you may go and make war on Maui, for there is no king to 
oppose you; it is going to be a war of the common people; you will surely win, and, 
furthermore, your skin will not be bruised." 

When Umi heard the words of his priest, he was much relieved. He then 
ordered his chiefs who had charge of the different districts, to get the fleet of war canoes 
in readiness and to get the men under them ready and to all come together in one 
place. After several tens of days passed they finally reported that the canoes and men 
were ready to start out. It was said that the men were so numerous that they could 
not be counted. 

CHAPTER HI. 

How Umi Made War on Piilani the King of Maui. 

As soon as the preparations were perfected, the canoes left Waipio and set sail 
for Maui, landing at Kapueokahi. On this expedition, while the first of the canoes 
were entering the harbor of Kapueokahi ^ the last of the fleet was still in the harbor 
at Waipio, Hawaii. 

'A discrepancy of tradition appears here, as Imaikalani was the famed blind warrior king of Kau, Hawaii. 
^The harbor of Hana. 



Kiliapiilani. 247 

waho o ka hale, uwe ae la me ka leo nui loa, liaalele i ke kapa, kuu i kalii hilahila, a 
ua like o Piikea ia wa me he pupule la, ka ulala. Ma keia uwe ana o Piikea, he manao 
a me ka noonoo kona, i mea e ikaika ai ka manao i loko o kana kane o Umi. 

A pan ka Piikea uwe ana, ninau mai la o Umi: "Heaha kou mea i uwe ai me 
ka leo nui, a me kou kuu ana i kou wahi hilahila?" I aku o Piikea: "No ka nui o 
ko'u aloha i ko'u kaikunane; akahi no maua a halawai kino, a no ko'u lohe ana mai 
nei i ka hana ino o kona kaikuaana, o Piilani, ia ia; nolaila, nui ko'u aloha, a o ia ke 
kumu o ko'u kuu ana i ko'u mai nona. Nolaila, e pono e kii kaua e kaua ia ia." A 
lohe o Umi, olelo aku la ia ia Piikea: "Aole paha e pono kaua ke kii e kaua ia Piilani, 
no ka mea, o kou kaikunane ponoi no ia, aole he pili aoao, a hanauna hoi." I aku o 
Piikea ia Umi : "Ina aole oe e ae mai i ka'u e koi aku nei ia oe, e kii kaua e kaua ia 
Piilani, alalia, ua oi ka pono o kuu make mamua o kuu ola ana." Ma keia olelo a 
Piikea, manao iho la o Umi, he mea pono ole ia ia ke hoole i ka olelo a kana wahine, 
nolaila, o ka ae ka pono loa. Ia wa, olelo aku la o Umi i kona man hoakuka kaua, oia 
o Omaokamau, Piimaiwaa, Koi, e hoomakaukau i na waa, no ka holo i Maui e kaua ai 
me Piilani. 

Aohe makau o keia mau kanaka ekolu, ua aa lakou e holo i Maui e kaua ai, aka, 
o ke 'lii o Umi, ua hopohopo ia no Imaikalani, no ka mea, he kanaka akamai loa ia i 
ke koa, ka 00 ihe, a he kanaka ikaika loa, oia ko oi ma Maui, i loko o ia kau, a o ke 
keia ia mai Hawaii a Niihau. 

Ia wa, ui ae o Umi i kana kahuna akamai, kaiilana, oia o Kaoleioku: "Pehea 
keia holo i Maui e kaua me Piilani?" I aku o Kaoleioku: "E ke 'Hi e, e holo no oe e 
kaua ia Maui, aole alii nana oe e kaua mai; he kaua na ka makaainana, pio no ia oe, 
aole e eha ka ili." 

A lohe o Umi i keia mail olelo a kona kahuna mana, a Kaoleioku, oluolu iho la 
ia. Kena ae la o Umi i na alii aimoku o Hawaii, e makaukau na waa, a me na kanaka 
a pau loa, a akoakoa ma kahi hookahi, he mau anahulu i hala, ua makaukau na waa a 
me na kanaka. Ua olelo ia, aole e pau i ka helu no ka nui loa. 



MOKUNA III. 

Ka Holo Ana o Umi e Kaua ia Piilani, ke 'Lii o Maui. 

A makaukau na waa, holo mai la lakou mai Waipio mai a pae ma Kapueokahi 
i Maui. Ma keia holo ana o na waa, iia komo ka maka mua o na waa ma Kapueokahi 
ma Hana, Maui, a o ka maka hope o na waa, ma ke awa o Waipio i Hawaii. 



248 Fornander Collection of Haivaiian Folk-lore. 

When the people of Maui saw the great fleet of canoes coming into the harbor 
at Kapueokahi they were sore afraid. Shortly after this word was received and passed 
from place to place that it was Umi and his wife Piikea come to make war on Piilani. 
Piilani," however, was dead at this time, but he had a son by the name of Kalaninui- 
kupuapaikalaninui, who was the king of Maui at this time. 

When the people of Hana heard that the canoes were on a war expedition they 
all ran to the top of the Kauiki hill ' and staid there. 

Umi said to Piikea, his wife: "Let us not make war on Maui as Piilani is already 
dead." The reason why Umi did not wish to make war was because he took pity on 
the son born of Piilani, for Umi thought that it would be proper for the young man to 
have charge of the kingdom, and that Piikea and Kihapiilani be the parents,^ but 
Piikea stubbornly refused to have anything of the kind ; she wanted to make war until 
the son of Piilani was killed, because she reasoned that if this young man was allowed 
to live there would be more fighting in the future. When Umi saw that it was useless 
to try to change his wife's mind, he ordered his three chief officers, Omaokamau, Pii- 
maiwaa and Koi to go and make war on the stronghold of Kauiki. 

THE KAUIKI HILL. 

This hill is famous, for it is a natural fort and people on it are generally safe 
from assault, being protected on all sides by steep and inaccessible cliffs. To the top 
of this hill a ladder was built on one side, a sort of small bridge made so as to entrap 
those trying to take the hill, that if those from below were to climb up in attack stones 
would be rolled down on them, thereby injuring them. Furthermore, a large wooden 
image was hewed out and made to stand at night, and served the purpose of a guard. 
The image was called Kawalakii, and this great statue kept the warriors below from 
climbing the hill at night. 

CHAPTER IV. 

Umi's Generals. Relating to Omaokamau. 

Omaokamau was the first of Umi's men who attempted to climb the Kauiki 
hill. When he came up to the place where the ladder could be seen he saw that a three- 
cornered rock was fastened at its top. When let go the rock would roll directly down, 
which would kill the person attempting to go up the ladder. Therefore Omaokamau 
became afraid and gave up the idea of climbing the ladder, so he thought deeply of a 
plan to accomplish this, but without success. After thinking for some time he decided 
that a night attempt to ascend the hill would be the best. When it became cjuite dark 
Omaokamau rose and went up to the point where he could distinctly see the ladder; 
when he arrived at the place he looked and saw a very large man, very tall, about 
eight feet, holding a long, large war club in his hand. The war club was longer and 
larger than the war club carried by himself. He also saw that the man had a loin 

' Lonoapiilani. 

^The fortress of Hana, subsequently the scene of several important battles. 

^Umi favored a suzerainty in behalf of the young man. 



Kihapiilani. 249 

I ka hiki ana o na waa ma Kapueokahi i Maui, ike mai la na kamaaina i ka 
lehulehu o na waa, luakaii iho la lakou. A naahope lohe lakou o Umi, a me kana 
wakine o Piikea, e liolo aku ana e kaua me Piilani, aka, ua make e o Piilani. He keiki 
nae kana o Kalaniniiikupiiapaikalaninni, ia ia o Maui ia wa. 

A lohe na kamaaina a pau o Hana, holo aku la lakou i luna o ka puu o Kauiki 
e noho ai. I aku o Umi ia Piikea kana wahine, aole make kaua, no ka mea, ua make 
o Piilani. O ke kumu o ko Umi hoole i ke kaua me Maui, no ke aloha i ke keiki mai 
loko ae o Piilani. Ma ko Umi manao, ua pono no ke noho ke keiki ma ke aupuni, a o 
na makua no o Piikea, me Kihapiilani. Aka, hoole loa o Piikea, o kona manao e kaua 
a make no ke keiki, no ka mea, ua noonoo ia ina e ola, o ke kipi no ia. Ia manawa 
kena o Umi i kona man koa kaulana, oia o Omaokamau, Piimaiwaa, Koi, e hele e kaua 
ma ka puu kaua o Kauiki. 

NO KA PUU O KAUIKI. 

He puu kaulana loa ia, no kona lilo ana i Puuhonua kaua e pakele ai na mea a 
pau loa. Aia maliina o ia puu, he hulili, he wahi ala haka i hanaia i mea e make ai 
ke kaua, ina e pii aku ko lalo nei, hookuu ia mai maluna i ka pohaku, nolaila, pilikia. 
A he kii nui kekahi, me he kanaka ala ke ku mai i ka po, me na ano kaua a pau loa; 
o ka inoa o ua kii la, o Kawalakii. O ia kii ka mea nana e keakea na kanaka koa o 
lalo nei ke pii aku i ka po. 

MOKUNA IV. 
Na Pukaua o Umi. No Omaokamau. 

O OMAOKAMAU ke koa o Umi i hoomaka e pii i luna o ka puu o Kauiki, a hiki ia 
ma ka hulili, nana aku la ia maluna o ke poo o ke ala, he pohaku e kau mai ana, ua hana 
ia ekolu liuina. Ina e hookuu ia mai kela pohaku mai luna mai, alalia, e loaa pono ke 
kanaka e pii aku ana ma ka hulili ; nolaila, ua makau o Omaokamau, aole ia i pii i 
luna; ua nui kona noonoo ana i ke kumu e hiki ai, aole nae he loaa. A niahope noo- 
noo iho la ia, o ka po ka manawa e pii ai i luna o ka puu o Kauiki. A poeleele pii aku 
la o Omaokamau i luna o ka puu. A hiki ia ma ka hulili, i nana aku kona hana, e ku 
mai ana keia kanaka nui, ewalu kapuai kona kiekie, he laau palau ma kona lima. O 
kona nui a me kona loihi, ua oi aku ia mamua o ka Omaokamau laau palau. Ua hume 
i ka malo a ku ka puali. O ke kowa ma waena o Omaokamau a me ua kanaka ala, 
elua haneri me kanaha kapuai ka loa. 

Ma keia ike ana o Omaokamau, komo mai ka makau a me ka hopohopo i loko 
ona no ka nui a me ka loihi o ka laau palau ; e manao ia, ina e lialiau ia ia, alalia, e 



250 Fornandcr Collection of Hazvah'an Folk-lore. 

cloth girded around his waist and drawn very tight. The distance between Omaoka- 
mau and the man was about 240 feet. When Omaokamau saw the man and the size 
of his war club fear and doubt entered his breast; he believed that if he was hit by 
that war club he would be knocked to pieces, so he was afraid to venture any further 
and decided to return. 

When Omaokamau reached the bottom of the hill Unii asked him: "How did 
you get along with your ascent of the hill?" Omaokamavi answered: "Don't think, O 
chief, that it will be possible for us to capture that hill. I have seen that man up on the 
hill ; he is of incomparable size. There is no man in Hawaii like him ; he is the largest 
of the largest, the tallest of the tallest, and his war club is the largest I have ever seen; 
if it should hit any one that person would be smashed to pieces." 

We will here speak of this mistaken idea of Omaokamau. The large man he 
saw was the wooden image, Kawalakii. The attempt of the king of Maui to frighten 
away the Hawaii warriors from a night attack was quite successful, for it proved a 
good watchman at night for the Kauiki hill, to guard against enemies if ascending at 
night. This hill of Kauiki was quite safe as long as the deception prevailed ; but 
when it was at last discovered the hill was easily captured. 

RELATING TO KOI. 

When Umi heard the report of Omaokamau relating to the large man, he sent 
Koi to see if he could manage to get to the top of Kauiki hill. He made his climb in 
the day time, but after several attempts he returned and waited for the night. 

At the approach of night Koi again made another attempt, but when he got as 
far as the place where Omaokamau saw the large man he went no further, for he, too, 
looked and saw the large man standing guard, just as Omaokamau had described to 
them; so he, too, became afraid and returned. I^ike Omaokamau, he thought that the 
man was real, never thinking that it was only an image. Koi therefore returned and 
when he arrived in the presence of Umi he was asked: "How did you make out 
when you climbed the hill?" "Say, O chief, don't think that that man is an ordinary 
man; he is the tallest man I have ever seen, in size; I have not seen any one since I 
have been old enough to see a man that will equal him ; this is the greatest, and he is 
terrible to behold ; so I decided to come back." 

RELATING TO PIIMAIWAA. 

Piimaiwaa was the most famous of the soldiers of the whole of Hawaii and even 
of Maui, for his braveness and strength, and it was said that he never failed to go up 
to meet his enemy. Because of this he was the favorite of the adopted sons of Umi. 
We will here see that he was indeed the bravest of the brave and fearless of the enemy, 
so that we too without doubt will say that such is the fact. 

At the close of Koi's report to Umi relating to his climb, it was seen that Umi 
was sad at heart. After a time he ordered Piimaiwaa to ascend the hill of Kauiki. 
At the order Piimaiwaa rose and started on his expedition. When he reached the 
ladder he saw a large body of men there assembled all prepared with their implements 



Kihapiilaiii. 251 

kau liilii ia i ka laau palau ; nolaila, makaii o Omaokamau a lioi i lalo. A Inki o 
Omaokamau i lalo, ninau mai la ke 'Hi o Umi : "Pehea kau pii ana aku nei i luna?" 
I aku o Omaokamau: "Peliea mai kau e ke 'lii. Ua ike aku nei an i kela kanaka, nui 
launa ole, aole kanaka ma Hawaii e like me kela kanaka; nui no a nui, loa no a loa, o 
kana laau palau loihi launa ole, ina e hahau mai he paki liilii loa ko ke kanaka 
i ka make." 

Maanei, e kuka kamailio iki kakou no keia kuhihewa o Omaokamau. He kii 
ka mea ana i kuhihewa ai, o Kawalakii. Ua akamai loa ka hana ana a ke 'Hi o Maui 
i keia mea, a ua lilo ua kii la i ka po i kiai no ka puu o Kauiki, e malu ai i na enemi o 
lalo ke pii aku i ka po. A ua maluhia ka puu o Kauiki, i kona man po e kiai ana me 
ka ike ole ia he kii ; aka, i ka wa i ike ia ai, ua pio. 

NO KOI. 

A lohe o Umi i ka Omaokamau mau olelo akena, hoouna ae la ia ia Koi, e pii i luna 
o ka puu o Kauiki, a pii aku la o Koi i ka puu, hoaa wale aku la no a hoi mai la i ke ao. 

A po iho, pii hou o Koi, a hiki i kahi a Omaokamau i hoi mai ai, i nana aku 
kona hana, e ku mai ana keia kanaka nui,. ua like me ka Omaokamau mea i olelo mua 
mai ai, ia lakou; nolaila makau iho la ia. Ua like ko Koi manao me ko Omaokamau 
manao e kuhi ana no he kanaka maoli, aohe manao he kii. Nolaila, hoi mai la o Koi 
a hiki i lalo i o Umi la, ninau mai la ke 'Hi o Umi: "Pehea kau pii ana aku nei e Koi 
i luna o ka puu o Kauiki?" "E ke 'Hi e, o ka manao kau he kanaka kela a kanaka; 
he oi kela o ka loihi, o ka nui, aole a'u kanaka i ike ai mai ko'u la i ike ai i ke kanaka 
a hiki i keia la; ua like me nei ke kino a me ka nin, he ken keia, he weliweli ke nana 
aku, a nolaila an i hoi mai la." 

NO PIIMAIWAA. 

He koa kaulana o Piimaiwaa, ma Hawaii a puni, a ma Maui no hoi, no kona koa 
loa, a me kona makau ole, no kona aa e paio me na enemi e ku ana i mua ona ; nolaila, ua 
punahele ia i kona makuakane alii hanai o Umi. Ma keia kakau ana e ike ai kakou i 
kona koa lua ole, a me kona makau ole i na enemi, alalia, e pono kakou e olelo he 
oiaio kona mau olelo hoike. 

A pan ka Koi olelo ana ia Umi, no kona pii ana, alalia, he mea kaumaha loa ia 
i ko ke 'Hi manao. Ia wa, olelo aku la ke 'Hi o Umi ia Piimaiwaa, e^pii i luna o ka 
puu o Kauiki. Pii aku la o Piimaiwaa, a hiki i ka hulili, aia ma laila e noho ana na 
kanaka he lehulehu loa, ua makaukau i na mea kaua he nui wale, ka pololu, ka ilie. 



252 Fornander Collection of Hawaiian Folk-lore. 

of war, such as long spears, short spears, darts, war clubs, slings, pikoi,' stones, sticks, 
and various other things. He also saw the three-cornered rock called the "moa." 
When Piimaiwaa drew near to the men they began to throw stones at him. While the 
people were throwing stones at him he started to twirl his war club," Wahie, warding 
off the stones; he was not hit once, for he kept on twirling his club. He kept on ad- 
vancing until he got right under the ladder which hung against the cliff, where the 
men who were stoning him were stationed. 

The ladder was about sixty feet long and it was at the foot of it that Piimaiwaa 
stood protecting himself with his club. By this stand of Piimaiwaa his enemies con- 
tinued to hurl stones upon him without his being hit at all, on account of his great 
braver}^ and fearlessness. After standing there for some time he turned and ran down 
the hill at great speed and barely escaped from the many stones thrown at him. 

When he arrived in the presence of Umi he was asked: "What about your 
climb?" Piimaiwaa replied: "Well, I went up as far as the ladder and there I encoun- 
tered the men of Ohiaokealakona." By this reply of Piimaiwaa, several men substan- 
tiated the statement, for the people from below saw him enter the pass leading to the 
foot of the ladder, and again when he came back running with great speed. But the 
people below all thought, when Piimaiwaa entered the pass, that he would be killed, 
for the place was very narrow and hard to go through ; but when they saw Piimaiwaa 
return running they shouted with joy, for they realized the difficulties of the way and 
admired his fearlessness, and also because he was the only man who ever accomplished 
the feat of going as far as he did, for at this place there was stationed, at this time, 
about eight thousand men. In the performance of this difficult feat the king and the 
men from Hawaii were greatly pleased. 

That night when it became quite dark Piimaiwaa again climbed the hill to watch 
for the large man as was reported, without the least bit of fear, and with a determina- 
tion to fight him to the end. When he reached the place where Omaokamau and Koi 
had stood he looked up and sure enough there was the large man, very tall, very large, 
and his club was the longest he had ever seen. When Piimaiwaa saw the man he began 
to study out a course of action for him to follow, and finally he decided to do this: that 
he would challenge the man to battle by the twirling of his war club, Wahie. This way 
of challenging was usually used, and the acceptance of the challenge was shown by the 
opponent by a return twirling of the war club. Piimaiwaa reasoned that in case the 
man should see him and strike at him he would be far enough away not to be touched 
by the club. Piimaiwaa then stepped up the ladder with firm feet, twirling his club 
all the while. After twirling his club on his right for some time he changed and 
twirled it on the left. After twirling the club on the left for some time, he looked at 
the man for some time studying what the man was going to do. Failing in seeing the 
man make any motion, he repeated the sign of the challenge, and still the man failed 
to make any motion. Piimaiwaa therefore concluded that the man knew nothing of 

' The pikoi wns a stone or hard wood weapon, a long kind of ball to which a cord was attached for use in closer 
than sling-shot encounters. 

" ll'a/n'e, lit., firewood; an odd name for a wooden war club. 



Kiliapiilaiii. 253 

ka elau, ka laau palau, ka maa, ka pikoi, ka pohaku, ka laaii, a me na mea e ae. A he 
pohakii liiiina kolu hoi kekahi, ua kapa ia he Moa. A kokoke o Piimaiwaa i laila, 
hailuku mai la na kanaka ia ia i ka pohakn. Ia lakou e hailuku ana i na pohaku, ia 
wa o Piimaiwaa i olokaa ai i kana laau palau, ia Wahie. Ma keia hana a Piimaiwaa, 
aole oia i pa i na pohaku e iho makawalu mai ana ia ia, aka, ua hoomavi no o Piimaiwaa 
i ka okaa i kana laau ia Waliie. Pela no kona hele koa ana a komo pono malalo o ka 
hulili mawaena o ka puu o Kauiki, kalii a ka lehuleliu e nou mai ana i na pohaku. 

ka hulili, he kanaono kapuai kona keikie, a malalo o laila o Piimaiwaa i ku 
ai me ka puke i kana laau palau, i ua hulili la. Ma keia ku ana o Piimaiwaa, ua hoo- 
maii mai kona mau enemi i ka hailuku i na pohaku ia ia, aka, aole ia i pa ike, no kona 
koa loa a me ka makau ole. 

A liuliu kona ku ana ma laila, holo mai la oia mai laila mai, i lalo me ka mama 
loa, a pakele mahunehune mai la ia i na pohaku e iho makawalu mai ana i luna ona. 
A hiki oia i lalo i kahi o Umi e noho ana, ninau mai la o Umi: "Pehea kau pii ana 
aku nei?" Olelo mai la o Piimaiwaa: "Kahaha. Ua hele an a hiki i ka hulili, a paio 
pu me ka Ohiaokealakona." Ma keia mau olelo a Piimaiwaa, ua nui ka poe i hooiaio 
mai. Ia Piimaiwaa i pii ai, ua ike ko lalo poe, i ka pii ana a komo malalo o ka hulili, 
a me kona holo ana mai me ka mama loa, mai laila mai. Aka, ua manao na mea a pau 
loa o lalo, ua make o Piimaiwaa, no ke komo ana i kahi haiki pilikia loa; aka, i ko 
lakou ike ana ia Piimaiwaa e holo mai ana, ua uwa lakou me ka olioli, no ke koa loa o 
Piimaiwaa, no ka mea, oia wale no ke koa i hele a komo i laila, aia hoi ma ia hulili 
elua mano kanaka ka nui, ua like me ewalu tausani ka nui. Ma keia hana ana a 
Piimaiwaa, ua oluolu loa ka manao o ke 'Hi o Umi, a me na kanaka a pau loa o Hawaii. 

1 ka po ana iho, a poeleele, pii hou o Piimaiwaa e hakilo i ke kanaka nui, e olelo 
ia ana, me ko Piimaiwaa manao koa loa, e kaua no laua ina he kanaka. A hiki o 
Piimaiwaa i kahi a Omaokamau laua o Koi i ku mua ai, nana aku la ia, he kanaka nui 
io no e ku mai ana, kiekie no a kiekie, nui no a nui, loihi no a loihi ka laau palau. 
A ike o Piimaiwaa, noonoo iho la i kana mea e hana ai, a maapopo ia ia, penei : E olo- 
kaa i kana laau palau ia Wahie, i ike mai keia hookalii na hookaa like ana, wahi a 
Piimaiwaa, i ike mai no ia, nana ia e hahau mai i kana laau palau, ua kaawale no i 
waho nei, pela kona noonoo ana. Keekeehi iho la o Piimaiwaa i na kapuai wawae ona, 
a oniu ae la i kana laau palau ma ka akau, me ke kai o na wawae, a pau ia, kaa hema 
ae la me ka oniu no i ka laau palau. A pau kana mau oniu ana elua, nana aku la ia i 
ke ano o ua kanaka nei, a mahope hoi hou iho la ia i ka oniu ma na aoao elua, ma ka 



254 Foruandcr Collection of Hira'a/ian Folk-lore. 

the use of the war club, and that he was just holding it to strike at Piimaiwaa when he 
got near enough, and that the man was not taiight to ward off the blow with the use of 
the club. When he saw this he said to himself: "If that is the case I shall kill yoii 
immediately." 

Piimaiwaa then advanced without fear until he reached the end of the man's club. 
From this point he advanced further until he reached the middle of the club, then on 
until he reached the very man. Piimaiwaa then stood and prepared his club to poke 
at the man. He then tapped the man, a sign to give the man warning; when he did 
he heard a sound as of wood. He then approached the man and saw that it was only 
an image, and not a real man. This ended his excitement and fear. He then took 
the wooden image and threw it down, and rolled it over the cliff of Kapueokahi. Piimai- 
waa then called to those below: "Say, you people there down below, here is the image 
that we have all this time taken for a real man. There is no fighting up here; the 
men are all asleep ; the hill is captured." 

When Omaokamau and Koi heard the voice of Piimaiwaa calling from the top 
of the hill, they came and followed him up. Before they arrived on the top of the hill, 
however, Piimaiwaa had already begun the slaughter of the people and chiefs, and they 
joined therein. The king of Maui was already dead, and this fact gave Umi the con- 
trol of the hill of Kauiki. This ended the battle, and Umi became possessed of the 
island of Maui, which he turned over to Kihapiilani and returned with Piikea his 
wife, and all his men, to Hawaii. 




Kiliapiilaiii. 255 

hema, a ma ka akau, aole no lie oniu mai. Nolaila, olelo iho la o Piimaiwaa: "He 
pono paa laau wale iho no ka palia kau, aole oe i ike i ka oniu ana, lie pono uliau ka 
paha kau, aole oe i ao ia i ka pale; ina pela make oe ia'u ano." 

Alalia, liele aku la o Piimaiwaa me ka makau ole, a liiki i ka liua o ka laau 
palau a ua kii nei, mai laila aku a waenakonu a hiki loa i ke ku ana o ua kii nei. 
Alalia, ku iho la ia i laila, a hooponopono aku la i kana laau palau e hou i ke kii, ma 
keia hou ana, ua loaa ua kii nei, a koele ana ka laau palau. Pela no kana hana ana a 
kokoke i kahi e ku ana, ike pono iho la ia he kii keia, aohe kanaka, alalia, pan kona 
makau a me ka pihoihoi. Lalau iho la ia i ua kii nei, a kiilai aku la a hina i lalo, olo- 
kaa aku la i ka pali, a haule i lalo o ka pali o Kapueokahi. 

A kahea aku la o Piimaiwaa i ka poe o lalo: "E lalo e, eia mai ke kii a kakou e 
kulii nei he kanaka. Aohe kaua o luna nei, ua pau i ka hiamoe, ua hee ka puu o 
Kauiki." 

A lohe o Omaokamau a me Koi, i ko Piimaiwaa leo e liea ana mai luna mai o 
ka puu o Kauiki, pii aku la laua a hiki i luna. Mamua ae o ko laua hiki ana i luna o 
ka puu o Kauiki, e luku ana o Piimaiwaa i na kanaka a me na 'lii o luna; a hiki laua, 
hookahi na luku pu ana i na kanaka. Ma keia kaua ana, ua make, a ua hee ka puu o 
luna o Kauiki ia lakou, a ua make hoi ke 'lii o Maui, oia o Kalaninuikupuapaikalani- 
nui. Ia wa, lilo ae la ka puu o Kauiki ia Umi. A make ke 'lii nui o Maui, koe iho la 
o Imaikala,ni, he 'lii no, he koa nae i makau ia e Umi, no kona akamai loa. 




Story of Lonoikamakahiki. 



CHAPTER I. 

His Early Training. 

LONOIKAMAKAHIKI ' was the king of Hawaii after the death of Keaweuui- 
aunii' at a period about sixty-four generations from Wakea. Keawenuiaumi 
was his father and Kaihalawai was his mother. Lonoikamakahiki was born at 
Napoopoo, and it was at this place that he was brought up by his retainers until he 
was full grown. His retainers were Hauna and Loli, and Kohenemonemo the wife of 
the two men. 

When Lonoikamakahiki was quite young, when he was just about beginning 
to reason for himself, he looked up one day and saw the various implements used by 
his father in the different games, which were hanging up in the palace ; when he saw 
the long spear used in the game of pahee' he looked at it for a long time and then 
asked his retainers : "What are those long things hanging up there on the side of the 
house?" The retainers replied: "They are pahee spears." Lonoikamakahiki again 
asked them: "What are they used for?" The retainers then told him: "When two 
men wish to wager certain articles of value, they would proceed to the pahee grounds 
and upon arriving at the place they would decide first as to the wager, whether it be 
articles of value or pieces of land. If they do not wager these things, then they would 
put up other things, such as their bones, meaning their lives. After the bets are 
agreed on, thej' would then proceed to play the game of pahee. If the points to be 
scored in order to win the game be made fifteen, then the one who first obtains this 
number of points would win and the one with the lesser points would lose; then the 
winner takes the articles wagered, or whatever had been placed as wagers. Sometimes 
the articles of value would be so great that it would take three and four houses to hold 
them all. But if the things wagered be their bones, then death of course would be 
meted out to the loser. Wagering for bones was not made very often, only when the 
parties entered into the merits of their skill by long and spirited arguments, each claim- 
ing to be superior to the other. That is the use of those long things 3'ou see." 

When Lonoikamakahiki heard this explanation he replied : "Those things are 
worthless and have very little use; the great objection I have against them is that 
they are used by men for the purpose of making wagers, even to the extent of their 
bones, on the result of their skill after heated arguments. That is the reason they are 

' Lonoikamahiki, frequently referred to as Ivono, was a grandson of Umi by his wife Kapukine-a-Liloa. 
''Father of Lono. 

^A famous game of the ancients, the slender spears for which were made from the hard, close-grained, heavier 
woods; a sort of javelin, some five or six feet in length, thicker at one end. 

C 25f> ) 



Ka Moolelo o Lonoikamakahiki. 



MOKUNA I. 
KoNA Ao lA Ana i ka wa Opiopio. 

HE ALII nui o Lonoikamakahiki no ka mokupuni o Hawaii maliope iho o ko 
Keawenniaumi make ana ; he kanaonokumamaha hanauna mai a Wakea mai. 
O Keawenniaumi kona makuakane, a o Kaihalawai kona makuahine; ma 
Napoopoo kona wahi i hanau ai, a malaila no oia i hanai ia ai a nui, e kona mau kahu, 
e Hauna laua me Loli, ame ka laua wahine o Kohenemonemo. 

I ko Lonoikamakahiki wa opiopio, oiai ua hoomaka ae kona uoonoo ana, ia 
manawa nana ae la o Lonoikamakahiki, e kau ana na mea lealea a kona makuakane he 
nui maloko o ka hale alii ; a ike ae la oia e kau ana na ihe-pahee, nana loihi ae la oia, 
a liuliu, alalia, ninau aku la oia i kona ma,u kahu: "Heaha keia mau mea loloa e kau 
nei iluna o ka hale?" I aku la na kahu: "He ihe-pahee." Ninau hou aku la o Lono- 
ikamakahiki: "Heaha kana waiwai?" Alalia hai aku la na kahu: "Elua mau kanaka 
e manao ana e lealea pili waiwai, alalia hele laua a ma ke kahua pahee; a i ka hiki 
ana malaila, alalia, olelo ka pili a holo, ina he mau waiwai ka pili, a i ole, he mau aina 
paha ; a ina aole i pili ia ma ia man waiwai, alalia, o ka pili no i na iwi ka pili , alaila 
pahee, ina he umikumamalima ka ai (ka helu). A ina ua hiki e aku kekahi i ka ai eo 
(i ka helu pan) a emi mai paha kona hoa pahee, alaila o ke eo ae la no ia, ina paha o 
ka waiwai ke kumu pili, alaila o ke eo ae la no ia o ka waiwai ; ina ua nui ka waiwai 
o ka pili ana, ekolu, eha hale e piha i ka waiwai. Aka ina o na kino o laua ka pili, 
alaila, o ka make no o kekahi o laua ka hope. Aole nae he pili nui ia oia mea ; aia no 
a ku ka hoopaapaa mawaena o na aoao elua, e hoole ana kekahi a me kekahi i na aka- 
mai o laua, alaila pili kino ia; a oia la, pela iho la ka waiwai o ia mea." 

A lohe o Lonoikamakahiki i keia mea, olelo ae la oia : "Aole ana waiwai ; aka, 
he waiwai no, hookahi no hewa, o ka pili ana i na iwi ke hiki mai i ka manawa e hoo- 
paapaa ai na mea pahee i ko laua mau ike, nolaila ka waiwai ole oia mea." I aku la 
na kahu: "Oia iho la no ka waiwai oia mea (pahee) i malamaia ai e kou makuakane." 

Memoirs B. P. Bishop Museum, Vol. IV. — 17. (257) 



258 Fornatider Collection of Haivanan Folk-lore. 

worthless." The retainers then said: "That is what the pahee spears are used for and 
the reason why they are being kept by your father." 

Lonoikamakahiki again looked up and saw a round, flat stone and again asked: 
"What is that thing?" The retainers replied: "It is called an olohu." ' Lonoika- 
makahiki again asked: "What is it used for?" Then the retainers told him that it 
was used in the same way and for the same purpose as the pahee spears. At this 
Lonoikamakahiki replied : "Throw it away ; it is also worthless." 

Again Lonoikamakahiki looked, and when he saw the sugar-cane top, used as an 
arrow, he asked of his retainers: "What is that?" The retainers replied: "It is an 
arrow made from the sugar-cane top." Lonoikamakahiki again asked: "And what is 
it used for?" The retainers replied : "It is also used in games. If two or three fellows 
wish to play the game with the arrows "^ they go to the playground and see who could 
glide his arrow on the ground the farthest. The one who can send it the farthest wins. 
If articles of value have been placed as wagers the winner takes them. It is used in 
the same way and for the same purpose as the pahee spears, and large wagers have 
been lost and won on the game." Lonoikamakahiki then replied : "It, too, is worth- 
less ; you had better break it up and throw it away." 

Again Lonoikamakahiki looked up, and when he saw a wooden club he asked: 
"And what is that thing?" The retainers replied: "It is a wooden club."^ Lonoika- 
makahiki again asked: "And what is its purpose?" The retainers replied: "It is an 
implement of war and used to kill people with. If a battle is being fought with one 
side opposing the other then the war club comes in use as an implement of war. 
When this club is used in war it can kill as many as forty people, and sometimes it 
will kill more people than that." Lonoikamakahiki then said: "That thing is also 
without value. Its only use would be for a stick to turn over the stones in an umu."'' 

Again Lonoikamakahiki looked up and saw a bundle of war spears;^ he then 
asked: "What are those things?" The retainers replied: "They are also used to kill 
people with. In times of war when men are fighting each other these spears are used 
at close quarters by thrusting, and at long range by throwing, at the enemy. These 
spears in the hands of strong men can be thrown for some distance. If the person on 
the other side is of great skill he could ward off one or more spears at a time, and in 
that way avoid being hit." Lonoikamakahiki then said: "Yes, those things are of 
some value ; but the person who can skilfully ward them off is of more importance. 
These things of my father's are of some value; therefore, if my navel string is still in 
your keeping, then tie it together with my father's bundle of war spears." 

'This was a stone disk for rolling along, or down, regularly prepared courses; a very popular game of olden time. 

^Another great gambling game. This favorite game of Hawaiians was, as here shown, a test of strength and skill 
in gliding or skipping the arrow along the ground the greatest distance. While the bow was known among the people, 
it had no use in these arrow contests. 

'The club was a war weapon which was much practiced with to attain proficiency in the various right-, or left-hand, 
or other "strokes" therewith, termed the hauna — shortened from hau ana. There are marvelous tales told of the 
skill of famous warriors in its use, as also of the enormous size and magic power of many noted implements. The 
favorite club of a chief or warrior was named, and was thereafter identified with him. 

' Umit, or iniu; a ground oven of heated stones. 

^This was the general war weapon of the aliis and their immediate attendants, their body guard, with which much 
practice was had to attain skill in its use as a weapon of offense and defense. Spears were not the general army weapon. 



Story of Lonoikamakahiki. 259 

la manawa, nana hou ae la oia, a iki i ka ololiu (uln maika) ninan hou ae la oia: 
"Heaha kela niea?" Hai aku la no na kahu: "He olohn." Ninau aku o Lonoikama- 
kahiki: "Heaha lioi ka waiwai oia niea?" Alaila hai akn la no na kahu e like me ka 
olelo ana no ka ihe pahee. I hou aku o Lonoikamakahiki : "E kiola, aole ana waiwai." 

Nana hou ae la no ua o Lonoikamakahiki, a ike i ka pua kea, ninau hou aku la 
no i na kahu: "Heaha hoi kela?" Hai aku la na kahu: "He pua kea." Ninau hou 
aku no ua o Lonoikamakahiki: "A pehea hoi kana hana?" Hai aku la no na kahu: 
"He mea lealea no ia; ina elua a ekolu paha man mea e kea pua ana, a ina i lele ka 
kekahi a oi loa mamua o ka kekahi mau mea alaila, o ka eo ae la no ia. A ina he pili 
ma ka waiwai, ua like no ka waiwai me ko ka pahee ana, ke nui no hoi ka pili ana." 
I aku la o Lonoikamakahiki : "Aole ana waiwai, e pono ke haihai a kiola aku." 

Nana hou ae la no ua o Lonoikamakahiki, a ike ae la i ka laau palau, ninau ae 
la: Heaha hoi kela?" I aku na kahu: "He laau palau?" Ninau hou aku la o Lono- 
ikamakahiki: "Heaha kana hana?" Hai aku la na kahu: "He mea pepehi aku i na 
kanaka, ina paha he hoouka kaua mai ko kekahi aoao, a hoouka aku ko kekahi aoao, 
alaila o ka laau palau ka mea e luku aku ai. A ina e kaua aku me ua laau palau nei, 
alaila, he kanaka kanaka e make i ka laau palau hookahi, a ina no he nui aku, oia no." 
I aku la ua o Lonoikamakahiki: "Aole no ana waiwai, hookahi ana waiwai, he ulu imu." 

Nana hou ae la no ua o Lonoikamakahiki nei, e kau ana ka ihe kaua, ninau ae 
la: "Heaha kela?" I aku na kahu: "He mea luku kanaka no, he mea luku aku i na 
kanaka ke kaua mai, ina i kahi e, e hou aku ai, ku aku la no ke kanaka. A ina he 
akamai mai kekahi aoao i ka pale ana o ka ihe, alaila, aole e ku." I aku o Lonoika- 
makahiki : "Ae, he mea waiwai ia, aka, o ka mea akamai i ka alo ihe ke kanaka waiwai; 
nolaila, he hana waiwai ia a kuu makuakane, nolaila, ina eia no kuu piko ke waiho nei, 
alaila, e nikii pu i kuu piko me ka pua ihe a kuu makuakane." 

Naua hou ae la no ua o Lonoikamakahiki, a o ke kau a ke kaula maa, ninau ae la: 
"Heaha ka waiwai o kela mau kaula e lewalewa mai nei?" Hai aku la na kahu: "He 
maa." Ninau hou aku o Lonoikamakahiki : "Heaha hoi kona waiwai?" Hai aku la na 
kahu: "E hookomo i ka pohaku ma ka puka o ka maa, alaila, e pelu mai ina piko elua' 
o ua maa la, a e hoopaa ae i ka piko o na kaula o ua maa la i ka poho o ka lima e ma- 



26o Fornander Collection of Hazvaiian Folk-lore. 

Lonoikamakaliiki again looked, and seeing the strings of a sling hanging he 
asked: "What is the use of those strings hanging from the wall?" The retainers 
replied: "They belong to the sling."' Lonoikamakahiki again asked: "What is it 
used for?" The retainers replied: "A stone is placed in the opening in the middle of 
the sling, then the ends of the strings are brought together and held in the palm of 
the sling hand ; then swing the sling around the head and when 3'ou think it time to 
let go, one of the ends of the string is released which allows the stone to fly out at the 
same time. Sometimes the stone would fly over forty fathoms, and if a person is struck 
with it the force would kill the person. It is, however, used as an implement of war." 
Lonoikamakahiki then said : "That makes two things of value belonging to my father. 
Tie it up with the bundle of spears." Lonoikamakahiki in this manner inquired into 
the use of all the things kept bj^ his father. He denied the usefulness of everything 
but two, which two things he had the greatest desire to reserve for his own use. 

Sometime after this, Lonoikamakahiki again visited the house where the differ- 
ent implements of war and games were kept, and again looked and saw the things he 
had ordered to be broken and destroyed still hanging in their respective places, so he 
returned and asked of his retainers : "I thought you two had destroyed those things 
that I told you to." His two retainers answered him saying: "We cannot destroy the 
things belonging to your father, for he would consider it a matter sufficient to cause 
our death, because the war club is one of the things highly valued by your father, for 
it has been used in his great battles, and it has been the means of killing many of his 
enemies." Lonoikamakahiki becoming very stubborn in the matter, the retainers 
therefore went to Keawenuiaumi and reported to him the wish of his son. 

When Keawenuiaumi heard this report he was greatly surprised because of the 
strange wish expressed by his son. He therefore sought out Lonoikamakahiki with 
the intention of asking him why he wished to have these things destroyed. When 
Keawenuiaumi came to the place where the boy was being cared for by the retainers, 
he found that Lonoikamakahiki was out canoe sailing with some of his other retainers. 
When Lonoikamakahiki returned Keawenuiaumi was waiting for him ; the boy then 
went up to the father and sat on his lap." In order to have the matter understood by 
his son properly Keawenuiaumi took Lonoikamakahiki to the house where the differ- 
ent implements of war and games were kept, and there the father asked the son: "What 
do you think of these things?" meaning the implements of war and games hanging on 
the wall. The son replied : "These things are of no value or use. I have told those 
two (Hauna and Loli) to destroy them all, but to keep the bundle of spears and the 
sling, for they are of value." Keawenuiaumi then said to the boy: "That is not what 
I think about those things. When the time comes for you to assume the care of the 
whole island, then you will be in a position to do as you like; you can then throw 
these things away if you see no use in retaining them." 

After this incident Keawenuiaumi for some time thought over the future of the 
boy and wondered what would become of him after he had grown up. The father said 

'The account here given of the use of the sling was as a war weapon; it was also used for sports and betting con- 
tests. Slings were made of coconut fibre, usually with much care. 

"An apparent recognized custom of a child's seeking favor, or recognition, as in the case of Umi on his visit to I<iloa. 



Sto>-y of Lonoikaiiiakahikt. 261 

kaukau ana i ka hana ; alaila, e wili ae, a kowali ae, a e like me kona manawa i manao 
ai e hoolele aku i ka pohaku, alaila, e haalele loa aku i kekahi piko o ka maa, alaila e 
lele akii ka pohaku, he kanaha a oi aku na anana e lele ai, a ina i pa aku i ka pohaku, 
make loa kekahi kanaka. I hanaia no nae no ke kaua." I aku la o Lonoikamakahiki: 
"Alua mea waiwai a kuu makuakane; nakii pu ia aku me ka pua ihe." Pela kona 
ninau ana i na mea lealea a pau a kona makuakane ; ua hooleia ka waiwai o na mea 
apau, a elua wale no mau mea a Lonoikamakahiki i mahalo. 

I kekahi manawa ae, hele aku la no o Lonoikamakahiki a ka hale i waiho ai na 
mea lealea, nana ae la, e kau ana no ua mea ana i olelo ai i na kahu, e haihai a kiola; 
nolaila, hoi aku la oia a kona mau kahu, olelo aku la: "Kai noa, ua kiola olua i na mea 
a'u i olelo aku ai ia olua?" I aku la kona mau kahu: "Aole e hiki ia maua ke kiola i 
na mea a ko makuakane; make mai paha maua, no ka mea, o ka laau palau a ko ma- 
kuakane, he laau hai kanaka ia." A no ka paakiki loa o Lonoikamakahiki, nolaila, 
hele aku la na kahu, a hai aku la ia Keawenuiaumi, i keia mau hana a kana keiki. 

Ia manawa, lohe ae la o Keawenuiaumi, alaila, haohao iho la oia i keia hana 
kupanaha a kana keiki ; nolaila, hele aku la oia e ninau maopopo ia Lonoikamakahiki 
i ke kumu o ko ke keiki manao ana pela. Nolaila i ka hiki ana aku o Keawenuaumi 
i kahi i hanai ia ai e na kahu, aia nae ua o Lonoikamakahiki i ka hooholowaa me kekahi 
mau kahu ona. A hoi mai la ua o Lonoikamakahiki, e noho aku ana o Keawenuiaumi, 
hele mai la ke keiki a noho iho la i luna o na uha o ka makuakane; alaila, i mea e 
maopopo ai ia Keawenuiaumi ko Lonoikamakahiki manao, nolaila, lawe ae la kona 
makuakane iaia i kahi i waiho ai na mea lealea. A hiki aku la laua, me na kahu pu 
ma k^ hale i waiho ai na mea lealea, ninau aku la o Keawenuiaumi : "Heaha kou manao 
no neia mau mea (na mea lealea ame na mea kaua) e kau nei?" I ae la ke keiki 
(Lonoikamakahiki): "Aole he waiwai iki o keia mau mea, ua olelo aku wau ia laua 
'la (Hauna ame Loli) e kiola keia mau mea a pau, a o ka ihe kaua ame ka maa na mea 
waiwai." I aku la o Keawenuiaumi: "Aole pela ko'u manao, aia no a hiki i kou noho 
aimoku ana, alaila, nau no e kiola, ke ike aku la oe, he mea waiwai ole keia." 

Ma ia hope mai, nalu wale iho la no o Keawenuiaumi i ka hope o keia keiki ke 
nui ae. I iho a ka makuakane: "Ane kipi wale aku no koe o keia keiki ma kona noho 
ai aina ana, a heaha la ka hana a keia alii ke kanaka makua aku." 



262 Fornander Collection of Hawaiian Folk-lore. 

to himself: "It looks as though the hoy will some day go contrary to all the laws that 
have heretofore governed the apportioning of lands, and I wonder what this chief will 
do after he has grown up." 

Sometime after this Lonoikamakahiki entered the temple with his retainers 
and there saw the images standing up in one of the corners, when he asked of his 
retainers: "Who are those persons standing there within the wall?" His parents and 
retainers replied : "They are not persons ; the}/ are the gods of our parents, your grand- 
parents." When Lonoikamakahiki heard that the images were gods he was sore 
afraid ' and held on to his parents with all his strength, for he had been told by his 
playmates that ghosts were things to be avoided and feared, and he thought the images 
were the ghosts. Because Lonoikamakahiki held on to his parents they said to him: 
"You must not be afraid; what j'ou see are not ghosts; they are the gods who own 
this place." Lonoikamakahiki then asked of his parents: "What are they good for?" 
The parents made reply : "The reason why they are kept is this : If in case of battle 
one is taken captive or defeated, they offer a prayer to the gods, and then the gods will 
direct the person to safety. If, on the other hand, a canoe is capsized out in mid-ocean, 
prayers are offered to the gods and those in the canoe will be saved. If a season of 
famine should come, pra3'ers are offered to the gods and the food would again appear 
out of the earth. These are some of the benefits why a god should be kept." Lono- 
ikamakahiki then said to his father, Keawenuiaumi: "That makes three things in your 
keeping that are of value. I will take care of these things." 

Sometime after Lonoikamakahiki had outgrown his childhood days and had 
almost attained manhood, he began to learn the art of dodging and throwing the spear; 
he also learned how to box and wrestle. These things were in time mastered by him. 
When he became proficient in these arts of defense and of war, the teachers who had 
charge of his training in these matters then held the last customary ceremonies, as a 
sign of foretelling how he would act in life. The signs were favorable in all the differ- 
ent arts with one exception, that of boxing, which, not being favorable in this one thing, 
he was advised to eliminate this one art from the list of those he was to participate in. 
In other words, he was forbidden from ever going into any boxing contest. Because of 
this Lonoikamakahiki relinquished his claims as a boxer. It was in the art of wrest- 
ling, however, that Lonoikamakahiki proved himself to be the most proficient. 

CHAPTER II. 

How Lonoikamakahiki Searched Into the Most Useful Things. 

When Lonoikamakahiki became older and more matured in thought he ex- 
pressed a desire to know the things that would be of the most use to him, especially in 
the games, so he tried each one of them, as well as the different arts of warfare indulged in 
by his father, the things that were told him by his retainers as the things most desired. 

'This alleged ignorance of idols in one at Lono's age, so closely related to the head of the system, is difficult to 
understand, unless it was purposely designed by his kcihus (guardians) until he had reached the j^ears of discretion, 
when he was to be made familiar with the idols and their supposed significance and powers. It was not so in the 
case of Liholiho who assumed some of the temple services of his father, Kamehameha, at a very early age. 



Story of Lonoikamakahiki. 263 

I kekahi manawa ma ia hope mai, komo ae la iia o Lonoikamakahiki i loko o ka 
heiau me kona man kahu, a ike akii la i na kii e ku mai ana ma kuono o ka heiau, 
ninau akn la i na kahu: "Owai kela man kanaka e ku mai la i loko o ka pa?" I aku 
la na makua a me na kahu: "Aole ia he kanaka, he akua ia o ko makou mau makua, 
na kupuna hoi ou." A lohe o Lonoikamakahiki he akua ia mau kii, alalia puliki ikaika 
aku la i na makua, no ka mea, ua makau o Lonoikamakahiki, a no ka mea hoi, ua lohe 
mua oia i ka hoomakaukauia e na hoa paani ona, a nolaila oia i puliki paa ai i na ma- 
kua, no kona manao o pau mai i ke akua, no ka mea, ua oleloia e kona mau hoa kamalii: 
"E lono-e! A-pa-u. A pau i ke akua lapu." A no ko Lonoikamakahiki puliki ana 
aku, i aku la na makua: "Mai makau oe, aole ia he akua lapu, he akua ia nona keia 
wahi." I aku o Lonoikamakahiki i na makua: "Heaha kana waiwai?" I aku la na 
makua: "Eia kona mea i malama ia ai; ina he kaua a pio paha, alalia, hoomanamana 
aku i ke akua, alalia, na ua akua la e alakai i kahi e pakele ai. A ina he waa kahuli 
ma ka moana, pule no i ke akua, oia no; ina he kau wi, a pule no i ke akua, alalia ea 
mai no ka ai. Oia ka waiwai o ke akua i malama ia ai." I aku o Lonoikamakahiki ia 
Keawenuiaumi : "Akolu wale no au mea waiwai i malama ai; o keia mau mea au ka'u 
e malama." 

Mahope mai o ko Lonoikamakahiki mau la opiopio, ma ka hookanaka makua iki 
ana ae, ao ae la oia i ka alo ihe a me ka 00 ihe ana, a ao ae la no hoi oia i ke kui ame 
ka mokomoko, a akamai ae la oia ma ia mau hana. A i ka manawa i akamai ai, alalia, 
hailona aku la na kumu nana i ao i kela mau hana ma ka ai lolo ana. A i ka ai lolo 
ana, ua ku kana mau hana a pau i ka pono ma ke akamai. A o ka hailona o ke kui 
ma ka lolo ana, oia ka lolo i ino. Nolaila olelo aku la ke kumu kui: "Aole oe e pono 
ke ao i ke kui, no ka mea, ua ku kau lolo i ka pono ole, a nolaila, e pono ke haalele." 
Nolaila, haalele iho la o Lonoikamakahiki i ke ao ana i ke kui. Aka, ma ka moko- 
moko, oia ka oihana i oi aku ko Lonoikamakahiki ike ame ke akamai maoli. 

MOKUNA IL 
Ko Lonoikamakahiki Imi Ana i na Hana 01 o ka Waiwai. 

I KO Lonoikamakahiki wa i hoonaauao loa ae ai, makemake ae la oia e ike mao- 
popo i na hana oi o ka waiwai, a nolaila, hoao pakahi aku la oia i na hana lealea, ame 
na hana kaua a kona makuakane, na hana hoi ana i olelo ai i kona mau kahu, he mau 
hana waiwai ole. 



264 Fornandcr Collcctio7i of Hawaiiatt Folk-lore. 

After Lonoikamakaliiki had tried these different things he was convinced that 
they were of no use, as he had said. The thrust and dodging spear, the sling, and the 
care of the god, however, were of value. He therefore made a visit around the island 
of Hawaii accompanied b}' his parents and retainers. 

Hauna and his younger brother Loli, the personal attendants or retainers of 
Lonoikamakaliiki, were prophets; they were men who paid attention strictly to the laws 
of the gods, and it was said that they were men who possessed supernatural powers, and 
that they were able to perform many miracles in the name of the god of Keawenuiaumi, 
and also in the name of their own god. 

In this circuit of the island made by Lonoikamakahiki and his parents, upon 
their arrival at Hilo they made their abode at Kanokapa, a place adjoining the mouth 
of the Wailuku river, where lived a man by the name of Kawaamaukele, a great priest 
and counselor. He was a very old man, his head was wholly gray. 

When Lonoikamakahiki saw the old man he was greatly surprised, because 
this man was the only man that differed from the rest of the men that came in the 
presence of Keawenuiaumi; his hair was so long that it reached below his waist, a 
thing common with the high priests, however. When Lonoikamakahiki, who was 
sitting with his attendants, had looked at the old man for some time he asked: "Is that 
old man with the long hair a god?" The attendants replied: "He is not a god; he is 
a human being, but not of the ordinary kind; he is a counselor. He is also the high 
priest, higher than all the others." Again Lonoikamakahiki asked: "What is the old 
man good for?" The attendants replied: "The man who is a counselor is a very great 
man in the court of the king; he must be a man who is skilful in language, and what- 
ever advice he gives the king, the king will take heed. He can predict the coming of 
prosperity to the land and the people. That man can tell whether a common person 
will become rich or poor, or the chief who will become wealthy or not." 

When Lonoikamakahiki heard these remarks from one of his retainers he was 
greatly impressed that such a thing could be possible, that is, that the man could tell 
whether a chief will become rich or poor. He therefore asked of his attendants: "And 
will that old man be able to recognize me?" The attendants: "Yes, he will not over- 
look you' and also your doings in the future." Lonoikamakahiki again asked them: 
"Is there any restriction placed on that man, that is, something that will prevent young 
people from addressing him? And are the grown up people the only ones that are 
allowed to speak to him?" The attendants replied: "You are indeed privileged to 
address that old man. Counselors and priests are retained and cared for to be used 
by the chiefs." 

Because of this Lonoikamakahiki sent one of his attendants to go and bring the 
aged counselor, Kawaamaukele. When he came in the presence of Keawenuiaumi and 
Lonoikamakahiki, Lonoikamakahiki spoke up saying: "You have been requested to 
come here because I have been told that you are an old man who is learned in the 
things of the future and can tell whether a chief will become rich or poor; therefore I 
want you to make an examination of me and tell me what I am to be in the future." 

'Implying, you cannot be hidden from him. 



Story of Lonoikaiuakahiki. 265 

A i ko Lonoikamakahiki hoao ana, maopopo iho la no he waiwai ole ia mau mea, 
a e like hoi me kana olelo mna, o ka alo ihe ame ka 00 ihe, ka niaa ame ka malama 
i ke akua na hana waiwai. Aka, no ko Lonoikamakakiki makemake nui e ike i ka 
liana i oi aku o ka waiwai, nolaila, kaakele ae la ia ma ka moknpuni o Hawaii, oia ame 
kona man makita ame na kahn pu. 

O Hanna nae ame kona kaikaina me Loli, na kahu koi o na o Lonoikamakahiki, 
he mau kaula laua, he mau kanaka haipule hoi, a na oleloia he mau kanaka mana laua, 
a he hiki ia laua ke hana i na hana mana he nui ma ka inoa o ko Keawenuiaumi akua, 
ame ko laua akua hoi. 

Ma keia kaapuni ana o Lonoikamakahiki me kona mau makua, a hiki ma Hilo, 
a noho iho la ma Kanokapa, kahi e pili pu ana me ka nuku o ka muliwai o Wailuku. 
E noho ana o Kawaamaukele malaila, he kahuna kakaolelo nui, ua elemakule oia, a 
poohina no hoi. Aka, he mea haohao nae ia ia Lonoikamakahiki i kona ike ana aku i 
kela elemakule, no ka mea, o kela kanaka ke kanaka ano e i hiki mai i ke alo o Keawe- 
nuiaumi, a ua loloa hoi kona lauoho a hiki i lalo i ka puhaka, e like mau me ke ano o 
na kahuna nui. 

A ike aku la o Lonoikamakahiki i ua elemakule nei, oiai e noho pu ana oia me 
kona mau kahu. Ninau main aku la: "He akua anei kela elemakule lauoho loloa?" 
I aku la na kahu : "Aole he akua, he kanaka no, he kakaolelo nae, he kahuna nui oia 
ma na oihana kahuna apau." Ninau hou aku la ua o Lonoikamakahiki: "Heaha ka 
waiwai a ia elemakule?" I aku na kahu: "O ke kanaka ike i ke kakaolelo, he kanaka 
nui ia imua o ke alo alii; he kanaka akamai i ka olelo, ma kana olelo e olelo ai, malaila 
ke alii e hoolohe ai ; nana e ike ka pomaikai o ka aina ame ke kanaka, he hiki i kela 
kanaka ke iki mai i ke kanaka waiwai ame ka waiwai ole, ke alii waiwai ame ka wai- 
wai ole." 

A lohe o Lonoikamakahiki i keia olelo a ke kahu, he mea puiwa loa ia nona, no 
kona lohe ana i ka olelo, he hiki ke ike i ke alii waiwai, ame ka waiwai ole, a nolaila, 
olelo aku la oia i kona mau kahu, me ka i aku: "A, e ike mai no auanei kela elemakule 
la ia'u?" I aku na kahuna: "Ae, aole oe e nalo, a me kau hana mahope aku." I hou 
aku la o Lonoikamakahiki i na kahu: "He kanaka kapu anei kela, aole e kamailioia 
aku e kamalii? O na kanaka makua wale no anei?" I aku la na kahu: "Nan e kama- 
ilio kela elemakule, i malamaia hoi na kakaolelo ame na kahuna no oukou no na 'lii." 

A no keia mea hoouna aku la o Lonoikamakahiki i kekahi kahu ona e kii i ke 
kakaolelo ia Kawaamaukele. A hiki mai la i mua o Keawenuiaumi me Lonoikamaka- 
hiki, i aku la o Lonoikamakahiki : "I kiiia aku nei oe no ko'u lohe ana he elemakule 
akamai oe i ka ike mai i ke alii waiwai ame ka waiwai ole ; nolaila, e nana mai oe ia'u, 
malia paha he alii ilihune wan ma keia manawa aku, a e hai mai oe i ka'u mau hana 



266 Fornander Collection of Hawaiian Folk-lore. 

Kawaamaukele then replied : "You are going to be a wealthy chief at times, but when 
you reach maturity then you will become poor, in that 3'ou will be without followers; 
but you are going to be a brave chief." Lonoikamakahiki then again asked him: 
"What profession shall I take up in order that I may become wealthy? If you know 
what I can take up that will be profitable as a profession, then we will take it up and 
you instruct me in its detail." The priest paused for a while, thinking of what Lono- 
ikamakahiki had asked, and then replied: "The professions that will make you famous 
all over the islands are that of a counselor and hoopapa." If you can be an expert in 
this profession of hoopapa, then 3-ou will become wealthy." Lonoikamakahiki took to 
heart every word spoken by the high priest. 

Sometime after this the profession of hoopapa was taken up by Lonoikamakahiki 
and he was educated into the different things of the profession pertaining to that portion 
relating to language, and after he had mastered it he in later years did become famous 
all over the islands. This made the third thing that Lonoikamakahiki became proficient 
in up to the time of his death, aud he caused no end of trouble for certain chiefs. 

After completing the study of hoopapa in Hilo he returned with his parents to 
Napoopoo, where they took up their residence and he immediately practiced his profes- 
sion on his plaj'mates, and in this manner he made practical use of it. In this way 
the profession of hoopapa became a favorite thing with him, making use of it day after 
day. After a time, however, Lonoikamakahiki began to ensnare his playmates by 
getting into argument with them in order to test his profession of wrangling. All the 
crowds of children in Kealakekua were taken up by Lonoikamakahiki and defeated. 
In thus making practical tests of his vocation Lonoikamakahiki, although making 
great headway, was at the same time unaware of his advance in his profession; but the 
person who had charge of his education was well aware of his skill in argument. 

When Lonoikamakahiki grew to the age of maturity he took unto himself his 
cousin Kaikilani to be his wife. During the early part of their married life they lived 
in peace and happiness, and nothiug occurred between them to cause any dissatisfac- 
tion. During all the time that they lived as man and wife the}' did not have issue; but 
Kaikilani had three children with Kanaloakuaana, an uncle of Kaikilani's. When 
Kanaloakuaana took Kaikilani to be his wife their issue was Kalanioumi and Kealii- 
okalani, who were girls, and Keakealani, a bo}'. 

Before Keawenuiaumi died he requested Lonoikamakahiki to take the head of the 
government, but Lonoikamakahiki did not think it proper to do so. What Lonoika- 
makahiki told his father was, that he did not wish to take charge of the affairs of state 
at that time, but to defer the time until he was able to master the arts of warfare, when 
he could become expert therein ; then he would take charge. Because of this, Keawe- 
nuiaumi left the whole island of Hawaii in the care of Kaikilani." After the death of 
Keawenuiaumi, Kaikilani took charge of the government. She was the first chiefess 
who became the ruler of the land. 

^ Hoopaapaa is to dispute; wrangle; contend stubbornly; debate; to have a mental contest of language and wit. 
Sometimes given as hoopapa. 

-This is said to be the first instance of a chiefess ruling in Hawaii, although tradition shows Kauai to have been so 
governed much earlier. 



I 



S/oiy oj Lonoikamakahiki . 267 

ma keia hope aku." I niai o Kawaamaukele : "He alii waiwai no oe i kekalii manawa, 
aia a hike aku i kou wa kanaka makua, alaila, ilihune oe aole ou kanaka, aka, he alii 
koa oe." I lion aku la o Lonoikamakahiki: "I aha ka'u hana e liana ai i waiwai ai? 
A ina ua ike oe i ka hana waiwai no'u, alaila, e ao no kaua." Noho ke kahuna a liuliu 
me ke kali ana i kona manawa e olelo mai ai ia Lonoikamakahiki, alaila, olelo aku la: 
"O ka hana e kaulana ai oe a puni na moku, o ke kakaolelo, ame ka hoopapa; ina e 
akamai oe ma na liana hoopapa, alaila, waiwai oe." Ma ka olelo a ke kahuna kaka- 
olelo, hoolohe aku la no o Lonoikamakahiki. 

Mahope iho oia manawa, ao ae la oia i ka oihana hoopapa ma ka aoao kakaolelo, 
a naauao oia ma ia hana, a oia ka oihana i kaulana nui ai o Lonoikamakahiki a puni 
na moku, o ke kolu no hoi ia o ka Lonoikamakahiki man hana akamai a liiki i kona 
make ana; a nui loa ka pilikia o kekahi poe alii iaia. 

Mahope mai o kona ao ana i ka oihana hoopapa ma Hilo, hoi aku la oia me kona 
mail makua a noho ma Napoopoo, a hoomaka aku la oia i ka hoopapa me na hoa paani 
ona, a lilo iho la ka hana hoopapa i mea iiiakemake nui na Lonoikamakahiki a pau ka 
la, a pela aku. Aka, o Lonoikamakahiki, ua hoolawehala wale aku oia i kona man hoa 
paani, i mea e hoopapa ai, he mea e hoao ai i kana oihana hoopapa. O na puulu kama- 
lii a pan o Kealakekua, ua hoopapa man ia e Lonoikamakahiki, aka nae, aole i ike o 
Lonoikamakahiki i kona akamai ma ia liana hope ana i ao ai, aka, o ka mea nana i ao 
aku, ua ike aku oia i ke akamai ma ka hoopapa ana. 

Ma ko Lonoikamakahiki mau la hookanaka makua, lawe ae la oia i kona kaiku- 
aliine ia Kaikilani i wahine nana. Mai ia manawa mai, he pono wale no ko laua noho 
ana, aole i loaa ia laua ka mea ino ma ko laua noho pu ana. Iloko o ko laua manawa 
i noho ai, aole i loaa keiki laua a liiki i ko laua make ana. Aka, o Kaikilani ka mea 
i hanau na keiki ekolu me kekahi mea e ae me Kanaloakuaana, he makuakane no no 
ua o Kaikilani. Ia ike ana o Kanaloakuaana me Kaikilani, loaa o Kalanioumi ame 
Kealiiokalani, he man kaikamahine laua, a o Keakealani, ke keikikane. 

Mamua o ko Keawenuiaumi make ana, kaiioha ae la oia ia Lonoikamakahiki 
e noho ma ka noho alii, aka, aole pela ko Lonoikamakahiki manao. O ko Lonoikama- 
kahiki manao i olelo aku ai i kona makuakane, aole ona makemake e kii koke i ka 
moku, aia a makaukau oia ma na mea kaua, a ailolo hoi, alaila, ku i ka moku. A 
nolaila, hooili ae la o Keawenuiaumi i ka aina a puni o Hawaii no Kaikilani. A make 
aku la o Keawenuiaumi, ku ae la o Kaikilani i ka moku, oia ka wahine alii i ai i ka 
moku. 



268 Fornander Collection of Hawaiian Folk-lore. 

After Kaikilani had assumed the care of the government, Lonoikamakahiki 
made a circuit of the island of Hawaii making public competitions in all the different 
arts of warfare mastered b}^ him, in which he was always victorious. Word of these 
accomplishments of Lonoikamakahiki was in time carried to the hearing of Kanaloa- 
kuaana. When Lonoikamakahiki arrived home after making this circuit, he competed 
in boxing against Kanaloakuaana, for he, too, was skilful in all the arts of warfare. 
Kanaloakuaana did not demand this competition for any other purpose than to test for 
himself how proficient Lonoikamakahiki was, therefore they tried at boxing and Kana- 
loakuaana found that he was skilful. Kanaloakuaana then took up spear throwing as 
the next thing. At this Lonoikamakahiki said: "I have not studied the art of spear 
throwing; but what I have mastered is the art of dodging the spear." Kanaloakuaana 
therefore took him at his word and did the throwing while Lonoikamakahiki did the 
dodging. In this trial Kanaloakuaana was satisfied that Lonoikamakahiki was indeed 
master of this art. The dodging of two spears at once was next taken up and again he 
proved himself to be proficient. 

When Kanaloakuaana saw that Lonoikamakahiki was very skilful in dodging 
this number of spears they tried the dodging of four spears thrown at once ; but these 
were as nothing to Lonoikamakahiki. This trial was continued until they reached ten 
spears. When this number of spears was reached Kanaloakuaana was certain that 
Lonoikamakahiki was master of more than ten spears, so he concluded to make further 
trials, the dodging of any number of spears at once. 

In order to make this further trial Kanaloakuaana took Lonoikamakahiki to 
Kailua, to the sandy beach at Kaiakekua. When they came to the place, Kanaloa- 
kuaana said to Lonoikamakahiki: "I want to be positive of your great skill, hence I 
have brought you here for that test and to satisfy myself that you are indeed a master. 
We have tested you from one to ten spears, and I am sure you are skilful in the dodg- 
ing of that number. There is, however, one more trial — the dodging of any number of 
spears. If yoii are proficient in this, then you are indeed expert." 

After Kanaloakuaana had spoken the above words, the people who were to throw 
the spears arose in front and on both sides of Lonoikamakahiki, leaving his back free. 
There were about thirty spearmen to throw at the same time. After the men were 
ready and the spears thrown it was seen that Lonoikamakahiki was not hit by a single 
one of them. Kanaloakuaana continued the test from thirt}' spears until the number 
had reached two times forty spears ; still Lonoikamakahiki was not hit. The only 
time that Lonoikamakahiki was pricked was by himself with his own spear. The trials 
in the different arts were carried out in the most severe way until all the different arts 
were gone through. 

CHAPTER III. 

When Lonoikamakahiki First Took Charge of the Government. 

After Kanaloakuaana had put Lonoikamakahiki through all the different trials 
of skill in the various arts of warfare, Kanaloakuaana said to Kaikilani: "The care of 
the government must be given over to Lonoikamakahiki." This was because Kana- 



S/orv of Loiwikaviakalnhi. 269 

Ma ia hope mai o ko Kaikilani ai moku ana, kaapuni ae la o Lonoikamakahiki 
ia Hawaii a puni, e lioiki ana i kona ike ma na mea ana i ao ai o ka oihana kaua, a 
lanakila ae ia oia ma ia man hana. Aka, kni akn la keia man hana a Lonoikamaka- 
hiki a lohe o Kanaloaknaana ; a i ka hoi ana akn o Lonoikamakahiki mai kana hnakai 
kaapnni akn, hoomaka ae la oia i ka mokomoko me Kanaloaknaana, no ka mea, he 
akamai oia i na oihana kana a pan. Aka, i mea e ike ai o Kanaloaknaana i ke akamai 
o Lonoikamakahiki, nolaila, hoao hon lana i ka mokomoko. Alalia, hoao akn la no o 
Kanaloaknaana ma ka 00 ihe; i akn o Lonoikamakahiki: "Aole wan i ao i ka 00 ihe, 
aka, o ka alo ihe ka'n mea i ao." A hoao lana i ka alo ihe, ia Kanaloaknaana nae ka 
ihe, o ka alo ka Lonoikamakahiki ; ia hoao ana a lana, na ike o Kanaloaknaana na aka- 
mai. Alalia hoao lion akn la o Lonoikamakahiki no na ihe elna i ka manawa hookahi, 
a na akamai no oia i ka alo ana no ia man ihe. 

A ike akn la o Kanaloaknaana na akamai o Lonoikamakahiki, alalia, hoao ae la 
no lana no na ihe eha e hon i ka manawa hookahi, aka, he mea ole ia ia Lonoikamaka- 
hiki; a pela no ka lana hoao ana a hiki i na ihe he nmi. Ike maopopo akn la o Kana- 
loaknaana, na makaukan o Lonoikamakahiki ma keia man maka ihe, alalia manao ae 
la o Kanaloaknaana e hoao hon ia Lonoikamakahiki i ka alo ana o ke olowalu ihe. 

A i mea e maopopo ai ia Kanaloaknaana ke akamai o Lonoikamakahiki ma ka 
00 ihe, lawe ae la oia ia Lonoikamakahiki ma Kailua, ma ke one o Kaiakekna. A hiki 
akn la malaila, ia manawa, olelo akn la o Kanaloaknaana ia Lonoikamakahiki: "Ua 
makemake an e ike i ko akamai loa, nolaila wan i lawe mai nei maanei e ike i kon aka- 
mai, no ka mea, na hoao kana i ka 00 ihe ma ka ihe hookahi a hiki i ka umi, na ike an 
i kon akamai ma ia man ihe, aka, hookahi mea i koe ia oe, o ka alo ana iloko o ke olo- 
walu ihe, ina e akamai oe ma ia man mea, alalia akamai io oe." 

A pan ka Kanaloaknaana olelo ana no keia mea, alalia ku mai la ka poe 00 ihe 
ma ke alo mai a ma na aoao, koe kona kua, iia like paha me kanakolu ihe e hon i ka 
manawa hookahi. Aka ia hoao ana, aole i kn iki o Lonoikamakahiki ia man ihe. Pela 
no ka Kanaloaknaana hoao ana mai ke kanakoln ihe a hiki i ka elua kaau, aole o 
Lonoikamakahiki i ku iki; hookahi no eha ana o Lonoikamakahiki, i eha no i kana ihe 
ponoi. Pela no ka Kanaloaknaana hoao ana a pan na mea a Lonoikamakahiki i ao ai. 

MOKUNA III. 

Ko Ili Mua ana o ka Aina ia Lonoikamakahiki. 

Mahope iho o ko Kanaloaknaana hoao ana ia Lonoikamakahiki, nolaila olelo akn 
la o Kanaloaknaana ia Kaikilani : "E hoihoi ka aina ia Lonoikamakahiki." No ka mea 
ua maopopo ia Kanaloaknaana ke akamai ma na mea e pill ana i ke Anpuni. Nolaila, 



270 Pomander Collection of Hawaiian Folk-lore. 

loakuaana was satisfied that Lonoikamakaliiki was well able to take charge of all things 
pertaining to the government. Because of this, Kanaloakuaana told Ivonoikamakahiki 
to fill the vacancy left by Keawenuiaumi, so Lonoikamakahiki assumed control of the 
government. It was Lonoikamakahiki together with his wife, however, that took 
charge of all the lands of Hawaii, and the two were the head of the government. 

After Lonoikamakahiki had ruled for some time no dissatisfaction over his 
administration of the affairs of the government was shown ; no wars in the nature of 
rebellions arose, and this peaceful reign lasted for some considerable time; neither was 
any family trouble seen. But Kaikilani, on the other hand, was the one who fell into 
sin, for she took Heakekoa, the son of Kalaulipali and Uli, as her paramour without 
the knowledge of Lonoikamakahiki. 

After a time Lonoikamakahiki formed a desire to visit Maui and to go as far as 
Kauai ; so he took his wife Kaikilani to accompany him on this trip. When every- 
thing pertaining to the king's journey was ready he took his canoe men and his 
attendant, Loli. The chief desire that actuated Lonoikamakahiki to make this journey 
was that he might show his skill in his favorite profession of hoopapa. Because of this 
fact he took with him his calaba.sh of clothes known by the name of Kuwalawala. In 
this calabash, besides his apparel, were several of the things which were used by him 
in the profession of hoopapa. Besides this calabash he took along with him his feather 
kahili, Eleeleualani." This was a very large kahili. 

After everything was made ready the king and his companions set out and went 
as far as Maui. They did not make a very lengthy stay in Maiii and the king's visit 
was continued to Molokai. The journey was taken to the Koolau side of the island 
and a stop was made at Kalaupapa. In making the stop at this place Lonoikamaka- 
hiki did not contemplate that they would remain very long, but because of the coming 
of a very severe storm they were detained at this place for about four months. While 
the royal party was sojourning at Kalaupapa the two whiled away most of their time 
playing the game of konane.' 

At the time when Lonoikamakahiki and his party left on their journey of sight- 
seeing, Heakekoa missed his lover Kaikilani so much that he was unable to remain in 
Hawaii; therefore he followed Lonoikamakahiki and his party. In following them up 
Heakekoa first called at Maui, and, failing to find them, he continued on to Molokai 
and landed at Kalae, where he was informed that the royal couple were staying at 
Kalaupapa. Heakekoa remained at Kalae for several days with the hope of securing 
someone who would carry the news of his arrival to Kaikilani, but he was unable to 
secure a proper person. 

One day, however, there arrived certain persons from Kalaupapa. When the 
time came for the men to make their return to Kalaupapa, Heakekoa inquired of them: 
"Are you people going back to Kalaupapa?" The men assented. Again Heakekoa 
asked: "Are not the chiefs of Hawaii staying there?" The men then told him posi- 
tively, saying: "They are still there." Heakekoa then said: "When you get to the 

'All articles seem to have special names, whether a clothes container, club, or famed kahili. 
^A favorite pastime of the chiefs; a game very much resembling checkers. 



Story of Lonoikamakaliiki. 271 

olelo akii la o Kanaloakuaana ia Lonoikamakahiki e pani ma ka hakahaka o Keawe- 
nuiaumi; a noho iho ia o Lonoikamakahiki ma ka nolio alii o kona makuakane. Nolio 
iho la o Lonoikamakaliiki me kana waliine ma na aina apan o Hawaii, he man poo no 
ke aupiini. 

A liuliu ko Lonoikamakahiki noho alii ana, aole he kaua a kipi hoi ma ia hope 
mai, aole no hoi i kulanalana kona noho ana me kana wahine. Aka, o Kaikilani, oia 
o laua mea i hana i ka hewa, no ka mea, na lawe ae oia ia Heakekoa ke keiki a Kalau- 
lipali me Uli i kane moe kolohe nana, me ka ike ole o Lonoikamakahiki. 

A i ka manawa i manao ai o Lonoikamakahiki e holo makaikai ia Mani a liiki i 
Kaiiai ; nolaila, lawe ae la oia i kana wahine ia Kaikilani, e hele pu ma ia huakai hele 
a ke alii. A i ka manawa i makaukau ai o ka huakai a ke alii, lawe ae la oia i kona 
man hoewaa, ame kona kahu me Loli. , O ka manao nui o Lonoikamahiki ma ia huakai, 
i mea e hoike aku ai i kana man hana hoopapa ma kahi ana e hele ai. A no ia mea, 
lawe ae la oia i kana liokeo, o Kuwalawala ka inoa o ua hokeo la. Aia nae maloko o 
ua hokeo la na mea hoopapa a pan, na ukana o kela ano keia ano. A lawe ae la no hoi 
i kana kahili o Eleeleualani, he kahili nui ia. 

A makaukau ka huakai a ke alii, alalia, holo aku la lakou a Maui, aole i liuliu 
ma Maui, alalia holo aku la ma Molokai, a ma Koolau ka lakou holo ana, a noho ma 
Kalaupapa. Ia kau ana o lakou nei malaila, aole i manao o Lonoikamakahiki e liuliu 
ka noho ana malaila, aka no ka loohia ana o lakou e ka makani ino, nolaila, liuliu ai 
lakou malaila, he man malama paha elia. Ia manawa no a laua i noho ai ma Kalau- 
papa, he konane ka laua hana nui ia man malama. 

I kela manawa hoi a ua o Lonoikamakahiki ma i haalele aku ai a holo mai ai i 
ka makaikai, ia manawa he mea nui loa ia no ko Heakekoa aloha no Kaikilani, a hiki 
ole ke hoomanawanui ; nolaila, hull mai la o ua o Heakekoa mahope o Lonoikamakahiki 
ma. Ma ia hull ana mai a hiki i Maui, aole i halawai, a malaila mai a kau ma Kalae 
i Molokai ; ia wa lohe oia, aia no na alii i Kalupapa kahi i noho ai. Noho iho la o 
Heakekoa ma Kalae no kekahi man la, me ke ake e loaa ka mea nana e lawe aku ka 
lohe ia Kaikilani, aka, aole he kanaka kupono. 

I kekahi la, hiki mai la kekahi man kanaka no Kalaupapa mai ; a i ka wa i hoi 
ai kela poe ma Kalaupapa, nolaila ninau aku la ua o Heakekoa i na kanaka me ka i 
aku: "E hoi ana anei oukou i Kalaupapa?" Ae, mai la na kanaka. Ninau hou aku 
la no ua o Heakekoa: "Aole anei na 'lii o Hawaii ilaila?" Alalia hai maopopo aku la 
ua mau kanaka nei: "Aia no ke noho la." I aku la o Heakekoa: "I hoi auanei oukou 



27 2 Pomander Collection of Hawaiian Folk-lore. 

edge of the cliff, on your return, just call out the following words: 'Say, Kaikilani, 
Chiefess of Puna, love has been sent you by the shady cliff," of Uli of Hea.' If she 
does not make answer, then call out again these words: 

'Say, Kaikilani, Chiefess of Puna, 
Your lover sends you his love 
Of the shady cliff that stands, of Uli of Heakekoa.' 

Will you thus make the call for me?" 

When these people heard these words of Heakekoa they assured him that they 
would, and proceeded on their way home. When the men came to the top of the Kalau- 
papa cliff, at a point called Kaomilani, they called out in the words instructed them by 
Heakekoa. At the first call Kaikilani heard it coming down from the cliff, and she 
then knew that her lover had arrived. At this time, however, when the call was heard 
by Kaikilani, she was engaged in a game of konane with her husband, but in order 
to distract the attention of her husband as to the meaning of the call from the cliff she 
made some informal remark, yet in connection with the game of konane, saying:' "That 
is won ; this is on the run, the space is long, the top is falling, the blacks are indistinct; 
the whites have won." 

After making the calls and believing that they had not been heard by Kaikilani, 
the men repeated the call, saying: 

"Say, Kaikilani, chiefess of Puna, 
Your lover sends you his love 
Of the shady cliff that stands, of Uli of Heakekoa. 

For once Lonoikamakahiki knew that Heakekoa was the lover of Kaikilani, and 
from the calls he also knew that the fellow had landed at some place on Molokai. 

After Lonoikamakahiki had made out the calls, he then asked of his cousin, his 
wife: "Say! Your lover Heakekoa sends you his love, I hear." Kaikilani did not 
make answer to the question put by her husband, however, but continued in her decep- 
tion, by saying: "This here is won; that is on the run, steady progress, the top is 
falling, the blacks are indistinct; the whites have won." At this, Lonoikamakahiki 
took up the konane board and struck his wife on the head, inflicting painful wounds, 
but not severe enough, however, to kill her. 

Because of this, the anger of Lonoikamakahiki was aroused and his mind was 
greatly troubled ; he then made an oath that he would never again live with Kaikilani. 
This oath, however, he maintained within himself, not voicing it to any one. He then 
put her aside and refused to have anything to do with her. Because of this Kaikilani 
returned to Hawaii without meeting Heakekoa again, Kaikilani promising herself to 
have nothing more to do with Heakekoa, knowing full well that if she did she would 
in all likelihood be killed by Lonoikamakahiki, her husband ; therefore she made up 
her mind to renounce Heakekoa forever. 

'This is a covert phrase for identification ; a play upon the name of her lover's father, Kalaulipali. 

^These casual remarks as a chant indicating a situation in the game, are quoted in konane contests to this day. 



I 



Sfoiy of Lonoikaiuakaliiki. 273 

a luna o ka pali la, hea wale ilio auanei oukoii penei la: 'E Kaikilani alii wahine o 
Puna e, e aa mai ana oe ke ku a ka lauli pali o Uuli o Hea?' A ina i lohe ole mai, 
alalia kaliea hou aku oukoii: 

'E Kaikilani alii wahine o Puna-e, 
E aa mai ana ko ipo ia oe, 
O ke ku a ka lauli pali o Uli o Heakekoa.' 

Pela auanei oukou e hea aku ai?" 

A lohe ae la lakou i keia olelo a Heakekoa, alalia, hoi aku la ua mau kanaka 
nei. Ia hoi ana a hiki iluna o ka pali o Kalaupapa, nia Kaomilani, alalia kahea aku la 
ua mau kanaka nei e like me ke kauoha a Heakekoa. Ma ia kahea mua ana, ia manawa, 
lohe aku la no o Kaikilani i keia leo kahea nia ka pali, alalia manao ae la oia, ua hiki 
mai kana ipo. Ia manawa nae a ua o Kaikilani i lohe aku ai, e konane ana laua, aka, 
i mea e nalo ai ke ano o keia leo e pae nei i luna o ka pali ia Lonoikamakahiki, nolaila, 
hoonalonalo ae la ua o Kaikilani me ka walaau ano e ma ke konane ana, ma ka hoo- 
puka ana i keia mau huaolelo : "O ke kui keia, o ka holo keia, mau kawa, ninole ka 
luna, hapala ka ele, na ke kea ka ai." 

A no ka manao o na kanaka nana i kahea aku aole i lohe o Kaikilani, nolaila, 
kahea hou aku la ua poe kanaka nei : 

"E Kaikilani alii wahine o Puna-e. 
E aa mai ana ko ipo ia oe, 
O ke ku a ka lauli pali o Uli o Heakekoa." 

Ia manawa, lohe ae la o Lonoikamakahiki, he kane o Heakekoa na Kaikilani, 
me ka manao no ua pae mai ma kekahi wahi o Molokai. 

Maliope iho o ka lohe ana o Lonoikamakahiki i keia leo, alalia, ninau aku oia i 
ka wahine kaikuahine ona: "E, aloha mai la nae hoi ko ipo ia oe o Heakekoa." Aole 
nae he ekemu aku o Kaikilani, aka, ua lohe no i ka ninau mai a ke kane, hoolalau wale 
iho la no ua o Kaikilani: "O ke kui keia, a o ka holo keia, mau kawa, ninole ka luna, 
hapala ka ele, na ke kea ka ai." Ia manawa, lalau aku la ua o Lonoikamakahiki i ka 
papa konane, a hahau aku la i ke poo o ka wahine, a eha aku la o Kaikilani, aka, ua 
koe no nae ke oia. 

Nolaila, huhu nui loa iho la o Lonoikamakahiki, a pono ole kona manao, me ka 
manao e hoohiki, aole e launa hou me Kaikilani; aka, iloko wale iho no ia ona, aole i 
hoopuka ma ke akea, alalia, hoomaau ae la oia i kana wahine, a hookaawale aku la. 
A no keia mea, hoi aku la o Kaikilani i Hawaii, aole i launa hou me Heakekoa, no ka 
mea, i iho la o Kaikilani, aole e launa hou me Heakekoa; a no ka mea hoi, ina e launa 
hou me Heakekoa, alalia o ka make ka hope a ke kane (Lonoikamakahiki) ke hana 
mai mahope, nolaila haalele loa o Kaikilani ia Heakekoa. 

Memoirs B. P. Bisiior Museum. Vol. IV. — 18. 



274 Fornander Collection of Hawaiian Folk-lore. 

This beating inflicted by Lonoikamakabiki on bis wife was in time carried to 
tbe bearing of Kanaloakuaana, and tbe cbiefs of Hawaii made up tbeir minds to revolt 
against Lonoikamakabiki. Wben Kaikilani arrived on Hawaii, on ber return from 
Molokai, sbe found tbat Kanaloakuaana together with tbe cbiefs of Hawaii bad placed 
guards at all tbe landing places of Hawaii. Tbis was done by their orders,' because 
they had heard tbat Kaikilani was almost killed by Ivonoikamakahiki. 

On this return Kaikilani proceeded to Napoopoo and there found tbat all the 
cbiefs of Hawaii bad taken everything for themselves and were in open revolt against 
Lonoikamakabiki. Upon seeing tbis, Kaikilani's love for Lonoikamakabiki returned 
and she took pity on him, and was not in sympathy with the wish of Kanaloakuaana 
and the other cbiefs. Because of this Kaikilani began to entertain a desire to go back 
and make a search for Lonoikamakabiki to inform him of the open revolt of tbe chiefs 
of Hawaii. On tbis return of Kaikilani, Lonoikamakabiki bad in the meantime con- 
tinued on his journey and was on Oabu. 



CHAPTER IV. 

The Sailing of Lonoikamakahiki to Oahu. — Arrival of Ohaikawiliula. 
— Lonoikamakahiki's Contb:st with Kakuhihewa. 

After Kaikilani's return to Hawaii from Molokai, and the iuclement weather 
had ceased, making the ocean fit for traveling, then Lonoikamakahiki set sail from 
Kalaupapa for Oahu, landing at Kailua in Koolaupoko. Upon tbe arrival of Lonoika- 
makahiki he found that Kakuhihewa was living at Kailua, residing at his palace. 

When Lonoikamakabiki was approaching Kailua, Lanabuimihaku and his com- 
panion recognized the canoe of Keawenuiaumi, so they said to Kakuhihewa: "It is the 
king of Hawaii, Lonoikamakabiki." As Kakuhihewa and the others had heard that 
Lonoikamakabiki was a man well versed in tbe arts of hoopapa, the}^ therefore made 
preparations and awaited for the arrival of Lonoikamakahiki with everything ready for 
a contest. Upon the arrival of Lonoikamakahiki, and the double canoe was hauled 
ashore, tbe king and the baggage were taken up and carried to tbe palace of Kakuhihewa. 

On tbe next day Ohaikawiliula arrived. She was a cbiefess from Kauai, and 
because of the great cunning and learning displaj'ed by Lonoikamakahiki he won 
Ohaikawiliula and was allowed the honor of entertaining her tbat night, thereby giv- 
ing him further subjects with which to carry on in the game of hoopapa. After having 
won Ohaikawiliula for the one night, without ever having an idea of committing any 
sin with tbe cbiefess from Kauai, only wishing to procure further subjects for bis con- 
test with Kakuhihewa, thej^ removed themselves to the end of the bouse set apart for 
the use of Lonoikamakabiki. After they bad talked of various matters Lonoikamaka- 
hiki asked of the cbiefess : "When you set sail from Kauai, were you in possession of 
any new chant having its origin in Kauai?" Ohaikawiliula answered: "There is a 

'This revolt was an evidence of Kaikilani's popularity, which revolt, however, she would not countenance. 



I 



Story of Loiioikaviakaliiki. 275 

A no keia liana ana a Lonoikamakahiki i ka waliine, nolaila, ua kui aku ka lono 
a lohe o Kanaloakuaana, nolaila, manao ae la na 'lii o Hawaii e kipi aku ia Lonoika- 
makahiki. A i ka hoi ana aku o Kaikilani mai Molokai aku, a hiki ma Hawaii ; ia 
hiki ana aku, ua hoonoho ae la o Kanaloakuaana i na 'lii a puni na awa pae waa o 
Hawaii, mamuli o ke kauoha a Kanaloakuaana ame na 'Hi apau, no ka mea, iia niene- 
mene ae la na 'lii i ka lohe ana mai make o Kaikilani. 

Hoi loa aku la o Kaikilani a Napoopoo, ua liao ae la na 'lii apau o Hawaii e kipi 
ia Lonoikamakahiki. A no ia mea, he nui loa ko Kaikilani manao aloha no Lonoika- 
makahiki, no ka mea, aole he like o kona manao me ko Kanaloakuaana ma ame na 'lii 
e ae. A nolaila manao ae la ua o Kaikilani, e imi hou ia Lonoikamakahiki i hai aku 
ai oia i ka oleic kipi a na 'lii o Hawaii. Ma ia imi ana a Kaikilani, ua hala aku o 
Lonoikamakahiki i Oahu. 



MOKUNA IV. 

Ka Holo Ana o Lonoikamakahiki i Oahu. — Ko Ohaikawiliula Hiki Ana 
Mai. — Ko Lonoikamakahiki Hoopapa Ana me Kakuhihewa. 

Mahope iho o ko Kaikilani hoi ana i Hawaii mai Molokai aku, alaila, ma ka 
pan ana o na la ino, kupono no ka holo moana, alaila holo aku la o Lonoikamakahiki 
mai Kalaupapa aku, a pae ma Kailua i Koolaupoko ma Oahu. 

Ia hiki ana aku o Lonoikamakahiki, aia no o Kakuhihewa malaila kalii i noho 
ai, maloko o kona hale alii. I ka wa e holo aku ana o Lonoikamakahiki, ike mua aku 
la no o Lanahuimihaku ma i na waa o Keawenuiaumi, alaila, olelo aku la ia Kakuhi- 
hewa: "O ke alii o Hawaii, o Lonoikamakahiki." A no ko Kakukihewa ma lohe ana, 
lie kanaka akamai o Lonoikamakahiki i ka hoopapa, nolaila, hoomakaukau mua o 
Kakuhihewa ma no ka hoopapa. A hiki aku la o Lonoikamakahiki, a kau na waa i 
uka, kiiia mai la na ukana ame ke alii pu, hoihoi ia aku la a ka hale alii o Kakuhihewa. 

I kekahi la ae, hiki mai la o Ohaikawiliula, kekalii alii wahine mai Kauai mai, 
a no ka nui akamai o Lonoikamakahiki ame kona naauao loa nolaila, lawe ae la ua o 
Lonoikamakahiki ia Ohaikawiliula i wahine moe nana ia po, i kumu e loaa hou ai iaia 
kekahi man kumu hoopapa. A lilo mai la o Ohaikawiliula ma kona poli no ka po hoo- 
kahi, me kona manao mua ole e hana i ka hewa me ke alii wahine o Kauai, aka, i mea 
e loaa ai kona kumu hoopapa hou me ke alii o Oahu, nolaila lawe ae la oia e moe ma ia 
ano ia Ohaikawiliula. I ka manawa i lawe ae ai o Lonoikamakahiki i ke alii wahine 
ma ia po, a mahope iho o ko laua manawa hooluolu no ka ike ana ia laua iho, alaila, 
ninau aku la o Lonoikamakahiki: "la oe i holo mai nei mai Kauai mai, aole anei he 
wahi mele hou o Kauai i loaa ia oe?" I aku la o Ohaikawiliula: "He wahi mele no. 



276 FonuDidcr Collection of Hazvaiian Folk-lore. 

chant, but it is one relating to myself." ' Lonoikamakahiki again asked: "Is it a new 
chant?" Ohaikawilinla again replied: "Yes, it is a very late one. It has not become 
known in the country districts. It was chanted oul}' in the royal court up to the time 
of ni}'- departure." Lonoikamakahiki again asked her: "What is the title of the chant?" 
Ohaikawilinla replied : "The Mirage of Mana." After this conversation between the 
two, Lonoikamakahiki began the study of the chant until dawn, by which time he had 
committed it to memor3^ 

At daj^light the next day Ohaikawilinla made preparation to set sail for Hawaii, 
where she was going to meet her future husband, Manuahi. While this preparation 
was going on, and the double canoe was being hauled into the sea (the chiefess had 
not boarded it, however), Lanahuimihaku and his companion said to Kakuhihewa: 
"You had better run out and ask the chiefess of Kauai for a new chant. It is possible 
that she knows a late chant from Kauai, then we will study it, else it will be first 
acquired by the king of Hawaii, Lonoikamakahiki. Ohaikawiliula will surely give 
her permission that it be used in honor of your name, for Lonoikamakahiki is a chief 
without any chant dedicated to his name." Because of these words, spoken by Lana- 
huimihaku and his companion, Kakuhihewa and his servants went up to where the 
double canoe was moored and Kakuhihewa reached out and held the chiefess, Ohaika- 
wilinla by the arm, then asked her: "Before setting sail from Kauai, did you not hear 
of a new chant belonging to Kauai?" Ohaikawiliula replied: "I have a chant." 
Kakuhihewa again asked: "Is it a very late one, not heard in the country districts?" 
Ohaikawiliula replied: "It has not been heard in the country districts; it was used 
only at the royal court up to the time of my departure. It is one used in honor of my 
name." Kakuhihewa again asked: "What is the title of the chant?" "It is 'The 
Mirage of Mana,' " replied Ohaikawiliula. 

Kakuhihewa then proceeded to master the chant by giving each of his servants 
a line to commit to memor}'. After this was done, Ohaikawiliula proceeded on her 
way to Hawaii, while Kakuhihewa and his servants returned to the house, where the 
chant was connected line by line, as committed to memory ' by the servants, until it 
was mastered in whole just as given them by Ohaikawiliula. 

When Kakuhihewa was being taught the chant by Ohaikawiliula, it was very 
considerate of her not to have informed him that she had alread}' taught the same to 
Lonoikamakahiki. She did not even say a word about the matter; probably she had 
forgotten all about it. If she had told Kakuhihewa of teaching Lonoikamakahiki the 
chant it would not have been taken for a subject in the game of hoopapa that followed. 

After Kakuhihewa had committed the chant to memory he and his favorites went 
out surf riding. Lonoikamakahiki also accompanied the king of Oahu in this outing. 
When it became time for Kakuhihewa to cease surfing he returned to the house with 
his companions. Just as soon as they reached the house Lanahuimihaku and his 
companion said to Kakuhihewa: "Say, Kakuhihewa, when the king of Hawaii finishes 
riding the surf and should send for his loin cloth and kapa, then you refuse the taking 

' All chiefs of note are supposed to possess name songs in their honor. 
'This reveals the method of memorizing name songs, etc., of olden time. 



Story of Lonoikamakaliiki. 277 

he walii inoa no nae no'u." Ninau liou aku la no o Lonoikamakaliiki: "He mele liou 
anei?" I hou aku la o Oliaikawiliiila : "Ae, lie mele hou loa, aole i lalia i ke kuaaina, 
i ke alo alii wale iho no, a holo wale mai nei wau." Ninau hou aku o Lonoikaniakahiki: 
"Owai ua wahi mele la?" Hai aku la o Oliaikawiliiila: "O Kealialia liu o Mana." 
Mahope iho o keia man kamailio ana a laua, alalia ao iho la o Lonoikamakahiki i ua 
mele nei, a ao no hoi ka po, o ka paa naau no hoi ia o ua wahi mele nei. 

A ma ke ao ana ae, hoomakaukau ae la o Ohaikawiliula e holo i Hawaii no ke 
kii ia Manuahi i kane nana. Ia nianawa, i na waa e hoomaka aku ana e holo, aole nae 
i kau aku ke alii wahine, i aku la o Lanahuimihaku ma ia Kakuhihewa: "E hele aku 
oe e noi aku i ke alii wahine o Kauai i mele, nialia he wahi mele hou kekahi o Kauai 
mai i loaa iaia, alalia, ao ae kakou, no ka mea, e lilo e aku auanei i ke alii o Hawaii 
(Lonoikamakaliiki), a malia o ae mai ua o Ohaikawiliula, alalia, nou ka inoa; aia la 
he alii inoa ole." A no keia olelo ana a Lanahuimihaku ma pela, nolaila, hele aku la 
o Kakuhihewa me kona mau kanaka, a hiki i kahi e lana la na waa, a paa aku la o 
Kakuhihewa ma na lima o ke alii wahine (Ohaikawiliula) me ka ninau aku: "Holo 
mai nei oe mai Kauai mai, aole he wahi mele hou o Kauai i loaa ia oe?" Hai aku la o 
Ohaikawiliula: "He mele no." I aku o Kakuhihewa: "He mele hou loa aole i lalia i 
ke kuaaina?" I hou aku o Ohaikawiliula: "Aole i laha i ke kuaaina, i ke alo alii wale 
iho no a hele wale mai la wau, he wahi inoa no no'u." Ninau hou aku la o Kakuhihewa: 
"Owai ua wahi mele la?" "O Kealialia liu o Mana." 

Alalia, ao aku la ua o Kakuhihewa i ua mele nei, ma ka haawi pakahi ana i na 
lalani mele i na kanaka, a pau ua mele nei, holo aku la o Ohaikawiliula i Hawaii, a hoi 
aku la no hoi o Kakuhihewa i ka hale me na kanaka, a hookuikui ae la i na hua i 
haawi pakahi ia i na kanaka, a lilo ae la i mele e like me ko lakou aoia ana e ka mea 
nana i ao mai ia lakou. 

Aka, i ka manawa i ao ai o Kakuhihewa me Ohaikawiliula i ua mele nei, he 
mea nani loa nae i ke alii wahine ka hai ole aku ia Kakuhihewa, ua ao ia o Lonoika- 
makahiki i ua mele nei, aole no hoi i puka iki aku kekahi hua olelo mai kona waha 
aku; aka, no ka poina loa ana paha, ina palia ua hai oia ua aoia ia Lonoikamakahiki 
ua mele la, ina ua lilo ole i kuniu hoopapa. 

Mahope iho o ko Kakuhihewa ao ana i ke mele, hele ae la oia me kana mau 
punahele i ka heenalu, a o Lonoikamakahiki hoi kekahi ma ia hee nalu ana. A pau 
ka Kakuhihewa ma heenalu ana, hoi aku la lakou a ka hale. Ia manawa, olelo aku la 
o Lanahuimihaku ma ia Kakuhihewa: "E Kakuhihewa! I noho auanei kakou a i pau 
ka auau ana a ke alii o Hawaii, a i kii mai auanei i ka malo a me ke kapa; alalia, aua 



278 Fornander Collection of Ifaivaiian Folk-lore. 

of those things, and tell him that he shall not have the loin cloth and kapa unless he 
is able to recite the chant that we have just learned this morning." Kakuhihevva then 
saw that the proposition spoken by Lanahuimihakii and his companion was a good 
one, so he carried out the advice given him by the two men. 

Lanahuiraihaku and his companion were great favorites in the court of Lono- 
ikamakahiki prior to their coming to Oahu, and they were recognized as the most 
important men in the presence of the king. They were well treated and accorded the 
highest position over all the people when Lonoikamakahiki took charge of the affairs of 
the government. But there came a time when the king ceased thinking so very much of 
them ; that they were no longer his favorites. Because of this neglect they left Lono- 
ikamakahiki and came and lived with Kakuhihewa. It was these two men that caused 
great trouble for Kakuhihewa and his people. 

When Lonoikamakahiki returned from having his bath and stood outside of 
Kakuhihewa's palace, he said to his attendant, Loli : "You go in and bring out my loin 
cloth and my cloak." Because of this order of the king Loli proceeded to get these 
things, they being in Lonoikamakahiki's calabash, Kawalawala, which was in the palace, 
in the end of the house set apart for the use of the king. 

When Loli came into the house he took the calabash where the things were kept 
and proceeded to open it. When Kakuhihewa saw Loli uncovering the calabash he 
said to one of his own retainers: "You go and tell the servant of Lonoikamakahiki not 
to take the loin cloth until he can chant the mele in honor of the king's name." Because 
of this order from Kakuhihewa the retainer went to meet Loli and said to him : "What 
are you doing, uncovering the calabash of your ward?" Loli replied: "I am uncover- 
ing it for the loin cloth and kapa of the king." Kakuhihewa's retainer then said: 
"You must go back without it. You cannot have the loin cloth until the chant in honor 
of the king's name is recited." Loli then returned and Lonoikamakahiki asked of him: 
"Where is the loin cloth?" Loli replied: "The loin cloth cannot be had. Kakuhihewa 
has kept me from taking it. It is only when the chant in honor of Kakuhihewa is 
recited that the loin cloth can be given up." Lonoikamakahiki then said: "You go 
back and get my loin cloth and bring it here, and if they should ask you about the 
chant, then ask them the title of the king's chant." 

Loli then returned into the house and again uncovered the calabash. The 
retainer of Kakuhihewa again asked: "What are you doing with the calabash?" Loli 
replied: "I have come for the king's loin cloth and kapa." Kakuhihewa then spoke 
up : "You are very stubborn. Have you not heard that you have been ordered that 
only when the chant in my honor can be recited can you get the loin cloth and kapa?" 
Loli then made reply: "That is just what I have told my king, but he ordered me to 
return here and ask for the title of your chant." Kakuhihewa then said : "The title 
of the chant in honor of my name is 'The Mirage of Mana.' " 

Loli was again forced to return without the loin cloth. Upon coming to Lono- 
ikamakahiki he was asked : "What is the title of the chant in honor of the name of the 
king of Oahu?" The retainer Loli then told him: "He said it was 'The Mirage of 



Story of Loiwika)uakahiki. 279 

aku auaiiei oe, me ko olelo aki; aiianei, aole e loaa ka nialo a me ke kapa, ke loaa ole 
kela mele a kakou i ao iho nei i keia kakalaiaka." Alaila ike ae la ke alii Kakuliihewa, 
iia pono ka olelo a Lanahuimihaku ma, alaila, hooko ae la o Kakuhihewa mamuli o ka 
Lanahuimihaku ma olelo. 

A o Lanahuimihaku ma, he mau kanaka punahele ia ma ko Lonoikamakahiki alo, 
a o laua no na kanaka nui o ko Lonoikamakahiki alo alii, a ua oi ae laua mamua o na 
kanaka a pan ma ko Lonoikamakahiki ku ana i ka moku ; a no ka pan ana o ko Lana- 
huimihaku ma punahele, nolaila, haalele laua ia Lonoikamakahiki, a holo mai a noho 
me Kakuhihewa; a o keia mau kanaka, na kanaka i pilikia loa ai o Kakuhihewa ma. 

A i ka manawa i hoi mai ai o Lonoikamakahiki mai ka auau mai, hoi aku la a 
mawalio o ka hale alii o Kakuhihewa, i aku la i ke kahu ia Loli : "E kii aku oe i kuu 
wahi malo ame kuu wahi kihei." A no keia olelo a ke alii, nolaila, kii aku la o Loli i 
ka malo o Lonoikamakahiki i loko o kona hokeo (Kuwalawala) maloko o ko Kakuhi- 
hewa hale, kahi i waiho ai, ma ke kala hoi i hookaawaleia nona. 

I ka manawa o Loli i komo aku ai i loko o ka hale, a wehe ae la i ka hokeo, kahi 
i waihoia aku ai na mea o ke alii. A ike aku la o Kakuhihewa ia Loli e wehe ana i ka 
hokeo, alaila, olelo aku la i kona kahu ponoi, me ka i aku: "E hele oe a olelo aku i ke 
kahu o Lonoikamakahiki, aole e lawe i ka malo a loaa ka inoa o ke alii." A no ko 
Kakuhihewa olelo ana pela, alaila, hele aku la ua kahu nei o Kakuhihewa a halawai 
me Loli, i aku la ma ka ninau : "Heaha ia au e wehe nei i ka hokeo o ua hanai au?" 
I mai la o Loli: "E wehe ae ana wau i ka malo a me ke kapa o ke alii." Olelo aku la 
ua wahi kahu nei o Kakuhihewa: "E hoi wale oe, aole e loaa ka malo ia oe, a loaa ka 
inoa o ke alii (Kakuhihewa)." Hoi aku la o Loli, ninau mai la o Lonoikamakahiki: 
"Auhea ka hoi ka malo?" Olelo aku la o Loli: "Aole e loaa mai ka malo, ua aua ia 
mai nei e Kakuhihewa, aia a loaa ka inoa o Kakuhihewa, alaila loaa mai ka malo." 
I aku o Lonoikamakahiki: "E kii oe i kuu malo, a lawe mai, a ina i ninau mai ia oe, 
alaila ninau aku oe i kona inoa." 

Hoi aku la o Loli a wehe hou no i ka hokeo ; ninau hou mai ke kahu o Kakii- 
hihewa: "Heaha kau hana i ka hokeo?" I aku o Loli: "I kii mai nei no wau i ka 
malo a me ke kapa o ke alii." I aku la o Kakuhihewa: "He hoopaa anei oe; aole 
anei oe e lohe, ua oleloia aku nei oe, aia a loaa kuu inoa, alaila, loaa aku ka malo a me 
ke kapa." Olelo aku la o Loli: "O ka'u ia i olelo aku nei i ke alii a'u, i mai nei kela, 
e hoi mai wau a ninau aku i kou inoa." I aku o Kakuhihewa: "O kuu inoa o Kealia- 
lia liu o Mana." 

Hoi wale aku la o Loli me ka nele i ka malo. Ninau mai la o Lonoikamakahiki: 
"Owai ka inoa o ke alii o Oahu?" Alaila, hai aku la kahi kahu, o Loli: "I mai nei, o 



28o Forna7ider CoUectio)i of Haivaiian Folk-lore. 

Mana.' " Lonoikamakaliiki then said : "You go back and bring ui}' loin cloth. If they 
shonld again ask you, you tell them that I have said, 'The Mirage of Mana' is the chant 
in honor of the name of Lonoikamakahiki. You repeat this to them." 

At the close of their conversation, and this was the last thing said on the sub- 
ject, Loli then went back into the house, the palace of Kakuhihewa, Kamoa by name. 
Again Loli took up the calabash and began to uncover it for the loin cloth and kapa 
of his king. At this Kakuhihewa again asked : "Say, Loli, why are you again un- 
covering the calabash belonging to your ward?" Loli made reply : "It is for the king's 
loin cloth." Kakuhihewa said: "Have 3'ou not heard that you cannot get the loin cloth 
until the chant in ni}^ honor is recited?" Loli replied: "I have told him that, but he 
replied by asking, 'What is the title of the chant of Kakuhihewa?' I replied: 'The 
Mirage of Mana.' He made reply: 'Is it "The Mirage of Mana," the chant in honor 
of the name of Lonoikamakahiki?' This is the reply made by my king, and that is 
all." Because of this reply made by Loli, Kakuhihewa asked of Lanahuimihaku and 
his companion: "Is this chant really in honor of the name of the king of Hawaii?" 
Lanahuimihaku and his companion replied: "It is a lie; he has no chant in honor of 
his name like this one. He is a chief without a chant. You must not be afraid ; make 
a wager with him." 



CHAPTER V. 
Thk Wager Madk by Kakuhihewa Against Lonoikamakahiki. 

After Kakuhihewa had heard from Loli the answer given by Lonoikamakahiki, 
that the chant belonged to the king of Hawaii, the chant was then made the subject of 
a contest.' After this was agreed on the two kings came together to decide on their 
bets. Some time was taken up in this before they agreed upon the different objects for 
the wager. Kakuhihewa on his side offered that portion of Oahu from Lealii point 
to the Kaena point as against the large feather kahili of Lonoikamakahiki, Eleele- 
ualani. Lonoikamakahiki on his side would not agree to this, saying: "I will not 
wager my feather kahili for that amount of land." Because Lonoikamakahiki refused 
to agree to this offer made b}' Kakuhihewa, Kakuhihewa again offered all the lands, 
in addition to the former offer, embraced within the point of Kaena to the Kaoio point 
at Kualoa. 

Because of this last offer made hy Kakuhihewa, which really meant the passing 
away from him of almost all the lands of Oahu, Lonoikamakahiki replied: "I will not 
allow my feather kahili to be wagered for the amount of land you offer." Kakuhihewa 
then replied: "Since you have not agreed to my offer, make your offer then." Lono- 
ikamakahiki said : "I will wager \Q.y feather kahili as against the inside of this house." 
Kakuhihewa then made answer: "That is agreed; here it is. You are satisfied with 

■ In the spirit of rivalry existing between these kings this new name chant was an opportune test of their powers 
of memory and narration. 



Story of Lonnikaniakaliiki. 281 

Kealialia liu o Maiia." I akii o Lonoikamakahiki : "O lioi a lawe mai i kim malo, i 
olelo hou mai, alalia olelo aku oe, ua olelo aku wan : 'O Kealialia liu o Mana' inoa nei 
no o Lonoikamakahiki la? Pela oe e olelo aku ai." 

A pan ka laua kamailio ana no keia man mea, a o ka laua olelo hope loa no hoi 
ia ma keia man mea, alaila, hoi aku la o Loli a ka hale alii o Kakuhihewa, o Kamoa ka 
inoa o ua hale alii la. Lalau hou aku la no ua o Loli i ka hokeo, e wehe ana i ka malo 
a me ke kapa. Ia manawa, ninau hou mai o Kakuhihewa: "E Loli! Heaha ia an e 
wehe hou nei i ka hokeo a ko hanai?" I aku o Loli: "O ka malo noo ke alii." I aku 
o Kakuhihewa: "Aole aneioe e lohe, aole e loaa aku ka malo, a loaa kuu inoa?" I aku 
o Loli: "Ua olelo aku nei wau pela, aka, olelo mai nei keia, me ka ninau mai: 'Owai 
ka inoa o Kakuhihewa?' Hai aku nei wau: 'O Kealialia liu o Mana.' I mai nei keia: 
'O Kealialia liu o Mana inoa nei no o Lonoikamakahiki la ; ' a pela mai ua alii la ia'n, a 
oia la." A no keia olelo ana aku a Loli pela, alaila, ninau ae la o Kakuhihewa ia Lana- 
hnimihaku ma: "No ke alii io anei o Hawaii keia inoa?" I aku o Lanahuimihaku ma: 
"He wahahee, aole ona inoa e like me keia, he alii inoaole; mai makau oe pili ia aku." 



MOKUNA V. 
Ka Pili Ana o Kakuhihewa me Lonoikamakahiki. 

MahopE iho o ko Kakuhihewa lohe ana ia Loli no ko Lonoikamakahiki hai ana 
mai, nona ka inoa, ke niele hoi a laua e hoopapa nei, alaila, olelo pu ae la na 'Hi a elua, 
no na kumu pili a laua; a maopopo ae la, haawi mai la o Kakuhihewa i ka aina, mai 
ka lae o Leahi a ka lae o Kaena man ia Eleeleualani, ke kahili nui o Lonoikamakahiki. 
I aku la o Lonoikamakahiki: "Aole e mau kuu kahili ia wahi." A no ko Lonoikama- 
kahiki hoole ana aku i ka pili ia Kakuhihewa, alaila, haawi hou mai la ua o Kakuhi- 
hewa, i ka aina mai ka lae o Kaena a ka lae o Kaoio ma Kualoa. 

A no keia pili ana mai a Kakuhihewa, aneane e pan loa o Oahu nei, alaila, olelo 
aku o Lonoikamakahiki : "Aole e mau kuu kahili ia pili." I aku o Kakuhihewa: "Ole 
ae la ka'u pili, ia oe mai hoi ia wahi." I aku o Lonoikamakahiki : "O kuu kahili a 



282 Fornander Collection of Haivaiian Folk-lore. 

tlie inside of the bouse as against j-our kahili, while I was offering you almost all my 
possessions, which I had the chance of losing to you." 

After the wagers had been agreed on, the loin cloth and kapa of Lonoikamakahiki 
were given up at last. Kakuhihewa then said: "You recite the chant first, for you 
have claimed that the chant was one in honor of your name. After you have finished, 
then we will recite oiirs." Lonoikamakahiki replied: "You people had better make 
the first recital, since I have claimed that you have appropriated the chant belonging 
to others and are claiming it your own. In this way we will ascertain positively 
whether the chant is yours. After you have finished, then I will make my recital." 

Because of this argument advanced b}' Lonoikamakahiki, Kakuhihewa agreed 
that they make the first recital of the chant taught them by Ohaikawiliula. Follow- 
ing is the chant that caused the dispute: 

It is the mirage ' of Maua. 

It is as though following behind. 

The water is following, 

The water of Kamakahou is following; 

The water that is not water, 

The mirage of Maua. 

Like the sea is the water, 

Like the water is the sea. 

Like the sea is the water of Kamakahou. 

The sugar-cane trash from my eating was cast away. 

After I had gone beyond 

I failed to recognize. 

What was seen behind, again appears in front. 

The Iliau^ has wilted in the sun 

[As] the plentiful dew of the morning. 

Passed are the emblems of the god of the year,^ 

Gone to bury the dead 

[On] the barren sands of Nonohili. 

The coconut grove bends low seaward of Pokii, 

In reverence to [the god] Makalii. 

"There, that is the chant in honor of our name. Now it is your turn." Lono- 
ikamakahiki replied: "The chant is not yours, it is mine." Kakuhihewa said : "We 
will know it is your chant, without any doubt, after you have recited it." Lonoika- 
makahiki then began the recital of the chant, first taking the chant in his own name 
as taught him by Hauna, and at the end he added on the chant taught him by the 
chiefess from Kauai. Following is the chant in full: 

^ Lin, generally accepted as mirage, and so here used, is probably a shortening of liu-a, to see indistinctly; other- 
wise the definitions of the word fail to apply. 

' Iliau ( IVilkesia gy>nnoxiphium)\ a low plant, something of the silversword order, found on Kauai and elsewhere 
^ Aliaoiiiao, said to be the god of the year, of which there are doubts. Alia was the name of two sticks carried, 
before the procession as emblems of the god; hence, perhaps, the idea that Omao was the god referred to. .Some ver- 
sions of this chant give it as Aliaopea. 



Story of Lo)ioika}uakalnki. 283 

mail ia loko o ka hale, alaila, ae wan." I akii o Kakuhiliewa : "Ua man; o loko wale 
ae la no ka hoi o ka hale ka pili o koii kahili la, mai lilo hewa ka aina ia oe." 

A pau ka laua pili ana, akahi no a haawaiia akii ka male a me ke kapa o Louo- 
ikamakahiki. I aku o Kakuhiliewa: "la oe mna; e hana mai oe i koii inoa, a pan hoi 
kail hana ana, alaila, ia makou akn." I akn o Lonoikamakahiki: "la onkoii paha 
mna, i ka poe lawe wale i ka inoa o kekahi ; no oiikoii iho la ka hoi ia inoa ; a o ke 
akaka ia o ko oukoii inoa. A pan hoi ka oiikoii, alaila, ia'n akn." 

A no ka Lonoikamakahiki olelo ana aku ia Kakuhihewa pela, alaila, lilo mna 
ae la ia Kakuhiliewa ka hana mna o ke mele a lakoii i ao ai me Ohaikawiliula. A eia 
malalo iho iia wahi mele la a laua e hoopapa nei : 

O Kealialia liu o Mana. 
Ke uhai la no. 
Ke uhai la ka vvai, 
Ke uhai la ka wai a Kainakahou; 
Wai alialia, 
Wai o Mana. 
Me he kai la ka wai, 
Me he wai la ke kai, 
Me he kai la ka wai a Kamakahou. 
O ka aina-ko a'u i ai a kiola haalele. 
Hoi aku a niua 
'' Hoohewahewa mai. 

Hoi ana i ke kua, i ke alo. 
O ka iliau loha i ka la 
Puolo hau kakahiaka. 
Hele ke alia o Aliaomao, 
Hele kanu kupapau, 
O ke kaha i Nonohili. 
Halala na niu i kai o Pokii, 
Hoakua wale la o Makalii. 

"Aia la, holo ko makon inoa, a ia oe hoi." I aku o Lonoikamakahiki: "Aole 
no onkou ka inoa, no'u ka inoa." I akn la o Kakuhihewa: "O ke akaka ia o kou inoa 
ke hana mai oe." Alaila, hana aku la o Lonoikamakahiki i kona inoa ponoi a Hauna 
i ao mai ai ia ia, a hoohuipn aku la me ke mele a ka wahine o Kauai i ao mai ai ia laua, 
e like me malalo iho : ^ 



284 



Fornander Collection of Haivaiian Folk-lore. 



Kahikahonua to Klekaukama, 

Halalakauluonae, 

Nanamakaikaeleua, 

Mahehaluakama, 

Laloia, Laloae Kama.' 

Cling perseveringly to the breast 

Of Kukulu of Halaaniani. 

Falling hither, falling thither, - 

Falling iu the time of Kama,^ 

The base of the sky, Kama, 

The base of Kuami 

Paepaeilani 

Kekupuaiawaawa 

In the time of Hakiawihi Kama 

Hakekoai, O Lono. 

Opuukahonua, Kamakalewa, 

Noiaku Kamahuola,-* 

Peu and Kiha, 

The base of Kama, 

Haena and Koenamimi. 

Young is the offspring of Lonokaeho.' 

Who art thou ? 
It is Kakaeke, 
Hanakaeke, 
Nanakaeke, 
Paakaeke, 
Maakake. 

That is the bag that will bring fame, 
That is the bag, the bag of — "^ 

Two — 
There are two Honokeana Keana; 
There are two caves of Opihi; 
There are three Kahana; 
Two Mailepai; 
Two Honokawai; 
Kawailua; 

Kekaa making the third. 
There are four Mahinahina 
On the top' of Alaeloa. 
There are four lauds containing Hono:'' 
Honokahua, 
Honolua, 
Honokohau, 
Honopou; 



That makes four lands containing Hono.'' 

The fifth is Kahakuloa, 

Kahakuloa makes the sixth, 

Makalina makes the eighth, 

Waihee makes the ninth, 

The ninth is Honokea,'" 

Of the divisions in Wailuku. 

The tenth. 
One is Koolau, 
One is Wailuku, 
One is Paie," 
One is Kahookuli in going. 

Two — 
Two stand up. 

Two — 
Two sit down. 

Two — 
Two are inclining against Keaahala. 

Two — 
Two Nuailua. 

Three- 
Three Makaiwa. 

Three- 
Three foundations. 

Four — 
Four Waipio. 

Four — 
There are four in the uplands of Halehaku. 

Five — 
There are five Pauwela. 

Five — 
Five Huleia. 

Five — 
There are five people 

Chasing each other on the lonely coast of Paie. 
The one in the lead is the seventh. 
There are seven Pulehu, 
There are seven Mana, 
The Ohia of Paukauwila is the seventh. 

There are ten — 
There are ten of Lele. 

There are ten — 
There are ten of Molokai. 



' Series of names of personages. 

"Falling this way and that; topsy-turvy conditions. 

^ Lonoikamakahiki, referring to himself. 

■•Another version gives this line as Noi aku Kainahu 
a ola; Kamahu asked for and obtained life, in place of 
Kamahuola asked, as in this case. 

' A royal ancestor running back some ten generations. 



''The narrator here pauses in his boasting changes. 
'Over or above Alaeloa, in Kaanapali, Jlaui. 
'The chanter here enters on a play of names. 
''All west Maui lands. 

'"The other version gives this as Hokea; likely an 
error. 

^^ Paie intended probably for Paia, Maui. 



Story of Louoikainakaliiki. 



285 



O Kahikahonua ia Elekaukaina, 

O Halalakauluouae, 

O Nanamakaikaeleua, 

O Mahehaluakama, 

Laloia, Laloae Kama, 

O Hoopilikulo ko i ka manawa: 

O kiikulu o Halaaniaui, 

O Hanee aku o hanee mai, 

O Hanee i ke au Kama. 

O ka papa o ka lewa Kama, 

O ka papa o Kuami, 

O Paepaeilani 

O Kekupuaiawaawa. 

O ke au o Hakiawihi Kama, 

O Hakekoai e Lono; 

O Opuukahonua, Kamakalewa, 

O Noiaku Kamahuola 

O Peu oKiha: 

Ka papa o Kama, 

O Haena Koenamimi, 

Opiopio i ka ulu a Lonokaeho. 

Owai o-e-? 
O Kakaeke, 
O Hanakaeke, 
O Nanakaeke, 
O Paakaeke, 
O Maakaeke, 
O ka eke ia ku i ka ieie; 
O ka eke ia, Kaeke-a- 

Elu-a — 
Elua Honokeana Keaiia, 
Elua ana Opihi, 
Ekolu Kahana, 
Elua Mailepai, 
Elua Honokawai, 

Kawailua, 

1 kolu ia Kekaa. 
Eha la Mahinahina, 
O ka luna i Alaeloa. 
Eha la Aina liono, 
O Honokahua, 

O Honolua; 
O Honokohau, 
O Honopou, 



Alia la aina hono, 
Alima la ia Kahakuloa; 
O Kahakuloa la aona, 
O Makalina la awalu, 
O Waihee la aiwa, 
Aiwa i Honokea, 
O na Mahele i Wailuku. 

Ka umi — 
Kahi Koolau-e, 
Kahi Wailuku-e, 
Kahi Paie, 
Kahi Kahookuli ke haele: 

Elua — 
Elua ku mai, 

Elua — 
Elua noho ae, 

Elua — 
Elua Pili wale i Keaahala, 

Elua — 
Elua Nuailua, 

Ekolu — 
Ekolu Makaiwa, 

Ekolu — 
Ekolu Papa, 

Eha— 
Eha Waipio, 

Eha— 
Eha ka uka i Halehaku 

Elinia — 
Elima Pauvvela, 

Elima- 
Elima Huleia. 

Elinia — 
Elima na kanaka, 
Alualu o ke kaha wale i Paie, 
He oi ahiku, 
Ehiku Pulehu, 
Ehiku Mana, 
Ehiku ka ohia i Paukauwila: 

He umi — 
He umi o Lele; 

He umi — 
He umi o Molokai: 



286 



Foi-itaiidcj- Collcclioii of Haivaiian Folk-lore. 



There are ten — 
There are ten of Lanai. 

There are ten — 
There are ten of Kanaloa Kahoolewa,' 
The foundation, the joining together of the isles. 
They join and bug like lovers. 
Scrape away, scrape away. 
There is Hilo 
Thatching, 
Ridging; 

There is your lover 
Passing bj-. 
The mouth is closed, 
The hand beckons, 
The eyes also beckon. 
Else he will be ashamed 
And weep at 
The quiet cliffs. 
Water is on Oahu, 
It shows there above. 
Kaunuohua is low 
lyike a crawling hill at Nihoa. 
That cliff, 
This cliff. 

That fence of wood. 
The great one there below, 

He sits; 
He sits, he stands, 
He points, he sticks out his tongue, 
Kukahaulani. 
He has the eyes of a bird, 
Head of a bird, 
Beak of a bird. 
Tongue of a bird. 
Neck of a bird, 
Breast of a bird. 
Wing of a bird. 
Body of a bird, 
Leg of a bird. 
Thigh of a bird. 
Tail of a bird. 
Knee of a bird, 
Feet of a bird, 
Claws of a bird. 
Feathers of a bird. 
Neck of a bird. 



Crop of a bird, 

Liver of a bird , 

Intestine of a bird. 

Since you are a small bird. 

Out you must go 

In the upland wilderness, 

For such is the way you dwell in Kona. 

And catch the spawn of the li 

And carry the spawn of Keaau. 

O thou Hanalei ! 
Hanalei, the source of the rains. 
Made low from carrying such a burden. 
Who has stood on the hill top 
Whose shadow has reached the bottom. 
They are greatly wearied by the roughness [of 

the sea]. 
Lift up the canoe. 
Let the people get aboard 
With the probing sticks, 
With the binding ropes, 
With the floaters. 
Get aboard, paddle away, get on. 
The canoe master is aboard; 
It is Lelepahu of Hawaii; 
It is the large Hawaii of Kane; 
It is Hilo of Kane of Kapu; 
It is Hilo with the high cliffs; 
It is Ku, the Lehua-eater; 
The bosom companion of Kalalea and others 

who dwell there. 
Who dwell there. 
The house stands in Kona, 
The front faces Koolau, 
The wall faces Tahiti. 
The posts were from Halawa 
In Kauhuhu of Pele, of Feue. 
Molokai is the back, 
Lanai the front. 
What is Molokini ? 

Wailuku is the locality of flying clouds. 
What is broad Kula ? 
It is open upland. 
Kaluanui of Kaluanui, 
It stands by the twin hills. 
The palm houses- of Kane 
Which were thatched for me at Auwalii. 



' Probably intended for Kahoolawe, though its connection is not clear. 
° Hills likened to the palm-thatched houses of the temple. 



Storv of Lonoikajnakahiki. 



287 



He umi — 
He umi o Lauai: 

He umi — 
He umi o Kanaloa Kahoolevva, 
Ka bono ka hookui o na moku, 
O kana Puiki ae ka ipo aloha, 
Kope ae kope ae: 

Aia Hilo-la — 
Ke ako mai la — 
Kaupaku mai la, 

Aia ko ipo-la 
Ke hele ae la 
Kalaau ka waha-e, 
Peahi ka lima-e 
E kunou na maka, 
O hilahila iala, 
Ai wale i na 
Kilou pali-e 
Wai Oahu-e. 
Ahu mai la i luna 
Haahaa o Kaunuohua, 
He puu kolo i Nihoa: 
Kela pali-e, 
Keia pali-e, 
Palaau-e 
Ka hiwa i lalo-e. 

A noho — 
A noho e Ku, 
Kuhi ua palu-e 
Kukahaulani 
Makaku manu-e, 
He poo mauu-e; 
A he nuku manu-e. 
He alelo manu-e, 
Ai manu-e, 
Umauma manu-e, 
Eheu manu-e, 
A he kino mauu-e, 
Uha manu-e, 
He ka manu-e, 
Puapua manu-e. 
He kuli manu-e, 
Wawae manu-e, 
Maiuu manu-e. 
He liulu manu-e. 



Kaniai manu-e, 
A he puu manu-e. 
He ake manu-e, 
Naau manu-e. 
Ka ua manu iki, 
Hele oe i waho 
I ka uka nahele, 
I noho i Kona nei: 
I ke kaee pua o ke ii, 
Ka hapai pua o Keaau: 
O Hanale-i — 

Hanalei kumu a ka ua, 

1 amo a haahaa: 

I ku i luna o ka puu, 

I hala ilalo ka malu, 

Ikiiki na hoa, manaka ino-e. 

E hapai ka waa 

E ee aku kanaka, 

Me na houhou, 

Me-na nakinaki, 

Me na lanalana, 

Ee aku, hoe aku, kau aku, 

Ua kau ke aia waa, 

O lelepahu, o Hawaii. 

O Hawaii nui a Kane, 

O Hilo a Kane a Kapu, 

O Hilo a ka pali, 

Ku ai lehua: 

Hoa aloha wale o Kalalea ma e noho mai la, 
E noho mai la 

1 ku i Kona ka hale, 
I Koolau ke alo, 

I Tahiti ka paia, 

I Halawa ka pou, 

I Kauhuhu a Pele, a Peu-e. 

He kua o Molokai 

Lanai ke alo; 
He aha Molokiui? 
Kahua aolelo Wailuku-e, 
He Aha Kula-loa? 
Kaupaku Eanakila. 
Kaluanui o Kaluanui, 
Ke ku la i na puu malioe; 
Na hale loulu a Kane, 

1 ako uo'u i Auwahi. 



288 



Fornander Collection of Hawaiian Folk-lore, 



The potatoes of Pnukamaele, 

Of Kipapai, of Honokaupu, 

Of the Oopu' of Waikolu. 

I am going home to partake of some food. 

The kala^ shall be my fish 

Until satisfied. 

It is a fish sacred to my god. 

L,et the canoe enter 

At Kaluakoi, 

The barren coast of Puumomi, 

At the entrance of Wailau, 

Of Umipiilaui. 

It is the mirage of Mana; 

It is as though following behind; 

The water is following; 

The water of Kamakahou is following; 

The water that is not water, 

The mirage of Mana. 



Like the sea is the water, 

Like the water is the sea. 

The sugar-cane trash from my eating 

Was cast away, left behind, forgotten. 

After I had gone beyond 

I failed to recognize. 

What was seen behind, again appears in 

front. 
The Iliau has wilted in the sun 
[As] the plentiful dew of the morning. 
What was seen behind, again appears in front 
Of Laauhaele. 
Passed are the emblems of the god of the 

year, 
Gone to bury the dead 
[On] the barren sands of Nouohili. 
The coconut grove bends low seaward of Pokii, 
In reverence to [the god] Makalii. 



One can here follow on with the portion of the chant that remains. It is also a 
chant in honor of the name of Lonoikamakahiki, which is the one that Lanahuimihaku 
heard, and it is often added to the chant tanght them by Ohaikawiliula. 

When Lonoikamakahiki was repeating the chant which Ohaikawiliula had 
taught Kakuhihewa, Kakiihihewa saw that Lonoikamakahiki knew it, so he said to 
Lanahtiimihakti and his companion: "Say, I see that Lonoikamakahiki knows of this 
chant?" Lanahuimihakti and his companion replied, saying to Kaktihihewa: "Yes, 
we see that he does. We lived with him while in Hawaii, but he had no chant of this 
kind. It is possible, however, that a canoe has gone to Hawaii withotit touching here 
and the chant was carried to Hawaii in that wa3^" 

After Kaktihihewa was beaten by Lonoikamakahiki, Kakuhihewa ordered all the 
people to get out of the house and thus leave the hotise to Lonoikamakahiki, the king 
of Hawaii, who had won. When this order was given Lonoikamakahiki was standing 
just otitside of the door with a war club in his hands. As soon as the order was given 
to vacate the house the men immediately proceeded to go out; but as soon as the first 
party started out they were killed by Lonoikamakahiki. When the people saw this the 
retreated back into the house for they were afraid of being put to death by Lonoika- 
makahiki. When Kakuhihewa saw the people coming back into the house he asked: 
"Why are you people coming back? Don't 3'oti know that we have to get out and leave 
the house to Lonoikamakahiki?" The people replied : "Don't you know that you made 
a foolish bet? Stich and such persons have been killed by Lonoikamakahiki. Here 
yoti have made a wager whereby we are to be killed." 

When Kakuhihewa heard this from the people, he said to Lanahuimihaku and 
his companion: "Say, is this true?" Lanahuimihaku and his companion then replied: 



• Oopu, a small mud-fish, said to be so tame as to cling to one's hand. 

' Kahi {Moiioi'civs Kiiicontis), a sacred fisli. 



Story of Lonoikamakahiki. 



289 



Ka uala o Puukamaele, 

O Kipapai o Honokaupu. 

O ka Oopu o Waikolu, 

E hoi ana wan e ai, 

He kala kuu ia e ai ai 

A maona. 

He ia pa ia na kuu akua; 

Hookomokomo ka waa 

O Kaluakoi, 

O ke kaha wale i Puumomi, 

Hoomo Wailau 

O Umipiilaui. 

O Kealialia liu o Maua. 

Ke uhai la no. 

Ke uhai la ka wai, 

Ke uhai la ka wai a Kamakahou; 

Wai alialia, 



Wai o Mana. 
Me he kai ka wai, 
Me he wai ke kai, 
O ka aina-ko a'u i ai. 
Kiola haalele poina, 
Hoi aku a mua 
Hoohewahewa mai. 
Hoi ana i ke kua, i ke alo. 
O ka Iliau loha i ka la 
Puolo hau kakahiaka. 
Hoi ana i ke kua i ke alo: 
O Laauhaele, 
Hele ke alia o Aliaotnao, 
Hele ae kanu kupapau, 
O ke kaha i Nonohili. 
Halala na niu i kai o Pokii, 
Hoakua wale la o Makalii. 



]\Ia keia walii, e hookonio iho i ke mele i koe, he wahi inoa no no Lonoikamaka- 
hiki, a oia ke mele i lohe ai o Lanahuimihaku, a oia ke mele i kamau ia mai maluna o 
ke mele a laua i ao ia ai e Ohaikawiliula. 

I kela manawa a Lonoikamakahiki e hehihelu ana i kela mele a Ohaikawiliula 
i ao ai ia Kakiihihewa ma, a ike aku la ua loaa kela mele ia Lonoikamakahiki, i aku 
la o Kakuhihewa ia Lanahuimihaku ma: "E! Ua loaa hoi ha kela mele ia Lonoika- 
makahiki?" I aku o Lanahuimihaku ia Kakuhihewa: "Oia paha, no ka mea, noho 
wale mai nei no makou i Hawaii aole ona inoa penei. Malia paha ua holo ae kekahi 
waa ma ka moana ae, a Hawaii, ao mai nei i keia mele." 

I ka manawa i eo ai o Kakuhihewa ma ia Lonoikamakahiki, alaila, kena ae la o 
Kakuhihewa i na kanaka a pan o loko o ka hale, e puka i waho a koe iho ka hale no 
ke alii o Hawaii no Lonoikamakahiki. Ia manawa, e ku ana o Lonoikamakahiki ma 
ka puka o ka hale ma ka aoao mawaho, me ka laau palau. Ia Kakuhihewa i kena ai 
i na kanaka e hele, ia manawa, puka aku la na kanaka i waho ; aia nae ua make mai 
la ka poe mua ia Lonoikamakahiki. A no keia mea, kuemi hou na kanaka i loko o ka 
hale, no ka mea, ua makau aku la i ka make mai ia Lonoikamakahiki. A no ia hoi 
hope ana mai o na kanaka mai waho mai o ka hale, ninau aku o Kakuhihewa, me ka i 
aku: "Heaha ka hoi ka mea i hoi hou mai ai na kanaka i loko nei? Kai noa he hele 
aku ko kakou, a waiho iho ka hale nona?" I aku la na kanaka: "Heaha mai ka kau, 
o kau pili ino ana iho nei ; o mea a me mea, ua make aku la ia Lonoikamakahiki. Eia 
ka i pili aku nei oe e make makou." 

A lohe o Kakuhihewa i keia leo, alaila, olelo aku la oia ia Lanahuimihaku ma: 
"Ea! He oiaio kela olelo?" I aku o ua o Lanahuimihaku ma: "Ae, he oiaio, no ka 



Memoirs B. P. Bishop Musevm. Vol. IV. — 19, 



290 Fornander Collection of Hawaiian Folk-lore. 

"Yes, it is true, because wlieu you offered to wager your lauds uutil there remaiued 
but a very small portion of Oaliu he refused and would not wager his feather kahili 
for all the land you offered ; but he accepted instead the inside of this house. He took 
this offer because of yourself the king, and your people, in order to kill us. We are 
beaten. You had better cry out to the king for mercy, and that we be saved." Kakuhi- 
hewa then called out: "Say, King of Hawaii, have mercy! You have won." 

When Ivonoikamakahiki heard this call for mercy, together with the cries of the 
people, he desisted and allowed the people to get away, and in the name of his regularly 
accepted law, "Mercy has rendered the law useless," he withheld his hand and would 
not attack the people further. This was the beginning of the many hoopapa contests 
of lyonoikamakahiki. 

CHAPTER VI. 

The Second, Third, Fourth and Fifth Contests, and the Arrival 

OF Kaikilani. 

After this defeat of Kakuhihewa by Lonoikamakahiki, Lanahuimihaku and 
his companion then said to Kakuhihewa: "Say, Kakuhihewa, since we have been beaten 
by the king of Hawaii in this contest, let this be his victory. Our idea is this : we think 
it a good plan that we go out fishing. It is more than possible that the king of Hawaii 
can be enticed to follow us out, and if he does, and he gets excited over the sport, he 
will surely ask us for hook, line and bait ; then we will shame him, for he is a king 
without any knowledge of the art of fishing. If this can be done we will be able to 
defeat him, and you will then get his feather kahili." 

Because of this, Kakuhihewa made up his mind to agree to this proposition 
expressed by Lanahuimihaku and his companion, so all doubts were removed from his 
mind as to his ability to win the feather kahili, and being easily led by Ivanahuimihaku 
and his companion, Kakuhihewa of course consented. It was a common thing with 
Kakuhihewa to give in to the wishes of the two men, for he had the most implicit con- 
fidence in them. 

On the morning of the day after, Kakuhihewa and his men made ready the 
double canoe and set out for the fishing grounds for a day of fishing. The fishing 
grounds they decided to go to that day were the ones called Akaka, directly out of 
Kailua, at a point from which Kahuku in Koolauloa and Mokuoniki on the east of 
Molokai could be seen. 

When Lonoikamakahiki saw Kakuhihewa setting out for the purpose of fishing, 
he turned and said to his retainer, Loli: "I think it a good idea that we follow Kakuhi- 
hewa and his companions and look on while the king of Oahu does his fishing." 
Loli replied to his ward: "You must not urge us to follow out to watch the fishing, for 
if you get stubborn I will get killed, because you do not know how to fish." To this 
Lonoikamakahiki said to Loli: "Why should you get killed without any cause?" 
The attendant replied: "Here is the reason why I shall be killed: after we get to the 
fishing grounds you will see Kakuhihewa and his companions hauling in the fish, 



Story of Lonoikatnakahiki. 291 

mea, pili aku nei kakou i ka aina, a he puni wale ae no koe o Oaliu nei, aole kela i ae 
niai e pili i ko iala kahili, nolaila pili mai nei kela ia loko o ka hale nei ; i pili mai kela 
nou no ke alii a me na kanaka, o ka pan no i ka make. Eo aku la kakou. Kahea ia 
aku ua alii la, e ola kakou." Alalia, kahea aku la o Kakuhihewa : "E ke alii o Hawaii e! 
E ola. Ua eo ia oe." 

A lohe o Lonoikamakahiki i keia olelo, a me ka leo kahea maloko mai, alalia, 
hooko ae la oia aole e luku aku e like me kana noonoo niua ana, a ma ka inoa o kona 
kanawai mau, "Kai Okia Kanawai," nolaila, aole he luku hou ana a Lonoikamakahiki 
i koe. A oia no hoi ka hoomaka mua ana o ka Lonoikamakahiki hoopapa ana. 



MOKUNA VI. 

Ka Hoopapa Alua ana, Akolu, Aha, ame ka Lima, ame ka Hiki 

ANA Mai o Kaikilani. 

Mahope iho o keia eo ana o Kakuhihewa ma ia Lonoikamakahiki, alalia, olelo 
aku la o Lanahuimihaku ma ia Kakuhihewa, me ka i aku : "E Kakuhihewa, he nani 
ia ua eo ae nei kakou i ke alii o Hawaii ma keia pili ana ; o kana eo hoi ia. O ko maua 
manao, e pono ia kakou ke holo i ka lawaia, malia holo ae mahope o kakou. A ina e 
holo ae, a malia o lealea ua alii nei o Hawaii i ka lawaia, a noi ae paha i makau, i aho, 
i maunu; ia manawa oia e pakike ia aku ai. Eia la he alii ike ole i ka lawaia; alalia 
ma ka lawaia oia e eo ai ia kakou, o ka lilo ka hoi ia o kona kahili ia oe." 

A no ia mea, hooholo ae la o Kakuhihewa i kona manao ae, mamuli o ka Lana- 
huimihaku ma olelo, me ke kanalua ole, no ka mea, o na mea a pan a Lanahuimihaku 
ma e olelo ai, malaila wale no o Kakuhihewa e hilinai ai. 

I ke kakahiaka o kekahi la ae, hoomakaukau ae la o Kakuhihewa ma i na waa, 
a holo aku la i ka lawaia ma ke koa lawaia i oleloia o Akaka, mawaho pono aku o 
Kailua, ma kahi e ike aku ana ia Kahuku, ma Koolauloa, a me Mokuoniki ma ka aoao 
hikina o Molokai. 

A ike aku la o Lonoikamakahiki e holo ana o Kakuhihewa i ka lawaia, alalia 
olelo aku la ua o Lonoikamakahiki i ke kahu ia Loli: "E aho paha e hahai kakou ma- 
hope o Kakuhihewa ma, e makaikai aku ai i ka lawaia a ke alii o Oahu nei." I aku 
la o Loli i kana hanai: "Mai une oe ia kakou e holo i kai, ina e paakiki oe o ko'u make 
no ia, no ka mea, aole oe i ike i ka lawaia." I aku o Lonoikamakahiki ia Loli 
"Heaha auanei kou kumu e make wale iho ai?" I aku la ke kahu: "Eia hoi kuu mea 
e make ai, o ka holo o kaua a ka moana nana aku oe i ka lawaia a Kakuhihewa ma, 



292 Pomander Colleciton of Hawaiian Folk-lore. 

and you will get excited over the sport and will have a desire to do some fishing your- 
self. Because of that desire you wall ask for hook and line, and they will refuse and 
insult you with such expression as this : 'Where have you been that 3'ou should come 
here unprepared?' Therefore you will be ashamed; and this will cause my death." 
Lonoikaniakahiki replied: "Why should they refuse to give me hook and line? Only 
the ignorant will refuse to give hook and line." The attendant said: "Yes, that would 
be the proper waj^ of reasoning if things were right between you, but as things stand 
now they do not think well of you, for you have beaten them, and for this reason they 
will refuse giving you what yo\x ask." But with all this advice given by his attendant 
the king's desire to go out was not abated; in fact, the desire became stronger, and 
Lonoikaniakahiki finally demanded of his servant that they follow Kakuhihewa and 
his companions and look on while they fished. 

Because of this demand made by the king, Loli therefore said to Lonoikaniaka- 
hiki: "Where art thou? Since you have become stubborn about going fishing, I want 
you to bear in mind what I have to say to you. After we come up to Kakuhihewa and 
his companions, and 3'ou should wish to do some fishing yourself after seeing Kakuhi- 
hewa haul out several fish, and if you should ask for hook and line and they should 
refuse and insult 3'ou, then you must kill me," take out my intestine and use it for a 
line, and my thigh bone for your hook ; then take 1113- flesh and use it for your bait, 
and my head you can use as a sinker; then lower the whole thing into the sea and, 
after giving a jerk, call out in my name as follows: 'Saj', Loli! Say, Loli, the fish 
without eyes ! ! Catch a fish for us, Loli.' Then j'ou will hook an alii." " After giving 
Lonoikaniakahiki these instructions they proceeded out to sea. 

A FEW WORDS OF EXPLANATION RELATING TO LOLI AND HAUNA. 

In the first chapter of this story of Lonoikaniakahiki the character of these two 
men, Loli and Hauna, is there told. Hauna and Loli were men who faithfully followed 
their religious rites and were true worshippers of the god of Keawenuiaumi, which was 
left in charge of Lonoikamakahiki. 

These two men were famous throughout the whole group because of their great 
supernatural powers and because of their great respect of their god, and by this respect 
it was supposed that they were able to perform many miracles in the name of the god 
of KeaM^enniaumi.' It was because of this great power that Loli was able to see the 
future and so instructed his king Lonoikamakahiki to kill him in order to obtain line, 
hook and bait. 

HOW LONOIKAMAKAHIKI FOLLOWED TO SEE KAKUHIHEWA AND HIS COMTANIONS FISH. 

Lonoikamakahiki and his companions in due time caught up with Kakuhihewa's 
canoe and together they arrived at the same fishing grounds; but Lonoikamakahiki, 
contrary to all rules about fishing, kept on going until his double canoe stood directly 

'Loyal devotion and self-sacrifice, as Loli was one of the two guardians who reared Lono from early childhood. 

'Alii {Germo geriiw), albacore. 

^The reference made throughout this tradition to the "god of Keawenuiaumi" never once reveals its name. It must 
have been the god A'aili which Liloa transmitted the charge of to Umi, and doubtless descended to Keawenuiaumi, 
thence to Lonoikamakahiki. 



Story of Loiioikauiakahiki. 293 

lealea aku oe i ka lakou la liuki mai i ka ia. A nolaila, nonoi aku oe i na mea lawaia, 
pakike ia mai oe, me ko lakou la olelo mai: 'I liea 110 lioi oe hele mai me kou makau- 
kau?' A nolaila liilahila oe, a oia kuii mea e make ai." I aku o Lonoikamakakiki: 
"O ke alia auanei ko lakou mea e aua mai ai ke uoi aku wau i na mea lawaia? He 
liolona paha ka mea nana e aua ke alio ame ka makau." I aku ke kaliu: "Ae, i ka 
manawa pono ia, no ka mea, ua pono ole ko lakou nianao i ko lakou la eo ana ia oe, oia 
ko lakou mea e aua mai ai ia oe." A no keia mea, aole lie pio o ko ke alii manao ma- 
muli o ka ke kahu olelo mai. A ikaika loa ae la ko Lonoikamakahiki manao liolo i ka 
nana i ka lawaia a Kakuliiliewa ma. 

A no ko ke alii manao paa loa, nolaila, olelo aku la o Loli ia Lonoikamakahiki: 
"Auliea oe? He nani ia ke paakiki la oe i ka liolo i kai ; a ina liolo kaua i kai, a i lea- 
lea aku oe i ka liuki mai a Kakuliiliewa ma i ka ia, a ina i noi aku oe i ke ako ame ka 
makau, a me na mea lawaia a pan, a i pakikeia mai oe, alalia, pepehi ilio oe ia'u a make, 
lawe ae oe i kuu naau i aho nan, o kuu iwi papakole no kau makau, maunu iho oe i 
kuu io, a o kuu poo no kau paka, alalia, kuu ilio no oe i ke kai, a kueku ae i ka paka, 
alalia, kahea ilio oe ma kuu inoa : 'E, Loli e ! E, Loli e, ka ia maka ole o kai ! I paa ka 
kaua ia e, Loli.' Alalia, man ke alii ia oe.'^ A pau keia olelo a ke kahii ia Lonoika- 
makahiki, holo aku la lakou i kai. 

, KA HOAKAKA ANA I KO LOLI ANO AME KO HAUNA. 

Ma ka mokuna mua o keia moolelo o Lonoikamakahiki, ua oleloia malaila ko 
Loli ame ko Hauna ano. He mau kanaka haipule o Hauna laua me Loli, ma ka inoa 
o ke akua o Keawenuiaumi a ill iho ia Lonoikamakahiki. 

He mau kanaka kaulaua laua ma na moku a puui, no ko laua mana a me ko 
laua malama ana i ke akua, a he hiki ia laua ke hana i na hana mana he nui, ma ka 
inoa o ko Keawenuiaumi akua. A nolaila i olelo ai o Loli, e pepehi ia ia i mau mea 
lawaia na ke alii na Lonoikamakahiki. 

KA HOLO ANA O LONOIKAMAKAHIKI E MAKAIKAI I KA LAWAIA A KAKUHIHEWA MA. 

Ia Lonoikamakahiki ma i holo aku ai i ka moana mahope aku o Kakuhihewa 
ma, ua kaulike ae la na waa o Kakuhihewa ma ma ke koa; aka, o Lonoikamakahiki, 
holo aku la laua, a mamua o na waa o Kakuhihewa ma, kiola ae la i koua pohaku hekau, 



294 foniaiider CoUection of Han'aiian Folk-lore. 

at the bow of Kakuhihewa's double canoe, where he cast off the rock that served as his 
anchor. This rock was a very small one for the purpose, but to prove the supernatural 
powers of Hauna it served the purpose as an anchor, although a strong gale came up 
and for a short time it blew quite fiercely. When the storm was blowing, the rock 
that served as an anchor for the double canoe of Kakuhihewa was unable to hold the canoe 
and so it was carried off to the leeward of the fishing grounds for some distance. The 
double canoe of Lonoikamakahiki, however, never moved a bit, and the small rock held 
it as though a large anchor had been used. This was because of the supernatural 
powers of Hauna. 

When Kakuhihewa saw how the double canoe of the king of Hawaii was held 
by the small mooring rock he expressed the desire of possessing it, so he immediately 
made up his mind to name the rock in his next wager with Lonoikamakahiki. 

While Lonoikamakahiki and his companions were floating in the same place 
Kakuhihewa said to Lanahuimihaku and his companion: "What a wonderful rock the 
king of Hawaii must have." Lanahuimihaku and his companion replied: "Yes, we 
know of the rock that serves as the anchor of the double canoe of the king of Hawaii. 
We have seen several rocks like that." Because of this answer given by Lanahuimi- 
haku and his companion, Kakuhihewa thought he would send for one like it from 
Hawaii, but Lanahuimihaku and his companion said : "Yoii cannot make use of that 
kind of rock, however, because your attendants do not possess supernatural powers. 
That rock holds that canoe because of the supernatural powers of Hauna." 

When Lonoikamakahiki and his companions were moored directly at the bow of 
the double canoe of Kakuhihewa, Kakuhihewa was sore displeased, for he knew that 
such a thing was not considered right by all fishermen. This displeasure was so 
strong that he spoke of the matter and remarked that he did not at all like the wa}- 
Lonoikamakahiki's double canoe was moored. But Lanahuimihaku and his companion, 
however, said : "Don't at all mind it. If the king of Hawaii has any fishing imple- 
ments with him then it would be wrong." This reply satisfied Kakuhihewa for he 
thought no more of the matter. 

While Kakuhihewa and Lanahuimihaku and his companion were talking, Kaku- 
hihewa felt a fish tugging at his hook, so he said to Lanahuimihaku and his companion: 
"Say, I have caught a fish. What can it be?" Lanahuimihaku and his companion 
said: "It must be an ulua.' Ask the king of Hawaii what it is." Because of this, 
Kakuhihewa called out : "There you are ! Say, King of Hawaii, what kind of a fish 
have I caught?" Loli said to Lonoikamakahiki: "Tell him that it is a shark." 
Lonoikamakahiki therefore replied as directed by Loli, saying: "It is a shark." 

Because Lonoikamakahiki had named the fish to be a shark Kakuhihewa asked 
of Lanahuimihaku and his companion: "Is it a shark?" Lanahuimihaku and his 
companion replied: "It is not a shark. The king of Hawaii deceives himself. Here 
we have been fishing on these grounds many times and we never have caught a single 
shark. You also know that these fishing grounds have been dedicated to our god and 

' Ulua (Carangus ignobitis), as also other varieties; credited as the gamiest fish in Hawaiian waters. 



Story of Lonoikaniakaliiki. 295 

he wahi pohaku lana uiiku no ia; a i mea e ike ia ai ko Hauna mana, nolaila, lie makani 
nui ikaika kai pa ilio ia manawa; he wa pokole nae o ka pa ana a ka makani, alaila, 
pan. Ia manawa a ka makani i puhi ai, ua hemo ae la na pohakn hekan o na waa o 
Kakuhihewa ma ; aka, o ko Lonoikamakaliiki man waa, aole he neen akn oia man paa 
no, me he heleuma i loko o ke one. Mamnli nae ia o ka mana o ke kahu, o Hauna. 

Ia manawa, makemake akn la o Kakuhihewa i ka pohaku hekau o ke alii o 
Hawaii. Alaila manao ae la oia ( Kakuhihewa) o ko Lonoikamakahiki kumu pili ia e 
pili mai ai ia Kakuhihewa. 

Ia Lonoikamakahiki ma e lana ana maluna o na waa, i akii la o Kakuhihewa ia 
Lanahnimihakn ma: "Kupanaha ka pohakxi hekau o ke alii o Hawaii." I akn la o 
Lanahuimihaku ma: "Ae, ua ike maua i kela pohaku lana o ke alii o Hawaii, he niii 
wale ka pohakn i like me kela." A no keia olelo a Lanahuimihaku ma, manao o Kaku- 
hihewa e kii i pohaku nana i Hawaii. I ia aku e Lanahuimihaku ma: "Aole e pono 
kela pohaku, no ka mea, aole ou mana a me kou man kahu. No ka mana o Hauna 
wale no ka mea i paa ai kela pohaku." 

Ia Lonoikamakahiki ma e lana mai ana ma ko lakon wahi, he mea pono ole nae 
ia i ko Kakuhihewa manao, no ka mea, he mea man i na lawaia, aole e pono e kauia 
kekahi waa mamua o kekahi waa. A nolaila i manao ai o Kakuhihewa, he pono ole ia 
Lonoikamakahiki ke kau mamua o na waa o lakou. I aku nae o Lanahuimihaku ma: 
"Mai manao oe pela. Ina he man mea lawaia ka ua alii la o Hawaii alaila hewa io." 
Alaila pan ae la ko Kakuhihewa manao ana pela. 

Ia manawa a Kakuhihewa ma e kamailio ana me Lanahuimihaku ma. Ion ana 
ka ia ia Kakuhihewa. I aku la o Kakuhihewa ia Lanahuimihaku ma: "E! Lou ka 
ia, heaha la?" I aku o Lanahuimihaku ma: "He ulna. Ninau ia aku ke alii o 
Hawaii." A no ia mea, kahea aku la o Kakuhihewa : "Ahaha ! E, ke alii o Hawaii, he 
aha ka ia?" I aku o Loli ia Lonoikamakahiki: "Koho ia aku he mano." I aku la o 
Lonoikamakahiki e like me ka Loli olelo: "He mano." 

A no ke koho ana aku a Lonoikamakahiki he mano, nolaila, ninau ae la o 
Kakuhihewa ia Lanahuimihaku ma: "He mano io anei?" I aku la o Lanahuimihaku 
ma: "Aole he mano, ua wahahee ke alii o Hawaii, lawaia auanei hoi kakou i keia koa 
a kakou e lawaia nei, he mano kekahi. Kai noa, ua hoolaaia keia koa i ke akua, aole 
e komo ka mano i keia koa. Piliia aku, akahi hana ana a ke alii o Hawaii e eo ai." 



296 Fornander Collection of Hawaiian Folk-lore. 

no shark can come here. Make a wager with him. You will for the first time beat 
the king of Hawaii now." 

Because of these words of Lanahuimihaku and his companion, Kakuhihewa said 
to Lonoikamakahiki : "Say, King of Hawaii, we had better make a wager. If it is a 
shark you beat us; but if the fish I hold should prove to be an ulna, then we beat you." 
Lonoikamakahiki replied: "What shall our wagers be?" Kakuhihewa said: "From 
Leahi to the Kaena point, I will place against your mooring rock." Lonoikamakahiki 
replied: "It is a bet." Kakuhihewa then pulled on his line and when the fish was 
almost to the surface, Kakuhihewa said to Lanahuimihaku and his companion : "It is a 
shark. We have lost to the king of Hawaii." Lanahuimihaku and his companion 
then looked down and when they saw it was a shark they nodded to Kakuhihewa to let 
go the line so as to allow the shark to break away and in that way get rid of it before 
the others could see it. But Lonoikamakahiki had seen the nod and at once saw the 
intention of Kakuhihewa and his companions to allow the fish to break away from the 
line ; so he called out to Kakuhihewa and the others : "Saj?, King of Oahu, don't play 
false and allow the fish to get away by letting go of the line. If you don't see the shark, 
pull it in to be certain." Kakuhihewa was therefore forced to pull on the line and 
after a while they all saw plainly that it was a shark. Because of this Kakuhihewa 
said to Lonoikamakahiki : "You have won. It was because we were certain that no 
sharks came to these fishing grounds that we made the wager with you." 

It was a well-known fact that no sharks were caught on these fishing grounds, 
as the place was dedicated to the gods, hence no sharks were supposed to get there, as 
the gods had charge of the place ; but by the supernatural powers of Loli and Hauna 
the fishing grounds known to be without sharks became a place infested with them. 
Having won the wager, Kakuhihewa lost to Lonoikamakahiki that portion of Oahu 
from Leahi to Kaena point, which became the property of Lonoikamakahiki. 

After this had taken place the desire to take a hand at fishing overcame Lono- 
ikamakahiki, so he said to Kakuhihewa: "Say, King of Oahu, let me have a hook, line 
and some bait and also a sinker." Kakuhihewa replied: "Why did you not come pre- 
pared when you came out to fish? Did you suppose that we were to supply you with 
these things necessary for a fisherman?" Loli, the attendant, then said: "My king, 
you have been shamed. This is what I expected and therefore warned you that we 
had better not come out. Now, therefore, you must kill me." 

In obedience to the former instructions of his attendant, Lonoikamakahiki pro- 
ceeded to kill Loli and to make use of the different parts for his fishing apparatus, then 
lowered the whole thing into the sea. He then called the words taught him by Loli, 
saying: "Say, Loli! Say, Loli, the fish without eyes of the sea!! Catch us a fish, 
Loli." At that very moment, as soon as the last word was spoken, an ahi bit his hook. 
As soon as he felt the bite Lonoikamakahiki called out: "Say, Kakuhihewa, what kind 
of a fish have I caught?" Kakuhihewa hesitated for a while, then asked of Lanahu- 
imihaku and his companion: "What kind of a fish has the king of Hawaii caught?" 
Lanahuimihaku and his companion replied: "Name it a shark, because the first fish 
caught being a shark there must be a lot of them down below." Because of this, and 



Story of Lonoikaviakahiki. 297 

A nolaila, ma ka olelo a Lanahuimihaku ma, olelo aku la o Kakuhihewa ia Lono- 
ikamakahiki : "E ke alii o Hawaii, e pono no paha ke pili, ina no hoi he mano, iia eo 
makon ia oe, aka hoi he ulna ka ia e paa nei i ka makon niakau, alaila ua eo oe ia makou." 
I akn o Lonoikamakahiki : "I aha ka pili?" I akn o Kaknhihewa: "Mai Leahi a hiki 
i ka lae o Kaena, man i ko wahi pohaku lana." I akn o Lonoikamakahiki: "Ua man." 
Alaila huki ae la o Kaknhihewa i ke aho, a i ke kokoke ana ae i luna, alaila i akn o 
Kaknhihewa ia Lanahnimihaku ma: "He mano. Ua eo kakon i ke alii o Hawaii." 
Nana ae la o Lanahuimihakn ma, a ike iho la he mano, alaila, kunon aku la o ua o 
Lanahitimihakn ma ia Kaknhihewa, e hooknn akn i ke aho i moku akn ai ka mano i 
ole ai e ike ia ae. Aka, na ike akn la o Lonoikamakahiki ia Kaknhihewa ma e liana 
ana pela, nolaila i kahea akn ai o Lonoikamakahiki ia Kaknhihewa ma: "E! E ke 
alii o Oahn, mai kalohe iho oe, aole ke knu akn i ke aho o moku akn ananei ka makan. 
Ike ole ia akn ka mano, hnki ae ka mano i akaka." O ka huki ae la no ia o Kaknhi- 
hewa i ke aho, a ike ia ae la he mano. A no ia mea, i mai o Kaknhihewa ia Lonoika- 
makahiki : "Ua eo, no ko makou ike maoli ana he koa mano ole keia, nolaila wale no 
makou i pili ino akn ai." 

He oiaio he koa mano ole kela, no ka mea, na hoomanamanaia kela koa i mua o 
ke akna, aole e komo mai ka mano. Aka, ma ka mana o Loli a me Havana, na lilo ke 
koa mano ole i koa mano. A eo ae la o Kaknhihewa ia Lonoikamakahiki, a lilo ae la 
kekahi hapa o Oahn nei ia Lonoikamakahiki, mai Leahi a Kaena. 

Mahope iho o keia man mea, kupu ae la ko Lonoikamakahiki manao lealea i ka 
lawaia, alaila, olelo aku la o Lonoikamakahiki ia Kaknhihewa: "E ke alii o Oahn! Homai 
hoi kan wahi makan, i wahi aho mai me ka maunn, a i paka mai no." I aku o Kaknhi- 
hewa: "I hea no hoi kou makaukau hele pn mai oe, o ka makon ka kan mea i manao ai, i 
anei kou lako?" I akn ke kahn o Loli: "E knu alii! A, hilahila oe; kai noa o ka'u ia 
e olelo akvi ana ia oe, aole kaua e holo mai i kai nei ; a nolaila, pepehiia iho wan." 

A e like me ka olelo mua a kona kahn, pepehi iho la o Lonoikamakahiki ia Loli, 
a hana iho la e like me ka Loli aoao ana. A knu iho la i ke kai, a olelo iho la e like 
me ka Loli olelo mua : "E, Loli ! E, Loli e, ka ia maka ole o kai ! I paa ka kana ia e, Loli." 
Ia manawa koke no, mahope iho o ka pan ana o kana kamailio ana; man ana ke ahi. 
Nolaila kahea aku la o Lonoikamakahiki: "E Kaknhihewa e, heaha ka'n ia?" Noho 
o Kaknhihewa a linlin olelo aku la ia Lanahviimihakn ma: "Heaha ka ia a ke alii o 
Hawaii?" I aku o Lanahuimihaku ia Kaknhihewa: "Kohoia aku he mano, no ka mea, 
ai ae la ka mano i ka makau mua, lalaknkui akn la ka mano o lalo." A no ia mea, e 
like me ka Lanahnimihaku ma olelo, pela no oia i olelo aku ai ia Lonoikamakahiki: 
"He mano." I mai o Lonoikamakahiki : "Aole, lalau ke alii o Oahn nei." Ninau hon 



298 Fornander Collection of Hawaiian Folk-lore. 

in accordance with the words of Lanahiiimihaku and his companion, he answered Lono- 
ikamakahiki, saying: "It is a shark." Lonoikamakahiki answered back: "No, you 
are mistaken. King of Oahu." Kaknhihewa then asked Lonoikamakahiki : "And what 
do you say it is?" Lonoikamakahiki replied: "This is not a shark, it is an ahi." 

Because of this reply made b}- Lonoikamakahiki, Kaknhihewa therefore asked 
of Lanahuimihaku and his companion: "Is the fish caught by the king of Hawaii 
really an ahi?" Lanahuimihaku and his companion replied: "The king of Hawaii is 
deceiving us. Don't you know that everybody knows that no ahi can be caught in 
Oahu, and that such fish can only be caught at Niihau and Hawaii fishing stations? 
Make a wager with him." Kakuhihewa then called out : "Saj-, King of Hawaii, let 
us settle on a wager then. From the Kaena point to the Kaoio point as against yotir 
mooring rock." Lonoikamakahiki replied: "It is a bet." 

As soon as the wager was settled Lonoikamakahiki pulled on the line and when 
the fish was almost to the surface he allowed it to pull away directly below the dotible 
canoe of Kakuhihewa and his companions. At this time Kakuhihewa and his men 
made out that the fish caught b}' Lonoikamakahiki was an ahi. As the fish was plainly 
seen Lanahuimihaku and his companion said to Kakuhihewa: "We are beaten by the 
king of Hawaii, for here it is; the fish is really an ahi." 

When the fish came up to the side of the canoe of Lonoikamakahiki, Lonoika- 
makahiki took a wreath of lehua blossoms and a wreath of hala, which had been made 
ready beforehand for this purpose, and put them around the gills of the fish, and then 
called out to Kakuhihewa: "Say, King of Oahu, this fish must have come all the way 
from Hawaii, for it is the yellow-gilled ahi of Umulau, for it is wearing wreaths of hala 
and of lehua." 

When Kakuhihewa heard these words of Lonoikamakahiki he, as well as those 
with him, was surprised and therefore asked of Lanahuimihaku and his companion, 
saying: "Do you two know that the ahi of Hawaii wear wreaths of lehua and hala?" 
Lanahuimihaku and his companion replied: "The king of Hawaii is deceiving tis. 
Make another wager." 

In obedience to this Kakuhihewa therefore called out: "Say, King of Hawaii, 
let us make a wager. From the Kaoio point to Mokapu I will place against your 
mooring rock." Lonoikamakahiki replied: "It is a bet." As soon as the bet was made 
the stern of the double canoe of Lonoikamakahiki was turned toward the double canoe 
of Kakuhihewa, the fish was then made fast and Lonoikamakahiki showed the wreaths 
to Kakuhihewa, so that he was beaten. 

After Kakuhihewa had been beaten, Lanahuimihaku and his companion said to 
Kakuhihewa : "We have been beaten in all our wagers, and the island of Oahu is 
almost wholly gone. Now, therefore, we had better do this : let us wager the rest of 
island, from Mokapu to Leahi, as against the mooring rock, and let us have a canoe 
race. The canoe that will reach dry land first shall be the winner. If the king of 
Hawaii should agree to this then we will surely win, because he has but two rowers." 

Because of these words of Lanahuimihaku and his companion Kakuhihewa called 
out : "Say, King of Hawaii, let us make another wager for the rest of the island." 



Story of Lonoikaiuakaliiki. 299 

aku o Kakiiliihewa ia Lonoikaiuakaliiki : "A healia la kau?" I aku o Lonoikamakahiki: 
"Aole keia he mano, lie alii keia ia." 

A no keia olelo ana aku a Lonoikamakahiki pela, alaila, ninau ae la o Kakulii- 
hewa ia Lanahnimihaku ma: "He ahi io anei ka ia a ke alii o Hawaii?" I mai o 
Lanahuimihaku ma: "Ua wahahee ke alii o Hawaii. Kai noa ua ike no kakou aole he 
man koa lawaia ahi o Oahu nei, o Niihau anie Hawaii wale no na aina koa ahi ; pili ia 
aku." Kahea aku la o Kakuhihewa: "E ke alii o Hawaii e! B pili no hoi palia; mai 
ka lae o Kaena a ka lae o Kaoio, man i ko wahi pohaku lana." I aku o Lonoikamaka- 
hiki: "Ua man." 

Alaila, ma ka pan ana o ka pili a laua, huki ae la o Lonoikamakahiki i ke alio, 
a kokoke e ikeia ka ia, ia manawa, ahai pono aku la ua ia nei a Lonoikamakahiki malalo 
pono o na waa o Kakuhihewa ma. Ia manawa ike niaopopo ae la ua o Kakuhihewa ma 
he ahi io ka ia a Lonoikamakahiki. Alaila, i aku o Lanahuimihaku ma ia Kakuhihewa: 
"Ua eo kakou i ke alii o Hawaii, eia la he ahi io ka ia a ke alii." 

A pili ae la ka ia ma ka aoao o na waa o Lonoikamakahiki ma, lawe ae la o 
Lonoikamakahiki i ka lei lehiia a me ka lei liala i hoomakaukau mua ia, a hookomo ae 
la ma ka api o ka ia, ma na aoao elua, a kahea aku la ia Kakuhihewa: "E ke alii o 
Oahu e ! Mai Hawaii loa mai nei ka keia ia. O ke ahi mahaoo o Umulau, eia la ke 
lei mai nei i ka lei hala a me ka lei lehua." 

A lohe o Kakuhihewa i keia olelo a Lonoikamakahiki, he mea kupanaha ia ia 
Kakuhihewa ma. Alaila olelo aku la, ia Lanahuimihaku ma, me ka ninau aku: "Ea, 
ua ike anei olua, he lei mai no ko Hawaii ahi i ka lehua a me ka hala?" I aku la o 
Lanahuimihaku ma: "Ua wahahee keia hana ana a ke alii o Hawaii. Piliia aku." 

A ma keia olelo, alaila kahea aku la o Kakuhihewa: "E ke alii o Hawaii e! 
E pili. Mai ka lae o Kaoio a Mokapu, man i ko wahi pohaku lana." I aku o Lono 
ikamakahiki : "Ua man." A holo ka laua olelo, alaila, hoohuli muku ae la na waa o 
Lonoikamakahiki, a kamakamaka ae la i ka ia a paa, alaila, hoikeike ae la i ka lei lehua 
a me ka lei hala i mua o Kakuhihewa ma, a eo ae la o Kakuhihewa. 

Mahope iho o keia eo ana o Kakuhihewa, olelo aku la o Lanahuimihaku ma ia 
Kakuhihewa : "Eo ae la kakou ma keia man mea, a aneane pan loa o Oahu nei. Nolaila 
eia ka pono; e pili aku kakou i kahi i koe, mai Mokapu a Leahi, man i kahi pohaku 
lana. E heihei hoe waa, aia no o na waa e kau koke i ka maloo. Ina e ae mai ke alii 

Hawaii, alaila, o ke eo no ia ia kakou, no ka mea, elua no ana mau hoe waa." 

A no keia olelo a Lanahuimihaku ma, olelo aku la o Kakuhihewa: "E ke alii o 
Hawaii, hoopauia aku kou aina i puni." I mai o Lonoikamakahiki: "E aha kaua?" 

1 aku o Kakuhihewa: "E heihei waa kakou, aia no hoi o na waa e kau e i ka maloo, 
nana ke eo; o kahi no hoi i koe a mau i ko wahi pohaku lana." I aku la o Lonoika- 
makahiki: "Ua mau." 



300 Fonia)ider Collection of Hawaiian Folk-lore. 

Lonoikamakahiki then asked: "What shall we do?" Kakuhihewa replied: "Let iis 
have a canoe race. Let the double canoe that will reach dry land first be the winner, 
and let that portion of the island of Oahu that is left be placed against yonr mooring 
rock." Lonoikamakahiki replied: "It is a bet." After the bets had been made, Lono- 
ikamakahiki said to Kakuhihewa: "You had better go on ahead." When Lauahuimi- 
haku and his companion heard Lonoikamakahiki ask of Kakuhihewa to proceed on 
ahead, they urged Kakuhihewa to order the rowers to go ahead. The order was there- 
fore given and they started off. 

After Kakuhihewa and his companions had started Lonoikamakahiki ordered 
his rowers to partake of some food. The men then took some food. By this time 
Kakuhihewa and his companions were almost out of sight. When they finished their 
meal Lonoikamakahiki ordered his rowers, Kaiehu and Kapahi, to row away. At the 
order the men began to row, taking the Koolauloa way and b}' way of Kona and then 
on in toward Waimaualo. After going for some time Kakuhihewa and his men laid to 
and awaited for the approach of Lonoikamakahiki, thinking that when they came up 
nearer they would then make land. 

While they were waiting, Lonoikamakahiki, on the other hand, was coming in- 
side of the Waimanalo reef and was almost at Kailua. When Lonoikamakahiki and 
his men were about to get to the landing place Kakuhihewa for the first time caught 
sight of them, so he said to Lanahuimihaku and his companion: "I want you two to 
look and see what double canoe that is that is entering the landing place." Lanahu- 
imihaku and his companion then looked and said: "That canoe is Lonoikamakahiki's. 
We are beaten." Kakuhihewa then said to Lanahuimihaku and his companion: "Where 
did they come from?" Lanahuimihaku and his companion replied: "They must have 
come by way of Koolau, then by way of Waianae and Kona." Kakuhihewa said: "I 
thought you said that we were to win this race ; but here it is we are beaten. You two 
are indeed strange. Here the whole of the island is gone, all through your advice, 
which I have always obeyed. Now my kingdom is lost to Lonoikamakahiki." Lana- 
huimihaku and his companion replied : "We were made bold to make a request for a 
canoe race with the king of Hawaii because we saw we have sixteen rowers while the 
king of Hawaii has but two." When Kakuhihewa lost this last wager he lost the 
whole of the island of Oahu to Lonoikamakahiki. 

After this last wager Kakuhihewa wagered his daughter with the expectation 
of winning back his lands. The game they plaj^ed, however, was the game of konane. 
Kakuhihewa was an expert at the game ; in fact this was the one thing in which he 
excelled in all the games he had made a study of, and knowing this Kakuhihewa chal- 
lenged Lonoikamakahiki. This challenge Lonoikamakahiki accepted. Lonoikamaka- 
hiki, on the other hand, was not an expert in the game of konane, for the only time he 
played the game was when they were staying at Kalaupapa, where he played with 
his cousin, his wife. 

After the bets had been made the stones were placed in position. Lonoikamaka. 
hiki then said to Kakuhihewa: "You make the first move." Kakuhihewa therefore 
made the first move, and Lonoikamakahiki followed with the next. Kakuhihewa made 



Story of Lonoikaniakahiki. 301 

Maliope iho o ka laua pili ana, kena aku la o Lonoikaniakahiki ia Kakukihewa: 
"Holo e akn mamna." Pv lohe o Lanahuimihaku ma i keia hnaolelo kena a Lonoika- 
makaliiki, i akn la ia Kakuliiliewa, me ka hoolale koke aku o Lanahuimihaku ma ia 
Kakuhihewa e olelo aku i na hoe waa e hoe. A o ka holo iho la no ia. 

A hala aku la ko Kakuhihewa ma man waa ; alaila, kena aku la o Lonoika- 
makahiki i kona man hoe waa e paina; alaila, paina lakon. Aka o Kakuhihewa ma, ke 
aneane aku la e nalowale lakou mai ko Lonoikamakahiki ma mau maka aku. Ia ma- 
nawa, hoolale koke ae la o Lonoikamakahiki i kona mau hoe waa elua, ia Kaiehu a me 
Kapahi, e hoe. Alaila o ka holo iho la no ia, ma Koolauloa ka holo ana a hiki ma 
Kona, a hoea ae maloko o Waimanalo. Aka, o Kakuhihewa ma, hoolana iho la lakou, 
me ke kali o ka hoea mai mahope o lakou, me ka manao a kokoke mai alaila lioopae loa 
na waa i ka maloo. 

Ia manawa a lakou e kali la, aia nae o Lonoikamakahiki e holo mai ana maloko 
o Waimanalo, a hiki ae i Kailua. Ia Lonoikamakahiki ma e holo ae ana a kokoke i ke 
awa, ia manawa ko Kakuhihewa ike ana aku, alaila, olelo aku la o Kakuhihewa ia 
Lanahuimihaku ma: "E nana ae olua i keia mau waa e holo ae la maloko." I aku la 

Lanahuimihaku ma: "O Lonoikamakahiki keia man waa, ua eo kakou." I aku la o 
Kakuhihewa ia Lanahuimihaku ma: "Mahea ae nei hoi ko lakou holo ana?" I aku o 
Lanahuimihaku ma : "Ma Koolau ae nei a ma Waianae, a ma Kona loa ae nei paha." 

1 aku o Kakuhihewa: "I ae hoi oe na kakou ke eo ke heihei, eia mai nei ka hoi na 
lakou la. Kupanaha olua; he puni wale ae no koe o ka aina; mamuli o ka olua mau 
olelo wale no makou e hoolohe nei, a lilo ko'u noho aimoku ana ia Lonoikamakahiki." 
I aku o Lanahuimihaku ma: "I aa aku niaua i ka heihei me ke alii o Hawaii, no ko 
maua ike iho, he umikumamaono ko kakou mau hoe waa, a elua wale no o ke alii o 
Hawaii." A eo ae la o Kakuhihewa, pan loa o Oahu ia Lonoikamakahiki. 

Mahope iho o keia mau mea, pili aku la o Kakuhihewa i ke kaikamahine ana, 
e hoi ka aina iaia, ma ke konane nae. O Kakuhihewa hoi, o ke konane kana mea oi 
o ke akamai mamua o kana mau hana apau i ao ai, nolaila, aa aku la o Kakuhihewa e 
kouane me Lonoikamakahiki. A ae mai no o Lonoikamakahiki. Aka, o Lonoika- 
makahiki, aole oia i ao i ke konane, o kona manawa i ike iki ai, oia no keia noho ana 
ma Kalaupapa me kona kaikuahine wahine. 

Hoomaka ae la na pili a laua a pan, alaila, kau na iliili apau, olelo aku o Lono- 
ikamakahiki ia Kakuhihewa: "O kau lawe mi:a." Nolaila, lawe ae la o Kakuhihewa 
i ka iliili mua, a lawe o Lonoikamakahiki, kui mai la o Kakuhihewa, a holo aku o 
Lonoikamakahiki ia Kakuhihewa: "O kau lawe mua." Nolaila, lawe ae la o Kakuhi- 
hewa i ka iliili mua, a lawe o Lonoikamakahiki, kui mai la o Kakuhihewa, a holo aku 
o Lonoikamakahiki, a holo pu me Kakuhihewa, alaila lilo ka hauna hope ia Lonoika- 



302 



Pomander Collection of Hawaiian Folk-lore. 



another move, and Lonoikamakahiki made his. Kaknhihewa made several moves and 
so did Lonoikamakahiki. After this Lonoikamakahiki had his own way with the game. 
Of course Kakuhihewa was beaten in the first game, but since they had agreed before the 
start that two games must be won before the winner can claim the wager, the stones 
were again placed on the board and Lonoikamakahiki made the first move. In this 
second game Lonoikamakahiki proved to be the best player, and the game was almost 
won when it was stopped becaxise of the arrival of Kaikilani at Kailua from Hawaii. 

When the people saw a double canoe approaching thej' mentioned the fact and 
Lonoikamakahiki looked up and saw that it was Kaikilani, but not wanting to see her, 
in order to live up to the law laid down bj' him while in Molokai, after he had beaten 
Kaikilani, he therefore kept his face down onto the board so that he would not see her. 

Kaikilani, on the other hand, when she came ashore approached the wall sur- 
rounding the house and on coming to the railing she saw Lonoikamakahiki playing 
konane, with his face turned toward the inside of the house. Upon seeing Lonoika- 
makahiki, Kaikilani recited the chant in his honor, similar to the one that appears in 
Chapter V. The chant was recited by her as follows : 



Kabikahonua to Elekaukama, 

Halalakauluonae, 

Nananiakaikaeleua, 

Mahehaluakama, 

Laloia, Laloae Kama. 

Cling perseveriugly to the breast 

Of Kukulu of Halaaniani. 

Falling hither, falling thither, 

Falling in the time of Kama, 

Kapapaokalewa Kama, 

The base of Kuami 

Paepaeilani 

Kekupuaiawaawa 

In the time of Hakiawihi Kama 

Hakekoai, O Lono. 

Opuukahouua, Kamakalewa, 

Noiaku Kamahuaola, 

Peu and Kiha, 

The base of Kama, 

Haena and Koenamimi. 

Young is the offspring of Lonokaeho. 

Who art thou ? 
It is Kakaeke, 
Hanakaeke, 
Nanakaeke, 
Paakaeke, 
Maakaeke. 

That is the bag that will briug fame, 
That is the bag, the bag of — 

Two- 



There are two of Honokeana Keana; 

There are two caves of Opihi; 

There are three Kahana; 

Two Mailepai; 

Two Honokawai; 

Kawailua; 

Kekaa making the third. 

There are four Mahinahina 

On the top of Alaeloa. 

There are four lands containing Hono: 

Honokahua, 

Honolua, 

Honokohau, 

Honopou; 

That makes four lands containing Hono. 

The fifth is Kahakuloa, 

Kahakuloa makes the sixth, 

Makalina makes the eighth, 

Waihee makes the ninth. 

The ninth is Hokea,' 

Of the divisions in Wailuku. 

The tenth. 
There are ten of L,ele. 

Ten- 
There are ten of Molokai. 

Ten 
There are ten of Lanai. 

Ten- 
There are ten of Kanaloa Kahoolewa, 
The foundation, the joining together of the isles. 



' In the former version this is given as Hoiokea. 



Story of Lonoikamakahiki. 



303 



makahiki. Ma ia konane ana, make iho la o Kakuhihewa, a ua hooholo hoi laua i ka 
olelo aia a elua hauna ana, alalia eo kekahi o laua. A nolaila, kau lion ka papa konane 
a pau na iliili i ke kau, lilo ia Lonoikamakahiki ka lawe mua o ka iliili ; a ma ia 
konane ana a laua, aneane no e make ia Lonoikamakahiki ; ia manawa, ia laua e konane 
ana, hiki mai la o Kaikilani ma Kailua, mai Hawaii mai. 

A ike aku la na kanaka i na waa, nana aku la o Lonoikamakahiki, a ike aku la 
o Kaikilaui keia, alalia, aole he makemake e ike aku i ko Kaikilani mau maka, a i mea 
e like ai me kona kanawai i kau ai i Molokai mahope iho o kona pepehi ana ia Kaiki- 
lani, nolaila, hoolilo loa iho la o Lonoikamakahiki i kona mau maka i ka papa konane, 
i ole ai oia e ike aku ia Kaikilani. 

A o Kaikilani hoi, iaia i pae mai ai iuka, hele aku la oia a ku mawaho o ka pa, 
ma ka paehumu hoi, ike aku la oia ia Lonoikamakahiki e konane ana, ua hull aku ke 
alo iloko o ka hale. Ia manawa, hana aku la o Kaikilani i ka inoa o Lonoikamakahiki 
e like me ka mea i hoikeia ma ka Mokuna V. A penei kana kahea ana aku : 



O Kahikahonua ia Elekaukama, 

O Halalakauluonae, 

O Nanamakaikaeleua, 

O Mahehaluakama, 

O Laloia, Laloae Kama, 

O Hoopilikiiloko i ka mauavva: 

O Kiikulu o Halaaniaui, 

O Hanee aku 

O Hanee mai, 

O Hanee i ke an a Kama.- 

O ka papa o ka lewa Kama, 

O ka papa o Kuami, 

O Paepaeilaui 

O Kekupuaiavvaawa. 

O ke au o Hakiawihi Kama, 

O Hakekoai e I^ono; 

O Opuukahonua, o Kamakalevva, 

O Noiaku Kamaliuaola 

O Peu oKiha: 

Ka papa o Kama, 

O Haena o Koeuamimi, 

Opiopio i kaulu o Lonokaeho. 

Owai oe? 
O Kakaeke, 
O Hanakaeke, 
O Nanakaeke, 
O Paakaeke, 
O Maakaeke, 
O ka eke ia ku i ka ieie; 
O ka eke ia, Kaeke-a 

Elu-a — 



Elua ia Honokeana Keana, 
Elua ana Opihi, 
Ekolu Kahana, 
Elua Mailepai, 
Elua Honokawai, 

Kawailua, 

1 kolu ia Kekaa. 
Eha la Mahinahina, 
O ka luna i Alaeloa. 
Eha la aina bono, 

O Honokahua, 
O Honolua; 

Honokohau, Houokawai 
O Honopou, 
Aha la aina hono, 
Alima la ia Kahakuloa: 
O Kahakuloa la aono, 
O Makalina la awalu, 
O Waihee la aivva, 
Aiwa la Honokea, 
O na mahele la i Wailuku. 

He umi — 
He umi o Lele; 

He umi — 
He umi o Molokai: 

He umi — 
He umi Lanai: 

He umi — 
He umi o Kanaloa Kahoolewa, 
Ka houo ka hookui o ua moku, 



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The\- join and hug like lovers. 

Scrape away, scrape away. 

There is Hilo 

Thatching, 

Ridging; 

There is your lover 

Passing by. 

The mouth is closed, 

The hand beckons, 

The eyes also beckon, 

Else he will be ashamed 

And weep at 

The quiet cliffs. 

Water is on Oahu, 

It shows there above. 

Kaunuohua is low 

Like a crawling hill at Nihoa. 

That cliff, 

This cliff, 

That fence of wood. 

The great one there below, 

He sits; 
He sits, he stands. 
He points, he sticks out his tongue, 
Kukahaulani. 
He has the eyes of a bird, 
Head of a bird, 
Beak of a bird. 
Tongue of a bird. 
Neck of a bird, 
Breast of a bird, 
Wing of a bird. 
Body of a l)ird, 
Leg of a bird, 
Thigh of a bird, 
Tail of a bird. 
Knee of a bird, 
Feet of a bird. 
Claws of a bird, 
Feathers of a bird, 
Neck of a bird, 
Crop of a bird. 
Liver of a bird, 
Intestine of a bird. 
Since you are a small bird. 
Out )ou must go 
In the upland wilderness. 
For such is the way you dwell in Kona. 
And catch the spawn of the li 



And carry the spawn of Keaau. 

O thou Hanalei ! 
Hanalei, the source of the rains. 
Made low from carrying such a burden, 
Who has stood on the hill top 
Whose shadow has reached the bottom. 
They are greatly wearied by the roughness [of 

the sea]. 
Lift up the canoe, 
Get aboard, paddle away, get on. 
Let the people get aboard 
With the sounding sticks. 
With the binding ropes. 
With the floaters. 
The canoe master is aboard; 
It is Lelepahu of Hawaii; 
It is the large Hawaii of Kane; 
It is Hilo of Kane of Kapu; 
It is Hilo with the high cliffs; 
It is Ku, the Lehua-eater; 

The bosom companion of Kalalea and others 
Who dwell there. 
The house stands in Kona, 
The front faces Koolau, 
The wall faces Tahiti. 
The posts were from Halawa 
In Kauhuhu of Pele, of Feue. 
Molokai is the back, 
Lanai the front, 
Molokini the thatching ropes. 
Wailuku is the source of the flying clouds. 
It is a broad plain where councils are held. 
The ridging is Lanakila. 
Kaluanui of Kaluanui, 
It stands by the twin hills, 
The palm houses of Kane 
Which were thatched for me at Auwahi. 
The potatoes of Puukamaele, 
Of Kipapai, of Honokaupu, 
Of the Oopu of Waikolu. 
I am going home to partake of some food. 
The kala shall be my fish 
Until satisfied. 
It is a fish sacred to my god. 
Let the canoe enter 
At Kaluakoi, 

The barren coast of Puumomi, 
At the entrance of Wailau, 
Of Umipiilani, 



Sto)y of Lonoikaviakahiki. 



305 



O kana Puiki ae ka ipo aloha, 
Kope ae kope ae: 
Aia Hilo-la— 
Ke ako mai la 
Kaupaku mai-la, 
Aia ko ipo-la 
Ke hele ae la 
Kalaau ka waha, 
Peahi ka lima-e 
E kunou na na maka, 
O hilahila iala, 
A i wale ina 
Kilou pali-e 
Wai Oahu-e. 
Ahu mai la i luna 
Haahaa o Kaunuohua, 
He puu kolo i Nihoa: 
Kela pali-e, 
Keia pali-e, 
Palaau-e 
Ka hiwa i lalo-e. 

A no-ho — 
A noho e Ku, 
Kuhiu palu-e 
Kukahaulani 
Makaku manu-e, 
He poo manu-e; 
A he nuku mauu-e. 
He alelo manu-e, 
A-i manu-e, 
Umauma manu-e, 
Eheu manu-e, 
He kino manu-e, 
Uha manu-e, 
He ka manu-e, 
Puapua manu-e, 
He kuli manu-e, 
Wawae manu-e, 
Maiuu manu-e, 
He hulu manu-e, 
Kaniai manu-e. 
He puu manu-e, 
He ake manu-e, 
Naau manu-e. 
Ka ua manu iki, 
Hele oe i waho 
I ka uka nahele, 
I noho i Kona nei: 
I ke kaee pua o ka li. 

Memoirs B. P. Bishop Museum. Vol. IV.- 



Ka hapai pua o Keaau: 
O Hanale-i — 

Hanalei kumu o ka ua, 

1 amo a haahaa: 

I ku iluna o ka puu, 

I hala ilalo ka malu, 

Ikiiki na hoa, manaka ino. 

E hapai ka waa 

Ee aku kanaka, 

Ee aku, hoe aku, kau aku. 

Me na houhou. 

Me na nakinaki. 

Me na lanalana, 

Ua kau ke aia waa, 

O Eelepahu, o Hawaii. 

O Hawaii nui a Kane, 

O Hilo a Kane a Kapu, 

O Hilo a ka pali, 

Ku ai lehua: 

Hoa aloha wale o Kalalea ma, 
E noho mai la. 

1 ku i Kona ka hale, 
I Koolau ke alo, 

I Tahiti ka paia, 

I Halawa ka pou, 

I Kauhuhu a Pele, a Peu-e. 

He kua Molokai 

lyanai ke alo; 
He aha Molokini? 
Kahua ao lele Wailuku-e, 
He aha Kula-loa? 
Kaupaku Lanakila. 
Kaluanui o Kaluanui, 

Ke ku la i na puu niahoe; 
Na hale loulu a Kane, 

1 ako no'u i Auwahi. 
Ka uala o Puukamaele, 
O Kipapai o Honokaupu. 
O ka Oopu o Waikolu, 

E hoi ana wau e ai. 

He kala kuu ia e ai ai 

A maona. 

He ia pa ia na kuu akua; 

Hookomokomo ka waa 

O Kaluakoi, 

Ke kaha wale i Puumomi, 

Hoomo Wailau 

O Umipiilani. 



3o6 



Fornander Collection of Hawaiian Folk-lore. 



It is the mirage of Mana; 

It is as though following behind; 

The water is following; 

The water of Kaniakahou is following; 

The water that is not water, 

The water of Mana. 

Like the sea is the water, 

Like the water is the sea. 

The sugar-cane trash from my eating 

Was cast away, left behind, forgotten. 

After I had gone beyond 

I failed to recognize. 

What was seen behind, again appears in front. 

The iliau has wilted in the sun 

[As] the plentiful dew of the morning. 

What was seen behind, again appears in front 

Of Laauhaele. 



Passed are the emblems of the god of the year, 

Gone to bury the dead 

[On] the barren sands of Nonohili. 

The coconut grove bends low seaward of Pokii, 

In reverence to [the god] Makalii. 

Dearly I love the icy waters of Malama. 

Lonoikamakahiki is growing. 

It is Kamakahikikaiakea 

Of the plain of Kohala of Wakiu, 

Of Lanikaula, 

My isle of the sea. 

Say, Lono, 
I have recognized your back; 
I have sung to you; the hearing, 
The seeing is yours. Say, Lono, 
Turn to me." 



At the close of Kaikilani's call or chant in honor of the name of Lonoikamaka- 
hiki he turned around and pretended as though it was the first time he had seen his 
cousin who had been standing outside of the enclostire. At sight of her, Lonoika- 
makahiki could scarcely contain himself, and his love for her was such that, try as he 
woitld, he could not withhold his tears; he was, however, able to refrain from crying 
out aloud. 

As his cousin had chanted in honor of his name, it was for him to respond by 
chanting her name; but being unable to recall the chant at that time he looked steadily 
at Lanahuimihaku and his companion, for he knew that these two men were familiar 
with the chant, and knowing this Lonoikamakahiki looked at them with the hope that 
they would realize his inabilit}' to recite the chant and they do it for him. But Lanahu- 
imihaku and his companion, however, did not wish to come to his assistance, for they 
were supporters of Kaktihihewa. 

After a time, however, the first four lines of Kaikilani's chant came to his memory, 
and together with a few lines which he picked up Lonoikamakahiki chanted the follow- 
ing response to the chant in his honor: 



My cliff of lehua at Kilou, 
My land of lehua there below, 
My man of lehua on the cliff, 
Lehua of my land. 
You must tell the others 
That I am your cousin. 



Yes — . Yes — . Yes — . 
I was at that hill, 
I was at this hill. 
Muss up your apparel. 
The cliff of lehua looked on 
As I was jumping down. 



When Kakuhihevva heard Louoikamakahiki's response to the name of his cousin, 
Kakuhihevva remarked : "Lonoikamakahiki is chanting somebody else's name instead 
of his own." Lonoikamakahiki replied; "It is done. I am going to recite it, btit I 
must first weep with the stranger." 



' A plea for recognition. 



Story of Lonoikamakahiki. 307 

O Kealialia liu o Mana. Hele ae ke alia o Aliaomao, 

Ke uhai la no. Hele ae kanti kupapau, 

Ke uhai la ka wai, O ke kaha i Nonohili. 

Ke uhai la ka wai a Kauiakahou; Halala na niu i kai o Pokii, 

Wai alialia wai o Mana. Hoakua wale la o Makalii. 
Me he kai la ka wai, 

Me he wai la ke kai, Aloha wai hau o Malama. 

O ka aina ko a'u i ai ai. Ulu Lonoikamakahiki. 

Kiola haalele poina, O Kamakahikikaiakea 

Hoi aku a mua O kula o Kohala o Wakiu, 

Hoohewahewa mai. O Lanikaula, 

Hoi ana ke kua, i ke alo. Kuu moku i ke kai. 
O ka iliau loha i ka la E L,ono-e, 

Puolo hau kakahiaka. Ma ke kua ka ike ; 

Hoi ana i ke kua i ke alo: I na mai ke ae, ka lohe, 

O L,aauhaele, Ka ike e, Lono-e, 

Haliu mai. 

Apau ka Kaikilani kahea ana mai i ka inoa o Lonoikaniakahiki, alalia huli mai 
la o Lonoikamakahiki i hope, i nana akii ko ia nei hana, o ke kaikuahine keia ona e 
kn nei mawaho; ia manawa nni ae la ko Lonoikamakahiki aloha, aole nae e hiki ke 
hoomanawaniii i kona uwe ana, aka, aole nae oia i uwe me ka leo, ma ke kulu o kona 
mau waimaka i ike ia ai kona nwe ana. 

A no ke kahea ana mai o ke kaikuahine i ko Lonoikamakahiki inoa, alaila nana 
pono aku la ua o Lonoikamakahiki ia Lanahuimihaku ma, no ka mea, ua makemake 
oia e hana aku i ko Kaikilani inoa, aka, aole he loaa, a oia ko Lonoikamakahiki mea i 
nana pono aku ai ia Lanahuimihaku ma, na mea i loaa ko Kaikilani inoa. Aka aole 
nae he makemake o Lanahuimihaku ma e hana aku i ka inoa, no ka mea, aia ma ko 
Kakuhihewa aoao ko laua manao nui. 

Ia manawa, loaa ae la ia Lonoikamakahiki na lalani mua eha o ko Kaikilani 
inoa, a huipu ae la me na lalani mele apo wale a ua o Lonoikamakahiki, alaila haliii 
aku la a kahea aku la i ka inoa o ke kaikuahine ma ke mele penei : 

Kuu pali lehua i Kilou, Ae — . Ae — . Ae — . 

Kuu aina lehua i lalo-e, A kela puu wau, 

Kuu kanaka lehua i ka pali, A keia puu au, 

Lehua o kuu aina. Lumilumi i kou aaliu. 

E i ae oe ia lakou la Nana mai ka pali lehua " 

He keikunaue wau nou. Owau e lehei aku ana. 

A lohe o Kakuhihewa i ka hana a Lonoikamakahiki i ka inoa o ke kaikuahine, 
i mai la ua o Kakuhihewa: "Aia o ua o Lonoikamakahiki, ke hana ala i ko hai inoa, 
aole i hana mai i kona inoa." I aku o Lonoikamakahiki: "Ua hana hoi; kai noa e 
hana aku ana, e uwe ae hoi me ka malihini." 



3o8 For7iander Collection of Hawaiian Folk-lore. 

Kaikilani then came in and kissed ' Lonoikamakahiki and they wept. Seeing 
that Kaknhihewa was constantly urging Lonoikamakahiki to chant the name of Lono- 
ikamakahiki, she asked of Lonoikamakahiki: "What is it that they are constantly 
urging you to do?" Lonoikamakahiki replied: "They are telling me to chant my 
name, because Lanahuimihaku and his companion have said that I am a chief without 
a chant in honor of my name." Kaikilani then said: "Let us cease weeping and do 
as they request." Lonoikamakahiki then faced about and recited to the people the 
chant in honor of his name, while Kaikilani joined him. The chant is the one already 
related above. 

At the close of the chant hy Lonoikamakahiki and Kaikilani, Lonoikamakahiki 
then said to Lanahuimihaku and his companion : "You two men are the worst of any 
I have known.'' If diiring my visit here I shall get a hold of this island of Oahu, I will 
cut you to pieces while alive.' 

CHAPTER VII. 

The Dispute Between Kakuhihewa and Lonoikamakahiki About 

Hauna. 

The dispute between the king of Oahu and the king of Hawaii which ended in 
a contest, spoken of in this chapter, was the last one engaged in by the two, after which 
Lonoikamakahiki and Kaikilani returned together to Hawaii. 

The cause of this dispute was entirely about Hauna. It came about in this wise: 
After Lonoikamakahiki had acquired Oahu through their former contests, Kakuhi- 
hewa begged of Lonoikamakahiki to restore to him the island of Oahu, going about it 
in a way as though he still owned the island, saying: "Say, King of Hawaii, I think 
you had better restore back to me the lands you have won and let our former wagers 
be done away with. I think you ought to propose another contest between us, and in 
case you should beat me in the new contest then the whole of Oahu shall be 3'ours, in- 
cluding the men of high rank and those of the low rank." 

This request for a new contest, made by Kakuhihewa, was reall}' the wish of 
Lanahuimihaku and his companion, for they had heard the remark made by Lono- 
ikamakahiki that they would be put to death by being cut to pieces. This is the reason 
why Lanahuimihaku and his companion had urged Kakuhihewa to beg of Lonoika- 
makahiki for a new contest. To this recjuest made by Kakuhihewa, Lonoikamakahiki 
did not give a subject for their contest. 

Shortly after this, however, Lonoikamakahiki took up his calabash, which con- 
tained his personal effects as well as other things, and placed it in front of him, and 
then said to Kakuhihewa : "Say, King of Oahu, this calabash is filled with the bones 
of the chiefs who were killed in the battle on the top of Puumaueo, because there were 
six district chiefs that were slain by my father and their bones are in this calabash." 

' The kissing of olden time is well borne out in its native term, "lioni ka ihu" touch or smell the nose. 
^ Lono realizes the duplicity of these adherents of Kakuhihewa, seceders from Hawaii's court, 
^Or, "I will flay you alive." 



Story of Lonoikamakahiki. 309 

la manawa, liele mai la o Kaikilani a lioni i ka ihn o Lonoikamakahiki, a uwe 
iho la. A no ka hoolale pinepine mai o Kakuhihewa ia Lonoikamakahiki e hana i ka 
inoa o ua o Lonoikamakahiki, alaila, ninau aku la o Kaikilani ia Lonoikamakahiki: 
"Heaha kela a lakou la e olelo pinepine mai nei ia oe e hana ae?" I aku la o Lonoika- 
makahiki : "E olelo mai ana lakou la ia'u e hana wau i kuu inoa, no ka mea, ua olelo 
o Lanahuimihaku ma, he alii inoa ole an." I aku o Kaikilani : "Uoki ka uwe a kaua, 
hana ia aku ka lakou la koi." Alaila, haliu aku la o Lonoikamakahiki a kahea aku la 
imua o ka aha i kona inoa, a hana pu aku la no hoi me Kaikilani. Oia kela mele 
nialuna ae. 

A pan ka Lonoikamakahiki ma hana ana i ua inoa nei ona, alaila, olelo aku la o 
Lonoikamakahiki ia Lanahuimihaku ma: "He oi olua o na kanaka lapuwale nui wale. 
No'u paha auanei ka noho a lilo ia'u keia moku o Oahu nei, koli ola ia olua e a'u." 



MOKUNA VIL 

Ka Hoopapa Hou Ana o Kakuhihewa me Lonoikamakahiki no 

Hauna. 

O KA hoopapa ana a ke alii o Oahu me ke alii o Hawaii, i olelo ia ma keia 
mokuna, o keia ka laua hoopapa hope loa, a hoi pu aku la o Lonoikamakahiki me 
Kaikilani i Hawaii. 

O ke kumu o keia hoopapa, no Hauna wale no ; no ka mea, mahope iho o ka lilo 
ana o Oahu ia Lonoikamakahiki ma na pili mua ana, ua noi mai o Kakuhihewa ia 
Lonoikamakahiki, e hoihoi hou o Oahu iaia; a penei ka Kakuhihewa olelo: "E ke alii 
o Hawaii, e aho e hoihoi ka aina ia'u, a e lioopau kela pili mua, ame kela eo mua ana. 
E noonoo hou mai oe i kumu hoopapa hou na kaua, a ina e eo wau ma ke kumu hoo- 
papa hope, alaila, lilo pau loa o Oahu nei ia oe, mai kanaka nui a kanaka liilii." 

O keia olelo ana a Kakuhihewa pela, no Lanahuimihaku ma, no ka mea, ua 
olelo o Lonoikamakahiki, e koli ola ia Lanahuimihaku ma. A oia wale no ke kumu \ 
olelo aku ai ua o Lanahuimihaku ia Kakuhihewa, e noi aku ia Lonoikamakahiki e imi 
hou i kumu hoopapa; aka, aole nae o Lonoikamakahiki i hai aku i kumu hoopapa 
na laua. 

Aka, mahope koke iho oia wa no, lawe ae la o Lonoikamakahiki i kona hokeo a 
ku imua o kona alo, a olelo aku la ia Kakuhihewa: "E ke alii o Oahu nei, o keia hokeo 
la, ua piha i ka iwi o na 'lii i make i ke kaua i luna o Puumaneo, no ka mea, eono alii 
aimoku i make i ke kaua a kuu makuakane e waiho nei i loko o ka hokeo." 



3IO Fornander Collection of Hawaiian Folk-lore. 

Kakuhihewa upon hearing this said: "Howj-ou deceive! Who has tanght you 
that that calabash could ever hold the bones of six chiefs?" "Lonoikamakahiki said: 
"I say it. Tomorrow my foster-father Hauna will arrive and he will tell you people 
about the matter." Kakuhihewa then said to him: "And who has brought you word 
that Hauna is to arrive tomorrow?" Lonoikamakahiki replied: "I, myself, say so 
because of my knowledge." Kakuhihewa then asked of Lanahuimihaku and his com- 
panion: "Say, are the words spoken by the king of Hawaii true, that he can see the 
future and that Hauna is to arrive tomorrow?" Lanahuimihaku replied: "It is a lie; 
he has no knowledge of the future. We were the two men who were able to tell him of 
the future from the time of his father, and this Hauna, who is living on Hawaii, and 
the attendant whom he killed when we were out fishing were the only men who 
could tell of the future ; but the king there knows nothing at all about the matter." 
Kakuhihewa then again asked: "Is it true that Hauna is going to arrive here tomor- 
row?" Lanahuimihaku and his companion replied: "It is not true. Make a wager 
with him." 

Kakuhihewa then said to Lonoikamakahiki: "Say, King of Hawaii, since we 
have at last found a subject for another contest — the matter of the arrival of Hauna 
tomorrow — let us, therefore, have one." Lonoikamakahiki replied : "What have you 
to offer as your wager ? A good contest can only be made when one has something to 
place as a wager." Kakuhihewa said : "Why not let Oahu be offered as against 
Hawaii?" Lonoikamakahiki made answer: "When you know that I have already won 
Oahu you come and again offer it for a wager." Kakuhihewa said: "You must put 
away such thoughts. King of Hawaii. It was the small Oahu that we wagered before, 
and large Oahu is still my own." Lonoikamakahiki then replied: "It is well, then. 
The stakes are the island districts. Oahu containing six districts and Hawaii also 
containing six." After this bet was made and agreed on, that night Hauna arrived in 
Kailua, and so the next morning Lonoikamakahiki said to Kakuhihewa: "Hauna has 
arrived on Oahu." 

When Kakuhihewa heard these words from Lonoikamakahiki, he sent out his 
messenger, Kuleonui, a man famous for being a very fast runner, and told him : "You 
must go around Oahu and look for Hauna. When you find him, kill him, and seize 
all his property, so that we may be able to defeat the king of Hawaii." At this Kuleo- 
nui started on his trip around the island of Oahu ; but he was unable to find Hauna. 
He therefore returned and reported to Kakuhihewa, saying: "I have made a circuit of 
Oahu but was unable to find Hauna. He has not arrived even, nor is there a canoe to 
be seen at sea coming this way, nor is there one hauled up on the shore; none at all." 
At this Kakuhihewa began to think that he would beat Lonoikamakahiki. Kakuhihewa 
then went to Lonoikamakahiki and again asked him: "Has Hauna arrived?" Lono- 
ikamakahiki replied: "He has arrived." 

When Kakuhihewa heard this from Lonoikamakahiki, he again sent Kuleonui 
to make another circuit of Oahu. Again Kuleonui started out and returned to the 
king to whom he reported, saying: "I have not found him. He has not even arrived," 
repeating what he said at the other time. 



Story of Lonoikaniakahiki. 311 

Olelo aku la o Kakuhihewa: "Wahahee wale! Owai kai ao mai ia oe, lie pau 
na 'Hi eono iloko o na hokeo?" I aku o Lonoikaniakahiki: "O wan no. Aia apopo 
hiki mai kuu makuakane o Hauna, nana e hai aku ia oukou." I aku o Kakuhihewa: 
"A nawai mai nei hoi na olelo an e puka mai ana o Hauna i ka la apopo?" I aku o 
Lonoikaniakahiki: "Na'u no, a na kuu ike." Ia manawa ninau ae la o Kakuhihewa ia 
Lanahuimihaku ma: "Ea, he oiaio anei kela a ke alii o Hawaii e olelo mai la, he ike 
kona; a e hiki io mai ana anei o Hauna i ka la apopo?" I aku o Lanahuimihaku: 
"He wahahee, nawai kona ike; o niaua no paha kona man kanaka ike, mai kona makua- 
kane mai, a o ua o Hauna e noho mai la i Hawaii ; a o ke kahu no ona i pepehi ai ia 
kakou i kai, pau ae la no na kanaka ike; a o ua alii la ea he ole loa." I liou aku o 
Kakuhihewa: "He oiaio, e puka mai ana anei o Hauna i ka la apopo?" I aku ua o 
Lanahuimihaku ma: "He wahahee. Piliia aku." 

I aku o Kakuhihewa ia Lonoikaniakahiki: "E ke alii o Hawaii-e. He nani ia 
ua loaa ae la ka kaua kumu hoopapa o Hauna, o kona hiki mai i ka la apopo." I aku 
o Lonoikaniakahiki: "Auhea kau kumu e pili ai? I ku hoi nei mea o ka pili i ka loaa 

ke kumu e pili mai ai." I mai o Kakuhihewa: "Kai noa no hoi o Oaliu nei no a mau 
ia Hawaii?" I aku o Lonoikamakahiki : "Aia ka a lilo o Oahu nei ia'u, pili mai no?" 

1 hou mai o Kakuhihewa: "Alia hoi ia nianao on e ke alii o Hawaii. Kai noa o Oahu 
iki ka kaua i pili iho nei, koe no o Oahu nui?" I aku o Lonoikamakahiki: "Ua pono. 
Ma na nioku okana nae ka pili, eono moku o Oahu nei, eono no hoi o Hawaii." A holo 
ae la ka laua olelo, ia po iho hiki ae la o Hauna i Kailua, a ao ae, hai aku la o Lonoika- 
makahiki ia Kakuhihewa: "Ua hiki ae la o Hauna eia i Oahu nei." 

A lolie o Kakuhihewa i keia olelo a Lonoikamakahiki, alaila, kena ae la oia i 
kaua elele ia Kuleonui, he kanaka kaulana oia i ka mama, a olelo aku la: "E hele oe 
e nana a puni o Oahu nei, a ina i ike oe ia Hauna, alaila e pepehi iho, a hao ae i ka 
waiwai, i eo ke alii o Hawaii ia kakou." Alaila holo ae la o Kuleonui a puni o Oahu 
nei; aole i loaa o Hauna. Hoi aku la, a olelo aku la ia Kakuhihewa: "Hele aku nei 
wau a puni o Oahu nei, aole i loaa o Hauna, aole no i puka mai, aole he waa holo mai 
ma ka moana, aole no hoi he waa hekau i ke kai, aole he waa kau i uka, he ole loa no." 
Ia manawa i manao ai o Kakuhihewa, e eo ana o Lonoikamakahiki. Alaila, hele aku 
la o Kakuhihewa a olelo aku ia Lonoikamakahiki, me ka ninau aku: "Ua hiki mai nei 
anei o Hauna?" I aku o Lonoikamakahiki: "Ua hiki ae la." 

Lohe ae la no o Kakuhihewa i keia olelo a Lonoikamakahiki, kena hou aku la no 
ia Kuleonui, e holo a puni o Oahu. Alaila, holo hou aku la no, a hoi aku la, hai aku 
la i ke alii, me ka hoole aku: "Aole i loaa, aole no i hiki mai." E like no me kana 
olelo mua. 



312 Foniander Collection of Hawaiian Folk-lore. 

But, on the first circuit made by Kuleonui on that day, Hauna had already 
arrived in Kailua and was plaj-ing konane with a couple of women when Kuleonui 
came by, and was recognized b\' Hauna as a person out looking for some one, by the 
way he was glancing around. By this, Hauna knew that Kuleonui was a messenger 
and was able to conceal his identit}^ and was in this way missed b}' the sharp eyes of 
the messenger of Kakuhihewa. 

A FEW WORDS ABOUT HAUNA. 

While Hauna was living on Hawaii he thought he would come in search of 
Lonoikamakahiki, so he therefore made ready his personal effects and placed them in 
his canoes. The chief articles of value that Hauna placed on the canoes, however, were 
a large number of feather cloaks. The canoes were loaded from stem to stern with 
these articles. These were the only things in the canoes. 

On this voyage from Hawaii he made land at Kailua, where he saw a couple of 
women playing konane with their husbands. When Hauna saw the game he knew 
at once by the position of the stones that the men were beaten, so he said to the women: 
"You two are beaten, providing I was to play you women. I know I can beat you two." 
The women replied : "Here is the konane board, go ahead and play." Hauna said: 
"Let us delay the game for a while until the messenger of Kakuhihewa passes b}'; 
after he passes we will continue with the game. We must, however, cover up the board 
with a piece of kapa; after that we can discuss as to our wagers, and when that is 
settled we will begin." 

After Kuleonui had passed the place the bet was discussed and agreed on in the 
following manner: the women said to Hauna: "We have nothing to offer on our side 
excepting ourselves. If you beat us in this present unfinished game you can take 
us as your propert}'." Hauna then said : "I have two double canoes filled with things 
that are valuable; the chief articles of value on the canoes, however, are a large number 
of feather cloaks. If you two beat me, you two shall have the goods in the canoes 
together with the men on board." The women replied : "It is a bet." Hauna then 
said: "Let me make the first move." 

It was a fact that before the game was continued, and before the bets were 
settled and the board covered with the piece of kapa, Hauna knew very well that he 
was beaten ; but upon seeing Kuleonui it gave him an excuse to propose that the board 
be covered over until the messenger of Kakuhihewa passed by. According to his 
request the board was covered over. But when the kapa was removed, in order to con- 
tinue the game, Hauna caught up some of the stones which gave the women the best 
advantage with the kapa. Hauna then made the first move and after a few more moves 
the women were beaten. At this he said : "I have won j'ou two." The women replied: 
"We have husbands of our own and we cannot see how we can straighten out this 
difficultj-." The husbands of the two women replied: "You two had better not consider 
us, because you made your own bet and have lost it yourselves." The husbands then 
said to Hauna : "You can take the women as your own propert}', for you have won 
them ; thej' were not staked by others ; they made the bet themselves." 



Story of Lonoikamakahiki. 313 

Aka, ma ke kaapuni inua ana a Kuleonui i ua la la, na hiki miia ae o Hauna 
ma Kailiia, e konane ana me na wahine; ike akn nae o Hauna ia Kuleonni e holo ana, 
me ka alawa o na niaka, mao a mao, i ike akn ai oia i kona mea i hoonnaia mai ai, aole 
nae oia i ike akn ia Hauna, aka, o Hauna kai ike niua aku ia Kuleonui, a nolaila oia i 
pee ai, a pakele aku la i na maka o ka elele a Kakuhihewa. 

HE WAHI OLELO NO HAUNA. 

Ia Hauna e noho ana i Hawaii, manao ae la oia e imi mai ia Lonoikamakahiki, 
a nolaila, lioomakaukau ae la oia i na ukana a pau e hooili maluna o kona man waa. 
A ka ukana nui o luna o na waa o Hauna, lie ahuula. ITa lioopihaia na waa mai mua 
a hope i ka ahuula, a oia hookahi no ka ukana. 

Ia holo ana mai mai Hawaii mai a kau ma Kailua, ike aku la oia e konane ana 
elua wahine me ka laua man kane. Ia ike ana aku a Hauna, ua honu ka papa konane, 
alaila, i aku o Hauna: "Ua make olua, ina owau ko olua hoa konane, make olua ia'u." 
I mai ua man wahine la: "Eia mai no hoi ka papa konane, konane mai." I aku o 
Hauna: "Alia kakou e konane, aia a hala aku ka elele a Kakuhihewa, alaila, konane 
kakou ; e pono nae ke uhi i ke kapa ka papa konane, alaila, olelo ka pili mamua, a holo, 
alaila konane." 

A hala aku la o Kuleonui, olelo ae la lakou no ka pili, a hooholo ae la lakou. 
A penei ka pili ana. Olelo mai na wahine ia Hauna: "Aole a maua kumu e ae e pili 
aku ai, o na kino wale no o maua, a ina no hoi ua make maua ia oe ma ka hauna o ka 
papa mua, alaila, lilo no hoi maua nan." I aku la o Hauna: "He man waa kaulua 
ko'u elua, ua piha i ka waiwai; o ka waiwai nui nae o luna, he ahuula, a ina i make 
wau ia olua, no olua ka waa ame ka ukana o luna apau, a me na kanaka pu o luna." 
I mai la na wahine: "Ua man." Olelo aku la o Hauna: "Ia'u ka uhau mua i koe." 

He oiaio, ma ko lakou hahau mua ana, mamua o ko lakou pili ana, a me ka uhi 
ana i ke kapa, ua maopopo ia Hauna e make ana oia ; aka, no ka ike ana aku ia Kuleo- 
nui, nolaila, oia i olelo ai, alia e uhau a hala aku ka elele a Kakuhihewa, e uhi ia ka 
papa i ke kapa. Aka i ka hoomaka ana e lawe ae i ke kapa, lilo pu ae la me ka iliili a 
na wahine i ike ai he maikai, ma ka lima o Hauna. Alaila, hahau ae la o Hauna, a 
make iho la na wahine. I aku la o Hauna: "Ua lilo olua ia'u." I aku uamau wahine 
nei: "He mau kane ka maua, pehea la auanei maua e pono ai?" I aku na kane: "Aole 
a olua olelo kuhikuhi no maua, no ka mea, ua lilo olua." Alaila kahea ae la na kane 
a ua man wahine la ia Hauna: "Lawe ia na wahine nau, ua eo ia oe, no ka mea, aole 
na hai aku ka laua mea i pili ai, na laua no." 



314 Fornander Collecti07i of Hawaiian Folk-lore, 

Because of this Hauna took the women aud tied them together with a loin cloth 
and led them to the place where the canoes were lying. Because these women were led 
b}' Hauna, the place where this act took place was given the name of Kaohao and it so 
remains to this da}-. The place is in Kailua, Koolaupoko, Oahu. 

The women were taken by Hauna to the canoes where he said to one of them : 
"This canoe shall be yours with everything in it from stem to stern, including the men. 
The men shall be your servants; the}' are not for you to sleep with. And as he had 
spoken to her, so in like manner he spoke to the second woman. He then left the 
women and proceeded to meet Lonoikamakahiki. 

CHAPTER VIII. 

How Lonoikamakahiki Revealed the Bone.s. of the Chiefs Killed by 

Keawenuiaumi. 

When Hauna went up to meet Lonoikamakahiki, Lonoikamakahiki said to him: 
"If you had not arrived this day I would have been cooked in the umu, for it is now 
ready." Hauna replied : "You have won. Show them the bones of the chiefs killed 
in the battle in the time of your father, Keawenuiaumi. 

At that moment Hauna reached for the bones of the chief of Kohala, which were 
plaited with feathers and fastened together by netting,' and said to Lonoikamakahiki: 
"Here is the chief Palahalaha, the chief of Kohala, son of Wohilani." He had been 
residing with us, and seeing how few we were, left, and at yovLV father's battle on Puu- 
maneo^ died at our hands. We secured the bones and put them away in the gourd 
container." At this time Lonoikamakahiki seized them and threw them in front of 
Kakuhihewa and began chanting: 

Level iudeed 

Lies Kohala, 

Face down. 

The fragrance is wafted to me 

Of the flower of Koolau, of Moolau. 

Low indeed lies Puakea, 

With Kukuipahu by its side. 

Here are some more ! 

As this bundle which Lonoikamakahiki threw reached Kakuhihewa he said to 
Lanahuimihaku and others: "Who is this?" Lanahuimihaku and the others said: 
"This is Palahalaha, the chief of Kohala, the son of Wohilani. He resided with Keawe- 
nuiaumi, and seeing how few we were, left, and at the battle of Keawenuiaumi on Puu- 
maneo we slew him. He was also a younger brother (cousin) of Keawenuiaumi. 
Kohala is a beautiful country and is a large district." 

' Showing the method of enshrouding and decorating the bones of the alii. 

' This was probably one of high rank rather than a chief, in which case it refutes the idea that the 7t'o/ii was a "royal 
title assumed only by the Oahu chiefs of the highest rank until comparatively modern times." 

^The important battle of Puumaneo here spoken of must have been a rebellion against Keawenuiaumi. The carry- 
ing about of the bones of the vanquished chiefs by a successor of the victor is shown in this case to have been for the 
purpose of evidence, and they are identified by one who participated in the conflict. 



Story oj Lo)ioikamakahiki. 315 

A no ia mea, lalau aku la o Hauna i 11a wabine a nakii ae la i ka malo i kekahi 
waliine ame kekahi wahine, a kauo aku la i kahi a na waa e kau ana. A no ia kaiio 
ana o Hanna i ua waliine, nolaila, na kapaia ka inoa o kela wahi o Kaohao, ma Kailua, 
Koolaupoko, Oaliu, a hiki niai i keia la. 

Hele pu aku la ua man waliine nei me Hanna a hiki i na waa, olelo aku la i 
kekahi waliine: "Eia kou waa a me na ukana o luiia niai mua a hope, a eia kou man 
kanaka, he man kanaka lawelawe nou ; aole he mau kanaka moe aku nan." A e like 
me ka olelo i kela wahine, pela no ka ia nei olelo ana i ka lua o ka wahine. A haalele 
iho la oia i na waliine, a hele aku la e halawai me Lonoikamakahiki. 



MOKUNA VIII. 

Ka Hoike ana a Lonoikamakahiki i ka Iwi o na 'Lii i Make ia 

Keawenuiaumi. 

A hiki aku la o Hauna a halawai me Lonoikamakahiki, i aku la o Lonoika- 
makahiki : "Ina e hiki ole mai nei oe i keia la, o ka pan no ia o'u i kalua, eia la ua 
makaukau ka umu no'u." I aku o Hauna: "Ua eo ia oe, hoike ia aku na iwi o na 'Hi 
i make i ke kaua i ka wa o ko makuakane o Keawenuiaumi." 

Ia manawa, lalau ae la o Hauna i na iwi o ko Kohala alii, ua hakuia i ka hulu, 
ua kamaahaia a paa, a olelo aku la ia Lonoikamakahiki: "Eia keia alii o Palahalaha, 
ko Kohala alii, ka Wohilani keiki. Me makou no ka noho ana, a ike i ko makou uuku 
haalele, a i ke kaua. nei a ko makuakane i luna o Puumaneo, make no ia makou, lilo na 
iwi ia makou, komo iloko o ka hokeo." 

Ia manawa lalau aku la o Lonoikamakahiki, a kiola aku la ma ke alo o Kaku- 

hihewa, a kani aku la ke oli : 

Palahalaha wale 

Ka moe a Kohala, 

I lalo ke alo. 

Ehuehu mai ana ia'u, 

Ka pua o Koolau, o Moolau. 

Kai niai ana ka waiho a Puakea, 

Kakaako ana Kukuipahu. 

I na mai ua mea-la! ~ 

I ka waiho ana o keia mea a Lonoikamakahiki i hoolei aku ai ma ke alo o Kaku- 
hihewa, alalia, ninau, aku o Kakuhihewa ia Lanahuimihaku ma: "Owai keia?" I aku 
o Lanahuimihaku ma : "O Palahalaha, o ko Kohala alii, ka Wohilani keiki ; me Keawe- 
nuiaumi no kahi i noho ai, a ike i ka uuku o makou, haalele, a ke kaua a Keawenuiaumi 
iluna o Puumaneo make no ia makou. He kaikaina no nae no Keawenuiaumi. He 
aina maikai o Kohala, he moku nui no." 



3i6 Fornander Collection of Haivaiiaii Folk-lore. 

Then Hauna again spoke to Lonoikamakahiki : "Here is another chief, and also 
a younger brother (cousin) of your father's. He also resided with us, and learning how 
few we were, left us and fought on the side of the rebels expecting that we would be 
vanquished, and at our battle ou Puunianeo we killed him and stripped his bones and 
put them away in the gourd." 

Lonoikamakahiki, having heard of these facts, took the bones of the chief of 
Hamakua, which were plaited with feathers similar to those of the chief of Kohala, and 
held them in his hands and, before throwing them before Kakuhihewa, began to chant: 

You have one, jump in; 

You have two, jump in. 

They go here and there, 

The men in the rain. 

The plovers about. 

Listen to the raindrops of Hilo. 

Canst thou dare 

Eat in company? 

Here are some more ! ' 

Placing the calabash before Kakuhihewa he asked Lanahuimihaku : "Who is 
this?" They answered: "This is Pumaia, the child of Wanua who was the chief of 
Hamakua, also a younger brother (cousin)^ of Keawenuiaumi. He lived with us, and 
having learnt that we were few in number, deserted, and at our battle at Puunianeo he 
was slain by Keawenuiaumi. We secured his bones, put them away in a gourd, and 
these are the bones." 

Hauna drew out the bones of another chief from the calabash and said to Lono- 
ikamakahiki: "Here is another uncle (father) of yours, Hilohamakua, the chief of 
Hilo, child of Kulukulua, a younger brother (cousin) of your father. He also lived 
with us, and because there were so few of us left and joined the rebels on the other side, 
and at the battle fought on Puumaneo your father slew him, stripped his bones and 
put them in the gourd." Then Lonoikamakahiki reached for it and chanted : 

That is Hilo! That is Hilo! 

That is Hilo of the incessant rains, 

The increasing rains, 

The ceaseless rains of Hilo. 

That is Hamakua of the steep cliffs. 

The ti leaf of Kamae is tramped down, 

Hamakua is indeed withered. 

Here are some more ! 

Placing the bundle in front of Kakuhihewa, he asked Lanahuimihaku and others: 
"Who is this?" They answered: "It is Hilohamakua, Kulukulua's child, the chief of 
Hilo, a younger brother (cousin) of Keawenuiaumi. He lived with us, and ascertain- 
ing how few we were, went away, and at the battle fought on Puumaneo was slain by 
Keawenuiaumi. His bones were stripped, put away in the container, and this is he." 

' This closing line of these several chants simply indicates it as sectional; a sort of "to be continued." 

"Some confusion prevails in the brother-cousin term of relationship used by the translator, which arises from the 

fact that the word kaikaina applies equally to a younger brother or a cousin. The same difficulty occurs in the term 

maknakane as father or uncle, and makuahine as mother or aunt. 



Story of Lonoikamakahiki. 317 

Alalia, olelo hou aku o Hauna ia Lonoikamakahiki : "Eia lion no keia alii, he kai- 
kaina no no ko makiiakane, me makon no kahi i noho ai, a ike i ko niakon unku, haalele 
ia niakou, hele a kipi mai ma kekahi aoao, manao e hee niakon, a ke kana a makou ilnna 
o Pnnmaneo, make ia makou pan na iwi i ka holehole, komo iloko o ka hokeo." 

A lohe o Lonoikamakahiki i keia olelo, alalia lawe ae la oia i na iwi o ke alii o Hama- 

kua a paa i ka lima, ua hakn ia no i ka hulu e like me ka hana ana i ko Kohala. A mamna o 

ko Lonoikamakahiki kiola ana akii ia mea i mua o ko Kakiihihewa alo, alalia oli aku la oia: 

Akahi au opu mai; 

Alna au opu mai. 

O Keau wale-a, 

A kanaka i ka hele i ka ua, 

Kiki a kolea. 

He hoolono pakaua o Hilo. 

He aa mai oe 

E ai pu no-e? 

Eia mai ua mea-la! 

Waiho keia mea ma ke alo o Kakuhihevva. Ninau ae la ua o Kakixhihewa ia Lana- 
huimihaku ma: "Owai keia?" Alalia hai aku la o Lanahuimihaku ma: "O Pumaia keia, 
ke keiki a Wanua, ko Hamakua alii ia, he kaikaina no no Keawenuiaumi, me makou no 
ka noho ana, a ike i ko makou uuku, haalele, a i ke kaua a makon iluna o Puumaneo, make 
no ia Keawenuiaumi lilo na iwi ia makou, komo iloko o ka hokeo, oia na mau iwi." 

Lalau hou iho la no o Hauna i ka iwi o kekahi alii, mai loko ae o ka hokeo, a 

olelo aku la ia Lonoikamakahiki: "E! Eia''"ff6u no keia makuakane ou, o Hilohama- 

kua, ko Hilo alii, keiki a Kulukulua, he kaikaina no no ko makuakane, me makou no 

kahi i noho ai, a no ko makou uukii haalele ia makou, hele a ma kekahi aoao, kipi mai, 

a i ka hoouka kaua a makou i luna o Puumaneo, make no i ko makuakane, pan na iwi 

i ka holehole, komo iloko o ka hokeo." Alalia, lalau aku la o Lonoikamakahiki, a oli ae la: 

O Hilo ia, o Hilo ia, 
O Hilo ia o ka ua kina, 
Ka ua kinakina, 
Ka ua mao ole o Hilo; 
O Hamakua ia he pali, 
Pepe ka lauki o Kamae, 
Kamae loa Hamakua. 
Eia mai ua mea la ! 

Waiho ana ma ke alo o Kakuhihewa. Ninau ae keia ia Lanahuimihaku ma: 
"Owai keia?" I aku o Lanahuimihaku ma: "O Hilohamakua ia, ka Kulukulua keiki 
ia, ko Hilo alii ia, he kaikaina no no Keawenuiaumi, me makou no ka noho ana, a ike 
i ka uuku o makou, haalele, a i ka hoouka kaua a makou iluna o Puumaneo, make no 
ia Keawenuiaumi, pau na iwi i ka holehole, komo iloko o ka hokeo, oia na." 



3i8 Fornander Collection of Hawaiian Folk-lore. 

Thus three chiefs were accounted for, leaving three more, when Hauna spoke 
up: "Here is another chief, another uncle of yours, being a 3'ounger brother (cousin) 
of Keaweuuiaunii. He resided with us, and because of our meagerness, deserted, and 
at the battle fought on Puumaneo he was slain by Keawenuiaunii. The bones were 
stripped and also put away in a gourd." 

Lonoikaniakahiki then took up Lililehua, the child of Hua-a, the chief of Puna 
and chanted before Kakuhihewa : 

Lililehua 

Is drifting to Waimea, 

P'or Molokai is storm-bound. 

When the wind ' sweeps there below, 

M3' husband then enters the house at Mana. 

We two reposed at Wawaenohu 

And witnessed the weeping of the deity. - 

Here are some more ! 

This bundle was placed before Kakuhihewa, who inquired who it was. Lanahu- 
iniihaku and the others answered: "This is Lililehua, the chief of Puna, the child of 
Hua-a. He had a beautiful country where even the pandanus and the lehua enter the 
sea, being the only sweet-scented land on Hawaii. This chief had his home with us; 
a younger brother (cousin) of Keawenuiaumi, but knowing our numerical weakness, 
deserted us, and at the battle fought on Puumaneo we slew him, stripped all his bones, 
put them in a container, and this is he." 

Hauna again produced the bones of another chief from the gourd, the chief of 
Kau, and said to Lonoikaniakahiki: "Here is another chief, that of Kau. He is also 
an uncle (father) of yours and a 3'ounger cousin (brother) of Keawenuiaunii. He also 
lived with us, and seeing how few we were, deserted, and at the battle of Puumaneo was 
slain by Keawenuiaunii. We secured his bones and put them away in the gourd." 

Lonoikaniakahiki, holding the bones in his hands, chanted: 

Dear is the house of Milo in the sun, 
The elevated house of Moanauli. 
Your skin is bruised without cause. 
Bruised as though by a lover. 
This lover is from Hanalei, 
My lover of the awa leaf of Puna. 
Kapaa is like the kalukalu ' mats, 
Where the ohai-i turns at Papiohuli. 
Here are some more ! 

Lonoikaniakahiki tossed the bones to Kakuhihewa and asked of Lanahuimi- 
liaku and others : "Who is this ?" Lanahuimihaku and the others answered: "This 
is Kahalemilo, the child of Imaikalani, the chief of Kau. He was also a younger 
brother (cousin) to Keawenuiaumi, and he was also one of those who resided with us, 



' The koolauwahine of the original was a peculiar wind of Kauai. 

^ A more literal rendering would be, "We have seen the god weep." 

^ A peculiar grass, of legendary fame, found on Kauai. Also the name of a choice lace-like kapa. 

' Ohai , a flowering shrub (Si-s/xntia grandi/olia) which turns its leaves down at night. 



Story of Lonoika^nakahiki. 319 

A pan ae la ekolu alii i ka lioikeia, koe ekolu alii i koe, i hou aku o Hauna: 
"Eia hou no keia alii, he makiiakane no nou, he kaikaina no no Keawenuiaumi, me 
makou no ka noho ana, a ike i ko niakou uuku haalele ia makon, a i ka hoouka kaua 
a makou i Puumaneo, make no ia Keawenuiaumi, pan na iwi i ka holehole, komo iloko 
o ka hokeo." 

Alalia lawe ae la o ua o Lonoikamakahiki ia Lililehua, ka Hua-a keiki, ko Puna 

alii hoi ; a oli aku la i mua o Kakuhihewa : 

O Lililehua la 

Ko e papai Waimea, 

Molokai ua ino. 

A pa koolau wahine o lalo, 

Komo kuu kaue hale Mana. 

Momomoe aku maua i Wawaenohu 

Ike maua i ka uwe a ke akua la. 

Eia mai ua mea la ! 

A waiho aku la keia mea ma ke alo o Kakuhihewa, alaila ninau ae la o oia: 
"Owai keia?" I aku la o Lanahuimihaku ma: "O Lililehua ia, o ko Puna alii, ka 
Hua-a keiki ; no ia nei ka aina maikai, o ka hele no ia o ka hala a me ka lehua a luu i 
ke kai, o ka aina aala hookahi no keia o Hawaii, me makou no ka noho ana o keia alii, 
he kaikaina no no Keawenuiaumi, ike i ko makou uuku, haalele ia makou; a i ka hoo- 
uka kaua a makou iluna o Puumaneo, make no ia makou, pan na iwi i ka holehole ia, 
komo iloko o ka hokeo, oia na." 

A pau keia, lalau hou no o Hauna i ka iwi o kekahi alii iloko o ka hokeo, i ko 
Kau alii, a olelo aku la ia Lonoikamakahiki : "Eia hou no keia alii, o ko Kau alii, he 
makuakane no nou, he kaikaina no no Keawenuiaumi, me niakou no kahi i noho ai, a 
ike i ka uuku o makou, haalele ; a ke kaua iluna o Puumaneo, make no ia Keawenui- 
aumi, lilo na iwi ia makou, komo iloko o ka hokeo." 

Alaila, lawe ae la o Lonoikamakahiki a paa ma ka lima, alaila oli aku la : 

Aloha Kahalemilo o ka la la, 

Hale pakaiaulu o Moanauli. 

Uli hewa ka ill. 

Mehe mea i moe a ipo la. 

No Hanalei nei aloha, 

No kuu kane lau awa o Puna. ^ 

Kumoena kalukalu Kapaa, 

Ohai huli Papiohuli. 

Eia mai ua mea la ! 

Hoolei aku la ua o Lonoikamakahiki i na iwi haule ana ma ke alo o Kakuhi- 
hewa. Alaila, ninau ae la o Kakuhihewa ia Lanahuimihaku ma: "Owai keia?" I aku 
la o Lanahuimihaku ma: "O Kahalemilo keia, o ka Imaikalani keiki, ko Kau alii, 
he kaikaina no no Keawenuiaumi, me makou no kahi i noho ai, a no ko makou 



320 Fortiander Collection of Hawaiian Folk-lore. 

and finding out how few we were, left ns and took to fighting ns on Puumaneo, but he 
was also slain, and this is he." 

Hauna again produced the bones of the chief of Kona and said to Lonoikamaka- 
hiki: "Here is another chief, Moihala, the child of Heapae, the chief of Kona. He was 
also a younger brother (cousin) of your father. He lived with us, and because we 
were few, deserted and went elsewhere ; he rebelled against Keawenuiaumi, and at your 
father's battle on Puumaneo was also slain, the bones stripped and put into the gourd." 

Lonoikamakahiki, holding the bones in his hands, chanted thus : 

This is Moihala, 

Inquiring of the wind, 

The bird of Kuolohia. 

Waialeale, the mountain, 

Waialeale, the mountain. 

Kawaikini is flowing, 

Of Kane in the calm. 

I, the lover, shall follow 

To Waialua where I leave her, 

Leave her in the home of friends. 

It was there I found friends, 

Where I may visit. 

Here are some more ! 

Lonoikamakahiki threw the bones in front of Kakuhihewa, who inquired of 
Lanahuimihaku and the others who it was. They answered: "This is Moihala, the 
chief of Kona, a large division of Hawaii. Moihala was also a younger brother (cousin) 
of Keawenuiaumi. He resided with us, and finding out how few we were, left, went to 
the opposite side, a rebel. He thotight by rebelling he wotild be safe, btit when putting 
in an appearance at otir battle at Puumaneo he was slain by Keawenuiaumi." 

After the final production made by Lonoikamakahiki of the bones of the chief of 
Kona, Lonoikamakahiki conqttered the whole of Oahti. 

Following this incident, Lonoikamakahiki spoke to Kaikilaui: "Inasmuch as 
we have made the circuit of Oahu, you, of us, had better remain; it is good land, with 
inhabitants both large and small." Kaikilani answered: "It is agreeable to me; but 
we had better go to pttt Hawaii on a satisfactory basis, then rettirn again to Oahu. 
There are the chiefs of Hawaii; the}' have rebelled and have confiscated everything. 
As for yourself, upon arriving at Hawaii, wage battle, as the men have been thickly 
arrayed from Anaehoomahi to the front of Kauhola." 

Becatise of this remark of Kaikilani, Lonoikamakahiki had the canoes prepared 
immediately and departed. On this voyage Lonoikamakahiki did not touch at Kohala 
but proceeded on to Kealakekua. Upon arrival there with his men, the chiefs of Kona 
and the men were all at Kohala awaiting the arrival of Lonoikamakahiki there to be 
slaughtered by them. Upon Lonoikamakahiki's arrival he sent a messenger to Kan 
to get Ptiptiakea to come to meet his elder brother (Lonoikamakahiki) to consult con- 
cerning putting to an end the rebelliotis chiefs of Hawaii. 



Story of Lonoikamakahiki. 321 

iiuku, haalele ia makou, a manao e kaua mai ia makou, a lima o Puumaneo, make no ia 
niakou, oia na." 

Alalia, lawe liou ae la no o Hauna i na iwi o ko Kona alii, a olelo aku la ia 
Lonoikamakahiki: "Eia hou no keia alii, o Moihala ke keiki a Heapae, ko Kona alii, 
lie kaikaina no no ko makuakane, me makou no ka nolio ana, a no ka ike i ko niakou 
uuku, haalele, hele a ma kahi e, kipi mai ia Keawenuiaumi, a i ka lioouka kaua ana a 
ko makuakane iluna o Puumaneo, pan no ia makou i ka make, holeholeia na iwi, komo 
iloko o ka hokeo." 

Alalia, lawe ae la o Lonoikamakahiki a paa ma ka lima, a oli aku la: 

O Moihala nei, 

Ke uonoi ae la i ka makani, 

Ka manu o Kuolohia. 

O Waialeale, i ka mauna, 

Waialeale, i ka mauna. 
Kahe Kawaikini, 

A Kane i ka lai. 

E ukali aku au o ka ipo, 

Waialua la waiho, 

1 waiho i ka hale makamaka. 
Loaa ke kauna, 

Kahi e kipa aku ai. 
Eia ua niea la ! 

Hoolei aku la o Lonoikamakahiki, pahu ana ma ke alo o Kakuhihewa; alaila 
ninau ae la o Kakuhihewa ia Lanahuimihaku ma: "Owai keia?" I aku la laua: "O 
Moihala keia, o ko Kona alii, he okana nui keia o Hawaii. He kaikaina no nae o Moi- 
hala no Keawenuiaumi; me makou no ka noho ana, a no ka ike i ko makou uuku, 
haalele ia niakou, hele a ma kekahi aoao, kipi mai kuhi ia kipi ana ana e pakele; i pii 
ae ka hana i ka hoouka kaua a makou iluna o Puumaneo make no ia Keawenuiaumi." 

Ma keia hoike hope ana a Lonoikamakahiki i ko Kona alii, o ka pan loa no hoi 
ia o Oahu nei ia Lonoikamakahiki. Mahope iho o keia manawa, olelo aku la o Lono- 
ikamakahiki ia Kaikilani: "He nani ia ua puni ae nei Oahu nei ia kaua, noho oe o 
kaua, eia la he aina oluolu, he kanaka iki, kanaka nui." I aku la o Kaikilani: "Ua 
pono ia, aka, e hoi kaua e hooponopono ia Hawaii a pono, alaila hoi hou mai ia Oahu 
nei; aia na 'Hi o Hawaii la ua kipi, ua liao ae la na 'Hi a pau, ia oe, o ko hiki no i 
Hawaii o ka hoouka no ia o ke kaua; pania mai la no e ua kanaka mai Anaehoomalu 
a ka lae o Kauhola." 

A no keia olelo ana aku a Kaikilani pela, hoolale koke ae la o Lonoikamakahiki 
i na waa, a holo aku la lakou. Ma keia holo ana a Lonoikamakahiki, aole nae i holo 
aku ma Kohala, aka, mawaho loa no a hiki i Kealakekua. Ia hiki ana aku o Lonoika- 
makahiki ma ua pau mai na 'Hi o Kona a pau a me na kanaka i Kohala, no ke kali no 
ia Lonoikamakahiki o ka puka aku no ma Kohala o ka luku no. Aka ia Lonoikama- 
kahiki i hiki aku ai, hoouna aku la oia i elele i Kau, e kii aku ia Pupuakea, e hele mai 
e halawai me kona kaikuaaua (Lonoikamakahiki) i kuka ai laua no ka luku aku i na 
'Hi kipi o Hawaii. 

Memoirs B. P. Bishop Museum, Vol. IV.— 21. 



32 2 Fomaiidcr Collection of Hazvaiian Folk-lore. 

After Pupuakea arrived, they held a council of war and a decision was arrived at. 
Pupuakea then sent a messenger calling upon all the men to come to do battle. Kau 
was the only district which had not rebelled, because Pupuakea took up his residence 
there after Lonoikamakahiki departed for Oahu. The men having been informed, came 
over by the upper part of Kau to upper Kona, but the messenger that was sent reached 
Kealakekua, where Lonoikamakahiki and Pupuakea were living. 

After receiving the information that the men had come overland, Lonoikamaka- 
hiki and Pupuakea went to intercept them at Puanahulu, and that was the place where 
the men were arrayed in battle formation. About this time, however, the rebels who 
were down at Anaehoomalu observed that the clinkers at Puuanahulu were red with 
people, which was a matter of surprise to the rebels. Some of them thought there was 
a battle being fought, while others conjectured they were some of their own men, being 
under the impression that Lonoikamakahiki was still at Oahu, for no news had been 
received that he, Lonoikamakahiki, had arrived at Kealakekua. 

During the night of the day on which the rebels were surprised, Lonoikamaka- 
hiki and his 3'ounger brother Pupuakea, together with the men, came down prepared to 
give battle. On the night the men left Puuanahulu to go down, the rebels realized 
there was to be war, because there were in the hands of the men torches burning from 
the van to the rear of the war procession of Lonoikamakahiki. Then it was that the 
rebels made preparations for battle, sending out messengers to inform the men and the 
chiefs on their side that had been stationed from Anaehoomalu to distant Kohala. 

While Lonoikamakahiki was on his way down he first met the rebels at Wailea 
and the fighting immediately commenced. Lonoikamakahiki was victorious on this 
occasion and the rebels were annihilated. This was the battle fought by Lonoikamaka- 
hiki, where it is said that blood flowed like water at Wainanalii, and hence the battle is 
described as that of Kaheawai. 

CHAPTER IX. 
Battles of Lonoikamakahiki. 

Early in the morning after the battle of Lonoikamakahiki at Kaheawai, he 
was observed hy the rebels proceeding along the lava bed of Kaniku. The rebels after 
returning to camp reported to their general, Kanaloapulehu, saying: "Lonoikamaka- 
hiki and Pupuakea are approaching, some men have been slain, and we (the rebels) 
have been routed." 

Kanaloapulehu commanded Kanaloakuakawaiea, the chief of Hilo: "Let the 
battle be at Kannooa where there is plenty of sand, and let it be fought there, so that 
when Lonoikamakahiki reaches the spot we would be in possession of the sand, so that 
whilst rubbing their eyes the rocks will fly and victor}^ will be ours." 

According to the instructions of Kanaloapulehu to Kanaloakuakawaiea, the men 
were placed in position at Kaunooa. This is a place midway between Puako and 
Kawaihae. At the noon hour Lonoikamakahiki came in contact with the rebels and 
the battle commenced in earnest and he was victorious over them, having repulsed 
Kanaloapulehu and his followers just as the shades of evening were falling. 



Sloiy of Lonoikaniakaliiki. 323 

A i ka hiki ana mai o Pupiiakea, kuka ae la laua a liolo, alaila hoounaia aku la 
kekalii elele e Pupuakea, e kii akii i na kanaka a pan e liele mai no ke kaua. No ka 
mea, o Kau, oia wale no ka okana i koe aole i kipi, no ka mea, nialaila no o Pupuakea 
kalii i noho ai, mahope ilio o ko Lonoikamakahiki holo aua i Oak;:. A lolie ae la na 
kanaka, alaila, liele mai la lakou mauka o Kau a mauka o Kona, a o ka luna lioi i 
hoounaia, liiki mai la ia ma Kealakekua, ma kahi e noho ana o Louoikamakahiki laua 
me Pupuakea. Mahope iho o keia lohe ana ua hala ae na kanaka mauka, alaila, hele 
aku la o Louoikamakahiki laua o Pupuakea, a halawai aku la me na kanaka i Puuana- 
hulu, a malaila kahi i hoonoho ai o ke kaua. Aka nae, ia manavva, ike mai la ka aoao 
kipi i kai o Anaehoomalu i ka ula o ke a o Puuanahulu i na kanaka, he mea haohao 
nae ia i na kipi. Manao nae kekahi poe kipi, he kaua; a ma ka manao hoi o kekahi 
poe, he poe kanaka no no lakou (ua kipi), no ka mea, ua manaoia, aia no o Lonoika- 
makahiki i Oahu, no ka mea hoi, aole he poe nana i olelo aku, ua puka ae o Louoika- 
makahiki i Kealakekua. 

I\Ia kela la a na kipi e haohao la, a ma ia po iho, iho aku la o Lonoikamakahiki 
me kona kaikaina me Pupuakea, a me na kanaka a pau i makaukau no ka hoouka 
kaua. I kela po, i ua kanaka i iho aku ai mai Puuanahulu aku, ia manawa, manao ae 
la na kipi he kaua keia, no ka mea, aia ma ka lima o na kanaka, na lama (he man iho- 
iho kukui ) e a ana mai mua a hope o ka huakai kaua a Lonoikamakahiki. Nolaila, 
hoomakaukau ae la na kipi i ke kaua, a hoouna aku la i luna e hai aku i na kanaka a 
me na 'Hi o ka aoao kipi i hoouohoia mai Anaehoomalu a Kohala loa. 

Aka ia Lonoikamakahiki ma i iho mai ai, halawai mua iho la me na kipi i 
Wailea, a o ka hoouka koke iho la no ia o ke kaua, a pau iho la na kipi i ka lukuia, a 
lanakila ae la o Lonoikamakahiki ma ia hoouka kaua aua. O ka hoouka kaua ana 
keia a Lonoikamakahiki i kalie awai ai ke koko i kai o Wainanalii, a nolaila ua kapaia 
ia kaua a Lonoikamakahiki o Kaheawai. 



MOKUNA IX. 
Na Hoouka Kaua a Lonoikamakahiki. 

Mahope iho o ke kaua a Lonoikamakahiki i Kaheawai, ma ke kakahiaka uui, 
ike ia mai la o Lonoikamakahiki e ka aoao kipi e hele aku ana i ke a o Kaniku, alaila, 
hoi aku la na kanaka o ka aoao kipi a hai aku la i ko lakou pukaua (Alihikauaj ia 
Kanaloapulehu, me ka i aku: "Eia'e o Lonoikamakahiki me Pupuakea ma, ua pau mai 
nei kekahi poe i ka make ua hee mai nei kakou (na kipi)." 

Nolaila, olelo ae la o Kanaloapulehu ia Kanaloakuakawaiea ko Hilo alii: "Ho 
aku ke kaua i Kaunooa i ke one nui, i hoouka ai ke kaua ilaila, i hiki ae ai ia o Lono- 
ikamakahiki ilaila, ua paa mua ia kakou ke one, na lakou ia e hele ae, kanu mai ke 
one i na maka, lilo lakoi: ilaila e anaanai ai hao aku na pohaku, o ka lanakila no ia." 

E like me ka olelo a Kanaloapulehu ia Kanaloakuakawaiea, alaila, laweia aku 
la na kanaka o ka aoao kipi a hoonoho ma Kaunooa (aia no kela wahi mawaena o 
Puako a me Kawaihae). Ma ke ehu awakea (ainaawakea), halawai aku la o Lonoika- 
makahiki me na kipi, a o ka hoouka iho la no ia o ke kaua, a lanakila iho la o Lono- 



324 Fo)uander Collection of Haivaiian Folk-lore. 

While Kanaloapulehu and his followers were fleeing they met the Kohala and 
tlie Hamakna rebels at a place called Nakikiaianihau. Kanaloapulehn commanded 
them, saying: "Let us go back and encamp at Haleokapuni, and let some of us go on to 
Puukohola, and when Lonoikamakahiki is seen approaching Nakikiaianihau, then we 
will occupy Puukohola so we can shower rocks from above and Lonoikamakahiki's battle 
will be a defeat." All the chiefs observed the commands of the general and encamped at 
Haleokapuni immediately below the temple of Puukohola' and Mailekini at Kawaihae. 
Lonoikamakahiki, however, did not manoeuver as was anticipated by the rebels. 

After Lonoikamakahiki became victorious at the battle of Kaunooa he consulted 
his priests ( kahunas) as to what steps best to take in order to lead to victory. The priests 
directed him to proceed by way of Pili until they came to Puupa, "and there a big battle 
should be fought, because thus far we have only fought against the Konas, and know 
nothing about Hilo and Puna, nor of Hamakna. Pay no heed to Kohala, it is a small 
district; let us fight her last. Proceed against the triplets. Puna, Hilo and Hamakna." 

Lonoikamakahiki followed the directions of his priests.' Proceeding upwards 
from Kaunooa and about midwa}^ of the plains at about midnight they could see the 
fires of the rebels at Puupa. Lonoikamakahiki asked his priests: "What is that fire?" 
The priests answered: "A battle. It is the fires of the traitors of the land." He asked 
again: "What of us?" The kahunas answered: "Send along forty men with torches 
in their hands, each man to carry four torches to burn, so as to deceive and to give the 
rebels the impression that there are four iorty men, allowing them to proceed directly 
and when immediately outside of Puupa permit them to light their torches so we may 
be able to locate the whereabouts of the enemy and learn where they are encamped, the 
battle to begin at once, we to follow them from the rear and the forty from the opposite 
direction, and the enemy will be routed." 

Receiving the instructions from the priests, Lonoikamakahiki sent out forty men 
with Pupuakea, who made forty-one. They followed the instructions of the priests, 
each man carrying four torches, proceeding along the direction indicated by the priests. 
They travelled along to the outskirts of the camp of the rebels, lighted their four 
forty torches and set up a tremendous shouting, "Onto the traitors of the land! Onto 
the traitors of the land!" and such like. 

The rebels saw the burning torches and heard the loud yells. After first count- 
ing the number of torches and discovering there were onlj' four forties the rebels gave 
chase. While the rebels were absent Lonoikamakahiki and his men arrived, and in the 
fight with Pupuakea's men, who gained b}- repulsing the rebels, Lonoikamakahiki and 
his army stood off read}' to receive them. The battle waxed fierce and hard until the 
two divisions of Lonoikamakahiki and Pupuakea came together, when there was great 

'The erection of this historic temple of Puukohola is generally credited to Kamehameha I. in obedience to the in- 
structions of Kapoukahi, Kauai's renowned prophet, whereby he would obtain supremacy over Hawaii without more 
loss of life. — Pol. Race, vol. I, p. 240. According to this tradition it is shown that Kamehameha's work was simply 
one of reconstruction and reconsecration to his war god Kukailimoku, for victory over his opponents, and it is a 
coincidence that the same deity