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,

0 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,

0 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,

0 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;

0 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,

0 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.

0 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-.

0 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.

0 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.

0 ka ilio liulu ii i ula ia

1 mahamahaoo,

O Kaunui a Kanehoalani kena.

0 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:

0 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,

0 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.

0 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,

0 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:

0 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,

0 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.

0 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

0 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

0 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

0 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.

0 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

0 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

0 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 0 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 )

114

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

ii8

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

0 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

0 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.

0 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.

0 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,

0 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,

0 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.

0 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,

0 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,

0 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 —

0 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,

0 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

0 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

0 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

0 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,

0 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,

304

Fornander Collection of Hawaiian Folk-lore.

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 —

0 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,

0 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

0 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

0 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,

0 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 as Kaili, Lono's war god, presided here, as also at the heiausof Muleiula, in Kohala,
and Makolea in Kahaluu. Kona, in their consecration by I^ono as acknowledgment for his victories. — lb., p. 122.

°The war being directed b^- the priests instead of Ijy tried warriors of the king shows their notion of being directed
by the deities in temple services.

I

Story of Lonoikaiiiakahiki. 325

ikamakaliiki ma ia lioouka kaiia ana, a hee aku la o Kanaloapulehu ma me na kipi a
pan, ma ka ehu aliialii.

Ia Kanaloapulehu nia i hee aku ai me na kipi, loaa aku la ko Kohala poe kipi
mai a me ko Hamakua mai ma kahi i kapaia o Nakikiaianihau. I aku la o Kanaloa-
pulehu ma i ko Kohala poe kipi mai a me ko Hamakua: Hoi hou aku kakou i hope, a
i Haleokapuni kakou e hoomoana ai; aole auanei he mea pii aku o kakou iluna o Puu-
kohola, aia a ike aki: kakou ia Lonoikamakahiki e hele mai ana i Nakikiaianihau ma,
alaila hoi aku kakou a luna o Puukohola, i hoolue iho na pohaku o luna, alalia make
ko lakou kaua (ko Lonoikamakahiki ma)." E like me ka mea i oleloia e ka pukaua
nui pela no i hoolohe aku ai na 'lii a pan ; nolaila, hoi aku la lakou a hoomoana iho la
ma Haleokapuni, malalo pono o ka heiau o Puukohola a me Mailekini, ma Kawaihae,
a e like me ka manao o ka aoao kipi ; aka, aole o Lonoikamakahiki i hele e like me ka
na kipi manao wale ana.

Mahope iho o ko Lonoikamakahiki lanakila ana i ke kaua ma Kaunooa, alaila,
ninau ae la o Lonoikamakahiki i kana mau kahuna i kahi e hiki ai ke hele a lanakila.
Olelo aku la na kahuna ia Lonoikamakahiki: "Mauka ke hele ma ke pili, a hiki, i
Puupa, malaila, ka hoouka kaua nui, no ka mea, o Kona wale no ka kakou i hoouka
aku nei, aole kakou i ike aku ia Hilo a me Puna, aole kakou i ike aku ia Hamakua,
aole o Kohala, he wahi moku uuku ia, i kaua hope ia, e pono ke kii mua i na kolu ia
Puna, Hilo, a me Hamakua." A e like me ka olelo a na kahuna a ua o Lonoikamaka-
hiki, pela no oia i hoolohe aku ai.

Ia pii ana a Lonoikamakahiki ma mai Kaunooa aku, a waena pili, ma ke aunioe,
ike aku la lakou i ke ahi a na kipi e a mai ana i Puupa. Ninau ae o Lonoikamakahiki
i na kahuna: "Healia kela ahi?" I mai la ke kahuna: "He kaua, he ahi na na kipi
aina." Ninau aku o Lonoikamakahiki: "A pehea kakou?" I aku la na kahuna:
"Hoounaia aku i hookahi kanaka kanaka, me na lama ma ko lakou lima, i eha lama a
ka mea hookahi e hoaa ai, alaila i kuhi mai ai lakou eha kanaha kanaka, hele pono aku
no, a mawaho pono o Puupa, alaila hoa ae i ke ahi i hiki aku ai kakou i kahi a lakou i
hoomoana ai, alaila o ka hoomaka no ia o ke kaua, i alualu aku mahope nei a o kela
poe mai hoi he kanaha, o ko lakou hee no ia."

Ia manawa a ke kahuna i olelo ai, hoouna aku la o Lonoikamakahiki i hookahi
kanaha kanaka me Pupuakea pu, oia ke kanaha kumamakahi. A hana ae la lakou e
like me ka olelo a ke kahuna, eha lama pakahi a na kanaka, a hele aku la ma kahi a
ke kahuna i kuhikuhi ai. A hala aku la lakou a mawaho pono aku o kahi a ka poe
kipi e hoomoana ana, hoaa mai la lakou i na lama eha kanaha, a hooho ae la me ka leo
nui: "Iluna o ke kipi aina! Iluna o ke kipi aina!!" A pela aku.

A ike ae la na kipi i na lama e a ana, a me na leo hooho, a helu aku la lakou
(na kipi) i ka nui o na lama, pakahi, ua like me eha kanaka, a alualu aku la. Ia
lakou (na kipi) i hala aku ai, hiki aku la o Lonoikamakahiki me kona puali kaua, a i
ka hoouka kaua ana me ko Pupuakea puali, lanakila mai la o Pupuakea, a emi hope
mai la na kipi. A iloko oia emi hope ana, e hoomoana aku ana o Lonoikamakahiki me
kona puali, a o ka hoouka iho la no ia, a ma ia hoouka ana, hui ae la na puali elua, o
ko Lonoikamakahiki me ko Pupuakea puali, a pan iho la na kipi i ka lukuia, a o ke

326 Fornander Collection of Haivaiian Folk-lore.

slaughter of the rebels. Some escaping, ran upwards to Ouli at Waimea that night
and were there slain by their own men being under the impression that they were
Lonoikamakahiki's men running away. Thereby the remaining rebels who escaped
from the battle of Puupa were also killed. It is for this reason that this fight of Lono-
ikamakahiki's was called Puupa, and was the third of his battles.

On the da}' following the night of battle at Puupa, rumors began to spread every-
where that Lonoikamakahiki was at Puupa. Those who were encamped at Haleoka-
puni in Kawaihae, in accordance with a j^revious understanding had by them, would
not ascend Puukohola unless a man on the side of Lonoikamakahiki should be slain ;
then only would Puukohola be scaled for human sacrifices. For that reason the rebels
rested with high hopes, based on their former understanding and anticipations of victory,
because Kanaloapulehu and Kanaloakuakawaiea were celebrated for their great prowess.

On the night following Lonoikamakahiki arrived at Kawaihae with his force of
men, and Pupuakea's force came by way of Nakikiainihau, and revealed themselves.
Kanaloapulehu, seeing the force of Pupuakea, sent out four hundred men to give him
battle. At the same time that the men were on the way to intercept Pupuakea, Lono-
ikamakahiki had taken possession of Puukohola by a strategic move made during the
night and was occupj-ing the top of it. Immediately the battle commenced, and Kana-
loapulehu was afterwards made prisoner by Lonoikamakahiki's warriors, and Kanaloa-
kuakawaiea was repulsed with what was remaining of the rebels, Lonoikamakahiki
being the victor that night, recording the fourth night battle won by him.

This battle of Lonoikamakahiki at Puukohola was named the Kawaluna, be-
cause of the night strategy successfully executed by him on that occasion. Kanaloa-
pulehu, having been made prisoner, was killed and laid upon the altar (lele). So died
the general of the rebels.

CHAPTER X.

Defeat of Kanaloakukawaiea and the Rebels. — Lonoikamakahiki's

Victory.

After the victory by Lonoikamakahiki at the battle of Puukohola and the
repulse of Kanaloakuakawaiea, the remaining great general of the traitors was forced
to the top of Puainako. That eminence is aboiit four miles to the north of Kawaihae.

On the night of the battle of Puukohola, including the following morning, after
having pursued the men (Kanaloapulehu's) from Puukohola, Lonoikamakahiki's war-
riors commenced moving. Pupuakea and his men, however, had already arrived at
the precipice of Houokoa during the darkness of early morning with the intention of
capturing prisoners, but none were captured, however. So Pupuakea returned and
met Lonoikamakahiki descending at Pahonu. The two divisions of Pupuakea and
Lonoikamakahiki were then brought together again. They then held a consultation
as to the direction they should take. Pupuakea and Lonoikamakahiki desired to go
by way of Waimea, but the wish of the priest, Hauna, was to proceed by the Kohala
route to Puumaneo and there make preparation for battle. Lonoikamakahiki heeded
the advice of the priest.

Story of LonoikaniakaJiiki. 327

koena, liee aku la a uka o Ouli ma Waimea i iia po nei, a luku ia mai la no e kekahi
poe kipi o lakou, me ka manao o ko Lonoikamakaliiki poe keia e liee nei ; nolaila, paix
loa ke koena o na kipi i pakele mai i ke kaua ma Puupa. Nolaila, ma keia kaua ana,
ua kapaia keia kaua a lyonoikamakahiki o Puupa, oia ke kolu o ka Lonoikamakahiki
lioouka kaua ana.

Ma ke ao ana ae, i keia po i hoouka kaua ai ma Puupa, kui aku la ka lono i na
walii e ae, aia o Lonoikamakaliiki i Puupa ; nolaila, o ka poe e hoomoana ana ma Hale-
okapuni i Kawailiae, a e like lioi me ka manao mua o ka poe e hoomoana ana ma
Haleokapuni, aole lakou e pii iluua o Pnukoliola, aia a make kekalii kanaka o ko
Lonoikamakaliiki aoao, alaila pii ia o Puukoiiola no ka hai kanaka. A no ia mea, ua
nolio manaolana wale lakou (na kipi) ma ka lakou manao i kuka mua ai a ua hilinai
wale lakou me ka manao e lanakila ana lakou. No ka mea, ua kaulana o Kanaloapu-
leliu he kanaka ikaika, a me Kanaloakuakawaiea.

Aka ma kekahi po, hiki aku la o Lonoikamakahiki i Kawaihae me kona puali,
a o ko Pupuakea puali hoi ilio ia ae a ma Nakikiainihau, lioaiai ia mai. Aka, o Kana-
loapulehu, ike aku la lakou i ke kaua a Pupuakea, lioouana aku la oia hehookahi lau
kanaka e hele aku e kaua me Pupuakea. Aka, ia poe i hoomaka aku ai e hele e kaua
me Pupuakea, ma ua po nei, ua hiki ae la o Lonoikamakahiki iluna o Puukohola, kawa
po ia mai la e Lonoikamakahiki, paa o luna o ka puu o Puukohola. Ia manawa o ka
hoouka koke iho la no ia o ke kaua, a paa mai la o Kanaloapuleliu ma ka lima o ko
Lonoikamakahiki poe kaua, a o Kanaloakuakawaiea, liee aku la oia me ke koena o na
kipi, a lanakila iho la o Lonoikamakahiki ia po; o ka ha keia o ka Lonoikamakahiki
kaua po ana. A ua kapaia ia kaua ana a Lonoikamakahiki i Puukohola o Kawaluna,
no ke kawa po ana mai a Lonoikamakahiki ma keia hoouka kaua ana.

Paa iho la o Kanaloapulehu ia po a ao, pepehiia iho la, a kau ia aku la i ka lele.
Pela i make ai ka pukaua o na kipi.

MOKUNA X.

Ka Hee Ana o Kanoloakuakawaiea me na Kipi. — Ka Lanakila

Ana o Lonoikamakahiki.

Mahope iho o ka lanakila ana o Lonoikamakahiki i ka hoouka kaua ana ma
Puukohola, hee aku la o Kanalaokuakawaiea, ka pukaua nui i koe o na kipi aina; hee
aku la a noho i luna o Puainako. (Aia keia oioina ma ka akau ae o Kawaihae, aneane
eha mile mai Kawaihae aku).

Ma ua po hoouka kaua la i Puukohola, ma ke kakahiaka ana ae, mahope iho
hoi o ka pan ana o ka liai kanaka (Kanaloapulehu) ma Puukohola, ia manawa hoo-
maka aku la ka Lonoikamakahiki poe kaua e hele; aka ua hiki mua aku la o Pupuakea
me kana poe kaua i ka pali o Honokoa i ka manawa poeleele o ke kakahiaka nui, me
ka manao e loaa aku ke pio, aka, aole he pio i loaa aku ; nolaila hoi hope mai la ua o
Pupuakea, a loaa o Lonoikamakahiki e iho mai ana i Pahonu, akahi no a liui na puali
elua ; ka Pupuakea me ka Lonoikamakahiki. Ia manawa, kuka ae la lakou i kahi e
hele ai. Ma ka manao o Pupuakea laua o Lonoikamakahiki ma uka o Waimea ke pii;

32S Foiiiiuidcr Collection of Haxvaiian Folk-lore.

Having come to that understanding tliey proceeded from Kawaihae until they
reached the precipice of Honokoa, and reached on to the Kohala side. At that moment
Louoikamakahiki noticed the footprints of the rebels, and the victors began to search
for more traces and they were innnmerable, as indicated by the withered pili grass.
Lonoikamakahiki's forces followed the trodden path and lo ! there were the rebels in large
numbers encamped at Puainako. The rebels having first seen the forces of approaching
men made their escape in every direction. However, before the final understanding
had been reached at Puhaukole, Pupuakea already had dispatched a messenger to in-
vestigate the condition of the rebels who were repulsed at the battle of Puukohola.

During the progress of Lonoikamakahiki's search they came across the messen-
ger which had been previously sent out, who reported that the vanquished were fleeing
over the pili grass. The conquerors gave chase, meeting them on the beach at Kahua,
when Pupuakea slaughtered them on the pili grass as well as at the beach, their repulse
having scattered them in every direction. As for Kanaloakuakawaiea, he fled to the
canoe landing and ordered the men to cover him with pebbles ; the covering was only
partial, however. Lonoikamakahiki and his men soon arrived upon the scene and
Kanaloakuakawaiea was there slain.

When the men of Hilo heard that their chief was killed, they also offered them-
selves to be slain with him. The victors slaughtered a large number of them. Some
of them scrambled over the clinkers along the beach at Kahua, like shrimps clinging
to the rocks in a stream. Then it was that Pupuakea chanted :

Routed, are you, indeed you are routed !

Beaten, are you, indeed you are beaten !

You treasonable land pirates ;

You are scattered about, are you.

Like water shrimps,'

Onto the rocks in the stream.

You were routed sometime ago,

For the battle was like a freshet.

The battle in the shower of sand at Kaunooa,

The night battle at Puupa.

In the general war at Kawaluna

The land pirates were easily defeated.

Merely by the wind from the war clubs. -

Men are sacrificed indeed, by Lono.

It was a victory.

Lono was victorious.

You treasonable chiefs !

This battle of Lonoikamakahiki's was called Kaiopae, and the landing place
was named after this battle and is known as such to this day.

After the defeat at Kaiopae, victory continued to follow even into Kohala.
Upon their arrival there the rebels were in a state of preparedness for war at Hinaka-
hua, in Kapaau of Kohala. The rebels observed the victors approaching on the high-

' A lively similitude of utter routing. " By the force of wind in the swirl of the war club.

Sioiy of Lonoikaniakahiki. 329

a ma ka manao hoi o ke kahuna, o Hauna, ma Kohala ke hele i Puumaneo e hoonoho
ai ke kaua. Nolaila, hoolohe no o Lonoikaniakahiki e like me ka ke kahnna oleic.

Ma ia hooholo ana, hele aku la lakou mai Kawaihae aku, a hiki i ka pali o
Honokoa, a kau maluna o ka aoao ma Kohala; ia manawa, ike aku la o Lonoikaniaka-
hiki i ka meheu wawae o na kipi, alalia hoomaka liou aku la ka lanakila e huli i ka
meheu, aia nae e ahu ana na meheu he nui, ua niae ke pili.

Nolaila hookolo aku la ko Lonoikamakahiki man puali ma kahi e meheu ana,
aia nae na kipi he nui e hoomoana ana ma Puainako. Ike mua mai la nae na kipi i
keia kaua e hele aku ana, alalia, o ka hee aku la no ia ma kela wahi keia wahi. Aka
nae, mamua o ka pan o ka hooholo ana i ka olelo i Puhaukole, ua lioouna mua aku o
Pupuakea i ka elele e hele aku e nana i ka poe kipi i auhee ai i ke kaua i Puukohola.

A ma keia ukali ana a Lonoikamakahiki ma, halawai mua mai la me ka elele i
hoounaia aku ai. Olelo mai la ua elele la: "Aia ke pio ke auhee la i ke pili." Nolaila,
alualu aku la ka lanakila mahope o ke pio, halawai aku la lakou ma kahakai o Kahua,
a luku aku la o Pupuakea i na kipi mai ke pili aku a hiki ma kahakai, auhee aku la,
a puehu liilii aku la ma o a ma o. A o Kanaloakuakawaiea, holo aku la oia a ma ke
awa pae waa, a kauoha aku la i na kanaka e uhi i na iliili (pohaku liilii) maluna ona.
Aka nae, aole i nalo ua o Kanaloakuakawaiea, hiki e aku o Lonoikamakahiki me kona
poe puali, a pepelii ia iho la o Kanaloakuakawaiea.

A ike mai la na kanaka o Hilo, ua make ko lakou alii, hoomake pu mai la na
makaainana mamuli ona, a luku aku la ka lanakila a pan loa kekahi man kipi, a o
kekahi poe kipi, inana aku la lakou maluna o ke aa o na kahakai o Kahua, niehe opae
la ka pohaku kahawai, a nolaila kahea mai o Pupuakea:

Ke hee la ka hoi e hee ai,
Ke pio la ka hoi e pio ai,
' Ka ua pio kipi aina,

Ke inana la ka hoi,
Mehe opae oehaa la ;
I luna ke aa haoa
E kala ka hee,
Ua kaheawai ke kaua,
Ke kaua kuehu one i Kaunooa,
Ke kawa po i Puupa,
I kaua huli moku i Kawaluna,
Hee honua kipi aina
I ka ehu makani o ka laau
Hai kanaka nae hoi, L,ono-e
He lanakila-la
Lanakila nae hoi Lono,
E na 'Hi hana ino o lakou-e!

Ua kapaia keia kaua a Lonoikamakahiki, Kaiopae, a nolaila, ua kapaia ka inoa
o ia awa pae waa mamuli o ia kaua, a o kona inoa man ia a hiki i keia la.

Mahope iho o keia pio ana i ke kaua ma Kaiopae, hele aku la ka lanakila a hiki
i Kohala. Ia lakou nae i hiki aku ai, e hoopaa mai ana ke kaua a na kipi i Hinaka-
hua, ma Kapaau i Kohala. I na kipi i nana mai ai i ka lanakila e hele aku ana mauka,

330 Fornander Colleclio7i of Hawaiian Folk-lore.

lands in inferior numbers, and because of the enemy's niimerical weakness, mustered
courage to give battle to the forces of Lonoikamakahiki ; but upon the near approach
of the conquerors the rebels fled without any apparent reason, slaughtering each other in
their confusion, fleeing to hide themselves among the precipices of Polohi and Honokane.

The rebels, however, were overtaken at Halelua and slaughtered by Pupuakea
with his war club. Kaiopihi, the Kohala general was slain, and Lonoikamakahiki
once more was victorious at this battle. This battle of Lonoikamakahiki was named
Kaiopihi after the incident of the death of Kaiopihi at that place, the locality being
known by that name to this day.

After this battle Lonoikamakahiki rendezvoused at the iipper part of Pololu at
the top of the knoll of Puumaneo, where the battle was fought as directed by Haiina,
his guardian priest. While located on Puumaneo, reinforcements of rebels from Hama-
kua, Hilo, Puna and Kona arrived. Lonoikamakahiki gained a complete victory, and
there it was that all the rebellious chiefs were slaughtered, not one escaping death.
Thus Lonoikamakahiki came into control of the whole of Hawaii.

After this signal victory Lonoikamakahiki went to observe religious service at
the temple at Apuakohau, and it is there that the temple called Muleilua is located.
After this dedication he proceeded and held another ceremony at Puukohola. Having
performed his duties at this place he went on, and at Kahaluu, in Kona, again held a
dedication service at the temple of Makolea. On the way Kapulani, a rebel chief, was
caught hiding in the valley by the victors. It had been previously reported that he
was one of the chiefs who rebelled against Lonoikamakahiki, and because of that fact
Kapulani was condemned to die. On the night that the council was held the intention
was to place him on the altar the following morning, but during the night he was
assisted to escape by Kalanioumi ' when he, Kapulani, made his way to Kau safe from
the clutches of the victors.

CHAPTER XL

The Departure of Lonoikamakahiki for Maui to Visit Kamalalawalu.

Subsequent to the slaughter of the chiefs of Hawaii by Lonoikamakahiki he
consulted his wife Kaikilani for the purpose of going to Maui on a visit to Kamalala-
walu. They decided, and so did all the chiefs, to allow them to go, in consequence of
some plans Lonoikamakahiki had in view. On the day he was prepared to sail to Maui
he selected a sufficient number of men, including his strongest and best-known warriors.
He also selected his younger brother Pupuakea, well known as the premier and general,
to accompany the party. On this voyage of Lonoikamakahiki he did not forget Hauna
in his capacity as priest and counselor.

The following is the tradition of Lonoikamakahiki concerning this voyage:
On Lonoikamakahiki's arrival at Maui, Kamalalawalu was residing at Hana on
the ahupuaa called Wananalua. When Lonoikamakahiki went ashore at the canoe
landing of Punahoa he was observed b}' Kamalalawalu, Lonoikamakahiki and his

' Elder son of Kaikilani by Kanaloakuaana; hence, likely, the assistant toward his escape.

Story of LonoikamakaJiiki. 331

lie mea e ka iiuku ; a no ia iiukii, aa no na kipi e kana mai i ko Lonoikamakahiki poe
kaua. Aka i ka hookokoke ana aku o ka lanakila, na anhee lionua na kipi, a Inku
akn Inku mai na kipi ia lakon ilio, a liolo aku la me ka manao e pee ma na pali o
Pololn a me Honokane.

A Halelua, loaa akn la na kipi ilaila, a Inku ia iho la e Pnpuakea me kana laau
palau. A make iho la ko Koliala pnkaua o Kaiopihi, a lanakila ae la o Lonoikamaka-
hiki ma ia kaua ana. Ua kapaia ia kaua a Lonoikamakahiki o Kaiopihi, no ka make
ana o Kaiopihi malaila, a o ka inoa ia oia wahi a hiki mai i keia la.

Mahope iho o keia kaua, hoi aku la o Lonoikamakahiki a noho manka o Pololu,
malnna o keia puu kaua i oleloia o Puumaneo, e like me ke kuhikuhi a Hauna, kona kahu
a kahuna hoi. A luna o Puumaneo, hiki hou mai la no na kipi o Hamakua, o Hilo, o
Puna a me Kona. A lanakila loa ae la o Lonoikamakahiki ; ilaila pan loa na 'lii kipi i
ka make, aole kekahi o na 'lii i ola; a puni ae la o Hawaii a pau ia Lonoikamakahiki.

Mahope iho o keia lanakila ana, hoi aku la o Lonoikamakahiki a kapu heiau iho
la ma Apuakeliau, Kohala, aia malaila ka heiau i oleloia o Muleinla. A pan ke kapu
heiau ana a Lonoikamakahiki, alaila hoi aku la a kapu heiau hou i Puukohola. A pau
ke kapu heiau ana malaila, alaila hoi aku la a ma Kahaluu i Kona, kapu heiau hou,
ma ka heiau i kapaia o Makolea. A pau ia, hoi aku la a loaa o Kapulani, kekahi alii
o na kipi, ma na awawa e pee ana. A lilo ae la oia ma ka lima o ka lanakila; no ka
mea, ua oleloia, oia kekahi alii i hnipu e kipi aku ia Lonoikamakahiki. A no ia mea,
ua hooholoia ka make o Kapulani. I ka po i kai ai ka aha, ua manaoia ma ia ao ana
ae e kau ai i ka lele. Aka ma ia po iho, hoomahukaia akii la e Kalanioumi, a lilo aku
la o Kapulani a noho ma Kau, a pakele aku la oia i ka lima o ka lanakila.

MOKUNA XL

Ka Holo ana o Lonoikamakahiki i Maui e ike me Kamalalawalu.

Mahope iho o ka luku ana a Lonoikamakahiki i na 'lii o Hawaii, kukakuka ae
la oia me kana wahine me Kaikilani e holo i Maui e ike me Kamalalawalu. A hooholo
ae la laua a me ka nui alii a pau, e liooknu aku mamnli o ka Lonoikamakahiki mea i
noonoo mua ai. Nolaila, i ka la i makaukau ai ko Lonoikamakahiki holo i Maui, lawe
ae la oia i kona poe kupono, a me kona man kanaka ikaika kanlana. A lawe ae la oia i
kona kaikaina ia Pnpuakea ma kona ano kanlana aina (kuliina nui, a alihikaua no hoi).

Ma ia holo ana a Lonoikamakahiki, aole oia i poina ia Hauna ma kona ano kahu,
a kalahala no hoi. A penei ka moolelo o Lonoikamakahiki ma ia holo ana:

la Lonoikamakahiki i hiki aku ai ma Maui, e noho ana o Kamalalawalu ma
Hana, ma ke Ahnpuaa i oleloia o Wananalna. Ia Lonoikamakahiki i pae aku ai ma
ke awa pae waa i Punahoa, ike ia mai la o Lonoikamakahiki e Kamalalawalu, kiiia mai

332 Foniaiidcr Collection of Haivaiian Folk-lore.

retinue being sent for and taken to Kamalalawalu's royal residence, it being tbe first
time he had cast eyes on the king of Hawaii, although he had previously heard of him.
It was said that Kamalalawalu was an uncle of Lonoikamakahiki.

A few days thereafter, it being customary at the roj'al residences of those times
to drink awa, it came to pass that Kamalalawalu wanted the pleasure of drinking awa
with Lonoikamakahiki, so he said to Lonoikamakahiki: "It is my pleasure that we
drink awa." In compliance with the wish of the king of Maui the king of Hawaii in
like manner gave his assent.

Kamalalawalu said to Lonoikamakahiki: "Let us go surf riding and by the time
we return the awa will be ready." They went. Before going, however, they decided
that the}' would have a chicken as an accompanying dish to go with their awa, and
gave directions to their 3'ounger brothers to prepare the awa and the extra dish before
they returned from their surfing.

The side dish they desired to have with the awa they were to drink was chicken.
Before Lonoikamakahiki started to surf he spoke to Pupuakea thus : "I'm going in
surfing now with the king of Maui. You cook the chicken in blood" and let it be
ready when we return from surfing." After giving these directions to his younger
brother, he proceeded with Kamalalawalu to surf, x^s for Kamalalawalu, he also had
given his younger brother Makakuikalani the same instructions as Lonoikamaka-
hiki gave to Pupuakea. These instructions of the kings were each given to their
brothers separate, apart and distinct from each other and not in the hearing of each
other. Their majesties then went surfing. Makakuikalani prepared the chicken and
awa for Kamalalawalu. The chicken cooked in blood and the awa masticated he awaited
the return of the king.

As for Pupuakea, however, he made no preparations as he was directed to, for
the reason he knew not how to prepare chicken nor how to properly chew the awa,
being unaccustomed to such things. It was a surprise to Pupuakea himself that Lono-
ikamakahiki should have ordered him to do so, knowing full well that he (Pupuakea)
was not accustomed to preparing chickens.

On the return of their majesties from surfing, Kamalalawalu was ready for his
meal. He inquired of Makakuikalani if it was read}^, and he answered: "It is; the
chicken is cooked and the awa is masticated." So Kamalalawalu commanded: "Have the
food served." Preparations for the meal were made, the awa being strained at the order
given for preparation. Lonoikamakahiki after having returned from surfing said to
Pupuakea: "Preparations are being made for Kamalalawalu's food. Where is my awa
and chicken? Have you prepared them?" When Pupuakea was spoken to he was en-
gaged playing konane. Upon hearing these inquiries of Lonoikamakahiki, Pupuakea
replied: "No," and said furthermore: "The chicken is here somewhere, not killed, nor
has the awa been chewed, because 3'ou well know I have no knowledge of how to pre-
pare the things you directed me to do."

' Puholo: to cook by steaming. The food desired to be cooked is placed in a container, usuaUy a calabash, together
with the ingredients necessary to make it palatable ; one or more hot stones are dropped into the container and it is
covered up and left to steam till cooked. Food prepared in this way is more delicious than when kalua-cA (under-
ground cooking).

Story of Lonoikainakaliiki. 333

la ua o Ivonoikamakaliiki a me kona poe a pau, hoihoiia akii la ma ko Kamalalawalu
liale alii. la manawa, akahi no oia a ike maka i ke alii o Hawaii, he loke wale no kona.
Ua oleloia lie maknakane no o na Kamalalawalu nei no Lonoikamakaliiki.

He man la paha makope iho, he mea man no lioi ma na hale alii o ia manawa,
ka inu awa. A nolaila, makemake ae la o Kamalalawalu e inu awa pu me Lonoika-
makahiki. Nolaila olelo aku o Kamalalawalu ia Lonoikamakahiki : "Ua makemake
au e inu awa kaiia." A e like me ka makemake o ke alii o Maui, pela i ae aku ai ko
Hawaii alii.

I aku la o Kamalalawalu ia Lonoikamakahiki: "B hele kaua i ka heenalu a hoi
mai ua wali ka awa." A nolaila, hele aku la laua. Mamua nae o ko laua hele ana i
ka auau, ua hooholo mua laua, he moa ka pupu o ko laua awa ke inu. Ia manawa nae
ua kauoha ae la laua i ko laua man kaikaina e hoomakaukau i ka awa a me ka pupu,
mamua o ko laua hoi ana mai mai ka auau.

O ka pupu a laua i manao ai no ka inu ana i ko laua awa, he moa. Mamua o
ko Lonoikamakahiki hele ana i ka heenalu, kauoha iho la oia ia Pupuakea penei: "Ke
hele nei au i ka heenalu me ke alii o Maui nei, puholo ae oe i ka moa i hoi mai maua
mai ka auau mai, ua makaukau." A pau ka Lonoikamakahiki olelo ana i kona kai-
kaina, hele aku la oia me Kamalalawalu i ka auau. A o Kamalalawalu hoi, ua kauoha
ae la no hoi oia i kona kaikaina ia Makakuikalani, e like me ka Lonoikamakahiki
kauoha ia Pupuakea. Ma keia man olelo a na 'lii, aole ma kahi hookahi ka laua kama-
ilio ana i na kaikaina o laua. Aka ma ke kaawale no laua i olelo ai, me ka lohe ole
aku o kekahi i kekahi. A hala akii la na 'lii i ka heenalu, a o Makakuikalani hoi hana
iho la oia i ka moa a Kamalalawalu, a me ka awa. A pau ka moa i ka puholo, a me
ka awa i ka mama, alalia kali aku o ka hoi mai o ke alii.

Aka, o Pupuakea, aole oia i hana i na mea a kona kaikuaana i kauoha ai ia ia,
no ka mea, aole oia i ike i ka hana ana o ka moa, a me ka mama ana o ka awa, no ka
mea, aole i maa. Aka nae, he mea haohao no ia ia Pupuakea, keia kauoha ana a Lono-
ikamakahiki, me ka ike no o ke alii, aole i maa o Pupuakea i ka hana ana o ka moa.

A hoi mai la na 'lii mai ka auau mai, ua makaukau o Kamalalawalu no kana
mea e ai ai; a ninau aku la o Kamalalawalu ia Makakuikalani i ka makaukau; a hai
mai la o Makakuikalani: "Ua makaukau, ua moa ka moa ua wali ka awa." I aku la
o Kamalalawalu: "Hoomakaukauia mai ka ai." Alalia, ia manawa, lawelawe ia ae la
na mea ai o ka ahaaina. A ia wa no, hoka iho la ka awa. A o Lonoikamakahiki, i
kona manawa i hoi mai ai mai ka auau mai, ninau aku la ia Pupuakea: "Ea! Ke
makaukau mai la ka Kamalalawalu man mea ai ; auhea hoi ka awa a me kau moe? Ua
hana iho nei oe?" E konane ana nae o Pupuakea ia manawa. A i ko Pupuakea lohe
ana i keia man ninau a Lonoikamakahiki, hoole aku la o Pupuakea, me ka i aku : "Eiae
no ka moa, aole i pepehi ia, aole no i mama ia ka awa, no ka mea, ua ike no oe, aole au
i ike i ka hana ana o keia man mea au i kauoha iho ai."

Ia manawa, wela ka huliu o Lonoikamakahiki, lalau iho la i ka papa konane, a
hauhau aku la i ka lae o Pupuakea, a pa aku la ma ka lae, puai ke koko. A no ia mea,
komo aku la ka huhu i loko o Pupuakea. Ia manawa, lalau aku la o Pupuakea i ka

334 Fornander Collection of Hawaiian Folk-lore.

Lonoikamakaliiki became angered, picked up the konane board and struck
Pupuakea across the forehead making the blood flow. Becaiise of this, Pupuakea was
angered. Instantly he reached for the charcoal and firewood, started the fire, caught
the chicken and choked it and tore away one of its legs. After having it skinned he
broiled it over a fire at the same time reaching for the awa root. While the chicken
was being broiled the awa was being chewed ; with three quids ' of the awa the legs of
the chicken were cooked, the awa strained and the cooked chicken legs placed on a
platter. The awa cup M'as placed in front of the king, and also all the other things
according to the directions given to Pupuakea. He said to the king: "The chicken
and the awa are ready; it ov\y awaits you to eat and to drink of the same." When
Lonoikamakahiki saw that the instructions he gave previous to surfing had been carried
out, he ate before Kamalalawalu drank his awa.

While Pupuakea was preparing the chicken, Kamalalawalu took particular
notice of the peculiar manner in which Pupuakea was doing it and rather admired the
manner in which it was being done.

After partaking of the awa and finishing their meal, the kings played konane,
■and during the game Kamalalawalu said to Lonoikamakahiki : "Sa}^, I rather like your
servant. Should you go home, let your servant remain with me." Lonoikamakahiki
replied: "He is not a servant of mine, he is my notable and younger brother. You
can not have him." Therefore Kamalalawalu said: "If he is your notable and your
general also, then I say to you, it is a low shelf which the rats will get at."' Lonoika-
makahiki retorted : "He is a small maika that can cover a long course."

After Lonoikamakahiki had finished talking, Kamalalawalu, pointing to Maka-
kuikalani, said: "There is my notable, my general, and my 3'ounger brother also."

Because Kamalalawalu ridiculed Lonoikamakahiki's general, Pupuakea, Lono-
ikamakahiki, referring to Kamalalawalu's statement, "This my notable," remarked:
"He is hollow ; the swirl of the war club would stagger him ; a touch of the club would
kill him." In consequence of this remark of Lonoikamakahiki, Kamalalawaki replied:
"He is the shrivelled banana of Kaea, which will not ripen in ten days."

The passage of words between Lonoikamakahiki and Kamalalawalu were treas-
ured and stored up within themselves. After a considerable time following the events
narrated, and subsequent to the return of Lonoikamakahiki from his tour, Kamalala-
walu entertained the idea to destroj' b}^ war the chiefs of Hawaii in consequence of
reports having been brought of Lonoikamakahiki's strength and his success in war.

Kamalalawalu dispatched his own child Kauhiokalani, otherwise known as
Kauhiakama, for Hawaii instructing him thus : "You go to learn the number of people
there are on Hawaii, and on your return report to me."

In accordance with the wish of Kamalalawalu, Kauhiokalani, otherwise known
as Kauhiakama, sailed for Hawaii. He arrived at Kohala at a landing place for canoes
known as Puakea. Having arrived there, the canoes were put ashore and he began his
itinerary along the coast of Kohala until he reached Kawaihae. On his journey he
found very few people.

'Three successive mouthfuls, or by the time required for its chewing. ^A proverb of ridicule.

Story of Loiioikamakahiki. 335

lanahii a me ka waliie, lioa ae la i ke ahi, lalau ae la i ka moa, a iiiimi akii la, a iihae
mai la i kekahi iiha o ka moa, a kohole ae la i ka ili, a koala aku la i ke alii, lalau aku
la i na huliihulu awa. Ke koala la ka moa, ke mama la no hoi ka awa ; a ekolu mana
awa; a moa ae la na uha moa, lioka ka awa; a waiho ae la na uha moa i puleliu ia i ke
pa. A waiho aku la ka apu awa ma ke alo o ke alii, a me na mea a pan ana i kauoha
aku ai ia Pupuakea. I aku la o Pupuakea: "Ua makaukau ka awa a me ka moa, o
kau wale no koe ka ai iho a me ka inn iho i ka awa."

Nolaila, ike ae la o Lonoikamakahiki ua makaukau na mea ana i kauoha ai
mamua o kona hele ana i ka auau, alaila, paina iho la oia, mamua o ka Kamalalawalu
inn ana i kona awa.

I ka manawa a Pupuakea e liana ana i ka moa nana pono mai la o Kamalalawalu
i ke kupanaha o ka Pupuakea hana ana, a makemake mai la.

A pau ka laua inn awa ana a me ka paina ana, konane iho la ua man alii nei.
A iloko o ko laua manawa konane, olelo aku la o Kamalalawalu ia Lonoikamakahiki:
"E, makemake aku la ka hoi an i kau kauwa, a i hoi oe ea, noho iho kau kauwa me
a'u." I aku la o Lonoikamakahiki ia Kamalalawalu: "Aole ia he kauwa na'u, o ko'u
kaulana aina no ia, a o ko'u kaikaina ponoi no ia. Aole e loaa aku ia oe."

A lohe o Kamalalawalu i keia olelo a Lonoikamakahiki i ka i ana, o ko'u kau-
lana aina no ia, nolaila olelo aku o Kamalalawalu: "Ina o kau kaulana aina kela, a o
kou pukaua hoi ia, alaila ke olelo aku nei an, haahaa, haka pau i ka iole." I aku o
Lonoikamakahiki: "O ka iki ulu makiia ia nana e kaa ke kahualoa e pau ai."

A pau hoi ka Lonoikamakahiki olelo ana, alaila olelo aku o Kamalalawalu, me
ke kuhikuhi ae ia Makakuikalani : "Ei ae no hoi ko'u kaulana aina, o ka'u pukaua no
hoi keia, o ko'u kaikaina no."

A no ka Kamalalawalu hoohenehene ana i ko Lonoikamakahiki pukaua ia
Pupuakea, nolaila olelo aku ai o Lonoikamakahiki i ka Kamalalawalu olelo ana: "O
ko'u kaulana aina no hoi keia." A nolaila o Lonoikamakahiki i olelo aku ai : "E, liaka-
liaka, i ke ehu no o ka laau palau, kulana, aiwa a papa laau aku, o ka make no ia."

A no ka olelo ana mai a Lonoikamakahiki pela, i aku o Kamalalawalu: "O ka
lila maia ia o Kaea, aole e pala i ke anahulu."

Iloko o keia iiiau olelo a Lonoikamakahiki me Kamalalawalu, waiho wale iloko
o laua ia mea. A he man manawa he nui mahope iho o keia mau hana a laua, i ka
manawa i hoi aku ai o Lonoikamakahiki mai kana huakai kaapuni aku, manao ae la
o Kamalalawalu e luku aku ma ke kaua i na 'lii o Hawaii, no ka mea, ua kui aku la
ka lono o ko Lonoikamakahiki ikaika a me ka lanakila i ke kaua.

A o Kauhiokalani, ka Kamalalawalu keiki ponoi ; o Kauhiakama hoi kekahi
inoa ona. Hoouna aku la o Kamalalawalu i kana keiki e liolo i Hawaii, me ka i aku:
"E holo oe e nana i ka nui o na kanaka o Hawaii, hoi mai oe a hai mai ia'u."

Nolaila, e like me ko Kamalalawalu makemake, holo aku la o Kauhiokalani ka
mea i kapaia o Kauhiakama i Hawaii. Ia holo ana, pae mua aku la oia ma Kohala,
ma ke awa pae waa i oleloia o Puakea. A hiki oia malaila kau na waa, hele aku la ma
na kahakai o Kohala a hiki i Kawaihae ; aka aole i loaa nui na kanaka ia ia ma ia hele
ana aku, he kakaikahi loa.

336 Foniander Collection of Hawaiian Folk-lore.

Kauhiakama thence travelled on from there to Kona Kapalilua, at the boundary
of Kail and Kona, not meeting many people. He continued on until he made the cir-
cuit of Hawaii, without seeing a great many people. At Kapaau, Kohala, on his home-
ward journey, there was congregated a large concourse of people at the athletic grounds
called Hinakahua, it being customary for the people to gather together at this place tor
athletic contests.

Kauhiakama remarked: "I thought Hawaii had more people, but not so; it is
only noted as being a large island, but as to the inhabitants there are very few. If the
people on the route of my travel were only as numerically large as the people of this
place, it would be something, but I find it is not so."

Kauhiakama, having observed the population of Kohala during this circuit,
returned to Maui. Upon arrival there, Kamalalawalu asked him: "How is Hawaii?"
Kauhiakama replied : "Kohala is depopulated ; the people are only at the beach, because
during my circuit of Hawaii I did not find a large number of them. I first arrived at
Kohala, then traveled along its shore until Kawaihae was reached and did not meet a
solitar}' man. At the place of my landing, however, I met a few, not exceeding forty,
perhaps, and at Kawaihae there were some places with few men. I proceeded from
Kawaihae through Kona to a part of Kan, all the way not meeting many people. That
is the most desolate place, composed of nothing but clinkers. I continued my circuit
from Kau to Puna, Hilo and Hamakua. I do not recollect coming in contact with
three four hundred (1200) men. On my w^ay to Kohala I found it to be the only
locality which contained some people. Kohala is depopulated; the people are only at
the beach."

Kamalalawalu having heard this report from his son Kauhiakama ordered Maka-
kuikalani to make preparations for war. It has been mentioned in this narrative that
two men came from Hawaii who urged Kamalalawalu to give battle to Hawaii, being
Kauhipaewa and Kihapaewa, the sons of Kumaikeau and another. According to the old
historians it was Lonoikamakahiki himself who sent these two men to urge Kamalala-
walu to go to war with Hawaii. And this is the story told concerning the two men.

Because of Lonoikamakahiki's intense desire to wage battle with Kamalalawalu,
the former sent Kauhipaewa and Kihapaewa to consult Kamalalawalu concerning it.
These two men arrived before Kamalalawalu without the latter knowing that they
were emissaries from Lonoikamakahiki. On the occasion of the two men meeting
Kamalalawalu, they remarked : "Go and make war on Hawaii, as 3'ou can take it if you
give battle, because Lonoikamakahiki has no power, nor has his general either."
Because of the remarks of these two men to Kamalalawalu, he harbored the idea of
going to Hawaii to wage war.

The following is said by some of the ancient historians to be the correct narra-
tive: Because of Lonoikamakahiki's desire to test the strength of their two generals,
putting into effect the compliments exchanged between them at the time of the awa
drinking both Kihapea and Kauhipea said to Kamalalawalu: "If you should sail for
Hawaii to give battle to Lonoikamakahiki, let us carry on the war from the top of
Puuoaoaka and Hokuula. Let us occupy these places first; we will then possess the

I

Story of Lonoikaniakahiki. 337

Hele akii la iia o Kauhiakama mai laila aku a liiki i Kona, i Kapalilua, ma ka
palena o Kau a me Kona, aole no ia i halawai niii me na kanaka. Pela kana hele ana
a puni o Hawaii, aole oia i ike i ka leliulehu o na kanaka i loaa ia ia. Hoi mai oia a
ma Kohala ma Kapaaii; ia manawa, e akoakoa ana na kanaka he lehulehu malaila, ma
ke kahua mokomoko i oleloia o Hinakahua. No ka mea, he mea man ma ia walii, ka
akoakoa man i kela la keia la i ka mokomoko.

I iho la o Kauhiakama: "Kai noa ua nui aku ko Hawaii nei mau kanaka, aole
ka; he kaulana wale iho no ka he moku nui, a o ke kanaka, he uukii loa. Ina la hoi
e like ka nui o na kanaka o kahi a'u i hele ae nei e makaikai e like me koonei mau
wahi kanaka, ina la hoi e alio ia; aole, he ole loa no ka."

A ike iho la o Kauhiakama i ka nui o na kanaka o Kohala ma ia kaapuni ana,
alalia hoi aku la oia a hiki i Maui. laia i hiki aku ai i Maui, ninau mai la o Kama-
lalawalu: "Pehea o Hawaii?" I aku o Kauhiakama: "Leiwi Kohala i ka nuku na
kanaka; no ka mea, ma ka'u hele ana aku nei a puni o Hawaii, aole i loaa nui ia'u na
kanaka. ]\Ia Kohala kuu kau mua ana aku, hele aku la wan ma na kahakai olaila a
hiki i Kawaihae, aole an i halawai me kekahi kanaka hookahi. Aka, ma kahi a'u i
kau aku ai, ua halawai au me kekahi poe, aole nae paha i kanaka, a ma Kawaihae, pan
no na wahi kanaka iki. Hele aku au mai Kawaihae aku a hiki i Kona a kau wahi o
Kau, aole au i halawai pu me na kanaka he lehulehu; o kahi akua loa aku he a-a wale
no. Kaapuni hou aku wan mai Kau aku a Puna, Hilo, a me Hamakua, aole paha i
akolii lau kanaka i halawai me a'u. A i ko'u hiki ana mai ma Kohala, oia wale no ka
aina kanaka a'u i ike aku nei. He leiwi no Kohala, eia i ka nuku na kanaka."

No keia lolie ana o Kamalalawalu i ka olelo a kana keiki a Kauhiakama, nolaila
hoolale ae la o ua o Kamalalawalu ia Makakuikalani, e hoomakaukau no ke kaua.

Ua oleloia nae ma keia moolelo, na kekahi mau kanaka i holo mai mai Hawaii
mai i paipai ia Kamalalawalu e kii e kaua ia Hawaii, na Kauhipaewa a me Kihapaewa,
na keiki a Kumaikeau ma. Wahi a ka olelo ia e kekahi poe kaliiko malama moolelo,
na Lonoikamakahiki no i hoouna mai i kela mau kanaka, e holo mai e paipai ia Kama-
lalawalu e kii e kaua ia Hawaii.

A penei ka moolelo o ia liana ana a kela mau kanaka: No ka nianao nui o
Lonoikamakahiki e kaua me Kamalalawalu, nolaila, hoouna aku la o Lonoikamakaliiki
ia Kauhipaewa a me Kihapaewa e kuka pu me Kamalalawalu, no ke kaua. A hiki mai
la ua mau kanaka nei i o Kamalalawalu la, me ka ike ole o Kamalalawalu, he mau
kanaka keia mai ko Lonoikamakahiki alo mai. I ka manawa i halawai ai ua mau
kanaka nei me Kamalalawalu, olelo aku la: "E kii ae oe e kaua ia Hawaii; e lilo ana
no o Hawaii ia oe ke kii aku e kaua, no ka mea, aole he ikaika o Lonoikamakahiki a
nie ke kaulana aina ona." A no ka olelo ana a kela mau kanaka pela ia Kamalalawalu,
nolaila o Kamalalawalu i iiianao ai e holo aku i Hawaii e kaua ai. A oia ka mea i olelo
ia e ka poe kahiko.

A penei hoi ka olelo a kekahi poe malama moolelo. Ua oleloia penei :

No ko Lonoikamakahiki niakeniake e ike i ka ikaika o na Pukaua o laua, e like
me na olelo hoole aku a lioole mai a laua no na pukaua elua, mahope iho o ka laua inu
awa ana. A penei hoi ke ano o ka Kihapea a me Kauhipea ia Kamalalawalu: "Ina i

Memoirs B. P. Bishop Museum. Vol. IV. — 22.

33S Foniander Collection of Haivaiian Folk-lore.

stones ' on the heights aud compel Lonoikamakahiki to do his fighting from below;
we, being above, would only have to roll the rocks and thus will the people of Hawaii
be defeated by those of Maui."

So said these men to Kamalalawalu, which was nothing more nor less than
deception, expressed so as to bring about Kamalalawalu's destruction. It was only by
such means that Kamalalawalu's high ambitions were aroused to wage war against
lyonoikamakahiki.

CHAPTER Xn.

The Return ok Kauhipaewa to Hawaii. — Kamalalawalu sails for

Hawaii.

After Kauhipaewa and his companion made their fiual statement to Kamalala-
walu concerning war they immediately returned to Hawaii. Upon their arrival at
Hawaii, Lonoikamakahiki was then residing at Puako, awaiting the return of Kauhi-
paewa and his companion. Upon their arrival the king inquired as to their mission.
The}' made report as to conversations had with Kamalalawalu. Lonoikamakahiki
then made preparations for war, so as to be ready when Kamalalawalu made his appear-
ance. After Kauhipaewa and his companion had departed for Hawaii Kamalalawalu
made preparations to sail thither for war.

Lanikaula observed that preparations were being made to sail to Hawaii to wage
war on Lonoikamakahiki, so said to Kamalalawalu: "Where are you? Preparing
these canoes of yours to go where?" Kamalalawalu replied : "To sail to fight Lonoika-
makahiki." Lanikaula replied : "You will not defeat Lonoikamakahiki, because no
amount of strength will ever overcome Lonoikamakahiki, for the reason that 3'ou are a
human being and he a god." Kamalalawalu made answer: "Kauhiakama says Kohala
is depopulated ; the people are only at the beach." To this remark of Kamalalawalu,
Lanikaula replied: "You sent 3'our son Kauhiakama to investigate as to how many
people there were on Hawaii. He returned and made his report to you that there were
not many people there, but Kauhiakama did not see the number of people in Kohala
because he traveled on the seashore, reaching Kona from Kawaihae and arrived on the
heights of Huehue. He could not have seen the people of that locality because there
were only clinkers there, having proceeded along by waj^ of Kona until he arrived at
Kau. If he had traveled along the Kona route in the early morning he could not have
met people at that time because the inhabitants of that section had gone to the uplands
and some had gone fishing; those remaining home were only the feeble and sick, there-
fore the people of Kona could not have been seen by Kauhiakama on his tour. Had
he gone during the evening he would surely have seen the large population of Kona
because it is the largest district of Hawaii."

These observations of Lanikaula did not make much of an impression on Kama-
lalawalu. He still inclined to the idea of war. Lanikaula observed that Kamalala-
walu was bent on going to war. He therefore spoke to Kamalalawalu again: "If you

' An insight this of Hawaiian strategy and method of warfare.

S/ory of Lonoikamakaliiki. 339

holo ae oe i Hawaii e kaua me Lonoikamakaliiki, aliai aku auanei ka kakou kaua ihina
o Pituoaoaka a me Hokuula, i paa e ia walii ia kakou, lilo e ia kakou na pokaku, i kahi
kiekie, i lilo auanei ka Lonoikamakaliiki kaua malalo mai, he hoonee wale no ka luna
niai a o ka hee no ia o ka Hawaii i ka Maui." Pela ka ua man kanaka nei olelo ia
Kamalalawalu. Aole nae he olelo oiaio a na mau kanaka nei ia Kamalalawalu, aka, e
nolu ana i mea e pio ai ko Kamalalawalu aoao. Ma keia ano wale no i lana nui ai o
Kamalalawalu e hele e kaua ia Lonoikamakaliiki.

MOKUNA Xn.

Ka Hoi Ana o Kauhipaewa a me Kihapaewa i Hawaii. — Ka Holo Ana o

Kamalalawalu i Hawaii.

Mahopr iho o ka Kauhipaewa ma kamailio ana ia Kamalalawalu no ke kaua,
alalia hoi aku la laua i Hawaii. A i ka hiki ana aku i Hawaii, e noho ana o Lonoika-
makahiki i Puako ia manawa, e kali ana no ia Kauhipaewa ma i ka hoi aku. A hiki
aku la laua, ninau mai la ke alii i ka laua mea i hoouna ia aku ai ; alalia, hai aku la
laua e like me ka laua kamailio ana me Kamalalawalu. Alalia hoomakaukau ae la o
Lonoikamakaliiki e like me ke kaua, i makaiikau ai oia no ka hiki mai o Kamalalawalu.
A hala akn la o Kauhipaewa ma i Hawaii ; alalia, hoomakaukau ae la o Kamalalawaln
no ka holo i ke kaua i Hawaii.

A ike ae la o Lanikaula, e hoomakaukau ana no ka holo i Hawaii i ke kaua me
Lonoikamakahiki, i aku la o Lanikaula ia Kamalalawalu: "Anhea oe, e hoomakau-
kau ana keia mau waa on a hele ihea?" I aku la o Kamalalawalu: "E holo ana e
kaua me Lonoikamakahiki." I aku o Lanikaula : "Aole e hee o Lonoikamakahiki ia
oe, no ka mea, aole he ikaika nui e loaa ai o Lonoikamakahiki, no ka mea, he kanaka
oe, a he akna keia." I aku o Kamalalawalu: "Ka! Ua olelo mai o Kauhiakama, he
leiwi wale no Kohala, eia i ka nuku na kanaka." A no keia olelo ana aku o Kamala-
lawalu pela ia Lanikaula, olelo aku la o Lanikaula: "Hoouna aku nei oe i ko keiki
(Kauhiakama) e hele e makaikai i ka nui o na kanaka o Hawaii, a hoi mai la, a hai
mai la ia oe, aole he nui o na kanaka o Hawaii. Aka, ike ole aku la o Kauhiakama i
ka nui o na kanaka o Kohala, no ka mea, ma kahakai ka hele ana ; a hele aku la a
hiki i Kona, hele aku la mai Kawaihae aku a lioea iluna o Huehue, aole no e ike i na
kanaka olaila, no ka mea he a-a wale no; aka, hele aku la ma Kona loa a hiki i Kan
ina i ke kakahiaka nui ka hele ana ma Kona, aole e loaa kanaka ia wa, no ka mea, ua
pan na kanaka o ia wahi iuka a o kekahi poe, ua pau i ka lawaia, a o ka poe koe iho he
poe palupalu ; a nolaila ka loaa ole o na kanaka o Kona ia Kauhiakama ma ia hele ana.
Aka, ina ma ke ahiahi ka hele ana, ina ua ike i ka nui o na kanaka o Kona, no ka mea,
o ka okana nui hookahi ia o Hawaii."

Ma keia olelo a Lanikaula, aole nae he hoomaopopo nui o Kamalalawalu ia olelo,
aka hooman no o Kamalalawalu i kona manao kaua. A ike mai la o Lanikaula, ua
paakiki loa ko Kamalalawalu manao no ke kaua, olelo aku la o Lanikaula ia Kamalala-

340

Fornander Collection of Haivaiiati Folk-lore.

intend to go to war with Lonoikamakaliiki, then j'our grounds should be at Anaehoo-
malu ; and should Lonoikamakahiki come to meet you, then let the battle be fought at
Pohakuloa, it being a narrow place; then you will be victorious over Hawaii."

"Kamalalawalu answered: "You do not know, because I was distinctly told by both
Kauhipaewa and Kihapaewa that our battle field should be on Hokuula and Puuoaoaka,
it being a place of eminence. Lanikaula again said: "You are being deceived by the sons
of Kumaikeau and others ; you have been led astray, therefore listen to me, for if you
heed not my admonitions I do not think that you will ever come home to Maui nei again."

Kamalalawalu became indignant at Lanikaula's remarks and drove him away.
But Lanikaula, out of sympathy for the king, did not cease to again give him warning:
"Kamalalawalu! You are very persistent to have war. This is what I have to say to
3'oii: Better hold temple services these few days before you proceed. Propitiate the
gods first, then go." But Kamalalawalu would not barken to the words of Lanikaula,
therefore he ended his remarks. Makakuikalani made the preparations of the war
canoes in accordance with the strict orders of Kamalalawalu.

When the canoes and the several generals, together with all the men, including
the war canoes of Kamalalawalu, were ready floating in the harbor of Hamoa, Lani-
kaula came forth and in the presence of King Kamalalawalu and his war canoes prophe-
sied in chant his last words to Kamalalawalu :

The red koae! The white koae!'

The koae that flies steadily on,

Mounting up like the stars.

To me the moon is low.-

It is a god,

Your god, Lono;

A god that grows and shines.

Puuiki, Puunui.

At Puuloa, at Punpoko;

At Puukahanahana,

At the doings of the god of L,ouo.

Lono the small container,

Ivono the large container.

Puunahe the small.

Puunahe the large.

By Hana, you swim out,

By Moe you swim in.

My popolo ' is mine own.

The popolo that grows by the wayside

Is plucked by Kaiokane,

Is watched over by Kaiowahiue.

We two to Kahulikini,

Numberless,

Vast, without number, countless

Are we, O Kama.

Let us two to Anaehoomalu,

O my chief.

At the end of Lanikaula's prophesy as made in the chant Kamalalawalu set sail
with his large convoy of war canoes. It is mentioned in this tradition relative to the
number of canoes of Kamalalawalu that the rear war canoes were at Hamoa, Hana, and
the van at Puakea, Kohala ; but at the time of this narrative the opinions of the ancients
differed as to the accuracy of this. Some say that the number of canoes is greatly
exaggerated.

Kamalalawalu having arrived at Hawaii, Kauhipaewa and Kihapaewa were
stationed at Puako, in accordance with the wishes of Lonoikamakahiki. At the first
meeting that Kamalalawalu had with Kauhipaewa and others, Kumaikeau and others

' k'oae, the bos'n bird iPhaetlwn Icpiiiriis).
^ Low in comparison.

^Popolo, a medicinal herb {Solauutn tiigriDi, L.); an
article of food, also, when cooked.

S/oiy of Lonoikaviakaliiki.

341

walu: "Ina i manao oe e kii ia Lonoikamakahiki e kaua, aia kou kaliua e noho ai o
Anaelioomalii, ina e liiki mai ke kaua a Lonoikamakahiki i o oukou la, alaila, hoilioi
aku ke kaua i Pokakuloa e lioouka ai i kahi liaiki, alaila lanakila oukou nialuna o ka
Hawaii." I aku la o Kamalalawalu : "Aole oe i ike, no ka mea, ua olelo maopopo loa
ia mai au e Kauhipaewa laua o Kihapaewa, aia ko makou kahua kaua iluna o Hokuula
a me Puuoaoaka; lie walii kau iluna." I liou aku o Lanikaula: "Puni aku la oe i na
keiki a Kumaikeau ma, nolu ia mai la oe; nolaila, e hoolobe oe i ka'u; a ina e hoololie
ole oe i ka'u olelo, aole wan e manao ana e hoi kino mai ana oe ia Maui nei."

A no ka Lanikaula olelo ana ia Kamalalawalu pela, alaila wela ae la ko Kama-
lalawalu inaina no Lanikaula, a hookuke aku la. Aka, aole i hooki o Lanikaula, i
kana olelo aku ia Kamalalawalu, no ka minamina no i ke alii; alaila olelo aku la no
oia (Lanikaula): "E Kamalalawalu, ke paakiki loa nei oe i ke kaua; a eia ka'u ia oe.
E pono ke kapu heiau i keia man la, mamua o kou hele ana, e hoomalielie mua i ke
akua, alaila hele." Aka, o Kamalalawalu ma keia olelo ana a Lanikaula, aole no i
maliu mai. Nolaila pan ae la ka Lanikaula olelo ana. Mahope iho o ka Lanikaula
olelo ana ia Kamalalawalu, alaila, hoomakaukau ae la o Makakuikalani i na waa kaua,
mamuli o ke kauoha ikaika a Kamalalawalu. A i ka makaukau ana o na waa a me na
pukaua e ae, a me na kanaka a pau, a ike ae la ua o Lanikaula ua makaukau na waa
kaua o Kamalalawalu, a e lana ana i ke awa o Hamoa ; ia manawa, hele mai o Lanikaula,
a wanana mai la imua o ke alii Kamalalawalu a me na waa kaua a pau, oiai e lana ana
na waa o ke alii i ke kai. A peuei kaua wanana ma ke mele, a o ka Lanikaula olelo
hope ia ia Kamalalawalu. A penei:

Koae Vila ke koae kea,

Koae lele pauma aiia;

Kiekie iluna ka lioku,

Haahaa i au ka nialama.

He akua ko akua o lyono,

He akua e ulu e lama ana;

Puuiki, Puunui,

I Puuloa, i Puupoko,

I Puukahanahana ,

I ka hana a ke akua o Lono;

O Lono ka ipu iki,

O Lono ka ipu uui,

O Puunahe iki,

0 Puunahe nui,
Na Hana au aku,
Na Moe au mai,
Na'u no ka'u popolo.

He popolo ku kapa alanui;

1 alio' hia e Kaiokaue

I hakaia e Kaiowahine;

0 kaua i Kahulikini-e,
He ki-ni,

He kini, he lehu, he mano,
Kaua, e Kama-e

1 Auaehoomalu kaua
E kuu alii hoi-e.

A pau ka Lanikaula olelo wanana ana ma ke mele e like me ka hoike ana maluna,
alaila, holo aku la o Kamalalawalu me kona man waa kaua he nui.

Ua oleloia ma keia moolelo, o ka nui o na waa o Kamalalawalu aia ka maka hope
o na waa kaua i Hamoa ma Hana, a o ka maka mua hoi o na waa, aia i Puakea ma Kohala.
Aka hoi, ma ka manawa o keia moolelo, aole he like o ka manao o ka poe hahiko ma
keia mea. Ua manao kekahi poe he wahahee ka mea i oleloia no ka nui o na waa.

A hiki aku la o Kamalalawalu i Hawaii, ua hoonohoia o Kauhipaewa me Kiha-
paewa ma Puako, e like me ka makemake o Lonoikamakahiki. Ia manawa a Kama-
lalawalu i halawai mua ai me Kauhipaewa ma, olelo aku o Kumaikeau ma, he mau

342 Pomander Collection of Haivaiian Folk-lore.

(who were men from tlie presence of Lonoikamakaliiki) said to Kamalalawalu: "Carry
tlie canoes inland ; take the outriggers off so that should the Hawaii forces be defeated
in battle they would not use the flotilla of Maui to escape. When they find that the
outriggers have all been taken apart and the victors overtake them the slaughter will
be yours." Kamalalawalu did as he was told to do by the two old men.

When Kamalalawalu arrived at Kohala, Lonoikamakahiki had his armj' in readi-
ness. Kamalalawalu learning that Kanaloakuaana was still living at Waimea he
concluded that his first battle should be fought with Kanaloakuaana and at Kaunooa.
Kanaloakuaana was completely routed and pursued by the soldiers of Kamalalawalu, and
Kauhiakama, and Kanaloakuaana was captured at Puako. At this battle the eyes of
Kanaloakiiaana were gouged out by the Maui forces, the eye sockets pierced by darts,
and he was then killed, the ej^es of Kanaloakuaana being tatued.

Because of this action on the part of Kamalalawalu's men the landing place for
the canoes at Puako was called Kamakahiwa,' and to this day is known by that name
and may ever remain so to the end of this race. Because of the perpetration of this
dastardly act on Kanaloakuaana the following was composed by a writer of chauts,
being the middle portion of a chant called "Koauli":

The drawing out of Kama, the oliia tree; Makabiwa, Makalau.

The letting out of Kama at Waimea, The men were from Hooliila,

The kin of Kanaloa.- Of Makakaile.

He was made black like the mud-hen. The face of Makakaile the large oue, the life.

The face was blackened, Kikenui of Ewa.

Blackened was the face of Kanaloa with fire. At Ewa is the fish that knows man's presence/

The face of Kanaloa, The foreskin of Loe, consecrated in the presence

With burning fire. of Mano

Let me scratch the face The chief, heralded ^ by the drum of Hawea,*

Of Makakii. The declaration drum

You poked at the eyes of Kamalea,' Of Laamaikahiki.

This chant is dedicated to the e3'es of Kanaloaktiaana as indicated b}- the verses.

CHAPTER Xni.

The B.\ttle at W.\imea. — Conquest by Lonoikamakahiki — Defeat .\nd

Death of Kamalalawalu.

After the death of Kanaloakuaana b}' Kamalalawalu, and in obedience to the
statements of the old men for the Maui war contingent to go to Waimea and locate at
Puuoaoaka and Hokuula, Kamalalawalu and his men proceeded to the localitj- as indi-
cated by them. The Maui forces followed and after locating at Hokuula awaited the

^ Kaniakahizca, the black eye, from having had his sound, thercb)- enabling it to sense the presence of

eyes tatued. man.

-Kanaloa refers to Kanaloakuaana. ^ (^/07i'a/«, tumultuous noise ; announcement of chief's

^An epithet of same. kapus, etc.

' PaZL'CO, averted eye; used here to signify the sight- ''Name of one of the sacred drums introduced by I.aa-

less pearl-oyster of Rwa lagoon, famed as sensitive to maikahiki.

I

S/ory of Lonoikaniakaliikt.

343

kanaka no ko Lonoikamakaliiki alo, me ka olelo aku ia Kamalalawalu : "E Kamalala-
walu, lawe ia na waa inka lilo, wehewehe ke ama a me ka iako, i kaua ia a hee ka
Hawaii ia oukou, malia o holo ke anliee pio, a manao o ka auwaa o ka Maui ka mea e
holo ai, i hiki aku ia, ua pan ka iako i ka hemohemo, i loaa mai ia i ka lanakila, alaila
na oukou no ka make." A e like me ka olelo a kela man elemakule ia Kamalalawalu,
alaila, liana aku la o Kamalalawalu e like me ka kela mau kanaka.

I ka manawa a Kamalalawalu i liiki aku ai ma Kohala, ua makaukau mua na
puali kaua o Lonoikamakaliiki. Aka, lohe ae la ua o Kamalalawalu, eia no o Kanaloa-
kuaana i Waimea kahi i uoho ai, hoouka mua ilio la o Kamalalawalu me Kanaloakuaana
i Kaunooa. A liee mai la o Kanaloakuaana; a alualu loa mai la ko Kamalalawalu
poe koa a me Kauhiakama pu, a loaa pio iho la o Kanaloakuaana ma Puako; a ma ia
hoouka kaua lioii ana, poaloia ae la na maka o Kanaloakuaana e ko Maui kaua, a oo ia
ae la na maka i ke kao liee, pepeliiia ilio la a make; ua kakauia iiae na maka o
Kanaloakuaana i ka ulii.

A oia liana ana a ko Kamalalawalu poe koa ia Kanaloakuaana, nolaila ua kapaia
ka inoa oia awa pae waa ma Puako o Kamakaliiwa, a o ka inoa ia o ia walii a liiki mai
i keia manawa, a liiki aku i ka lianauna hope loa o keia laliui.

A no ia hana ia ana o Kanaloakuaana pela, ua hanaia e ka poe haku mele penei,
oia hoi ma ka hapa waena o ke mele i olelpia o Koauli, penei:

Ke koana o Kama, ka ohia,
Ko Kama kuii i Waimea,
Ka io o Kanaloa,
He ele he Alaea;

0 ka maka i kuia;

1 welo'a i ke kao o Kanaloa;
Ko Kanaloa maka

A lalapa no

E uvvalo wail i ka maka

O Makakii;

E o mai oe i ko kamalea maka.

O Makahiwa, Makalaii;

No Hoohila ka lau.

O Makakaile.

Ka maka o Makakaile luii a oia;

Kikenui a Ewa

No Ewa ka ia i ka maka o Paweo

No Loe ka ili lolo i ka maka o Mauo

Ke alii ke Olowalu o ka palm o Hawea

Ha paliu hai kanaka

O Laaniaikahiki.

O keia mele i hai ia maluna no ka maka o Kanaloakuaana, elike me ka hoakaka
ana ma na pauku maluna ae o kela mele.

MOKUNA XIII.

Ka Hoouka Kaua Ana ma Waimea. — Ka Lanakila Ana o Lonoikamaka-
HiKi. — AuHKK o Kamalalawalu me Kona Make Ana.

Mahope iho o ka make ana o Kanaloakuaana ia Kamalalawalu ma, a e like hoi
me ka olelo a na elemakule, e hoi iuka o Waimea, ma Puuoaoaka a me Hokuula e
hoonoho ai ko Maui poe kaua, a nolaila ua hoi aku la o Kamalalawalu ma a ma kahi
a ua mau elemakule nei i kuhikuhi ai.

344 Fornander Collection of Hawaiian Folk-lore.

coming fray. On the daj- Kamalalawalu and his men went up to Waimea to occupy
Hokuula the two deceitful old men at the time were with Kamalalawalu. In the early
morning when Kamalalawalu awoke from sleep he beheld the men from Koua and those
of Kau, Puna, Hilo, Hamakua and Kohala had also been assembled.

Kamalalawalu looked and saw that the lava from Keohe to Kaniku was one red
mass. Kamalalawalu was astonished, because the day before he observed that the lava
was one mass of black, but this morning it was entirely red with people. Thereupon
Kamalalawalu inquired of Kumaikeau and the others \\\\y the lava was a mass of red:
"What does red portend? Does it mean war?" Kumaikeau and the others replied:
"Do not think the red you see is some other red and not what you assume it to be. It
is not war. That red 3^onder is the wind. The olauniu wind of Kalahuipuaa and Puako
had been blowing in the early morning and when it is very light and gentle it hugs
the lava close. This olauniu wind on the lava coming in contact with the wind from
Wainaualii raises a cloud of dust covering and hiding the land in the manner you saw
3'esterday. While cogitating to himself, Kamalalawalu concluded to drop the matter
on account of the deceit of the two old men and the loss of confidence in what Kumai-
keau and the others had said, for the reason that the lava continued to be strewn with
people even to the time of the setting sun. During that night and including the follow-
ing morning the Kona men arrived and were assigned to occup}^ a position from Puupa
to Haleapala. The Kau and Puna warriors were stationed from Holoholoku to Wai-
koloa. Those of Hilo and Hamakua were located from Mahiki to Puukanikanihia,
while those of Kohala guarded from Momoualoa to Waihaka.

That morning Kamalalawalu observed that the lowlands were literally covered
with almost countless men. Kamalalawalu then took a survey of his own men and
realized that his forces were inferior in numbers. He then spoke to Kumaikeau and
the others: "Kumaikeau aud the rest of you, how is this and what is that large con-
course of people below?"

Kumaikeau and the others replied : "We have never seen so many people in
Hawaii before. Do not think that because of their superior numbers they will escape
us; they cannot, for the reason that their fighting will have to be from below. It is
true they are more numerous, but being beneath we will defeat them."

The following day, Lonoikamakahiki went over to meet Kamalalawalu to confer
concerning the war.' During their conference Kamalalawalu proposed to Lonoika-
makahiki that war cease because he feared the greater forces of Lonoikamakahiki.
But the proposal by Kamalalawalu for termination of the war did not meet Lono-
ikamakahiki's approval. He had no intention of acquiescing, because he was greatly
incensed at Kamalalawalu for the brutal manner in which he killed Kanaloakuaana
by gouging out the eyes and other brutal acts carried into execution while the latter
was still alive.

Makakuikalani, however, upon hearing of Kamalalawalu's proposal to Lonoika-
makahiki to cease the war disapproved of it and said to Kamalalawalu not to have the

'Realizing he has been entrapped, Kamalalawalu begins to sue for peace.

Story of Loiioikainaka/iiki. 34^

Hoi akii la ko Maiii poe a nolio ma Hokuula e kali ana no ka koouka kaua ana.
I ka la a Kanialalawahi ma i pii ai iuka o Waimea a nolio ma Hokuula, a o ua man
elemakule nolunolu la no kekalii me Kamalalawalu ma i kela manawa. A ma ia po a
ao ae, ma ke kekahiakanui i ka manawa i ala ae ai ko Kamalalawalu hiamoe, aia hoi
ua kuahaua ia mai la na kanaka o Kona, ko Kau a o Puna a me Hilo, o Hamakua lioi
a me Koliala.

Nana aku la o Kamalalawalu he ula wale la no na ke a, mai Keohe a Kaniku"
ia manawa liaohao no o Kamalalawalu i keia mea; no ka mea, i ka Kamalalawalu ike
ana i ka la mua he uliuli ke a; a i keia kakahiaka hoi, he ula pu wale la no i na kanaka.

Nolaila, uinau ae la 0 Kamalalawalu: "Ea, e Kumaikeau ma, ula pu hoi ke a,
heaha keia ula, he kaua paha?" I aku o Kumaikeau ma: "Aole paha ia ula an e ike
la, he ula e ae, a manao aku oe he kaua ia. Aole ia he kaua. Oia ula la ea, he makani
pa aku la ka makani Olauniu o Kalahuipiiaa a me Puako i ka wanaao, a malamalama
loa, pili-a aku la, komo aku la keia Olauniu a pili-a aku la, hui aku la me ko Waina-
nalii makani, ku ae la ke ehu o ka lepo, uhia aku la nalo wale ke a au i ike ai i ka la
inehinei." A no kela olelo nolu a kela mau elemakule, oki wale iho la no o Kamalala-
walu, a waiho wale iloko ona ia manao, no ka mea, aole he hilinai nui i kela olelo a
Kumaikeau ma, no ka mea, ua mau ka paa ana o ke a i na kanaka a hiki i ka napoo
ana o ka la. Ma ia po iho, a ao ae, hiki mai. la ko Kona poe a hoonoho mai la mai kai o
Puupa a hiki i Haleapala. A o ko Kau hoi a me ko Puna, hoonoho ae la ka lakou poe
mai Holoholoku a Waikoloa. A o ko Hilo a me ko Hamakua mai, hoonoho mai la ko
lakou poe kaua mai Mahiki a Puukauikanihia. A o ko Kohala hoi, pania ia mai la e
na kanaka mai Momoualoa a Waihaka.

Ia kakahiaka, nana aku la o Kamalalawalu, ua uhi paa puia mai olalo i na
kanaka, aole o kana mai. Alaila, nana ae la o Kamalalawalu ia lakou ua uuku loa;
alaila, olelo aku la o Kamalalawalu ia Kumaikeau ma: "Ea! E Kumaikeau ma, pehea
keia? Heaha keia lehulehu olalo?"

I aku o Kumaikeau ma : "Akahi no au a ike i ka nui o na kanaka o Hawaii nei.
Mai manao nae oe ia nui, e pakele ana ia kakou. Aole e pakele, aia ka lakou kaua
malalo, he nui lakou, o ko lakou kaa malalo, make no ia kakou."

I kekahi la ae, hele aku la o Lonoikamakahiki e halawai me Kamalalawalu, e
kuka no ke kaua. A i ko laua kamailio ana, olelo aku o Kamalalawalu ia Lonoika-
makahiki, e hoopau wale ke kaua, no ka mea, ua hopo mai la o Kamalalawalu no ka
nui loa o ka Lonoikamakahiki kaua. Aka, ma kela olelo kaua a Kamalalawalu e hoo-
pau wale ke kaua, aohe manao o Lonoikamakahiki e hoopau, e like me ka Kamalala-
walu olelo, no ka mea, ua wela ko Lonoikamakahiki liuhu no Kamalalawalu, no ka
pepehi hoomainoino ana ia Kanaloakuaana; oia hoi, ua poaloia na maka, a ua hooma-
iuoino ia i ko Kanaloakuaana wa e oia okoa ana.

Aka hoi, o Makakuikalani, i kona lohe ana ia Kamalalawalu ua olelo aku oia ia
Lonoikamakahiki e hoopau i ke kaua, he mea makemake ole nae ia ia Makakuikalani.
Oia hoi, ua olelo aku o ua Makakuikalani nei ia Kamalalawalu, aole e hoopau i ke
kaua. "Ho aku imua a kau i ka nananuu; alaila ike ia na keiki makua o kakou."
A no ia manaopaa o Makakuikalani, hoike man ae la oia imua o ko Hawaii kaua i kela
la keia la pan na la ekolu. Mahope iho o na la ekolu, hoomaka iho la na aoao elua e

346 Pomander Collection of Haivaiian Folk-lore.

war cease. "Onward, and stand on the altar! ' Then will it be known which of us is
a full grown child." This determination on the part of Makakuikalani was manifested
by his presence for three consecutive days before the forces of Hawaii. After the third
day, the two combatting forces waged battle, Lonoikamakahiki gaining the victory
over Kamalalawalu's entire force on the same day the battle was fought, the Maui-ites
being completely routed.

This is the history of the battle as related by the ancients and as the narrative
is preserved by them. Before the battle commenced it was customary for the old men
to encourage Kamalalawalu to do battle. Whenever the two old men heard what
Kamalalawalu and the others had to say as to what thc}^ intended doing to Lonoika-
makahiki in order to be victorious in battle, the old men would wend their way to make
it known to Lonoikamakahiki and the others and this duty was generally carried out
during some convenient time of night. The two old men always pointed out to Kama-
lalawalu and the others where the battle should be fought, and the suggestions of the
old men were alvvaj-s received with the utmost confidence by him. Therefore Kumai-
keau and the two deceitful old men would in turn inform Lonoikamakahiki. The two
old men never suggested any place for battle which would result advantageously to
Kamalalawalu and his forces ; on the contrary, it was invariably such a locality where
inevitable defeat would result.

In the early morning of the day of battle, Makakuikalani went to the front with
his warriors following him aud planted themselves at Waikakanilua below Hokuula
and Puuoaoaka at a prominence looking towards Waikoloa. Pupuakea, on observing
that Makakuikalani was placing his men and self in position, he and his warriors
immediately came forward prepared to give battle. It was a case where both sides
were equally prepared for the fray.

Makakuikalani was a man of great height and large physique; a renowned and
powerful general of Maui and was also Kamalalawalu's younger brother. As for
Pupuakea, Hawaii's celebrated and powerful general and who was Lonoikamakahiki's
younger brother, he was only a man of small stature. Both men had been taught the
art of fighting with the wooden club and were experts in its use, but their schooling was
under different masters and at different places.

On the day of battle the sight of Makakuikalani put Lonoikamakahiki's forces
in dreadful fear. When Pupuakea saw Makakuikalani he had no fear of him, did not
tremble but stood firm ready to give battle.

While Makakuikalani and Pupuakea were standing on the battle field, Maka-
kuikalani raised his war club and from on high struck at Pupuakea. Being short in
stature he was only slightly struck but fell to the ground, however. At the instant
Makakuikalani's war club struck Pupuakea the end of it was buried deep into the
ground. At the moment Pupuakea was struck by the war club and fell Makakuikalani
thoiight that he was killed, but the latter's master saw that Pupuakea was not dead, so

' Keep on with the battle until one of us is on the altar, as an eminent authority puts it, the meaning of which is
virtuaUy, to fight on till death, when will be seen who is the bravest. Nanamtii, or lananiiii, was the tall scaffold
structure in the temple wherein the sacrifice was placed, and in front of which stood the idols and the lele, or altar.

Story of LonoikaiuakaJiiki. 347

kaua, a iloko no o iia la lioouka kaua la, lanakila ae la o Lonoikamakaliiki maluna o
ko Kamalalawalu puali holookoa, a auliee aku la ko Maui a pan.

A penei lioi ka moolelo oia hoouka kaua ana i oleloia e ka poe kaliiko, ma ka
lakou nialama moolelo ana. Mamua o ka lioouka kaua ana, he mea mau i na elema-
kule ka paipai ana ia Kamalalawalu e kaua. Aia lohe ua mau elemakule nei i na olelo
a Kamalalawalu ma, no na mea a lakou e liana aku ai ia Lonoikamakaliiki, ma na mea
e pili ana i ke kaua e lanakila ai ko lakou aoao, a e pio ai hoi ko Lonoikamakahiki,
alalia, e hele aku auaiiei ua mau elemakule nei e liai aku ia Lonoikamakahiki ma, ma
kekahi manawa kaawale o ka po. No ka mea, na ua mau elemakule nei no e kuhikuhi
aku ia Kamalalawalu ma i ke kahua kahi e hoouka ai ke kaua ana. A e like me ke
kuhikuhi ana a kela mau elemakule, e lilo auanei ia i olelo na Kamalalawalu e hilinai
nui ai.

A no ia mea, hele aku no o Kumaikeau ma, ua mau elemakule nolu (apuka)
nei a liai aku ia Lonoikamakahiki. Aole no e kuhikuhi ana ua mau elemakule nei i
ke kahua kaua ma kahi e lanakila ai ko Kamalalawalu mau puali, aka, ma kahi e pio
ai o Kamalalawalu ma, malaila no ka ua mau elemakule nei kahua kaua e hoonoho ai.

I ka la o ka hoouka kaua, ma ke kakahiaka nui, hele aku la o Makakuikalani
mamua, a o kona poe kaua mahope ona, a ma Waikakanilua, malalo aku o Hokuula a
me Puuoaoaka, ma ka hulei e nana iho ana ia Waikoloa. Aka hoi, o Pupuakea, i kona
ike ana mai ia Makakuikalani, e hoonoho aku ana me kona poe koa, alalia, hele mai
la o Pupuakea me kona poe kaua, me ka makaukau hoi no ke kaua. Aka, ua makau-
kau no na aoao a elua no ke kaua.

He kanaka nui a loihi o Makakuikalani, ka pukaua ikaika kaulana o Maui, ko
Kamalalawalu kaikaina. A o Pupuakea hoi, ko Hawaii pukaua ikaika kaulana, ko
Lonoikamakahiki kaikaina, he wahi kanaka uuku no ia, a haahaa hoi. Ua aoia no
laua a elua i ke kaka laau palau, a ua akamai no laua a elua, aka, he kumu okoa ka
kekahi a me kekahi, a ua aoia no laua ma na wahi kaawale. Aka, i ka la o ka hoouka
kaua ana, ua weliweli mai la ko Lonoikamakahiki poe kaua, no ka ike ana mai ia
Makakuikalani.

Aka, o Pupuakea, iloko o kona manawa i ike aku ai ia Makakuikalani, aole i
koino mai iloko ona ka makau, aole no hoi oia i weliweli, aka, kupaa mau no oia e kaua
aku ia Makakuikalani.

Ia Makakuikalani a me Pupuakea e ku ana ma ke kahua kaua, ia manawa, lawe
ae la o Makakuikalani i kana laau palau a kiekie, a hahau iho la maluna iho o Pupua-
kea, a no ka haahaa o Pupuakea, ua pa lihi aku la o Pupuakea, aka, haule aku la o
Pupuakea ilalo i ka lionua. A o ka welau o ua laau palau la a Makakuikalani, iloko
hoi o kona manawa i hahau aku ai ia Pupuakea, napoo pu aku la i ka lepo. I ka
manawa i pa aku ai o Pupuakea i ka laau palau a IMakakuikalani, a haule ilalo, manao
ae la ua o Makakuikalani, ua make loa o Pupuakea. Aka, o ke kumu kaka laau a
Makakuikalani, ka mea nana i ao o Makakuikalani, oia ka mea nana i ike mai o
Pupuakea, aole i make; nolaila, olelo aku ua kumu kaka laau la a Makakuikalani:
"E hoi houia aku e hoomake, aole i make ka hoa kaua, no ka mea, he laau kau i luna,
pa kano aku la kaua uliau ana." A lohe o Makakuikalani i keia olelo ana aku a kana
kumu, alalia, huli ae la oia (Makakuikalani) a wala hope ae la i ke kumu o ka laau

348 Fornander Collection of Haivaiian Folk-lore.

said to Makakuikalani: "Go back and slay him for your opponent is not dead. Your
clubbing being from above only delivered a blow with the butt end." Makakuikalani
hearing the words of his teacher turned around and threw the butt end of his club, at
the same time telling him to "Shut up ! Instruction stops at home. He cannot escape,
he must be dead because the club strikes true." At the very instant that Makuika-
lani faced around to talk with his teacher, he (the teacher) was dead.

Pupuakea was lying on the ground, stunned, but somewhat recovered afterwards
and raised himself up from the ground. When Makakuikalani saw that Pupuakea
was still alive he rushed towards him bent on killing him.

Pupuakea observed Makakuikalani's approach so prepared himself to slay him.
When Makakuikalani drew near, Pupuakea raised his club and twirled it from his
right. At that moment Makakuikalani attempted also to lay his club on Pupuakea,
and when his club was twirled it skidded along the ground towards the feet of Maka-
kuikalani and being parried by Makaku, fell to the ground. When Makakuikalani
swung his club from the left side it struck the back of his own neck and he was instantly
killed. Pupuakea immediately stepped backward and met his master who said to him:
"Go back again and slay him so he be dead." The words of his master aroused Pupua-
kea's pride and he said to his teacher: "He cannot live, he is dead." Then looking at
the palm of his hand he again said to his master: "He cannot be alive because the
birthmark of Pupuakea has impressed itself thereon. The flying club through dust
has killed him."

After the great and renowned general of Maui had fallen the Hawaii forces con-
tinued to slaughter Kamalalawalu and the others. Upon the death of Kamalalawalu
the slaughter of the Maui-ites continued for three days thereafter and those defeated
who ran towards their canoes found no arms and outriggers because they had been
broken. The repulsed warriors ran to Puako and noticing the paimalau' floating in
the sea mistook them for canoes. They began to waver and were again overtaken by
the victors. The destruction of the remaining invaders was then complete. Referring
to Kauhiakama the son of Kamalalawalu he escaped to safet3^ The story of his escape
running thus :

On the day that the Maui forces were defeated Kauhiakama clandestinely escaped
to Kawaihae and from there his intentions were to hie to the caves, there to remain
until his side was victorious and then make his appearance.

Hinau, one of the generals of Lonoikamakahiki and a messenger also, had great
affection for Kauhiakama, but it was previous to the time of Hinau's assisting in the
escape of Kauhiakama that he roasted some taro and, together with some dried mud-
fish, alread}' roasted, proceeded to search for Kauhiakama. Hinau came to Kawaihae
first and from there went to Kaiopae where for the first time he saw Kauhiakama, so
Hinau hailed him and said: "Say, Kauhiakama, remain there until I reach you!"
Kauhiakama looking round saw Hinau approaching, the thought of death at the hands
of the victorious crossed his mind, so covering his face with his hands he wept, for he

■ I'aitiialau, bait boxes; recepticles for live bait preferred in uku fishing.

Story of Lonoikaniakahiki. 349

palau me ka olelo aku: "Kuli! I ka hale pau ke ao ana; aole e pakele, iia make aku
la, no ka mea o ka lo ka laau." A o ua knmii nei hoi a ua o Makakuikanani make
loa aku la ia, i ka manavva no a iia o Makakuikalani i huli aku ai a kamailio.

I ka manawa a Pupuakea e waiho ana i ka honua, ua maule aku la oia, a mahope
loaa mai la ka mama iki ana ae, ia manawa, ala ae la o Pupuakea mai ka honua ae; ia
manawa ike mai la o Makakuikalani ua ola hou o Pupuakea, alaila, liolo hou mai la o
Makakuikalani imua o Pupuakea, me ka manao e hoomake loa ia Pupuakea.

A ike aku la o Pupuakea ia Makakuikalani e hele mai ana e kue hou iaia, alaila
hoomakaukau ae la oia e pepehi aku ia Makakuikalani. A i ke kokoke ana mai o ua
Makakuikalani nei, lawe ae la o Pupuakea i kana laau palau a will ma kona aoao akau,
a i ka hoomaka hou ana o Makakuikalani e hoouka hou i kana laau palau maluna o
Pupuakea, alaila, ia manawa, wili ae la o Pupuakea i kana laau, a hualepo aku la ma
na wawae o Makakuikalani, a pa aku la ia Makaku, haule aku la i ka honua, a i ka
wili ana mai i kana laau mai ka aoao hema mai, pa mai la ma ka hono, make iho la o
Makakuikalani. Ia manawa, emi hope aku la o Pupuakea a halawai me kana kumu
kaka laau nana i ao. I mai la ke kumu ia Pupuakea: "Hoi houia aku e hoomake i
make." A no ka olelo ana a ke kumu a ua o Pupuakea pela, alaila, olelo aku la o
Pupuakea i kana olelo kaena imua o kana kumu: "Aole e ola! Uamake!!" Nana
iho la oia i ka poho o kona lima, a olelo ae la i ke kumu ana: "Aole ia e ola, no ka mea,
ua kukai ae nei ka ila o Pupuakea. Make aku la i ka laau a kana i ka hualepo."

A haule aku la ka pukaua nui kaiilana o Maui, alaila luku aku la ka Hawaii ia
Kamalalawalu ma, a make aku la o Kamalalawalu. Ia make ana o ua o Kamalalawahi,
lukuia aku la o Maui ekolu la, a hee aku la o Maui, a holo aku la, a na waa o lakou;
aka, aole he iako, aole he ama, no ka mea, ua pau i ka haihai ia; nolaila holo aku la
ke pio a ma Puako; a o ka ike i ke paimalau, kuhi he waa, a i ka hoolana ana iloko o
ke kai, me ka manao, o ka waa ia, aia nae ua kahulihuli, a loaa hou aku la i ka lana-
kila, lukuia aku la na koena o ka Maui a pau loa i ka make. A o Kauhiakama hoi, ke
keiki a Kamalalawalu, holo pio aku la oia, a pakele aku la. A penei ka moolelo o kona
pakele ana.

I ka la o ka hee ana o ko Maui poe kaua, holo main aku la oia a hiki i Kawai-
hae, a malaila mai e holo ana me ka manao e pee ma na ana, a hiki i ka wa e lanakila
ai, alaila hoike ae.

A o Hinau, kekahi o na pukaua o Lonoikamakahiki, he elele no na Lonoika-
niakahiki, aka, ita nui loa ke aloha o Hinau ia Kauhiakama. Nolaila, mamua o ko
Hinau manao ana e hoomahuka ia Kauhiakama, pulehu ae la oia i mau kalo, a moa, a
paa pu ae la me na oopu maloo i pulehuia, a imi aku la ia Kauhiakama; ma Kawaihaeo
ko Hinau hiki mua ana, a malaila aku a hiki i Kaiopae, ike mua aku la o Hinau ia
Kauhiakama, alaila, kahea aku la: "E Kauhiakama e! Malaila iho oe a loaa aku ia'u."
I alawa ae ka hana o Kauhiakama, e hele aku ana o Hinau, alaila, manao ae la o
Kauhiakama: "Make, eia ka lanakila." Alaila, palulu ae la ua o Kauhiakama i na
lima i ke poo me ka manao kaumaha i ka make, e uwe ana. Aka, hele aku la o Hinau
a honi aku la i ka ihu o Kauhiakama, a uwe iho la, me ka i aku: "Ua noho au me ke
aloha ia oe, a nolaila, pulehu mai nei i na wahi kalo, a me na wahi oopu maloo, a imi

350 Fornandcr Collection of Hawaiian Folk-lore.

was greatly depressed in spirits. Hinaii came forward, however, and greeted liini with
a kiss on the nose, remarking: "I remained behind and roasted some taro and dried
mudfish for the love of you and came to search for you." These words of Hinau gave
Kauhiakama great relief and hopes for life. Kanhiakama then ate of the taro prepared
by Hinau and when he had finished Hinau assisted Kauhiakama to escape to Maui.
Tlius was Kauhiakama saved from falling into the hands of his enemies.

Upon Kauhiakama's return to Maui he sang the praises of Hinau ; named his
house after him and also the calabashes and fish-bowls. The cultivated fields were also
named after him. Everything he possessed was named after Hinau in memory of the
many tokens of friendship and kindness shown to him.

Several years afterwards rumors came to Lonoikamakahiki which informed him
of the actions of Kauhiakama and of the naming of everything Kauhiakama owned by
the name of Hinau. In consequence of this certain messengers were dispatched to
Maui by Lonoikamakahiki to get Hinau. Before the departure of the emissaries to get
Hinau he instructed them thus: "You go and bring Hinau by my command, and should
you meet him, saj' to him to return to Hawaii and govern the country because I am
going to Kauai, to view the trunkless koa tree of Kahihikolo. He is to be in my stead
and inform him so. Should he board your canoes, take him to Alenuihaha channel, tear
him alive in the sea, because he has done wrong by assisting Kauhiakama to escape,
thus violating my very commands, to allow no one of Maui with royal blood to live."
After he had given these instructions to his emissaries they set sail for Maui.

When the emissaries met Hinau they learned that he was the greatest man in
Maui in the retinue of Kauhiakama and was the latter's cherished favorite. However,
the instructions had to be carried out and the same were discharged in a manner that
was entirely pleasing to Lonoikamakahiki.

Hinau heard the wishes of Lonoikamakahiki from the lips of the emissaries, and
believing the truth of the message decided to obey the same. Kauhiakama had no in-
tention of allowing Hinau to sail to Hawaii for he was worried lest he return not again
to Maui. Hinau, however, was under the belief that he was to rule onlj^ during the
time of Lonoikamakahiki's absence on Kauai, and when he returned, he (Hinau) would
again return to Maui. Upon Hinau's boarding the canoes and sailing for Hawaii
while yet breathing with life he was cut in two whilst in the open sea hy the emissa-
ries in compliance with the instructions of Lonoikamakahiki. So died Hinau. On the
return of the men they reported having put Hinau to death in the manner desired, thus
gratifying the wishes of Lonoikamakahiki.

CHAPTER XIV.

Reformation of the Government by Lonoikamakahiki. — He vSails for
Kauai. — Lonoikamakahiki Deserted by the People.

After the battle with Kamalalawalu at Waimea and the death of Hinau, Lono-
ikamakahiki again suggested to sail for Kauai, so that he might view Kahihikolo, the
place where the trunkless koa tree was. For that vo3^age Lonoikamakahiki made pre-

Story of Lonoikaiuakahiki. 351

mai nei ia oe." A no keia olelo a Hinau, akahi no a oluolu ilio ]a o Kauhiakama, a
manao ae la no hoi i ke alo.

Ia manawa, o ke kalo a Hinau i hoomakaukau ai, ai iho la o Kauliiakama. A
pan ia, hoomaliuka aku la o Hinau ia Kauliiakama, a liala aku la i Maui, a pela i
pakele ai o Kauliiakama i na lima o kona poe enemi.

Ia Kauliiakama i hoi ai a Maui, hapai nui ae la oia ia Hinau, a kapa ae la i ka
inoa o ka hale o Hinau, na umeke a nie na ipukai, o Hinau ; a kapa aku la i ka inoa o na
mahinaai koele o Hinau. Ua kapaia na mea a pan a Kauhiakania o Hinau; he man
mea e hoomanao ana i na mea a pau a Hinau i hana maikai aku ai ia ia (Kauliiakama).

A he man makahiki he nui ma ia hope mai, kui aku la ka lono ia Lonoikamaka-
hiki, a lohe oia i keia man hana a Kauliiakama, ma ke kapa ana i na mea a pau ana,
mamuli o ka inoa Hinau. Nolaila, hoounaia aku la kekahi man elele mai ke alo aku
o Lonoikamakahiki, e holo i Maui, e kii ia Hinau. Mamua o ka holo ana a na luna
kii ia Hinau, olelo aku la oia i ua man luna nei:

"E kii oukou ia Hinau, mamuli o kuu kauoha; a i halawai oukou me ia, e olelo
aku oukou, e hoi mai i Hawaii nei, e hooponopono ai i ka aina, no ka mea, ke holo nei
wan i Kauai, i ike aku an i ka laau koa kumu ole o Kahihikolo, a e nolio oia e pani ma
kuu hakahaka; pela oukou e olelo aku ai. A i kau mai keia maluna o na waa o oukou,
alalia, e lawe mai a ka nioana o Alenuihaha, e moku oia aku iaia iloko o ke kai, no ka
mea, ua hewa kana hana ana no kona hoomahuka ana ia Kauhiakania, ka mea a'u i
olelo ai, aole e koe i hookahi pua alii o Maui." A pau ka Lonoikamakahiki olelo ana
i na luna ana e lioouna ai, holo aku la ua man luna nei i Maui.

A i ka halawai ana o ua man luna nei me Hinau, ike aku la nae ua man luna
nei, o Hinau ke kanaka koikoi o Maui imua o Kauhiakania, a oia hookahi no ka puna-
hele oi imua o ko Kauhiakama alo. Aka, ma na mea i kauohaia ia lakou na luna e
hana aku, alalia hana aku la no lakou e like me ka Lonoikamakahiki olelo.

A i ka lohe ana o Hinau i keia man olelo a Lonoikamakahiki ma ka waha aku
o ua man luna nei, a ike mai la o Hinau ua ano oiaio na olelo a pau i haiia aku iaia,
alaila, hooholo ae la oia i kona manao ae no na mea i hai ia aku ai. Aka, aole nae i
manao o Kauhiakama e hookuu aku ia Hinau e holo i Hawaii, me ka manao ona, aole
e hoi hou mai ana i Maui. Aka, ma ko Hinau manao, he hooponopono wale no no ka
manawa e holo ai o Lonoikamakahiki a hoi mai, alaila hoi mai i Maui. Aka i ke kau
ana o Hinau maluna o na waa a holo aku i Hawaii ua mo-ku olaia o Hinau i ka moana,
e like me ka Lonoikamakahiki kauoha. A make aku la o Hinau. A make aku la o
Hinau, hoi aku la na luna a hai aku la i ka make ana o Hinau. Alaila, ua loaa ka
oluolu ia Lonoikamakahiki.

MOKUNA XIV.

Ka Hooponopono Hou Ana o Lonoikamakahiki i ke Aupuni. — Kona Holo
Ana i Kauai. — Haaleleia o Lonoikamakahiki e ka Lehulehu.

A PAU ke kaua ana me Kamalalawalu ma Waimea, a mahope iho o ka make ana
o Hinau, ia manawa hoomaopopo hou ae la o Lonoikamakahiki e holo i Kauai; oia hoi
i ike aku ai oia ia Kahihikolo, i kahi o ke koa kumu ole. A no ia mea, hoomakaukau

352 Fornander Collectio7t of Hawaiian Folk-lore.

parations to take along with him his favorites, his warriors as companions and also
his servants.

Kaikilani in the meantime was placed to rule the land and to care for the people.
All preparations having been made the king sailed for Kanai arriving there with his
entire retinue. Lonoikamakahiki went alone to view the trunkless tree of Kahihikolo
his entire retinue having deserted him. There was a native, however, of the place by
the name of Kapaihiahiliua who joined the king on his tour. The king while thus
journeying happened to look back to see where the rest of his people were and saw
only a solitary man following him in the rear. He was a stranger with whom he had
no acquaintance. Of the large retinue which accompanied him from Hawaii not one
was there, everj' man had deserted.

When the king observed Kapaihiahilina following him, he said not a word to
him but continued on with his journey without even a guide to indicate the place he so
much desired to see. When Lonoikamakahiki again turned back Kapaihiahilina was
still following him. At this stage Lonoikamakahiki asked the man: "Where are 3'ou
going?" Kapaihiahilina replied: "I merely followed you, because I heard from your
people who were on their way back, that they had deserted you, and having sympathy
for you, I followed."

Kapaihiahilina, upon being told that the king had been deserted, took a calabash
of poi and some fours of mud-fish, and went in search of the king. It was Kapailiiahi-
lina's habit during the days he followed the king to observe the etiquette due to royalty,
that is to say, during the early morning when the royal shadow was the longest, Kapai-
hiahilina, aware there were onl}' the two of them, did not cross his shadow but always
respected his royal dignity and position.

Lonoikamakahiki constantly observed Kapaihiahilina's conduct as being most
respectful of royalty. One day in the course of their journey, Kapaihiahilina, always
to the rear of him at a respectable distance both when walking and when at sleep,
Lonoikamakahiki said to him: "Do not hold me in sacredness because yoii are my own
brother. I have nothing dearer than yourself, therefore, where I sleep, there will you
sleep also. Do not hold me aloof, because all that is good has passed and we are now
traveling in the region of the gods." In consequence of this, the king's wishes were
observed, and they sat down together.

During their wanderings through the mountains of Kauai, in the depths of the
mountain recesses they became sorely in need of food and had to subsist on the liala
kaao.' They were in great need of clothing and destitute of malo and had to use
braided ferns in substitution thereof. They wandered on in this manner until they
arrived at the place which Lonoikamakahiki was so desirous of seeing, which place was
called Kahihikolo, but still continued on until they reached the shore. During these
travels they were in the greatest distress from lack of food, lack of clothing, lack of
malo and also distress from the rains. There was locked in the bosom of Lonoika-
makahiki the thought always of how he should some day reward Kapaihiahilina. On
their return from their mountain wanderings, Kapaihiahilina became a premier and a

^ Hala kaao, unripe fruit of the pandanus.

Story of Lonoikamakahiki. 353

ae la o Lonoikamakatiiki i kana huakai ; lawe ae la oia i kona poe punahele, a me kona
poe hoa kele, kona mau puali, a me kona poe lawelawe.

Aka o Kaikilani, hoonohoia iho la oia ma ke ano hooponopono aina, a e malama
hoi i na makaainana. A makaukan ko ke alii holo i Kauai, alalia holo akii la. la
holo ana, hiki aku la o Lonoikamakahiki i Kauai ; ia manawa e koe akoakoa ana no
kona lehulehu a pan. Aka, ma ka hoomaka ana e ike i ke koa kumu ole o Kahihikolo,
oia ka manawa i haalele ai ko Lonoikamakahiki lehulehu, a koe o Lonoikamakahiki
wale no. Aka, hookahi kanaka kamaaina i ukali pu ma ia huakai a ke alii, no Kauai
no, o Kapaihiahilina kona inoa. I ka manawa o ke alii e hele ana, a i ka huli ana ae i
hope, e nana i kona lehulehu, aia hoi, hookahi kanaka e ukali ana mahope ona (Lono-
ikamakahiki) he kanaka e wale no, aole oia i ike; a o kona nui i hele pu mai ai mai
Hawaii mai, aole hookahi i koe, ua pan loa i ka haalele.

I ka manawa o ke alii i ike mai ai ia Kapaihiahilina e ukali ana, aole oia i eke-
mu mai, aka, hoomau aku la no o Lonoikamakahiki i ka hele imua, me ka mea ole nana
e kuhikuhi i kahi ana i hilinai nui ai e ike. Aka i ka alawa hou ana ae o Lonoikama-
kahiki i hope, e ukali ana no o Kapaihiahilina mahope ona. Ia manawa, akahi no a
kamailio aku o Lonoikamakahiki iaia, me ka ninau aku: "E hele ana oe ihea?" I aku
la o Kapaihiahilina: "I ukali wale mai nei no wan ia oe, no ka mea, lohe ae nei wau i
ou kanaka i hoi ae nei, ua pan i ka haalele ia oe, nolaila, aloha ia oe, ukali mai nei."

A o ua o Kapaihiahilina, iloko o kona manawa i lohe ai ua haaleleia, nolaila,
lawe ae la oia i umeke poi, me na kauna oopu, a imi aku la i ke alii. He mea mau hoi
ia Kapaihiahilina i na la a pau o kana ukali ana ia Lonoikamakahiki, ka malama ana
i na kanawai o ke kapu alii. Oia hoi, i ka manawa kakahiaka nui, ka manawa e loihi
ana ke aka o ke alii, aole o Kapaihiahilina i ike i ko laua kokoolua o laua wale, a'e
aku i ke aka, aka, malama mau no oia i ke kapu alii.

A he mea mau hoi ia Lonoikamakahiki ka nana mau ana ia Kapaihiahilina ma
kona ano menemene alii. A iloko o kekahi la o ka laua hele ana, i ka manawa e hoo-
kaawale ana o Kapaihiahilina iaia iho, ma ka hele ana, ma ka noho ana a me ka moe
ana, i aku la o Lonoikamakahiki iaia: "Mai hookapukapu mai oe ia'u, no ka mea, o
oe no ko'u hoahanau ponoi, aole a'u mea nui e ae, o oe hookahi wale no; nolaila, ma
ko'u wahi moe, malaila mai oe, mai hookaawale oe ia'u, no ka mea ua pale ka pono eia
kana i ke au akua kahi i hele ai." A nolaila, ua hookoia ka ke alii olelo, a noho pu
iho la laua.

I ka laua hele ana ma na kuahiwi o Kauai iloko o ka lipo nahelehele loloa, ua
nui ko laua pilikia i ka ai, o ka hala kaao ka laua ai. A pilikia no hoi laua i ke kapa
ole, o ka lauki ko laua kapa ; a nele laua i ka malo ole, o ka palai i hiliia ko laua malo.
Pela mau ko laua hele ana a hiki i kahi a ua o Lonoikamakahiki i ake nui ai e ike, oia
hoi o Kahihikolo, a hiki wale i ka hoi ana mai i kai. Aka, i ko laua wa e hele ana
iloko o na pilikia he nui, pilikia ai, pilikia kapa, pilikia malo, pilikia i ka ua, aia no
nae iloko o ko Lonoikamakahiki manao ka mea e hiki ai iaia e hana aku ai ia Kapaihia-
hilina. A i ka hoi ana o laua mai ka laua huakai hele mauna ae, lilo ae la o Kapai-

Memoirs B. p. Bishop Museum, Vol. IV.— 23.

354 Fornander Collection of Haivaiian Folk-lore.

great favorite. Whatever belonged to Lonoikamakahiki in large as well as small things
which had been left in charge of the men and the petty chiefs, including also the lands,
all were nnder the administration of Kapaihiahilina. Before the eyes of Lonoikamaka-
hiki no one else was superior to Kapaihiahilina and he was supreme over the island of
Hawaii. Upon Lonoikamakahiki's return to Hawaii after his sojourn in the mountains,
he took Kapaihiahilina with him to Hawaii and appointed him his premier and held
him as an esteemed favorite.

Wherever Lonoikamakahiki slept, there Kapaihiahilina slept also ; wherever he
lived, there also would Kapaihiahilina reside. The emblem of xoyaX sacredness (pulou-
lou) where his former favorites were not permitted to tread, there would Kapaihiahi-
lina be found. When Lonoikamakahiki arrived on Hawaii with his companion the
marshals and the statesmen of Lonoikamakahiki observed that Kapaihiahilina's favor-
itism exceeded that of the king's former favorites, and they became embittered at the
idea and were envious of him for the reason that his former favorites never received
such consideration.

On a certain da}^, Lonoikamakahiki assembled all of his nobility aud statesmen
and declared that Kapaihiahilina was denominated the chief personage of all Hawaii.
But this was not agreeable to the chiefs' views and the court of Lonoikamakahiki.

CHAPTER XV.

Kapaihiahilina Appointed Premier. — Intrigue for His Downfall.
— His Affectionate Farewell.

After the installation of Kapaihiahilina as premier for Lonoikamakahiki, he
was awarded the ahupuaa called Hihiu nui, the same being located at Kohala. Kapa-
ihiahilina having been inducted into the ofhce of premier, his subordinate officers began
to immediately entrap him into some offense. One was found, and a most serious one,
but being a very great favorite of Lonoikamakahiki's the king was loath to entertain
any wrong in Kapaihiahilina.

As no incriminating charges could be brought against Kapaihiahilina that would
be entertained by the king, the inferior officers made greater efforts to convict him.
They finally brought the charge against him of having had illicit intercourse with
Kaikilani, the wife of Lonoikamakahiki, brought about principally by the acts of the
subordinate officers themselves who studiously prepared the conspiracy. The inferior
officers being aware of the illicit relations between Kapaihiahilina and Kaikilani and
knowing that it was such an offense from which he could not escape, the conspirators
placed the information before Lonoikamakahiki, who upon hearing of it set it aside as
being unworthy of his royal attention.

Being unable to implicate Kapaihiahilina in these matters it dawned upon the
conspiring officers that Kapaihiahilina was indeed a highly honored favorite of the
king, so they gave up conspiring.

Story of Lo7toikamakaJiiki. 355

hiahilina i punahele nui, a i kuliina nui hoi. O na mea a pan a Lonoikamakahiki, na
mea nui na mea liilii i waiho aku ai i na kanaka a me na kaukau alii ; o na aina hoi a
pan, aia no ia ma ko Kapaihiahilina lima ka hooponopono. Aole he mea nui e ae ma
ko Lonoikamakahiki alo, o Kapaihiahilina wale no, a oia no ke poo kiekie ma ka Moku-
puni o Hawaii a puni. A i ko Lonoikamakahiki hoi ana i Hawaii, mahope iho o kana
huakai hele mauna, lawe ae la oia ia Kapaihiahilina i Hawaii, i hookohu aku ai oia ia
Kapaihiahilina, ma kona ano kuhina nui, a punahele nui hoi.

Ma ko Lonoikamakahiki wahi nioe, malaila o Kapaihiahilina e moe ai, ma kona
wahi e noho ai, malaila pii no me Kapaihiahilina. O ka puloulou kapu alii, hiki ole i
na punahele mua ana ke komo aku, malaila o Kapaihiahilina e noho ai. Aka, i ka
hiki ana o Lonoikamakahiki i Hawaii me Kapaihiahilina, ike mai la na ilamuku a me
na kakaolelo a Lonoikamakahiki, ua kela aku ka punahele o Kapaihiahilina mamua o
na punahele mua, alalia, inoino ae la ko lakou manao no Kapaihiahilina, no ka mea,
aole i hanaia kekahi mau punahele mamua e like me keia.

I kekahi la, hoakoakoa ae la o Lonoikamakahiki i kona mau kaukau alii a pau,
a me kona mau kakaolelo, a hoike aku la i ko Kapaihiahilina lilo ana i poo kiekie ma
ka aina a puni o Hawaii. Aka, he mea oluolu ole nae ia i ko na 'Hi manao, a me ko
Lonoikamakahiki alo alii a pau.

MOKUNA XV.

HooNOHoiA o Kapaihiahilina i Kuhina Nui. — Ke Imihala ia Ana.

— Kana Mele Aloha.

Mahope iho o ko Kapaihiahilina lilo ana i kuhina nui no Lonoikamakahiki,
haawi ae la o Lonoikamakahiki i hookahi ahupuaa, o Hihiu nui, he wahi ahupuaa no
ia e waiho ana ma Kohala. A noho ae la o Kapaihiahilina ma ka noho kuhina nui,
imi ae la na luna malalo ona i hewa no Kapaihiahilina. Ua loaa no ka hewa, he hewa
nui no, aka, no ka punahele nui launa ole no, nolaila, aole e manao ana o Lonoikama-
kahiki he hewa ia no Kapaihiahilina.

A no ka hewa ole o Kapaihiahilina ma na mea o ke alii, imi hou ae la na luna
malalo ona i mea e hewa ai. Nolaila, loaa ae la ka hewa o Kapaihiahilina ma ka moe-
kolohe ana me Kaikilani ka Lonoikamakahiki wahine ponoi, mamuli o ka hooweawea
ia e na luna nana e imihala nei. A no ka ike ana o na luna malalo o ua o Kapaihia-
hilina ua hewa me Kaikilani, nolaila, hele aku la ka poe nana e manao ino nei o
Kapaihiahilina, he hewa ia nona e hewa ai. A nolaila, hai ia aku la ia Lonoikamaka-
hiki keia hewa ana o Kapaihiahilina me Kaikilani. Aka i ko Lonoikamakahiki lohe
ana i keia mea, aole ia he hewa i ko ke alii manao.

A no ka loaa ole o ko Kapaihiahilina hewa, ma keia mau mea, imua o ke alii,
alalia, ua maopopo i ua mau luna nei, iia pakela loa ka punahele o Kapaihiahilina,
nolaila hoopau ae la ua mau luna nei i ko lakou manao imihala.

356

Fornattder Collection of Hawaiian Folk-lore.

After being about a year in office as premier, Kapaibiahilina proceeded to Kauai
witb the intention of returning to resume the premiership. Whilst he was absent on
Kauai the king's suite renewed their conspiracy to implicate him in some trouble in his
capacity as prime minister and as a favorite of Lonoikamakahiki. The chiefs immediately
around the sovereign brought all manner of accusations of the most contemptuous de-
scription against Kapaihiahilina and the idea entered the king's mind that he should be
dismissed from his ministerial position as well as losing his place as a favorite.

Lonoikamakahiki then made a solemn pledge that he would not again see the
face of Kapaihiahilina. Through the subtle machinations of the royal suite the high
esteem of Lonoikamakahiki for Kapaihiahilina ceased.

It was only a short while that Kapaihiahilina remained on Kauai when he heard
that he was no longer the premier and favorite. To verify what he had heard relative
to his dismissal he sailed for Hawaii. Whilst on the voyage to Hawaii on his canoes
he commenced the composition of a song wherein was recited his travels with Lonoika-
makahiki in the mountain glens, their escapes from dangers of many descriptions.
On the way, he first landed at Kohala, as he desired to see the land which had been
given him. Upon arriving there he found that a new konohiki had been installed on
the land and the one placed there by him had been dismissed. It was then that he
realized his downfall. He set sail for Kona to fully acquaint himself with the com-
mands of the king.

At that time Lonoikamakahiki was living at Kahaluu and was then conducting
temple services. When he came in sight immediately outside of Kahaluu, he was
recognized at once by his canoes. In consequence thereof, Lonoikamakahiki immedi-
ately gave orders that the doors of the house be closed. The doors were not, however,
closed at once. At the time the canoes reached the shore and Kapaihiahilina com-
menced wending his way to the king, when nearing the fencing of the house the doors
shut. Kapaihiahilina observing the door closing on him stood outside the fence where
the sentinels stood. Raising his voice on high he described in chant their wanderings:

Lonoikamakahiki, the sacred one of the high
chief,

The sacred chief given birth by Keawe.

The chief was born a king of large possessions.

Lono is like soft mats without number,

[Stretching] from ancient lines

Come the sacred feather capes of Kumalana.
It is wrong !

It is wrong for him to maintain his anger,

For the fault is as nothing for the chief to con-
tinue being angrj'.

My father ! The great chief.

We have tramped the ground,

We have walked the ground

At Opikananuu, at Opikanalani,

At the plains of Kanuukewe,
The base of the isle, the foundation;
The foundation of the land where Wakea lived,
Wakea the sacred chief.
By Keawe was given birth;
The right was first given birth,
Then followed that which was wrong.
The going began with numbers and was con-
tinued till few were left;
Until lonely and deserted,
But two continued tramping in the forest,
To where grew the koa tree without roots,"
Above Kahihikolo,
Loin-cloth of ferns was made,
Ti-leaf was broken and worn at the back;

'A mythical tree credited to Kauai.

Story oj Lonoikamakahiki.

357

Hookahi paha makahiki o Kapaihiahilina ma ka noho kiiliina nui, alalia holo
aku la oia i Kauai, me ka manao no e hoi hou mai ma kona noho kuhina nui. I kela
manawa o Kapaihiahilina i Kauai, manao ae la ke alo alii e imihala hou i mea e hewa
ai o Kapaihiahilina ma kona noho kuhina nui, mai ka punahele ae a Lonoikamakahiki.
Nolaila lawe ae la ke alo alii a pau i na olelo akiaki he nui, ma ka olelo ku i ka hoo-
wahawahaia; nolaila, loaa i ke alii ka manao e hookaawale ae mai ko Kapaihiahilina
noho ana ma ka noho kuhina, a hoopau ae la i kona punahele.

A hoohiki iho la o Lonoikamakahiki i olelo paa aole e ike hou i na maka o
Kapaihiahilina. Hamuli o na olelo akiaki a ke alo alii, pau ae la ka punahele nui o
Kapaihiahilina ia Lonoikamakahiki.

Ma ia noho ana o Kapaihiahilina i Kauai, aole i liuliu, hiki aku ka lohe ia
Kapaihiahilina, ua pau kona punahele, a me kona noho kuhina nui ana. Nolaila, holo
mai la o Kapaihiahilina i Hawaii, i ike aku ai oia i ka pau io ana o kona punahele.
Ia Kapaihiahilina i kau mai ai iluna o na waa a holo mai i Hawaii, oia no ka hoomaka
ana o Kapaihiahilina e haku i mele, e pili ana i ko laua hele mauna ana, ko laua alo
ana i kela pilikia keia pilikia he nui. Ia holo ana a ianei (Kapaihiahilina) ma Kohala
kona hiki mua ana, i ike aku ai oia i kona aina i haawi lilo ia aku ai. A i kona hiki
ana aku, ike aku la oia he konohiki hou ke noho ana i ka aina, a o kana konohiki i
hoonoho aku ai, ua pai ia ae la ; ia manawa no ko Kapaihiahilina hoomaopopo ana i
kona pau; a nolaila, holo aku la oia (Kapaihiahilina) i Kona e ike pono i ko ke alii
manao nona.

Ia manawa, e noho ana o Lonoikamakahiki ma Kahaluu, no ka mea, he kapu
heiau kana ia wa. A i ka hiki ana aku o Kapaihiahilina mawaho o Kahaluu, ike
muaia mai la o Kapaihiahilina ma na waa. A no ia mea, kena koke ae la o Lonoika-
makahiki e pani ka puka o ka hale, aka, aole nae i pani koke ia ka puka ia manawa, a
i ka manawa i pae aku ai na waa iuka, a i ka hoomaka ana aku o Kapaihiahilina e
hele aku e ike i ke alii, iaia i hookokoke aku ai mawaho o ka paehumu o ka hale, ia
wa ke pania ana mai o ka puka. A ike aku la o Kapaihiahilina ua paa ka puka, hele
aku la keia a ku mawaho o ka pa, i na koa e ku ana, alaila hapai aku la oia i ke mele,
e like me ka laua hele ana:

O Louoikamakahiki kapu a Kalani,

0 Kalani kapu a Keawe i hanau ;
Hanau Kalani he alii ku halau,
He lau kapaahu nehe e Lono,
Mai ka papa aku

Ka ahuula kapu a Kumalana.

Ua hewa !
Ua hewa iala la he hoomauhala,
Aohe ano hala i hoomau ai e Kalani.
Kuu makua a kalani,
Kaina i honua,
Hele ana i honua,

1 Opikananuu, i Opikanalani.

I kahua a Kanuukewe

Ka papa o ka moku, ka honua,

Ke au aina o Wakea i noho ai.

0 Wakea ke alii kapu
A Keawe i hanau (ai);
Hanau mai mamua ka pono
Ukali aku mamuli ka hewa.
Oi hele mai ka wa nui a hune
A mehameha kanaka ole
Hele koolua i ka nahele

1 ka laau koa kumu ole
Mauka o Kahihikolo.

Hili aku i ka malo pau palai,

358

Fornander Collection of Hawaiian Folk-lore.

Thus were we two sheltered from the rain, my

companion.
We ate of the ripe pandanus in our wanderings,
Thus were our days of hunger appeased, my

companion.
My companion of the tall pandanus,
From Kilauea to Kalihi;
The pandanus that had been partly eaten,
Of Pooku in Hanalei.

Thus did we two wander along, my companion.
Through the heavy and wind-blown rain.
The ceaseless and general rain.
We drank of the awa ' of Koukou,
The fragrant-leaved awa^ of Mamalahoa.

Say, my companion !
A companion, a friend of Lono, a man,
A companion of the deafening rains.
As the rain traveled in the uplands at Hana-

leiiki,
To Hanaleinui,

One rain was from the highlands,
One rain was from the lowlands.
One rain was from the east,
One rain was from the west,^
Along the pandanus cape of Puupaoa.
It was there the rain fell on the sand.
The sand, food of the kinau,-)
The kinau that ate of the ripe pandanus at

Hanalei,
The rain that ripens the ohia of Waioli.
Cheer up, it is best to be so, chief.
The lord.

The lord in our toils at Kanananuu,
Of the calm stretches at Kukalaea,
Who levels and pushes along

To the sounding-leafed koa.

The battle sounds in the rear.

From the ridge-pole of the house of Maoea.

It was there the rain drops danced in the forest.

The rain in the forest fell low.

The rain in the forest danced about.

The rain in the forest fell softly.

The rain in the forest was like mist.

The rain in the forest fell from all sides.

The rain in the forest fell at the back.

The rain cut furrows in the forest

In the uplands of Laauhaele.

Goest thou ?
As the man prone to idleness
[Who] on return, found trouble, found wrong

doing.
You have indeed trouble-making servants.
I came at your bidding like a messenger;
You have dispossessed me, you have ousted me.
This my going cannot be laid to others since it

is your own making.
The owner of the house has driven me out.
The fault would have been mine
Had I lived and left without cause.
Such action

Would have been a fault on my part.
The companion who followed you in all your

tribulations.
[You] remain,

I am leaving you, my companion, I am going.
The rain is passing slightingly,
[The rain] of Hopukoa, of Waialoha.
Say, there !
My greetings to you
While you remain in anger.

CHAPTER XVI.

Departure of Kapaihiahilina. — Lonoikamakahiki's Search for Him.
— Return and Reinstatement of Kapaihiahilina as Premier.

At the end of Kapaihiahilina's greetings to Lonoikamakahiki in the chant he
retraced his footsteps whence he had come, weeping with affection for the king. Board-
ing his canoes he sailed away. After Kapaihiahilina had ceased his dedicated chant
of Lonoikamakahiki's name the ancient love surged within his bosom for the loving
tribute, the story of their companionship and their wanderings. It was very evident

'An awa of especially satisfying quality.
^ Awa lau hitiano describes a fragrant awa resembling
in perfume the fiinano blossom of the pandanus.

^Continuous changing rains.
'Kinau, a sand eel.

Story of Lonoikamaka/u'kt.

359

Hahaki i ka laui pea ma ke kua.
Hala ia mao a ka ua ilaila, e ke hoa-e,
Hele aku a ai i ka pua pala o ka hala
Hala ia la pololi o ka ua ilaila, e ke hoa.
He hoa i ka nahele lauhala loloa,
Mai Kilauea a Kalihi la;
O ka hala i aina kepaia,

0 Pooku i Hanalei-Ia.

Hala ia mao a ka ua, e ke hoa-e.
He ua kaee, ua makani,
Ua hookinakiua e puni e ka ua.
Inu aku i ka awa o Koukou

1 ka awa lau hinano o Mamalahoa.

E ke hoa-e !
He hoa, he kaupu e L,ono, he kanaka.
He hoa la hoi no ka ua, paia;
Hele ka ua mauka o Haualeiiki;
A Hanalei-nui
Mauka mai kekahi ua,
Makai mai kekahi ua.
Ma nae mai kekahi ua,
Malalo mai kekahi ua,
Ma ka lae hala o Puupaoa;
Ilaila ka ua hoowalea i ke one,
I ke one ai a ke kinau,
Ke kinau ai hala pala i Haualei,
Ua hoopala ohia o Waioli.
He olioli e ke 'Hi e pono ai,
Ka Haku-ha.

Ka Haku hana o Kanauanuu,
O ka maka lai o Kukalaea
Kalai aku hooneenuu he ana

A ke koa lau kani.
Kani kua ke ka ua,
Ke kaupaku hale o Maoea.
Ilaila ka ua kike haa i ka nahele.
Haahaa ka ua i ka nahele,
Haaula ka ua i ka nahele,
Haalea ka ua i ka nahele,
Noe a ka ua i ka nahele,
Lauwili ka ua i ka nahele,
Opea ka ua i ka nahele,
Kuawaa ka ua i ka nahele,
I ka uka o Laauhaele,

O hele-a.
Walea kanaka i ka hele.
Hoi mai, he lalo ino, he lalo hewa,
He lalo akiki ka kou o muli-la,
Eia mamuli ka alele.
Ke pai au ka hookuke.
He nani nei hele nau,
Ua hookuke oe ka mea hale;
Eia la ka hewa o ka noho hale.
He noho a pauaho,
Ku ae hele.
Loaa ko'u kina
Ko ka hoa ukali ino,

O noho.
Haalele ia oe e ke hoa ke hele nei,
Hele kikaha ana ka ua,
O Hopukoa o Waialoha

Ei ala e-
Aloha wale ana ia oe
Iloko o kauahoa.

MOKUNA XYI.

Ka Hele Ana o Kapaihiahilina. — Ka Imi Ana o L,onoikamakahiki Iaia.
— Ko Kapaihiahilina Hoi Ana Mai a Noho Hou i Kuhina Nui.

A pau ka Kapaihiahilina kahea ana ia Lonoikamakahiki ma ke mele, alaila huli
hoi aku la oia, me ka uwe pu i ke aloha i ke alii, a kau iluna o na waa, a holo aku la.
I ka manawa i pau ae ai ka Kapaihiahilina kahea ana i ka inoa o Lonoikamakahiki, a
mahope iho, kupu mai la ko Lonoikamakahiki aloha no Kapaihiahilina, no kona hoalo-
haloha ana mai, ma ke ano o ka laua pili ana, a me ko laua hele ana. A he mea mao-

360 Fornander Collection of Hawaiian Folk-lore.

that Kapaihiahilina's composition was founded on facts. Lonoikamakahiki then
ordered the doors of his royal abode to be opened to allow Kapaihiahilina to enter the
house. On opening the door of the royal mansion, however, Kapaihiahilina was then
outside of Laaloa sailing away.

Lonoikamakahiki observing that Kapaihiahilina had sailed away, sent messen-
gers to get him to return. The messengers, in conformity with the king's desire, set
forth and upon reaching Kapaihiahilina said to him: "We come for you to return; we
were sent to beseech you to come back ; the king is overwhelmed with love for you and
your appeal for compassion by the chant describing your wanderings ; when we left
the king was still weeping."

Kapaihiahilina hearing what was said, replied to the messengers : "You both
return to the king. Give him my love and say, I cannot go back, because he has
barkened to the slanderers who surround him. They may be the ones who accompa-
nied him and ate the ripe flowers of the pandanus of Pooku and girded together the ti
leaves as well as the ferns. Therefore I am now homeward bound to bury my bones on
Kauai's shore. If I should die it would be of no moment to him, but should it be he
who shall pass away, my companion of many perils, I will weep for him alone at
Kauai. Both of you go back." When Kapaihiahilina finished what he had to say to
the messengers, they went back, met the king and reported all that Kapaihiahilina
had said.

In consequence of the statements made by the messengers Lonoikamakahiki
became very much aggrieved. He immediately ordered his two canoe paddlers, Kapahi
and Moanaikaiaiwa, also Kapuniaiakamau and the adopted child of Kamahualele to pre-
pare themselves for the voyage. Prior to Lonoikamakahiki's sailing he commanded
Kaikilani, Kealiiokalani, Kalanioumi and Keakealani thus: "I am about to go; stay
on the land ; let each of you care for each other and be not envious of one another. If
I go and my companion barkens to me, then we will return ; but should he listen not,
then I will follow him, and by being persistent in my search he may relent, for anger
only inflames and reaches the tips of the ears."

Lonoikamakahiki having ceased his admonitions went aboard the canoes which
awaited him and sailed away. In his search he met Kapaihiahilina at Anaehoomalu
at the seashore at the dividing line of Kona and Kohala. Thus runs the tradition con-
cerning Lonoikamakahiki's search for his companion Kapaihiahilina :

When Lonoikamakahiki set sail on his search for his friend, Kapaihiahilina had
already arrived at Anaehoomalu and soon afterwards was followed by Lonoikamaka-
hiki and others. Lonoikamakahiki saw Kapaihiahilina sitting on the sand beach when
the canoes were being hauled ashore. Lonoikamakahiki immediately began to wail
and also described their previous wanderings together. Kapaihiahilina recognizing
the king also commenced wailing. When they came together and had ceased weeping
and conversing, then Lonoikamakahiki made a covenant between them, that there
would be no more strife, nor would he barken to the voice of slander which surrounds
him, and in order that the understanding between them should be made binding, Lono-

Story oj Lonoikainaka/n'kt. 361

popo hoi, ua haku o Kapailiiahilina i ke mele ma ke ano oiaio; nolaila olelo ae la o
Lonoikamakahiki i na kiai puka o ka hale alii, e wehe ae ke pani, a e hookomo ae ia
Kapaihiahilina iloko ka hale. Aka, i ka wehe ana ae o ke pani o ka hale alii, aia o
Kapaihiahilina e holo ana mawaho o Laaloa.

A i ka ike ana o Lonoikamakahiki, e holo ana o Kapaihiahilina, alaila hoouna
aku la oia i na elele, e kii aku ia Kapaihiahilina. A i ke kii ana o na elele mamuli o
ka olelo a ke alii, a halawai aku la me Kapaihiahilina, me ka olelo aku : "I kii mai nei
makou ia oe e hoi ; ua hoouna mai nei ia makou e olelo aku ia oe e hoi, no ka mea, ua
nui loa ke aloha o ke alii ia oe i ko kaukau ana ae ma ke mele, e like me ka olua hele
ana; haalele aku la makou, aia no ke alii (Lonoikamakahiki) ke uwe la."

A lohe o Kapaihiahilina i keia leo, alaila olelo aku la oia i na elele, me ka i aku:
"E hoi olua a i ke alii, e hai aku i kuu aloha iaia, aole an e hoi aku ; no ka mea, ua
hoolohe aku ia i na olelo a ka poe akiaki o kona alo, malia paha o ua poe la no kekahi
i hele pu me ia, a ai i ka pua pala o ka hala o Pooku, a hume pu i ka malo laki, a me
ka palai. A nolaila, ke hoi nei an a waiho aku na iwi ia Kauai. A ina he make no'u,
aole hoi ana; aka ina he make nona no kliu hoa ukali ino, i Kauai no hoi an uwe mai.
O u hoi olua."

A pau ka Kapaihiahilina olelo ana i ua man luna nei, alaila, hoi aku la laua, a
halawai me ke alii (Lonoikamakahiki), a hai aku la i na mea a pau a Kapaihiahilina
i olelo mai ai.

A ma keia mea a ua man elele nei i olelo mai ai, he mea pono ole loa ia ia Lono-
ikamakahiki. A nolaila, hoolale ae la o Lonoikamakahiki i kana mau hoewaa elua, ia
Kapahi a me Moanaikaiaiwa, o Kipunuiaiakamau ma, o ke keiki hookama o Kamahua-
lele. A mamua o kona (Lonoikamakahiki) holo ana, kauoha ae la oia ia Kaikilani,
Kealiiakalani, Kalanioumi, a me Keakealani : "Eia wan ke hele nei, e noho oukou i ka
aina, e nana kekahi o oukou i kekahi, mai kekeue oukou. Ina hoi i hele an a i maliu
mai kuu hoa hele ia'u, alaila, hoi mai maua, aka hoi i maliu ole mai keia, alaila, ukali
aku no an mamuli ona (Kapaihiahilina), a malia paha o maliu mai i ka ukali loihi
ia aku. Oi-e, he makole ka huhu, o hele a ka lihi pepeiao."

A pau ka Lonoikamakahiki olelo ana i keia mau olelo, kau aku la oia iluna o na
waa a holo aku la. Ia imi ana a Lonoikamakahiki, halawai aku la oia me Kapaihiahi-
lina ma Anaehoomalu, ma ke kaha, ma ka palena o Kona a me Kohala. A penei no
ka moolelo oia imi ana a Lonoikamakahiki.

I ka manawa i imi aku ai o ua o Lonoikamakahiki, ua pae mua aku o Kapaihia-
hilina i Anaehoomalu a mahope aku lakou nei (Lonoikamakahiki ma). A i ka manawa
i ike aku ai o Lonoikamakahiki ia Kapaihiahilina e noho mai ana i kaha one, ma kahi
e kau ana na waa o lakou (o Kapaihiahilina ma), alaila, uwe aku la o Lonoikamakahiki,
ma ka uwe helu ana, e like me ka laua hele ana. A ike mai la no hoi o Kapaihiahilina
i ka uwe helu aku a ke alii, alaila uwe helu mai la no hoi oia.

A ia laua i halawai ai, a pau ka laua uwe ana a me ka laua kamailio ana, alaila
kau iho la o Lonoikamakahiki i olelo hoohiki mawaena o laua, aole e loaa hou kekahi

362 Fornande7' Collection oj Hawaiian Folk-lore.

ikaniakaliiki built a temple of rocks as a place for the offering of their prayers and the
making of oaths to Lonoikamakahiki's god to fully seal the covenant.

Kapaihiahilina observed that Lonoikamakahiki was sincere in his desires and at
that moment gave his consent to return with Lonoikamakahiki. After their religious
observance at this place thej' returned to Kona and resided at Kaawaloa, in South Kona.

(Tradition sa3'S because of the covenant entered into for the erection of the mound
of rocks at Anaehoomalu, the boundary between Kohala and Kona was named Keahua-
lono, and that place has been known ever since by that name signifying the erection of
a mound of rocks by Lonoikamakahiki.)

After Lonoikamakahiki and Kapaihiahilina had returned home he resumed the
office of premier as formerly. After his reinstatement to his former position a confer-
ence was held between him and the king as to how to get rid of the slanderers of Kapa-
ihiahilina from the royal presence. It is stated that Kapaihiahilina had refused to
return to Kona with Lonoikamakahiki at the time they met at Anaehoomalu, the exact
conversation running as follows: "I will not return with you again until those who
slandered me be got rid of from your presence; then only will I return with you." By
reason of this the conference was held. Lonoikamakahiki sought the wishes of Kapa-
ihiahilina as to what disposition should be made of his slanderers, whether they should
be slain, and if that, it was agreeable to him also. Should Kapaihiahilina express the
desire to banish them, Lonoikamakahiki would acquiesce to that also. Lonoikamaka-
hiki was bent on satisfying Kapaihiahilina's every wish.

At the conference stated for the consideration of this matter Kapaihiahilina de-
cided to put to death those who had slandered him. In order to mitigate the horrible
death which the slanderers would meet, by actual killing, it was decided that they
should die in war. In this manner were the slanderers put out of existence. Kapaihi-
ahilina ever after became firmly entrenched as a favorite, and he acted as premier even
up to the time of his death.

Thereafter, and up to the time of Lonoikamakahiki's death, there were no more
wars, no rebellions ; all was peaceful. After Lonoikamakahiki's death it is said that
the kingdom of Hawaii became the patrimony of Keakealani, and from his reign on to
that of the successive kings until the time of Kamehameha, we are told by tradition
that no great wars ever again took place. During the reign of Keoua, however, the
several district chiefs rebelled.

Story of Lonoikaynakahiki. 363

kue, aole hoi e hoolohe i na olelo akiaki a kona mau aialo. Aka, i mea e paa io ai ka
laua hoohiki, nolaila, kiikiilu ilio la o Lonoikamakaliiki i wahi ahu pohaku (lieiau), i
waki no laua e pule ai me ka hooliiki imua o ke akua o Lonoikamakaliiki, no ka lioopaa
ana i ko laua hoohiki ana.

A ike aku la o Kapaihiahilina ua hooiaio mai o Lonoikamakahiki i kana hoohiki
ana, ia manawa ko Kapaihiahilina ae ana aku e hoi me Lonoikamakahiki. A pan ka
laua kapu heiau ana malaila, hoi aku laua i Kona, a noho iho la ma Kaawaloa, ma
Kona Hema.

(Ua oleloia ma ka moolelo o ko laua hana ana i olelo hoohiki no ke kukulu ana
i ke ahu pohaku ma Anaehoomalu, ua kapaia ka inoa o ia palena mawaena o Kohala a
me Kona "O Keahualono"; o ka inoa mau ia oia wahi a hiki mai i keia manawa; oia
hoi ke kukulu ana o Lonoikamakahiki i ahu pohaku).

A i ka hoi ana o Lonoikamakahiki me Kapaihiahilina, noho hou iho la o Kapai-
hiahilina ma kona noho kuhina nui e like me ka noho mua ana. A niahope mai o ko
Kapaihiahilina noho kuhina hou ana, alalia, kukakuka ae la o Kapaihiahilina me
Lonoikamakahiki, i mea e kaawale aku ai ka poe nana i niania wale ia Kapaihiahilina
mai ke alo alii aku. No ka mea, ua hoole aku ua o Kapaihiahilina ia Lonoikamakahiki
i ko laua halawai ana ma Anaehoomalu. A penei ka olelo ana: "Aole au e hoi hou
aku me oe, aia a kaawale aku ka poe nana i niania wale ia'u mai kou alo aku, alalia,
hoi aku au me oe." A no ia mea, i kukakuka ai o Lonoikamakahiki me Kapaihihilina.
Aka, ua ninau aku o Lonoikamakahiki i ko Kapaihiahilina manao no ka poe nana i
niania wale oia, ina paha o ka make ko Kapaihiahilina makemake, oia no; alalia, o ko
Lonoikamakahiki makemake no ia. A ina o ke kipaku ko Kapaihiahilina makemake,
alalia pela no, o ko Lonoikamakahiki manao no ia. E like me ka Kapaihiahilina mea
e koi ai, malaila aku no o Lonoikamakahiki.

A nolaila, ma kela kuka ana a laua ma keia mau mea, ua hooholo ko Kapaihia-
hilina manao, e pan i ka make ka poe nana i niania aku. Aka hoi, i mea e pau ai ko
lakou make mainoino ana ma ka pepehi maoli aku, nolaila, ua waihoia ko lakou make
maloko o ke kaua ana. A pau iho la ka poe nana i niania wale ia Kapaihiahilina i ka
make. A mahope iho o ia manawa, kau pono iho la o Kapaihiahilina ma kona noho
punahele ana, ma ka aoao kuhina nui a hiki i kona make ana.

Ma ia hope mai a hiki i ko Lonoikamakahiki make ana, aole he mau kaua ana,
aole no hoi he kipi, he maikai wale no. A hala o Lonoikamakahiki i ka make, ua
oleloia, ua lilo ke Aupuni o Hawaii ia Keakealani. A mai ka manawa i lilo ai o
Hawaii ia Keakealani a hiki i na 'Hi aimoku mahope mai ona, a hiki ia Kamehameha,
aole i ikeia ma keia moolelo na kaua nui ia manawa. Aka, i ko Keoua manawa i noho
ai ke kipi ana o na alii aiokana.

History of Kualii.

CHAPTER I.
KuALii's Character and Doings.

IN THE legends and traditions the names of a large number of chiefs are spoken
of that do not appear in the genealogical records from Opuukahonua to Liloa, and
even from then on to Kamehameha. The name of Kualii is omitted in the gene-
alogical records of the chiefs, biit his history and doings have often been spoken of." It
is told that Kualii was once king of these islands, and in one of his characters' he was
known to have possessed certain knowledge from a god, and at times even assumed the
real attributes of a supernatural being.

Kualii was a celebrated chief and noted for his strength and bravery ; he was
known to have won all the battles fought by him, defeating his enemies every time.
He was also known for his great desire for war. It is said of Kualii that he began
fighting battles in his childhood and so continued until he reached manhood. The fol-
lowing story exhibits some of the extraordinary traits in the character of this man.

When he was well advanced in life and unable to walk, he ordered his servants
to make him a network of strings (koko).^ And in accordance with the wish of Kualii
his servants proceeded to carry it out. In the engagement of Kualii here on Oahu,
against the chiefs from Koolauloa, sometime after the reign of Kakuhihewa over Oahu,
or possibly at a time prior to the reign of Kakuhihewa (the exact time not being very
clearly ascertained), which engagement was to be upon the plains of Keahumoa at
Honouliuli, Ewa, he was carried by his men in a network of strings. No actual fight-
ing occurred, however, as the two armies upon coming together entered into a declara-
tion of peace.^ The number of men under Kualii in this contest was three mano,' which
is equal to twelve thousand, and the number of men comprising the other army was
three lau, which is equal to twelve hundred ; and the reason why the battle was not
fought is told in the following story.

Kapaahulani the elder and his younger brother Kamakaaulani were men who
were in search of a new master" or lord, so they composed a mele, or chant, and after it
was completed placed it to Kualii as his name. Shortly after the two men had com-

' By comparative tradition Kualii's time dates back to the middle of the seventeenth century.

'Likened to Keaweikekahialiiokamoku, one of Hawaii's kings.

^A sort of manelc or palanquin.

"Through chanting the Song of Kualii ; a successful bluff.

'A mano is four thousand; a lau is four hundred in the Hawaiian method of counting. Forty thousand is kiiii,
used at times for an indefinite number.

*■/;«/ haku, seeking a new master for the betterment of one's condition. A laudable ambition in some cases; in
others, for a life of ease or self-preservation, as in the case of the priests, Nunu and Kolohe, in espousing Umi's cause
against Hakau. (3^4)

Moolelo o Kualii.

MOKUNA I.

Ko Kualii Ano a me Kana Hana.

MA NA kaao a me na moolelo, ua nui na alii i komo ole iloko o ka papa hoono-
honolio mookuauhau mai a Opuukalionua mai a hiki ia Liloa, a ma ia hope
mai a hiki ia Kamehameha. O Kualii aole oia i ikeia ma ka papa hoonoho-
noho mookuauhau o na 'lii, aka, ua kamailio mau ia nae kona moolelo no kona ano,
kana mau hana. Ua oleloia o Kualii he alii no Hawaii nei, a o kekahi ano ona, he
akua ka mea nona mai kona ike, a he akua maoli no o Kualii ma kekahi ano i kekahi
manawa.

He alii kaulana o Kualii, no ka ikaika a me ke koa; ua lanakila mau oia iloko
o na hoouka kana maluna o kona poe enemi ; a ua kaulana oia no kona puni kaua.
Ua oleloia o Kualii, ua hoomaka kona kaua mai ka manawa kamalii mai a hiki i kona
hoomakua ana. A eia ka mea kupanaha no Kualii ; i ka manawa i elemakule ai oia, a
hiki ole ke hele, alalia, kauoha ae la oia i kona mau kanaka e ka i koko. A e like me
ka makemake o Kualii, a pela i hana aku ai kona mau kanaka.

A i ka hoouka kaua ana o Kualii ia Oahu nei me na 'Hi o Koolauloa mai, i ka
manawa mahope mai o ko Kakuhihewa noho alii ana no Oahu nei, a i ole ia, i ka
manawa paha mamua aku o ko Kakuhihewa noho alii ana, (aole nae i maopopo ka
manawa). A i ka hoouka kaua ana i ke kula o Keahumoa ma Honouliuli, Ewa, ma
ke koko kona laweia ana, i auamoia e na kanaka. Aka, ma ia hoouka kaua ana, ua
hoomoe wale ke kaua, a hui na puali elua, a hoopau wale.

O ka nui o na kanaka o Kualii ma ia hoouka ana, ekolu mano, ua like me umi-
kumamalua tausani, a o ka nui o na kanaka o kekahi kaua ekolu lau, ua like me
hookahi tausani elua haneri. A penei ka moolelo no ia hoouka kaua ana i hoopau
wale ai.

O Kapaahulani ka mua, a o kona kaikaina o Kamakaaulani, he mau kanaka imi
haku laua, a na laua i haku i mele, a holo, hooili i ka inoa no Kualii. I ka manawa
nae i haku ai ua mau kanaka nei a holo ke mele, alalia, kuka ae la laua i mea e pono

ai ia laua ke hana, a i mea e loaa like ai ia laua like ka pomaikai.

(365)

366 Fornander Collection of Haivaiian Folk-lore.

pleted the mele tliey held a conference as to the proper course for them to follow in
order that they might both reap equal benefit. Following is how they decided which
course to pursue while all b}' themselves and before the mele was made public:

"Since we have composed and completed this mele, you (Kamakaaulani) must
therefore go and give its name to Kualii, and I (Kapaahulani) will go to the other chief
and urge him to make war upon Kualii. And when we become acquainted of the place
where the battle is to be fought ' then you are to take Kualii to the place and there con-
ceal yourselves in the bushes. You are to leave a mark on the road, however, so that
I may be informed of your being there. I will then stand and chant this mele that we
have just composed."

After completing their arrangement, Kamakaaulani gave out the mele which was
known as the name of Kualii. Some considerable time after this, these two brothers
again got together and decided upon the time when they should bring about what
they had agreed iipon. The following is what they said at this last meeting while by
themselves :

Kamakaaulani: "You go to the chief of Koolauloa' and bring him to the plains
of Keahumoa' where we will conceal ourselves. When you see a knotted ti leaf and
the tail of a small fish (aholehole)^ on a pile of sugar-cane peelings, then remember
that it is the sign that we are there and you can stand on that spot and chant the
mele. This must, however, be on the eve of Kane.' Yoii will find us on the plains
of Keahumoa." As soon as this was agreed upon, Kapaahulani proceeded on his
way to meet the chief of Koolauloa. When Kapaahulani reached Waialua where the
chief of Koolauloa had come and was residing for the time being, soon after his
arrival there he introduced himself to the chief, and thereupon urged him to go and
make war on Kualii.

On a certain evening while the priests and the chief were watching the heavens
in order to discover if they could defeat Kualii, the astrologers, after a careful study,
were certain that their army would not be able to overcome the army of Kualii. When
Kapaahulani heard the decision arrived at by the priests of the chief of Koolauloa, he
remarked to one of the chief's attendants: "You go to the chief and tell him for me
that his priests are mistaken in their interpretations." Upon hearing this remark
made by Kapaahulani, the man went and said to the chief: "O Chief, that man (Kapa-
ahulani) has just said that your priests are mistaken in their interpretations." The
chief replied : "You go and bring that man to me. Let him come and say what he has
told you."

Kapaahulani was then sent for and he was brought in the presence of the chief,
who asked him: "Is it true that you have said that my priests are mistaken in their
interpretations?" Kapaahulani replied to the chief: "Yes, it is true your priests are

■ The place of baUle was generally by mutual agreement of contesting parties. Taking the enemy unaware does
not seem to have been a feature of Hawaiian warfare as a rule.
-The name of this opponent is shown later to be Lonoikaika.
'Ahumoa was in the Ewa district of Oahu.
* .Iholeholc {Kiih/ia i>ia/o).
^The night of Kane was dark, the moon being twenty-seven days old.

Histoiy of Kualii. 367

A penei ka laua olelo ana, oiai o laua wale ma ke kaawale, mamua o ka puka
ana o ua uiele nei ma ke akea: "He nani ia, ua haku ae nei kaua i keia mele a liolo,
alalia, e liele oe (Karaakaaiilani) a hooili akii i ka inoa no Kualii, a owau hoi (Kapaa-
hulani) e kii wan a kela alii, e lawe mai e kaua ia Kualii. Aia a maopopo ia kaua kahi
e lioouka ai ke kaua, alalia, malaila oe e lawe aku ai ia Kualii, alalia e pee oukou ma
ka nahelehele, e lioailona oe i kekahi mea an e waiho ai ma ke alanui, i maopopo ai ia'u
aia oukou malaila, alalia, e ku no wan a kaliea aku i ke mele a kaua e hana nei." A
holo ka laua olelo, alalia liooili aku la o Kamakaaulani i ke mele a laua i haku ai, a
lilo iho la ia he inoa no Kualii.

He man manawa he loihi ma ia hope mai, alalia, kuka hou ae la laua i ka manawa

e hookoia ai ka laua mea i kuka mua ai. K penei ka laua olelo kuka hope, oiai o laua

wale.

Kamakaaulani: "E hele oe a ke alii o Koolauloa, lawe mai oe, a ma ke kula o

Keahumoa, malaila makou e pee ai, alalia, i hele mai oukou, a i ike oe i ka lai i nipuu

ia, a me ka hiu ia aholehole e waiho ana mai una o ka pun ainako, alalia, e manao oe,

o makou ia, alalia, e ku ae no oe a kahea ae i ua mele la. Aia nae a hiki i na po i o

Kane a ao ae, e loaa no makou ma ke kula 0 Keahumoa." A holo ka laua olelo, alalia,

hele akii la o Kapaahulani e launa me ke alii o Koolauloa.

I kekahi manawa o Kapaahulani ma Waialua, oiai e noho ana ke alii o Koolau-
loa malaila ia manawa, hoolauna aku la o Kapaahulani 1 ke alii, me ke koi aku e kii e
kaua ia Kualii.

I kekahi ahiahi, 1 na kahuna a ke alii e nana ana i na ouli o ka lani, 1 mea e
maopopo ai ko lakou lanakila ana maluna o Kualii, aka, i ka nana ana a na kahuna
kilokilo lani, ua maopopo, aole e lanakila ana ko lakou puali maluna o Kualii. A lohe
aku la o Kapaahulani 1 keia olelo a na kahuna a ke alii o Koolau, alalia olelo aku la
oia i kekahi kamaaina e pill ana 1 ke alii : "E hele oe a ke alii, e hai aku oe i ka'u olelo
ua lalau ka ike a na kahuna a ke alii."

A no keia olelo a Kapaahulani, alalia, laweia aku la ka lohe o keia olelo imua o
ke alii, a hai ia aku la me ka i aku nae: "E ke alii, ua olelo mai nei kela kanaka
(Kapaahulani) ua lalau ka ike a na kahuna an." I mai la ke alii: "E kii oe i ua
kanaka la, e hele mai e olelo i kana mea i kaniailio mai nei ia oe."

Alalia, kiiia aku la o Kapaahulani, a laweia mai la imua o ke alii, ninau aku la:
"He oiaio anei, ua olelo mai nei oe, ua lalau ka ike a kuu mau kahuna?" I aku la o
Kapaahulani 1 ke alii: "Ae, he oiaio, ua lalau ka ike a ko mau kahuna; aka, ma ko'u
ike ma ko'u ano kahuna mil, e like me ka mea 1 aoia ia'u mai ko'u mau kupuna mai a
hiki ia'u, he lalau io no ka ike a ua mau kahuna nei a ke alii."

368 Pomander Collection of Hawaiian Folk-lore.

mistaken in their interpretations ; because according to what I have seen, being also a
great priest, and in accordance with the knowledge gathered by my ancestors and
handed to me by them, your priests have indeed made a mistake in their interpreta-
tions to you, O Chief." Upon hearing this the chief asked Kapaahulani : "What are
your interpretations then? It is proper that you relate them." Kapaahulani then
replied to the chief : "My interpretations are these : If we go and make war upon Kualii,
we will be victorious in that battle. I believe that if we could go and make war upon
Kualii tomorrow, and it should happen that we meet him in the early morning, that
by noon the battle would not be fought;' but if we happen to meet his army at noon
time we would defeat him early in the evening."

Because of these remarks, the chief thereupon ordered his men, amounting to
three lau (twelve hundred) to get ready to go to war. That night they went to the
upper part of Lihue, and from there on down to Honouliuli, till they arrived on the
plains of Keahumoa, just as the sun was coming up. At this same time Kapaahulani
saw the mark agreed upon by him and his brother. He then rushed to the front of
the army to the chief warriors and spoke to the people in the chief's immediate circle
as follows:

"Say, Nuunewa (the chief warrior), we are surrounded by the enemy. I had
thought that we would be the victors if we arrived here first, but I see that we are sur-
rounded. Therefore I will chant my prayer, and if it should be acceptable this morn-
ing, we will be saved ; but if I chant my prayer and it should end badly this day, then
we will all be killed."

Because of these remarks spoken by Kapaahulani, the chief's priests spoke up
saying: "It does seem strange. You told us that we would not be surrounded by the
enemy, and that we would be victorious if we were to reach this place first ; but it now
turns out that we are surrounded by the enemy."

The chief then spoke up: "Stop your remarks. We have staked the life and
death of the army in his keeping, therefore we must abide by what he says. If what
he says is true, that we are indeed surrounded by the enemy, then it will redound to
his own good, and he shall be rewarded. But in case he lies and is deceiving us, then
my firm command as to his treatment is this: he shall die, and all his relations also,
and death shall gather up even those who befriend him."

Kapaahulani then stood up in the presence of the army and prayed by chanting
the mele composed by him and his brother.

' Would not be fought through, or decided.

History of Kualii. 369

A no keia mea, olelo aku la ke alii ia Kapaahulani : "Pehea lioi kau ike? E
pono ke olelo mai."

Olelo aku la o Kapaaliulaiii i ke alii: "O ka'u ike, ina e kii kakou e kaiia ia
Kualii, alalia, e lanakila no kakou maluna o ia kaua. Ke manao nei wau, ina e kii
kakou i ka la apopo ia Kualii, a i halawai kakou me ke kaua i ka ehu kakaliiaka, hoo-
moe wale ke kaua i ke awakea. A ina hoi i halawai kakou me ke kaua i ke awakea,
alalia, hee ia kakou i ka ehu ahiahi."

A no keia mea, hoolale ae la ke alii i na puali koa he ekolu lau (umi kumaraa-
lua haneri), ka nui o na koa, e lioomakaukau no ka hele i ke kaua. Ma ia po, hele ae
la lakou a uka o Lihue, a malaila mai a iho i Honouliuli, a hiki lakou i ke kula o Kealiu-
moa, oia ka hoomaka ana mai a ka la e puka. Aia hoi ike aku la o Kapaahulani i ka
hoailona a laua i a'oa'o ai ; ia manawa, lele mai la o Kapaahulani a mamua o ka pu
kaua o ke alii, a olelo aku la i ka huakai imua o ke alii: "E Nuunewa (ka pukaua),
ua puni kakou i ke kaua, manao mai nei hoi na kakou ke kaua e hiki mua ianei, eia
ka e puni koke ana kakou i ke kaua. Nolaila, e kuu ae wau i kuu pule a i maikai kuu
pule i keia kakahiaka, pakele kakou, aka, i kuu wau i kuu pule, a i ino kuu pule i
keia la, pan kakou i ka make."

A no keia olelo a Kapaahulani, olelo ko'a mai la na kahuna o ke alii me ka i
mai: "He mea kupanaha! Olelo mai nei hoi oe ia kakou, aole kakou e puni ana i ke
kaua, na kakou ke kaua e hiki mua ma keia wahi ; eia ka hoi, ua puni iho nei kakou i
ke kaua."

I mai ke alii: "Ua oki ka oukou olelo, ua kuu ae nei kakou i ke ola, a me ka
make o ka puali ia' la nei. Nolaila e pono paha kakou e hoolohe i ka ia nei olelo. A
ina he oiaio ka ia nei e olelo nei, ua puni ka kakou i ke kaua, alalia o kona pono no
hoi ia a me kona waiwai; aka, he wahahee na ia nei, alalia, eia kuu olelo paa maluna
o ia nei : e make ia nei, a make mai me kona hanauna, o ka olii no ia o ka make a hiki
i kona poe hoaikane mai."

Ia manawa, ku ae la o Kapaahulani imua o ka huakai, a pule akvi la, ma ke
mele a laua i haku ai me kona kaikaina.

Memoirs B. P. Bishop Museum, Vol. IV. — 24.

370

Fornander Collection of Hawaiian Folk-lore.

CHAPTER II.

THE CHANT' AS REPEATED BY KAPAAHULANI.

A MESSENGER- seut by Maui',

Sent to bring Kane-* and Kanaloa,

Kauakahis and Maliu.

While great silence prevails as prayers are
being uttered;
5 While the oracles of Hapuu'' are being con-
sulted, O Chief.

The great fish-hook of Maui,

Manaiakalani' was its fish-line,

The earth was the knot."*

Kauiki' like the winking stars towering
high.
ID Hanaiakamalama'° [lived there].

The bait was the alae" of Hina

Let down to Hawaii,

Tangled with the bait" into a bitter death,"

Lifting up the very base'-" of the island
15 To float on the surface of the sea."^

Hidden by Hina"'' were the wings of the alae.

Broken was the table'^ of Laka.

Carried far down to Kea,'*

The fish seized the bait, the fat, large ulua."'
20 Luaehu,^° offspring of Pimoe, O thou great
chief !^'

Hulihonua the husband,

'The notes of this chant are largely from the C. J.
Lyons version so far as found to conform to this revised
text, which agrees with the version published by For-
nander as an appendix in I'ol. Race, vol. II.

- Kualii.

^ Maui, an ancient celebrity of fabulous deeds; said
to have been born in Waianae, Oahu.

* Kane and Kanaloa, creative gods from Kahiki (for-
eign land ).

^ Kauakahi and Maliu were also two of the original
gods, according to the Kumu-Uli genealogy. Kaua-
kahi is said to have sprung from the head of Haumea,
while Maliu is credited with originating idol worship.

''Hapiiii, the god who revealed truth to the priest
Maliu, and he to the king.

'Name of the great hook (power of heaven) which
could hook up all lands, as in New Zealand mythology.

' Ka'a, the knot fastening the hook to the line.

^Kauiki (frequently given as A'ami'iki), the bluff at
Hana, was the hook.

'° Hanaiakanialatna (adopted of the moon), a woman
who had her refuge on the summit of Kauiki.

"A/ae (Fii/ira a/ai), the mud-hen from whom Maui
learned the art of making tire by rubbing sticks.

Keakahulilani the wife;--

Laka the husband, Kapapaiakele the wife;

Kaniooalewa the husband,
25 Nanawahine his wife;

Maluakapo the husband,

Lawekeao the wife;

Kinilauaeniano the husband,

Upalu his wife;
30 Halo the husband, Koniewalu the wife;

Kamanonokalani the husband,

Kalanianoho the wife;

Kamakaoholani the husband,

Kahuaokalani the wife;
35 Keohokalani the husband,

Kaamookalani the wife;

Kaleiokalani the husband,

Kaopuahihi the wife;

Kalalii the husband,
40 Keaomele the wife;

Haule the husband,

Loaa the wife;

Nanea the husband,

Walea the wife;
45 Nananuti the husband,

Lalohana the wife;

" Pti, back part of the bait.

"Haoa, dire, evil; hence the unlooked-for result.

".\o;/o or /.ononuiakea, the base of the island founda-
tions.

'-'As in New Zealand's "Ika a Maui", his hook drew
up the land from under the sea; Hawaii in one case and
New Zealand in the other.

"'Hina lived in the sea and spoiled the bait, the alae,
so that the islands were not drawn together by the fish-
hook as Maui desired.

"The vast unbroken bottom of the sea, thus broken
up into islands and drawn to the surface by the hook.

" Kea, abreviation for /.ononuiakea, god of the lower
land under the sea.

"Hawaii is the idliia, niakele referring to the size of
the island.

^ Luaehit, name of an ulua. A species of Carangus.

^'/.a;//, a common title of the chiefs, referring here
to Kualii.

^^The first created pair. Kane is .said to have created
the first man, Hulihonua, out of the earth on the sea-
shore; and Keakahulilani, the first woman, was made
from the spirit, aka, of the man when asleep. Lines
21 to 70 give a genealogy from this pair to Wakea.

History of Kualii.

371

MOKUNA II.

KA PULK ANA A KAPAAHULANI.

He ELELE kii na Maui, O

Kii aku ia Kane ma, laua o Kanaloa; 25 O

la Kauakahi, laua o Maliu. O

Hano mai a hai a hai i ka pule, O

5 Hai a holona ka Hapuu e Kalani. O

Ka makau nui a Maui, O

O Manaiakalani kona aha, 30 O

Hilo honua ke kaa. O

Hauhia amoamo Kauiki; O

10 Hanaiakamalama. O

Ka maunu ka alae a Hina. O

Kuua ilalo i Hawaii, 35 O

Kahihi kapu make haoa, O

Kaina Nonononuiakea O

15 E malana i luna i ka ili kai. O

Huna e Hina i ka eheu o ka alae, O

Wahia ka papa ia Laka, 40 O

A haina i lalo ia Wakea. O

Ai mai ka ia, o ka ulua makele, O

20 O lyuaehu, kama a Pimoe, e Kalani e. O

O Hulihonua ke kane, O

O Keakahulilani ka wahine ; 45 O

O Laka ke kane, o Kapapaiakele ka wahine; O

Kamooalewa ke kane,

Nanawahine kana wahine ;

Maluakapo ke kane,

Lawekeao ka wahine ;

Kiuilauaemano ke kane,

Upalu ka wahine ;

Halo ke kane, o Konievvalu ka wahine;

Kamanonokalani ke kane,

Kalanianoho ka wahine ;

Kamakaoholani ke kane,

Kahuaokalani ka wahine ;

Keohokalani ke kane,

Kaamookalani ka wahine ;

Kaleiokalani ke kane,

Kaopuahihi la ka wahine ;

Kalalii la ke kane,

Keaomele la ka wahine ;

Haule ke kane,

L,oaa ka wahine ;

Nanea ke kane,

Walea ka wahine ;

Nananuu ke kane,

Lalohana ka wahine ;

372

Fornander Collection of Haivaiian Folk-lore.

Lalokona the husband,

Lalohoauiani the wife;

Hanuapoiluna the husband,
50 Hanuapoilalo the wife;

Pokinikini the husband,

Polehulehu the wife;

Pomanomano the husband,

Pohakoikoi the wife;
55 Kupukupunuu the husband,

Kupukupulani the wife;

Kanioleokahonua the husband,

Keaaokahonua the wife;

Ohemoku the husband, Pinainai the wife;
60 Mahulu the husband,

Hiona the wife;

Milipomea the husband,

Hanahanaiau the wife;

Haokumukapo the husband,
65 Hoao was the wife;

Lukahakona the husband,

Niau the wife;

Kahiko the husband,

Kapulanakehau the wife;
70 Wakea the husband,

Papa the wife.

A chief was conceived and born, a great red

fowl .
A chief was Pineaikalani, thy grandfather,
A chief who begot a chief,
75 Bearing innumerable offspring.'

Mixed are the seed of the noble chief,
Clamoring to be recognized
As being of thy stock, O dread chief.
A chief ascending, urging on, opening up-
wards

80 Until the heaven is reached, = where the king
is held fast.
This, O Ku, Kualii is thy name.'
Dost thou not already stand at its height?^

O Ku, thou axe of chiefly edge!*

The train of clouds* along the horizon doth

march
85 For Ku, the edge of the sea is drawn' down

by Ku.
The sea of Makalii, the sea of Kaelo,
The rising sea in Kaulua.
The month of Makalii- in which the food

bears leaf.
The worm that eats as it crawls, even to the

rib.
90 The sea-crab"' that ate the bone of Alakapoki
Who was the parent of Niele of Lauine-

niele,'°
The people of the water."
Ku, the king of Kauai.
Kauai with its high'- mountains.
95 Spread down low is Keolewa,''

Niihau and the others'^ are drinking the

sea.
Ah, it is Kiki and his company that are at

Keolewa,
Kamakauwahi and his company that are

above,
O Hawaii.
100 Hawaii of high mountains;

Towering unto heaven is Kauiki.'s

Down at the base''' of the islands.

Where the sea holds it fast.

Kauiki,
105 Kauiki the mountain,

' Kowili, a word applied to abundant fruit.

' Lani paa, undisputed chieftainship.

^ He inoa, a suitable description.

*I ona, ilaila, i.e., at that point in rank.

^ iMakalani, keen edge.

'' Mauclcka means the clouds in line. .Ilia here refers
to the horizon.

'' Kohia, from ko, to draw. The line refers to the ap-
parent variation in the height of the horizon at differ-
ent times.

'The order of the monthly calendar of the different
islands varied materially, so that it is not an easy matter
to define the season referred to. The order here given
is that of Molokai's, to bring Makalii in "fruit-bearing
leaf," April; Kaelo being May, and Ka'itlua June.

Oahu's calendar would bring these all into the winter
months, October to December.

"> Pokipoki, a small crab found at sea by those found-
ering in their canoes. Kualii is all-destroying like
these animals which eat to the bone the shipwrecked
people, Alapoki.

'"jVifle. Laitiiienicle, a climatic form.

" Kanaka o ka zt'ai — ka 7i>ai, Kauai; a play on words.

" Hoaltoa, an unusual term for kick if, high.

'^A mountain of Kauai.

''Islands far distant at sea.

"The Kauiki stronghold at Hana, a bluff famous in
many wars.

""Hono, here thought to refer to joining together of
the islands at the base.

History of Kiialii.

373

O Lalokona ke kane,

O Lalohoaniani ka wahiue ;

O Hanuapoiluna ke kane,
50 O Hanuapoilalo ka vvahine ;

O Pokinikini la ke kane,

O Polehulehu la ka wahine ;

O Pomanomano la ke kaue,

O Poliakoikoi la ka wahine ;
55 O Kupukupunuu la ke kane,

O Kupukupulani ka vvahine ;

O Kamoleokahonua ke kane,

O Keaaokahonua ka wahine ;

O Ohemoku ke kane, O Pinainai ka wahine;
60 O Mahulu ke kane,

O Hiona ka wahine ;

O Milipomea ke kane,

O Hanahanaiau ka wahine;

O Haokumukapo ke kane,
65 O Hoao no ka wahine ;

O Lukahakona ke kane,

O Niau ka wahine ;

O Kahiko ke kane,

O Kupulanakehau ka wahine ;
70 O Wakea la ke kane,

O Papa ka wahine.

Hanau ko ia ka lani he ulahiwa nui.
He alii o Piueaikalaui, ko kupunakane;
Hanau ka lani he alii ;
75 Hua niai nei a lehulehu ;
Kowili ka hua na ka lani ;
Lele wale mai nei maluna.

Ka leina a ka lani weliweli.
He alii pii aku, koi aku, wehe aku,
80 A loaa i ka lani paa ke alii.
E Ku e (Kualii), he inoa.
lua no oe, i ona?

0 Ku o ke koi makalani!
Kakai ka aha nianeleka,

85 Na Ku! kohia kailaomi e Ku!

Kai Makalii, kai Kaelo,

Kai ae Kaulua.

Ka malama hoolau ai a Makalii

O ke poko ai hele, ai iwi na.
90 Ka pokipoki nana i ai ka iwi o Alakapoki-e

O ka makua ia o Niele o Lauineniele,

O kanaka o ka wai.

O Ku, ke alii o Kauai.

O Kauai mauna hoahoa,
95 Hohola i lalo o Keolewa.

Inu mai ana Niihau ma i ke kai-e.
O Kiki ma ka kai Keolewa.
O Kamakauwahi ma ka kai luna e
O Hawaii.

100 O Hawaii, mauna kiekie.
Hoho i ka lani Kauiki;
Halo ka hono o na moku,

1 ke kai e hopu ana
O Kauiki.

105 O Kauiki i ka mauna

374

Fornander Collection of Hawaiian Folk-lore.

Like the sea-gull flapping its wings when

about to fall.'
Kauai,
Great Kauai inherited from ancestors.^

Sitting in the calm of Waianae
no Kaena is a point,'

Kahulcu is hala-wreathed.

Covered with dew is the back of Kaala;''

There below doth Waialua sit,

That is Waialua.
1 15 Mokuleia with its dish of Kahala;

A fish-pond, like cooked' shark,

The tail of the hammer-headed shark is
Kaena,

The shark that travels at the bottom of
Kauai,

At the bottom of Kauai my land;
120 O Kauai !

Ku is sailing to Kauai

To see the worm-eyed oopu of Hanaka-
piai;

Ku is returning to Oahu

To see the transient oopu,*"
125 The shameful fish of Kawainui

Floating near the surface of the water.

When the hala is ripe the neck becomes
red;'

'Tis a sign of Ku,

He has now landed. O Kauai!
130 Great island of lehua is Kauai;

Like a moving island in the sea.

Like a moving island toward Tahiti —

Looking from Tahiti while Wakea"^ has
the sun —

Invited, « Kona first meets the eye,
135 Growing up as though from Kumuhonua,

Rattling the foundations of Hawaii of Kea,'°

Pointing to the early rays" of the sun;

Kona is visible to the eye —

Kona is plainly seen,
140 Kohala stretches forth'^ in the distance.

Tahiti! Whose is Tahiti?

For Ku indeed.

Tahiti, that island stretched far across the
ocean.

Land where Olopana'^ once dwelt.
145 Within is the land, without is the sun;

Approaching that land the sun hangs low.'<

Perchance you have seen it?

I have seen it —

I have indeed seen Tahiti, '^
150 Tahiti where the language is strange.

To Tahiti belong the people who ascend

To the backbone''' of heaven.

And while above they tread

And look down below.
155 There are none like us in Tahiti.

Tahiti has but one kind of people, the
haole.''

They are like unto gods;

I am like a man.

A man indeed,
160 Wandering about, and the only one who
got there.''*

Kukahi is past, Kulua comes next;

'■Kala'ina — kala ia ana e hina, loosened that it fall.

^ Kuapapa, an inheritance or fixed residence.

^The northwesterly point of Oahu.

'Kaala, the high mountain of the Waianae range;
the ridge running down to the sea, suggesting the form
of a shark.

^ Lawalu is to cook in ti-leaf.

•■The oo/i?< (gobies) of Kawainui were famed for not
swimming away from the hand of the fisher, but rather
clinging to one's skin in the water.

' Referring to the wreaths of hala, or pandanus fruit.

'U'akea, Kea, the god of below; not Wakea the king.
Tahiti is used here in a double sense, as referring not
only to foreign lands, but also to the east (hikina), i. e.,
the coming or rising of the sun.

'> Kolohia — konoia, i.e., the sun is invited. Kona, on
Hawaii, suggested by the above allusion to the east.

^^ Papa, the foundation table of I.onononuiakea.

" k'uhia — kii/iiia, )itiw the upper portion, the rays
pointing upward at sunrise; same word as the budding
of plants.

" A'f Made in former published versions, rendered
darkness, is here given as ke moe la which, in contrast
to Kona plainly seen, is, Kohala stretches forth in the
dim distance.

^^ Olopana, a foreign chief who visited Hawaii and
left again.

^' Aloalo, the receding of the sun far to the south; evi-
dently referring to some voyagers who had been to the
north. This is a most remarkable passage of ancient
poetry. — C. J. Lyons. If aloalo is the elusive, mirage
idea, suggested by Fornander, it would imply that the
Tahiti dealt with here was a mysterious receding island,
not borne out by the conte.Yt.

'^ Kualii had been to foreign lands.

"" A'tiamoo, lizard back — path. Compare the old story
of Pha;ton.

"This is supposed to be the first reference to for-
eigners.

"A lone voyager in a strange land of stranger people.
The foreign land referred to as Tahiti is often confused
with Tahiti of the Society Islands.

History of KitaUt.

375

I ke opaipai, e kalaina e hopii ana —
O Kauai.

O Kauai nui kuapapa,
Noho i ka lulu o Waianae,
no He lae Kaena,

He hala o Kahuku,

He kuamauna hono i kehau Kaala,

Noho niai ana Waialua i lalo-e —

0 Waialua ia.

115 O Mokuleia, Kahala ka ipu,

Ka loko ia mano lalawalu,

Hiu lalakea o Kaena,

Mano hele lalo o Kauai-e —

Olalo o Kauai, kuu aina,
120 O Kauai — .

Ke liolo nei Ku i Kauai

E ike i ka oopu makapoko o Hanakapiai.

Ke hoi nei Ku i Oahu-e —

1 ike i ka oopu kuia, ia
125 Hilahila o Kawainui

E lana nei iloko o ka wai.
A pala ka hala, ula ka ai-e —
He hailona ia no Ku,
Ua pae niai-la-o Kauai!

130 O Kauai nui nioku lehua,

Moku panee lua iloko o ke kai,
Moku panee lua ana Tahiti,

Halo Tahiti ia Wakea ka la,

Kolohia kau mai ana Kona i ka maka,
135 Hooulu ilalo o Kumuhonua,

O nakeke ka papa i Hawaiiakea.

O kuhia i ka muo o ka la;

Kau mai ana Kona i ka maka —

Ke kau la Kona,
140 Ke moe la Kohala.

O Tahiti ! Ia wai Tahiti?

Ia Ku no.

O Tahiti moku kai a loa,

Aina a Olopana i noho ai.

145 Iloko ka moku, iwaho ka la ;

O ke aloalo o ka la ka moku ke hiki mai.
Ane ua ike oe?
Ua ike.

Ua ike hoi wau ia Tahiti.
150 He moku leo pahaohao wale Tahiti.

No Tahiti kanaka i pii a luna

A ka iwikuamoo o ka lani ;

A luna, keehi ilio.

Nana iho ia lalo.
155 Aole o Tahiti kanaka;

Hookahi o Tahiti kanaka, he haole.

Me ia la he akua,

Me a'u la he kanaka ;

He kanaka no.
160 Pai kau, a ke kanaka hookahi ia e hiki;

Hala aku la o Kukahi la o Kulua,

376

Fornander Collection of Hawaiian Folk-lore.

Kukahi the night, Kulua the next day.

The food is partly eaten,

Eaten as bj- birds little by little.'
165 Listen now, bird of victory!

Victory! Through whom?

Through Ku indeed.

The rain was there, the sun was there,

The early rising star- was there, a king.
170 Kaulakahi the sun,

Kapukahi the day,

Puna, hooilo,' Hana, lanakila;

Hooilo, Pele-* is angry.

The wind! Who hath the wind?
175 It is held by Ku indeed.

Blown is the wind of L,aamaomao,'

lyike the soft koolauwahine'' breeze below.

Kauai have I seen,

The northwest wind of Wawaenohu,
180 The north wind of Niihau,

The south wind is the strong wind,

The aoa' the tempestuous wind.

The wind scattering kukui blossoms on the
flood, ^

Carried to awaken Lonomoku,'^
1 85 Blowing there below at Hanae,

For of such is the koolauwahine of lower
Kauai

While it tarries at Wailua.'°

The star! Whose is the star?

For Ku indeed.
190 The rain is at Puanalua."

Pierced by the three stars'- of Orion

Are the clouds as they drift '^ on.

The stars are peeping out two by two,

The south wind and rain.
195 Pierced by the three stars of Orion

Are the clouds as they drift on.

The rain! Whose is the rain?

For Ku indeed.

Slantingly'-" falls the rain at Kunaloa,
200 Dropping singly '5 on the skin;

Heavily falls the rain at Kananaola:'''

Slippery is Mahiki, the traveler falls.

For Hina hath sprinkled the rain.

Which shook the bottom of Maheleana,
205 The mist of the rain'' was at Kahalahala,

The small rain'**

That falls amongst the lehua.

The sun! Whose is the sun?

For Ku indeed.
210 The sun comes forth at Kauiki;'^

Scorching^" is the sun at Upilialoula.

The children are piping forth"'

The sun is sinking, sinking fa.st,

The sun-- in the flower-nets of Hilo.
215 The back of the sun is turned up.

The face of the sun is turned below.

The shade of the sun is turned inward.

The light of the sun is traveling over the
land

And sinks beyond Lehua. "^
220 The sea! Whose is the sea?

For Ku indeed.

The vastness of the sea is from Tahiti, ^^

' Lines 161 to 164 are thought to refer to a voyage
where they suffered from short rations.

-The north star.

'Contrasting the ill conditions of Puna with victori-
ous Hana.

"Conditions attributed to the wrath of Pfle, goddess
of the volcano.

^ Laantaotitao, the Hawaiian Eolus; god that caused
the winds.

'' A/w, breeze. Koolauwahine, a wind from the north
on Kauai.

^ ^loa, the west wind when violent.

'In heavy rain-storni and freshets.

'' I.onoiitiiku, the woman that leaped up to the moon
from Hana, Maui.

'°ll'ai7!ia, Kauai.

"Puanalua. on Hawaii.

'"The three stars in the belt of Orion were called na
kao. Kao was a sharp-pointed stick like a fid, or marlin-
spike. The goat is so named from its sharp horns.
The.se three stars were supposed to be sharp points in

the heavens which pierced the clouds and let forth the
rain.

^^ Kt' kai' na, marching.

^*J\/oea, referring to the long drifts of rain-cloud.
Kunaloa, on the Waimea-Waipio road, Hawaii.

'^ Pakaka/ii, fiaka, a drop of rain.

"' A'ananao/a, as also Maliiki, on the same Waimea-
Waipio road, Mahiki being noted for its muddy, slippery
condition, causing the traveler to fall.

" Punohu, the rain-clouds gathering around a peak.
Kahalahala, on Kauai.

" Pokii o ka ua, the light rains clinging to the woods.

">Kauiki, the bluff at Hana.

'° Hawewe, burning in Kailua, Oahu.

"' K play in which children dare each other at sunset to
hold their breath until the sun has disappeared entirely.

""Sunrise, seen through the bushes, compared to a
net, kii'kf, full of Ichua blossoms.

"Lehua, islet to the southwest of Kauai.

"* Tahiti in its broader, foreign sense; not Tahiti of
the Society group.

History of Kitalii.

377

O Kukahi ka po, o Kulua ke ao,
O hakihana ka ai ;
Kanikani ai a Mauua.
165 Hoolono mai Manuolanakila,
Malie ia wai lanakila?
la Ku no.

Ilaila ka ua, ilaila ka la ;

Ilaila ka hoku Hikimakahano he alii.
170 O Kaulakahi ka la,

Kaupukahi ka la,

O Puna, o hooilo, o Hana, o lanakila,

O Hooilo, ua ino Pele.

O ka makani! Ia wai ka makani?
175 la Ku no.

Puhia ka makani a Laamaomao,
Ke ahe koolauwahine ka makani o lalo
O Kauai ka'u i ike,
O ke kiu ko Wawaenohu,
180 O ka lioolua ko Niihau,

O ke kona ka makani ikaika,

0 ka aoa ka makani ino,

Ka makani haliliali wai pua kukui,

1 lawe ia la e Lonomuku,
185 Pa ilalo o Hanae

Oia koolauwahine o lalo o Kauai
E pa ka i Wailua la la.
O ka hoku! ia wai ka hoku?
Ia Ku no.

190 Iluna ka ua o Puanalua

Ku i ke kao Maaiku hoolewa

Ka wae o ke kaina,
Oiliili lupea na hoku mahana elua.
He ua kona me ka makani,
195 Ku i ke kao Maaiku hoolewa
Ka wae o ke kaina

0 ka ua, ia wai ka ua?
Ia Ku no.

1 moea ka ua i Kunaloa,
200 I pakakahi ka ua i ka ili,

Iliki ka ua i Kananaola,
Pahee Mahiki ke ka la,
Ua lu ia ka ua e Hina,
Haalulu ai lalo o Maheleana.
205 O ka punohu o ka ua kai Kahalahala,
O ka pokii o ka ua,
E ua ka i ka lehua la,
O ka la, ia wai ka la?
Ia Ku no.

210 I puka ka la ma Kauiki,

Hawewe ka la i ka Upilialoula,
Ke kohokoho la kamalii,
Ke na'u na'u la ka la,
Ka la kieke pua o Hilo,

215 O ke kua o ka la kai hulihia iluna,
O ke aloalo o ka la kai lawea ilalo,
O ka malu o ka la kai kaa iloko,

0 ke aka o ka la ke hele nei maluna- o ka
aina

A kau aku i L,ehua la la.
220 O ke kai! ia wai ke kai?
Ia Ku no.

1 nui mai kai i Tahiti,

378

Fornander Collectioti of Hawaiian Folk-lore.

Calm' is the sea by the land,
Taken up is the sea in the hand.

225 Dressed^ is the hair with the sea,
Red is the hair with very salt^ sea.
Softened is the hair in the great sea,-*
Brown is the hair^ with the foamy sea.
Rich is the soup'' of the hog,

230 Fat is the soup of the dog.
Dainty the soup of the fowl.
Fragrant the soup of the mullet,
Strong the soup of the palani.''
The sea for surf-riding is at Kahaloa,'*

235 The sea for casting the net is at Kalia,
The sea for going naked'' is at Mamala,
The sea for swimming is at Kapuuone,
The sea for surf - riding sideways '° is at

Makaiwa,
The sea for kicking up mullet" is at Keehi,

240 The sea for small crabs'- is at Leleiwi,
The sea of many harbors'^ is at Puuloa,
A sea that blows up nehu and lala,"*
Is the sea of Ewa so calm;
The great Ewa [lands] of Laakona.'s

245 Ku''' holds up the rain in the heaven.

The mottled'" sea of Heeia,

The sea for spearing hee is at Kapapa,

The sea that calls'^ is at Kualoa,

The sea that wears away is at Kaaawa,
250 The wild sea'" is at Kahana.

Paao-° left open the sea,

Paao is seen in the waterfall.

The great one is known from below Kona,

He is the great" one from below Kona."
255 A handle, an axe, the cord, the cover;-^

Take it, bind it, wind it round, ^^

And cut down the foundations of Tahiti.

While it rains at Hilo

The rain-clouds at Maheleana are in con-
flict's with one another,
260 Else it will rain on the people.

For there the rain is till it ceases;

A long day-*" in the wind,

Cramped is'' the traveler by the rain.

Mahiki causes struggling^^ with its muddy
hills;
265 There Mahiki causes him to fall.

While Kapaaliulani was chanting this .section of the mele Kualii's chief officer
remarked to the king : "Why are we delaying this battle? Why not let us fight out
this small battle?" Kamakaaulani, the brother of Kapaahulani, then spoke to the chief
oflEcer: "Let us perhaps delay the battle. I hear the king's name is being mentioned;

^Miha, the calm in the lee of the land.

-k'iki, the stiff way of dressing the hair called keo-
liopukai, the one-time stylish waterfall; olio — lauoho.

^K'ai lilt, the sea in hollows on the rocks.

*A'ai loa, the great or open sea; the long swell of the
ocean.

^Lelo, bleached to reddish brown. Kai kea, foamy sea.

''Kuhinia, savory richness. Lines 229 to 233 are a play
upon the word kai in its double meaning of salt water
and gravy.

^Palani, sturgeon ( Teuthis matoides), a kind of strong-
tasting fish.

'Kakaloa at Waikiki. The localities mentioned here
follow one another Ewa-wards from Waikiki.

''Kohana, naked. Mamala, the entrance to Honolulu
harbor. The natives often traveled along the reef, es-
pecially in time of war, to avoid their enemies on the
land. Coming to the break in the reef at Mamala they
were obliged to swim across.

'°A'(?/;a, to move sideways as the shying of a horse.
The bending surf of Makaiwa, Kauai, is famed in song
and story.

"A'a anae, mullet {Mugi! cephaliis) scoop net.

^'Alamihi, a small crab.

"Indicative of the various arms comprising the Pearl
Harbor lochs.

^'Nehu, silversides {Adierina )\ lala, small bait fish.

^^Laakona, a chief of Ewa; a district embracing many
lands.

"Kualii.

", Ipiikapiika, many-colored; suggested by the varied
hues in Kaneohe waters abreast of Heeia.

"D/iaiki, applied to the fisherman lifting up his head
often when looking down as he fished.

"'A/iiii, wild; also name of a wind, fitting naturally
to a wild sea condition at Kahana.

-°K'ai 0 Paao, sea of Paao, another name for Kaia-
kahinatii, the flood. Also called kai a ka huiu manu
— birds lost all their feathers in the flood.

"Hiwa, applied to what is sacred and hidden; hiwa-
liiwa.

'"'Kona, a term for the lower regions of the earth.

^^ Different parts of the ancient Hawaiian stone adze.

"Hoa, to wind around in order to fasten. Latialaiia,
to bind; compare the same term for a spider.

"^K'uee >ici iia opita, clouds in conflict. Maheleana,
the place off the east point of Hawaii where the trade
wind divides and becomes an east wind down the Hama-
kua coast, and N.N.E. down that of Puna; hence the
name.

^''The long days of summer marked by steady trades.

-''Haiki, narrow, cramped; suffering occasioned by
the rain.

-'Hakookoo, strive, struggle.

History of Ktialii.

379

I miha kai i ka aina,
I lawea kai i ka lima,
225 I hiki ke oho i ke kai,
I ehu ke oho i ke kai liu,
I pala ke oho i ke kai loa,
I lelo ke oho i ke kai kea.

He ka
230 He ka
Heka
He ka
He ka
Heka
235 He ka
Heka:
He ka
He ka
He ka
240 He ka
He ka
He ka
Keka

kuhikuhinia ko ka puaa,
lihaliha ko ka ilio,
okukuli ko ka moa,
ala ko ka anae.
hauna ko ka palani,
heenalu ko Kahaloa,
hului ko Kalia.
hele kohana ko Mamala,
au ko Kapueone,
kaha-nalu ko Makaiwa,
ka anae ko Keehi,
elemihi ko I,eleiwi,
awalau ko Puuloa,
puhi nehu, puhi lala,
o Ewa e noho i ka lai nei.

245 Ku i ke alai ka ua i ka lani,

Kai apukapuka Heeia,

He kai ohee ko Kapapa,

He kai oha i ke Kualoa,

He kai aai ko Kaaawa,
250 He kai ahiu ko Kahana.

I wehe kai ia Paao,

Ikea Paao i ka waihi,

Ikea ka hiwa mai lalo Kona,

O ka Hiwa ia, mai lalo Kona,
255 He a'u he koi, he aha he pale,

E kii e hoa e lanalana,

E kua i kumu o Tahiti-e,

O iia mai Hilo.

Ke kuee nei na opua ua o Maheleana-e,
260 O ua mai kanakea,

Ilaila ka ua a malie,

Eola loa ai ka makani,

Haiki ka make a ka ua,

Hakookoo ana Mahiki i ka puukolea,
265 Aia Mahiki ke ka la.

Na Ewa nui a Laakona,

I loko o keia wa a Kapaahulani e heluhelu la i keia paiiku, i mai la ka pukaua
o Kualii iaia: "E apa ana kakou i keia kaua i ke aha? Kai noa lie hoouka ae ka
kakou i keia wahi kaua uuku." Ia manawa olelo aku o Kamakaaulani, ke kaikaina o
Kapaahulani, i ka pukaua: "E kali paha ka hoouka o ke kaua, ke loaa mai la hoi ka

38o

Pomander Collection of Hawaiian Folk-lore.

therefore it is but proper that we wait. If he can rightly name Kiialii's ancestors from
the beginning right down to him (Kualii), then we should let them go, and there will
be no fighting." Kualii, by his silence, showed that he would abide by the words
spoken by Kamakaaulani. In the meantime Kapaahulani continued on with his chant-
ing of the mele, called a prayer.

Opuukahonua,' Lolomu, Milii,

Lana the wife.

Wakea lived and took Papa,

Lived with Kaiiananuiikumaniao.
270 Naupaka- was then born, which stands by
the seashore.

Ohikimakaloa the wife,

Hoopio, Hulumaniani,

Overcome by jealousy^

He was struck down.

Mehepalaoa,-*
275 Naholo,

L,ike the broad calm' sea of Manu,

The one who led'' Ku to earth.

The closed heaven,' the open heaven.

The heaven that turns, the heaven that
breaks up.**
280 Lono the rolling thunder,^

The heaven that rumbles'"

The disturbed sea." Waia.

The long-delayed night, '-

The last of the nights,
2S5 Kane'^

And Ahulukaaala;

Kane who is ever read}-.'-*

Twice ten days'' am I with you, O Ku,

O Kualii.
290 Here is the attractive hook''' of Kapaau;

The men of Wawa"' are at Kapua,

Playing with the sugar-cane arrows of
Hawi.

Here is the torch of Kukuipahu,'*

The woman whose mouth is made red by
eating the sea-urchin"' of Makakuku.
295 Here is the cliff-climber.

Of the ladder of Nanualolo,'"'

The bird-catching youngster

Raising his bird-catching-' pole at Lehua.

'Ancient characters; progenitors of the Opuukahonua
genealogy.

"Naupaka, a thick-leafed shrub growing where the
sea spray falls.

^Eiia, anger, glow of fire, jealousy. Anaia, knocked
or struck down.

'J/i/iipa/aoa, resembling the royal palaoa ornament
made of ivory, worn around the neck. Its application
is not clear.

H^/o/iia, calm and broad. A/aiiu or A/atiua, the one
who had power to induce this calm, the priest's kapu or
ordinance, when the people marched in perfect silence
through the heiau and prostrated themselves, not dar-
ing to stir for fear of death.

''Alakai Jionua, earthly leader. The several following
lines in the original Hawaiian are ancestors in the Opuu-
kahonua line though not in regular order. Several of the
names, however, are used suggestively at this point.

^ Lanipipili refers to holding one's breath. Laiiioaka,
the talking of the priests alone.

'Lanikahuli, the sacredness began to break up. Oniea-
lani, the storm clears up, i.e., the sacred scene closes.

''Lonohckilikaaka, the god Lono is thundering.

'".'Vffj^o/o, to rumble along. Ailani, heaven-devouring.

"//o/i, the loathing of food by pregnant women; ap-
plied here to the disturbed state of the sea in a storm.

"Hikapoloa, a wicked king who killed his nephews;
his evil deeds compared to the darkness suggested by
the word po in his name.

^^Kane, on the contrary, beneficent and good.

^'■Kaneimakaukau, a god skilled in all work, and so
a title to anyone who was ready at anything.

'^Auahuhi, term used for ten, as we say "a dozen" for
twelve. The writer of the song with Kualii for this
length of time.

"'Pai'a, the pearl fish-hook used for aku, or bonito.
A'apaau, a land in Kohala, name used here with allusion
to its meaning as denoting a strong, steady man, viz.,
Kualii.

"Men of IVazca, awkward men. Kapua is at the
north point of Kohala. .^n unskillful fisherman in try-
ing to weather the point and keep along with the fleet
of canoes would often be obliged to put in there and
give up; hence the saying, "Kau i Kapua ka auwaa
panana, " panana — hawa-wa, a saying frequently quoted
nowadays. There is also a similar Kapua at Waikiki.

■"A double allusion to the proper name K'ukuipahu,
a place in Kohala; a great torch, also called lamaku.

"^Ina, a sea urchin used for food.

""Haka ulili, the rude ladders of precipitous coasts of
the fishermen and bird-catchers. Nanualolo, doubtless
the pali Nuololo, on the northwest coast of Kauai.

-''k'iakia, catching birds with a pole at the end of
which was either bird-lime or a noose. At the islet of
Lehua, near Niihau, was a variety of sea birds, the o'«
{Psiltiros/ra olivacea). prized for its green feathers,
being especially sought after there.

"Ridiculing unskilled bird-catchers who stand still
and gaze, kzt hoaa, through the double meaning of these
proper names.

History of Ktialii.

381

inoa o ke alii ; nolaila e pono kakau ke kali aku; ina i liana mai kela i ko Kiialii man
kupuna mai ka po mai a liiki ia ianei (Kualii) alalia e hookuu aku, aole e kaua." A
e like me ka olelo a Kamakaaulani, pela no o Kualii i hoololie ai. Aka, o Kapaaliulani,
aole oia i hooki i kana hana ana i keia mele, ka mea i kapaia he pule.

O Opuukahonua, o Lolomu, o Mihi,

O Lana ka wahine.

Nolio Wakea noho ia Papa,

Noho ia Kanaiianuukumamao,
270 Hanau ka naupaka, ku i ke kahakai,

O Ohikimakaloa ka wahine,

O Hoopio, o Hulumaniani,

Ku i ka eua, anaia ilalo.

O Mehepalaoa,
275 O Naholo,

Mehe kai olohia a Manu,

Oia alakai honua Ku.

O Lanipipili, O Lanioaka,

O Lanikahuliomealani,
280 O Lono, o Hekilikaaka,

O Nakoloailani,

O Kailolimoana, O Waia,

O Hikapoloa,

O Kapoimuliwaa,
285 O Kane,

O Ahulukaaala,

O Kaneikamakaukau,

Alua anahulu wau ia oe e Ku-e;

E Kualii.
290 Eia ke paia ai o Kapaau,

He kanaka o Wawa kai kapua.

Kea pua ko o Hawi,

Eia ke puhi kukui ai o Kukuipahu,

Ka wahine wahaula ke ai i ka ina o Maka-
kuku,
295 Eia ke kanaka pii pali

Haka ulili o Nanualolo,

Keiki kia manu-e —

Kau kia kia manu o Lehua.

382

Forna7ider Collection of Hawaiian Folk-lore.

Kuku," Aa, Naio,
300 Haulanuiakea,' the axe of Hinaimanau,

Paepae, Manau his wife,

They brought forth Kanaenae- that dwells
ou the mouutaiu,

The hinihini' that sings on the high moun-
tain.

Brokeu on the front'' seat,
305 That is Molokai torn asunder,'

Deserted by Kanaloapuna —

Kanaloa of Waia.

There is death if you run toward the moun-
tains;

There is death if you run toward the sea.
310 Luukia is suffering headache,

Made sick by the unpleasant sensation of
pregnancy

Conceiving the child.

The ieie'' is conceived that creeps in the
forest,

Makaaulii was his wife
315 Which brought forth the lupua and laulama

Like un o the bushj' stock of Lono,

Kapolei was the wife.

Kukaikaina behind the spider.

Of Kukonaihoae, Ku.
320 The rising sea

Like unto a dancing sea is Ku.

Here is the woman that hides,

Covered by the dust of Keaau,'

The calabash of kneaded earth.
325 Like unto the leaf of the sugar-cane is the
path.*

'The famed weapon of Kualii, whereby he gained the
victory at Kalaupapa.

''Naenae, name of the plant called "pewter-sword",
and resembling the silver-sword of the mountain.

^Hinihini a,nA potolei, insects that sing in the moun-
tain woods.

*lVai' lima, the front seat of honor on a canoe.

■'The deep gorge on north side of Molokai, near Pele-
kunu, attributed to the god Kana.

'/f/V {Freyciiti'tia aniotti), a woody climber.

'' Kcaaii in Puna, and the road through the woods of
that region being very muddy the poet is led off into re-
flections thereupon.

'Probably likened from its straight and narrow re-
strictions.

'The muddy Waipio-Waimea road.

'°.\'tx/u, wave, /miiini, seat of anger.

"A proper name with a meaning; one of those pro-
voking double eutendres so conmion in this string of
allusions.

Here is the company of travelers.

The slippery road that makes men fall.

Which softened the dirt of Mahiki,''

Being trodden down by the foot.
330 Kapapaiakea the wave of wrath, '°

Kauhihii was his wife

Which brought forth the koa for canoes"
growing in the rich soil.

Loosened was the vessel in the rippling sea,

Loosened was Hainakapeau.'-
335 Then was seen Ukinohunohu,'^

Ukinaopiopio,'^ Moakueanana,

Kalei, Keelekoha,''

The god with the downcast eyes.

The turned-up [eyes] of Kahualewa,
340 Gathering the seaweeds of Kanamuakea,

The broad sea,

The broad ocean

Of Hulukeeaea."'

The cold dew, the shivering dew,
345 The great dew that makes one quiver,

The cold dew that comes'' over the sea.

The sea where you put on the loin cloth,'*'
Ku.

Ku puts on his loin cloth for war, and you
tremble.

Scattered is the oven,'' like the rushing of
a stream.
350 This is the plucker of feathers.

The bird-catcher of Haili,"°

The boys that watch the flowers.

The bunch of flowers that is below.

This is the woman that picks the flowers.

"Still another; name of a woman, alluding, however,
to a paddle — kapcau, to turn the paddle from one side
of the canoe to the other.

^^Vkinohunohu refers to the simultaneous bending of
the rowers to their task.

^Tkiitaopiopio, the steerers of the canoe.

'* Terms indicating peculiar wave action.

"'Hiilikfcaca, etc., terms applied to shivering with
cold. Xa/u>lolw/o, the crawling on the skin of shivering.

" Haii-ii, etc., terms indicating cold conditions to the
mariner. Kai apo kaln, the sea nearer the shore where
the waves grow less

"Coming to shore a dry iiialo (loin cloth) is put on.

"Compares the effect of Ku's appearance in war upon
his enemies to the crushing down of the stone arch of
an /'«/«, or oven.

'"Haili at Hilo. In the lines following Ku is com-
pared to a bird-catcher watching the flowers where he
has prepared his snare for the birds — lahui pua o lalo,
the crowd, common herd.

History of Knalii.

383

O Kuku, o Aa, o Naio,
300 O Haulanuiakea ke koi, o Hinaimanau;

O Paepae, o Maiiau ka wahine,

Hanau ka naenae noho kuamauua

Ka hinihini kani kuaola,

Hakina iho i ka wae mua,
305 O Molokai ua naha ke 'na,

Haalele aku Kanaloapuna,

Kanaloa a Waia,

O Make holo uka,

0 Make holo kai.

310 Hoonalulu ana Luukia,
Hoopailua i ka iloli,

1 ke kauhua o ke kamaiki
Hanau ka ieie hihi i ka nahele,
O Makaaulii kana wahine.

315 Hanau ka lupua me ka lau lama,

Ku i ke opu o Lone.

O Kapolei ka wahine,

O Ku kaikaina i hope ka lanalana,

O Kukonaihoae, o Ku,
320 O ke kai mahuehue,

Mehe kai e haa aku ana Ku.

Eia ka wahine peeki
Uhi lepo o Keaau,
Ka umeke hoovvali 'na lepo,
325 Mehe hako la ke ala,

Eia na huakai hele
Alanui ka kanaka.
Wali ai ka lepo o Mahiki,
I ka paala a ka wawae.

330 O Kapapaiakea, o ka nalu o ka inaina,

O Kauhihi i kana wahine,

Hanau koa waa ku i ka nenelu,

Kalaia ka ipu i ke kai aleale,

Kalaia o Hinakapeau,
335 Loaa mai o Ukiuohunohu la,

Ukinaopiopio, o Moakueanana,

O Kalei, o Keelekoha,

O ke 'kua maka holo lalo,

O ke kau i luna Kahualewa,
340 Ako lipoa o Kanamuakea,

O ke kai akea

O ka moana akea.

O Hulukeeaea

O Hauii, o Hauee,
345 O Hauii nui naholoholo,

O Hauii kai apo kahi,

Kai humea mai ko malo e Ku.

No Ku ka malo i ke kaua haa oe.

Oia i luia, ka umu mehe awai la.
350 Eia ka uhuki hulu manu,

Kau pua o Haili,

Na keiki kiai pua,

Ka lahui pua o lalo.

Eia ka wahine ako pua,

384

Fornander Collection oj Hawaiian Folk-lore.

355 Stringing flowers, wearing flowers, dressed
in the flowers of Paiahaa,'
Who comes chasing after the ghosts.^
It is gone, all is deserted like Apua,
The wind of the sleep that wakes not' has

passed over.
The wind that sleeps, sleeps on,
360 On the broad expanse of Kukalaula,-*
Uliuli,5 Maihea,''
Kahakapolani the wife.
The sacred, the lonely place.'
Dark is the heaven with storm,
365 The heaven is stormy, for the earth is rum-
bling,'*
Caused by the water that precedes' the

birth of the king.
Travailing, fainting, struggling,
Suffering pangs, feeling the pressure,
Bringing forth in the month of Hinaiaeleele,
370 Our Ku is brought forth in the forest.

Brought forth the ouou'" singing on the

mountain ridge.
The child is brought forth;
It stands in the presence of the travailing

mother,
A chief warrior for the king, an army.

375 An army of hosts, for Ku is indeed king.

A battle for Ku,

Beating his enemy on the heights" of Ka-
waluna.

Where? Where is the battle field

Where the warrior is to fight?
380 On the field of Kalena,

At Manini, at Hanini,

Where was poured the water of the god

By your work at Malamanui;

On the heights of Kapapa, at Paupau-
wela,
385 Where they lean and rest;

At the hala trees of indolent Halahalanui,

At the ohia grove of Pule-e,' =

The god of Lono, of Makalii,

The fragrant branch" of the Ukulonoku,
390 Mayhap from Kona,'^ from Lihue,

For the day at Maunauna,''

For the water at Paupauwela.

Growing low at Nepee,

At the slaughter"' of Aui,
395 Where the priests joined in the battle;

Ku is arrayed in his feather cloak;''

The sun-lighted''* rain in the heavens;

The sun at Kauakahihale."'

'Another comparison: Paiahaa, in Kau, flowers, as
symbols of love, thrown into the sea in Puna were car-
ried by the current to Paialiaa, where the loved one
awaited their coming to the shore.

°The effect of Kualii's slaughter; the people are killed
and ghosts come in their places. Apua, an uninhabited
land on the Kau boundary of Puna.

^Effect of the slaughter.

'Papa o kukalaula, a vast expanse of sun-scorched
pahoelwe lava in Apua. "Make ka iole i Apua" — even
the mice are killed by the heat.

-Iliuli, the name of a kapu of Kualii, otherwise called
kaihiitcc. The victims of this kapu, i.e., those who
broke it, were held in the surf till drowned, and then
burnt with fire.

''Maihca, the name of a mysterious visitor of ancient
time from the heavens; also his wife Ka/ia/capo/aiii.
This name has a double meaning: /la/ca, the frame upon
which the kapa, wearing apparel, was thrown; and
polani, a sacred shrine or retreat in the inner recesses
of royal habitations.

'' Kaukcano, aiio, fear inspired by great sanctity, or
sacredness.

'Jl'a?i'a, zva/aaii. a boisterous, tumultuous noise.

'>/>ia!ini, preceding travail. The succeeding terms ap-
ply to the throes of childbirth, to which the stormy
month of Hiiiaiaiifi/c is compared.

'°Oiwit, a small bird; kiiao/a, applied to inaccessible,
remote regions of the mountains.

" Referring to his victory at the temple dedication of
Kawaluna, upper Nuuanu.

"Piile-e originally meant to talk at random as if utter-
ing a prayer.

'^La/a aala refers to all good gifts, rewards, iikii, of
those who are low, who hear. Lono, to hear uncer-
tainly, as a report.

"Kona, of Oahu, once included Kwa and Lihue.

'^MaiDiaima is the name of the locality where the
following incident took place. Kuiaia, the chief of Wai-
anae, came with his forces to meet Kualii on the battle
ground here mentioned. His ka/i/i, forewarned, told
him when in coming to battle he should find a knotted
/i leaf in the road he would know he was in danger and
surrounded by an ambush which would cut off his whole
force. On finding this knotted // leaf, he began and
chanted this i/w/r from beginning to end, to the honor
of Ku. All on both sides laid down in reverence. Ku
gave the signal of reconciliation, and the slaughter was
averted.

"'Haii'iia, hahau ana, battle-club strokes; aui, epithet
applied to Kualii 's military scourgings of his enemies.

"Ahuii/a; all the feather robes, capes and cloaks come
under this title. Halakca, the adjective applied to the
yellow ones, sometimes two or three yards in length.
The bird inaino held on its black body feathers a layer
of several orange-colored, while the 0-0 — of glossy black
— had a tuft of yellow feathers under the wings.

"A'(7 wcla 0 ka ua may refer either to the rainbow or
to showers lit up by the evening sunlight, or any spec-
tral illumination of vapor in the heavens, to which the
warriors in their bright cloaks are compared.

"'K'auaka/ii ha/c, the name of the royal residence of
Kualii. Ka la, the day set apart for display.

History of Kualii.

385

355 Kui pua, lei pua, kaliiko pua o Paiahaa,

Ke uhai mai uei i ke 'kua,

A pau mehameha Apua.

Kauia ka makani, hianioe-la-e —

Moe ua makani, hiainoe la la-e
360 I ka papa o Kukalaula.

O Uliuli, o Maihea,

O Kahakapolaiii ka wahiue,

O Kaukeano, o Mehameha,

0 po ka lani i ka iuo;

365 He ino ka lani ke wawa nei ka honua,

1 ka inaiua o kalaui.
Hoonaku, hookaahea, hoowiliwili,
Hoonahu, hoomamae,
Hookokohi ana iloko o Hinaiaeleele.

370 Hanau ka maua Ku i ka nahele,

Hanau ka ouou kani kuaola,

Puka ke kamahele

Ku i ke alo o ka hakoko.

He pukaua na ke alii, he kaua.
375 He wai kaua o Ku no ke alii,

He kaua na Ku,

Memoirs B. P. Bishop Museum, Vol. IV.— 25.

E uhau ana iluna o Kawaluna.

Ihea, ihea la ke kahua,

Paio ai o ke koa-a?
380 I ka i kahua i Kalena,

I Mauini, i Hanini

I ninia i ka wai akua,

I ko liana i Malamanui

Ka luna o Kapapa, i Paupauwela,
385 I ka hilinai i ke kalele,

Ka hala o Halahalanui maauea,

Ke kula ohia ke Pule-e,

Ke 'kua o L,ono o Makalii

Ka lala aalao Ukulonoku,
390 No Kona paha, no L,ihue.

No ka la i Maunauna,

No ka wai i Paupauwela,

I ulu haa lilo i Nepee,

A ka hauna o Aui.
395 Kikomo kahuna i kakua laau,

Komo Ku i kona ahuula,

Ka wela o ka ua i ka lani,

Ka la i Kauakahihale,

386

Fornander Collection oj Hawaiian Folk-lore.

Red is the leaf of the mamane,"
400 The koaie- of Kauai;

The sea grass has been stripped' by Ku —

The waving [grass] of Kamaile;

The towering surf* of Maihiwa,

Which dammed^ up the waters of Halapo.
405 The breaking up is below at Eleu,

The rain is drawn awa}- to the sky,

Like a full retreat from the mountain;

It must be the defeat'' of Hilo by Puna,

There at Hilo is Peahi.
410 Red is the water of Paupauwela,

From the slain at Malanianui,

The slain on the ridge at Kapapa.

The tidings' reached Haalilo

Your younger brother** is beaten.
415 Haalilo is sore at heart.

For Ku has left but few of the priests ;«

They are beaten"' by Ku,

The children of Haalilo.

Here is Malanaihaehae,"
420 Offspring of mischief-making Niheu,'-

The dammer of the waters of Kekuuna.

A prodigy'' among the people.

He is girding''' on his robe,

He is whirling'5 his weapon [in the air],
425 The war club is caught in his"' robe.

Here is Haalilo,'''

Ku is indeed king.

Dear are the kukui trees wafting'** the mes-
sage of Paoa,

The tender shoots of the ilima are dead,
430 Withered"' in the month of Makalii.

It is in Makalii that the koolau'" blooms,

Wet with the dew of Maemae.

Fast fades the voice of the sea^' there below;

Malamanui listens for its voice,
435 Where Ku ate the potato

Covered in cooking with the fragrant kupu-
kupu^' of Lihue.

Ugly thoughts are breeding, O Ku,

It is brought forth and towers to heaven;

For Ku is indeed king.

440 The voice of Ku was like the trumpet of
hala blossom at Kamakoa,

While Ku jumped down the cliff.

Well nigh perished was Ku by fire.

What is thy failing, O Ku?

Is it the cutting of the tree?
445 Is it the binding-' of th\- robe?

Is it the thrusting of thy spear?-''

The spear, the companion of Ku

In the sun, in the rain?

Where Ku did eat^'' the scale of the rock.
450 Ku was saved by the vessel of Lono,

The vessel of Kupaka,

For Ku is indeed king.

'The mamane {Sophora chrysophylla), a mountain
acacia, said to turn like the autumn woods. The blos-
som is abundant of a rich yellow.

'k'oai {.ifacia koaie), a hard, scrubby species of koa,
used for weapons. A rich furniture wood.

^The term pi'/i kai, sea dingers, conveys the idea of
shore forces flayed, speared, ;'/;/ ia, by Ku.

^k'ahala, threatening, towering. J/ai/ihca, a place
off Waikiki.

^Piinia, pant in, the waters stopped; i.e., the forces
of the enemy are checked.

'The vanquished ask for quarter — like a man in Hilo,
overwhelmed v\ith rain from Puna-wards begs fora ces-
sation.

'Aid ka lono, repeated tidings strikingone like waves.
Haalilo, a chief of Hilo defeated by Kualii in the battle
at Laupahoehoe.

"The vanquished chief, a branch of the same race.

■"Of the other side.

'°//a, a mole or dark spot on the skin, regarded by
Hawaiians as signs, as among fortune tellers of other
countries.

^^ Malanai , a wind from the sea at Kailua, Oahu; the
appended hac/iae indicates it as tierce; boisterous.

'-.yilteii, a chief and ancestor of Kualii, remarkable
for his small size and yet great strength. It is said that

with his brother. Kana, they fought a battle at Molokai,
and treading violently a hill on the sea coast, the frag-
ments flew off in the shape of small islets which now
stand in the sea near Pelekunu.

'^.1/ee has a peculiar use; anj'thing remarkable is mee,
but the phrase is as follows: "He mee keia no ka i-a
nui." A wonderful example of a great lish. "He mee
keia no ke alii akamai."

■"/'« for liipuu, a knot or fastening.

■-^Brandishing weapons before fighting.

^''Laulau, to bind up. The weapon is caught in the
folds of Ku's robe.

^^ Lilo is a play on the name Haalilo, the transfer of
power to Ku.

"Waving leaves in the wind compared to beckoning.

^''Make nonii, partly dead.

'"A'oolaii, or kookoolau, the Hawaiian tea plant (Cam-
pylotheea ).

"O lalo, the surf of Waialua below, heard from upon
the highlands above.

'^KnpKkiipii, a fragrant, fine-leafed plant. Kau-cvewe,
the covering of an iinu, or oven.

-'/.iiitkia, binding; also sealing.

"■■The spear called by the same name as the rafter of
a house.

"•' Kualii destroying his enemies piece-meal.

Ula ka lau o ka mamane,
400 Ke koaie o Kauai;

He pili kai ihi ia e Ku,
Ka aloalo o Kamaile,
Ka nalu kakala o Maihiwa,
Pania ka wai i Halapo,
405 Ka naha ilalo o Eleu.

Huki kaua a moa i ka lani,
Me he hee nui no kuahiwi;
Ka hee na o Hilo ia Puna,
Aia ma Hilo Peahi;
410 Ula ka wai i Paupauwela,
Ke kilau o Malamanui,
Ka moo kilau i Kapapa.
Kui ka lono ia Haalilo,
Haua aku la ko kaina;
415 Hahaki Haalilo i ka manavva;
I kai muku kahuna ia Ku;
I la ka mawa ia Ku,
I keiki a Haalilo.
Eia Malanaihaehae,
420 Kama a Niheu kalohe,
Ke pani wai o Kekuna,
He mee nei no ke kanaka,
Ke pu nei i ka aahu,
Ke lapa nei i ka lauu,
425 Ka laulau o ka palau,
Eia Haalilo-e ! —

History of Kualii.

O Ku no ke alii.

387

Aloha kukui peahi i na leo paoa;

Ua oa ka maka o ka ilima make,
430 Nonu i ka malama o Makalii;

la Makalii la pua ke koolau,

Pau i ke hau o Maemae.

He mae wale ka leo o ke kai o lalo,

Hoolono uwalii o Malamanui,
435 la ai ku i ka uwala,

Kauwewe kupukupu ala o Lihue.

Kupu mai nei ka manawaino e Ku-e

Hanau mai a me Kalani wale la;

O Ku no ke alii.

440 He pu hinalo no Ku i Kamakoa,

Oi lele Ku i ka pali,

Mai pau Ku i ke ahi,

O keaha la kau hala e Ku?

O ke kua aku i ka laau,
445 O ka luukia ana o ka pau,

O ke ahina ana o ke oa,

0 ko Ku ia o kona hoa haele
Kaua i ka la.

Aai ai Ku i ka unahi pohaku,
450 Ola Ku i ka ipu o Lono

1 ka ipu a Kupaka,
O Ku no ke alii.

388 Forna^ider Collection of Haivaiian Folk-lore.

Kailua with its dry waste wind," We had thought the battle was to be with-

The wind sent by Henia, out

455 Where the voice sounds weak- in its plead- Where we would indeed contend it.

ings; But you return to the house-' with jealousy,

The voice which is still ringing till it reaches As though the battens^ could resjjond;
Kalahuiniakani. 465 You show anger' to the mats,

.Stand forth at the call, at the pleading; The bed covering, and the robes;

Turn not a deaf ear. And call to the pillows in vain.

By the birth of offspring,' That is not [the actions of] a man;

460 The voice hath indeed gone forth. We are indeed the men.

When Kapaahtilani reached that portion in hi.s chant where it says, "Stand forth
at the call, at the pleading; tttrn not a deaf ear," Ktialii was raised tip while still in
the netting/ As he was being held up, the soldiers of the two wings of his army also
stood up. When the warriors from Koolauloa looked about them and saw that Kualii
had a very large army, they nudged back and forth and remarked to one another: "The
priest* is indeed wise; here we are indeed surrounded by the enemy." At this same
time the chief warriors of the Koolattloa army were thinking of the trouble they had
gotten into.

While Kualii was being held up in the koko, standing amidst his warriors,
Kapaahtilani still kept on chanting the mele of Kualii, never once stopping to rest,
from the time he began it until both armies met. When Kapaahtilani saw Kualii he
endeavored to find some one with whom he could compare Kualii, but try as he would
he was unable to find any one worthy of comparison except Keaweikekahialiiokamoku,
the king of Hawaii. The reason of this was because Kualii was compared to a god.'
When Kualii walked from Kahaluu to Waialua by way of the sea, the sea within the
reef would dry up.

Keaweikekahialiiokamoku,'" on the other hand, when out fishing with his men
and ran out of water would turn salt water into fresh. When his paddlers became thirsty
they would tell Keawe: "Say, we are thirsty." The paddlers would then dip up the
sea and pour it into the canoe, and Keawe would get up from the covered seat between
the two canoes and sit in one of the seats ; then he would stretch out his legs in the sea
water that had been poured into the canoe, and the sea water would lose its saltness and
become fresh, and the paddlers would then use it for drinking purposes. This was the
reason why Kualii was compared to Keaweikekahialiiokamoku.

Following is the mele to that effect:

^Aiiea, making lazy; unnerving; characteristic of the robes, are incapable of responding to exhibitions of

south wind, henia. anger.

'i'alo, to call to one in the distance. ''Kauiiuia, provoked to anger, or jealousy.

'Words uttered. Lines 461 to 465, the priest of the 'In his palanquin,

opposing side calling to Ku to be merciful. = Referring to the self-styled priest Kapaaliulani.

'Ku is urged to spare his wrath at home. 9 0r one having supernatural powers.

\Aha, given here and in former versions, meaning a ^"k'ca-.vckfkahialiiokaiiioku, Keawe-a-certain -chief-
company of people, is thought by the context to be alio, of-the-land, who ruled Hawaii four generations preced-
the battens of the house, which, like the mat, kapa and jno- Kamehameha.

History of Kiialii. 389

O Kiilua makani anea oneanea, Pale aku la ilaila;

Makani aku a Hema, Hoio mai ika hale liliia,

455 He mama wale ka leo ke uvvalo mai-e — Mehe leo la ko ka aha,

E o iauei o Kalahuimakani, 465 Ke kauimia la ka moeua,

E ku mai oe i ka hea i ka uwalo, Ke kapa me ka aahii,

Mai hookuli mai oe; Ke hea wale la i ka uluua-e

O ke kama hanau Aole ia he kanaka.

460 O ka leo kai lele aku la i waho, O maua no na kanaka.
Kai no i waho ka paio,

I keia manawa, a Kapaaluilani i hea ai: "E ku mai oe i ka hea, i ka ualo, mai
hookuli mai oe." Ma keia kaukau aua, ia manawa ku mai la o Kualii me ka paa i ke
koko; na Kualii i ku mai, hele pu mai la me na koa o na aoao elua o ko Kualii puali
no; i nana aku auanei ke kaua o Koolauloa mai, aole i kana mai a ka nui o ke kaua a
Kualii. Ia manawa, iniki aku, iniki mai ka puali o Koolauloa mai, me ka olelo iho:
"Ike wale ke kahuna; eia ka ua puni io kakou i ke kaua." Alalia ia wa, ke nalu la
na pukaua o ko Koolauloa kaua mai i ka pilikia.

I keia manawa a Kualii e amo ia la iloko o ke koko, aole nae i hooki o Kapaahu-
lani i kona kahea ana i ka inoa o Kualii, nokamea, o kana kahea ana mai no mai kinohi
mai, o kana hea iho la no ia me ka hoomaha ole a hiki i ka hui ana o na kaua elua.

Ia Kualii i keia manawa, hea mai la o Kapaahulani ma ka hoohalike ana ia
Kualii i mea e like ai, aole nae he mea e like ai. Aka, o ka mea i like ai o Kualii ma
ka hoohalike ana, o Keaweikekahialiiokamoku ke alii o Hawaii. Nokamea, ua oleloia,
he akua o Kiialii. Ina e hele o Kualii mai Kahaluu aku a hiki i Waialua, raaloko o
ke kai, alalia maloo ke kohola.

A o Keaweikekahialiiokamoku hoi, ina e holo oia me kona mau kanaka i ka
lawaia, a ina i makewai na hoewaa, alalia, olelo aku ia Keawe: "E! makewai makou."
Alaila ukuhi ae la na hoewaa i ke kai iloko o ka waa, alalia hoi ala mai la hoi o Keawe,
mai luna mai o ka pola o na waa a noho i ka noho-ana, hoolei loa na wawae iloko o ke
kaina liu, alaila, ua manalo koke ke kai, a lilo iho la i wai no na hoewaa; pela i lilo ai
o Kualii i mea like me Keaweikekahialiiokamoku.

Eia malalo iho ke mele o ia ano:

390

Fornander Collection of Hawaiian Folk-lore.

470 Thou canst not be compared' to the twisted

hala,
The crooked' uaio tree,
Nor the thick garland of the motherless

ahihi,^
Nor the deep pool trod^ by the bathers,
Nor the hinahina' in the wind,
475 Bending to lean and to fall.
Not like these art thou, Ku.
Perhaps thou art like the ohia,''
The lehua in the very ninth' recess of the

forest.
The tree standing alone" in the jungle.
480 Not like these art thou, Ku.
Not like the ekaha' —
The ekaha placed under the mat
Like the kiele in fragrance,
Like the changing leaf of the olapa,'°
485 Like the flower of the fragrant grass,
Falling now hither now thither so easy.
Not like these art thou, Ku.
[Nor] the rain that brings the land breeze,"
Like a vessel of water poured out.
490 Nor to the mountain breeze of Kumomoku,
[The] land breeze coming round to Lele-

iwi."
Truly, have you not known?
The mountain breezes, that double up your

back,
[That make you] sit crooked and cramped

at Kaimohala,

495 The Kanehili at Kaupea?

Not like these art thou, Ku.

Not like the lipoa"' (sea weed).

The nanue, food of the fishes,

The lipahapaha of Waimea,
500 The moss that hangs on the wood,

The red crab'-* on the top of Kaala.

Not like unto these art thou, Ku.

Not like the kukui,

The rough-barked kukui, '*
505 The bark cracked up by the sun.

Like to a man who drinks awa,'"'

Are the roughness of the kukui trees of
Lihue.

Not like these art thou, Ku.

Not like the aalii,''
510 The fragrant poholua tree,

Nor the maile''* that grows on the heights'^
of Maoi,

Nor the kaluhea-" of Kawiwi.

Not like these art thou, Ku.

Not like the kokio-' [tree],
515 With its branches of solitary flowers,

Dropping them wilted to the ground.'^

Not like these art thou, Ku.

Not like the kawau'^

Is the kalia'-' standing in the open.
520 The division recognized a man,

An island, a district, a land.'s

Not like these art thou, Ku.

Nor art thou like the porpoise

'A long series of comparisons from this point imlicates
the change in style and subject of the poet.

^Naio {Myoporum sandwicense), the bastard sandal-
wood of Hawaii.

^A white-fringed flower in Nuuanu.

^Keekeehia, or keehi ia, trodden or trampled.

^Hinahina {Geranium tridens). a fine silver-gray-
leafed plant; the silver-sword of Haleakala.

'The ohia and lehua are the principal forest woods of
the islands.

'IVao, very remote; eiwa, nine, hence ninth recess.

'Hao ivale, applied to great trees standing alone in
the ferns.

''Ekaha (Genus Acrostichum), a peculiar fern with an
entire leaf, often used underneath bed-place mats, for
warmth.

'"Olapa (Cheirodendron gaudichaiidii), a large tree;
its bark or leaves furnished material for a blue dye.

"k'ehaii, morning land breeze, rather than dew, at
this point.

"Kumomoku and Leleiwe were localities near Puuloa,
Ewa, where the land breezes were said to be peculiarly
cold.

^^I.ipoa, a fragrant kind of seaweed and favorite article
of food.

"There is said to be a pond on the summit of Kaala
in which is found a fresh-water crab.

"The effect of drinking aiva is to crack the skin.

"'.■4?(>a (Piper »!e//iy.'ilicu)n), the root of which fur-
nished the intoxicant of Hawaii as also Polynesia gen-
erally.

".-Ja/ii { Dodoiitra I'iseosa), a forest tree of fine, dur-
able wood; leaves were used for medicinal purposes.

"A/ai/e (Alyxia, a genus of several species); its fra-
grant and glossy twinings are greatly favored for leis,
etc., on festive occasions.

">Hoe, the peculiar whistle uttered by Hawaiians in
climbing a pali.

-"k'alukt'a, lazily drooping.

-'A'oiio (Hibiscus kokio), a medicinal plant.

-'Paka, the noise as of raindrops upon dry leaves.

-^A'awau {Byronia saudzvicensis), a forest tree.

-'Kalia ( Elceocarpiis bifidus), a common tree in lower
woods of Kauai and Oahu; scarce on other islands.

" Some philosophy here.

History of Knalii.

391

470 Aole i like i ka hala wili,

Ke naio laau kekee,

Ka auka a hihi ku makua ole,

Ke kawakawa i keekeehia,

Ka hinahina i ka makatii
475 Hele ana e hio, e hina-la — ■

Aole i like Ku.

Ua like paha ka ohia,

Ka lebua i ka wao eiwa,

Ka laau hao wale ku i iialielehele,
480 Aole i like Ku.

Aole i like i ka ekaha,

I ka ekaha ku i ka moena,

Me ke Kiele, me ke ala,

Me ka olapa lau kahuli,
485 Me ka pua mauu kuku,

Hina wale, hina wale-la —

Aole i like Ku.

la ua hoohali kehau,

Melie ipu wai ninia la,
490 Na liau o Kumomoku;

Kekee na hau o L,eleiwi,

Oi ole ka oe i ike

I ka hau kuapuu.

Kekee noho kee, o Kaimohola,
495 O Kanehili i Kaupea-la

Aole i like Ku.

Aole i like i ka lipoa.

Ka uanue ai a ka ia,

Ka lipahapaha o Waitnea,
500 Ka liniu kau i ka laau,

Ka elemihi ula i ka luna o Kaala-la

Aole i like Ku.

Aole i like i kukni,

I kukui ili puupuu,
505 Ili nakaka i ka la,

Mehe kanaka inu i ka awa la,

Ka maluina o kukui o Liliue la,

Aole i like Ku.

Aole i like i ke aalii,
510 Ka poholua laau ala,

Ka maile hoe hoi i Maoi,

Ke kaluhea o Kawiwi la,

Aole i like Ku.

Aole i like i ke kokio,
515 I ka hahaka pua maoia,
Ke kahuli pua i ka paka-la.
Aole i like Ku.

Aole i like i ke kawau,
I ke kalia ku ma ka waha,
520 Ai mai ka mahele he kanaka,
He moku, he au, he aina la,
Aole i like Ku.

Aole i like i ka uaia,

392

Pomander Collection of Hawaiian Folk-lore.

With his snout that cuts the sea,
525 His body in the water where dwells the
shark.

Not like these art thou, Ku.

Nor art thou like the kokio,

The hawane, nor [the] lehua-flower eater.

The 00,' bird of Kaiona.
530 Not like these art thou, Ku.

Not like the pig-
Discerning the progeny of the god;

[Or] The breadfruit planted by Kahai.'

Truly, have you not known
535 The woman with the dyed^ garment.

On the top of Puuokapolei?

Not like these art thou, Ku.

Not like the wiliwili'

Whose seeds are made into bracelets,
540 Whose trunk is gliding;

Whose body is down mid the rollers, surf-
riding.

Not like these art thou, Ku.

Not like the beating of the wind.

Moaning through the mountains,
545 Bracing up the house of Koolau,

Fastening it lest it fall by the wind;

The fish-pole of the fisherman.

The pearl fish-hook of Manaiakalaui.^

Not like these art thou, Ku.
550 Not like the mamaki,'

With its long, tangling shoots in the forest;

The discerning eyes amid the shrubs,

The small piercing eye, blanched eye;

Blanched in the presence of Kuehu,
555 Along the sacred road, along the long road.

Along the highway traveled by him.

Not like these art thou, Ku.

Not like the ti leaf* —

The yellow ti leaf of Nuuanu,''
560 Softened by the rain and wind till it falls;

The yellow ti leaf on the heights of Waa-
hila.-°

Not like to these art thou, Ku.

Not like the Waahila [wind].

The cold wind of Kahaloa,
565 Scattering the blossoms of the kou,"

Stringing them into garlands and carried

To wreath the sea of Kapua.

Not like these art thou, Ku.

Not like the red kamani,
570 The bright catcher of birds,

Nor the bundle of garlands" of hala,

[Or] like the blossoms of the kaa [vine].

Whose leaves make music for Ku,

For Ku indeed is chief.
575 Not like these art thou, Ku.

Not like the makole,'^

That moisture-laden plant

With its creepers hanging over the cliff.

Not like these art thou, Ku.
580 Yet thou hast an equal.

There is a person to whom thou art like:

Keaweikekahialiiokamoku ;

'Oo {Moho iwbiUs), a prince among Hawaiian birds,
now scarce. This species, as also the rarer mamo,
yielded the yellow feathers so precious to Hawaii's alii.

^Certain pigs were held to have the power of identify-
ing royalty, as in the case of Umi, where the priest
Kaoleoku makes use of a "chief-searching" pig to con-
firm his suspicions aroused by the appearance of a rain-
bow. See page 188 for the incident, with note 2 thereon.

'A species of breadfruit said to have been introduced
by Kaliai from Upolo, Samoa, was planted at Puuloa.

^J'a' II ma'o, garment dyed yellow from flowers of the
mao tree which were used in coloring kapa.

^U'iliicili { Erythrina >iionosf>cr»ia)\ its various uses
are given in the few succeeding lines. The lightness of
its wood makes it preferred for surf-boards.

•■The famous fish-hook of Maui. .See note 7, page 370.

^Mainaki ( Piptiiriis alhiJiis), the bark of which fur-
nished a choice quality of kapa.

'Ti {Corc/y/iiii' tcriiiinalis), an essential article of
Hawaiian household economy. Its leaves were their
sole wrappers, especially for food, whether for con-
veyance or in cooking; it also covered the food placed
in the ovens; it relieved headaches and cooled the brow

of the feverish; it had uses also in net fishing, and worn
around the neck was held to have the charm of warding
off evil spirits. Its roots, baked, furnished a sweet,
fibrous tuber from which an intoxicating drink called
okolcliao was made, though this name indicates it as a
modern product since the improvised iron-pot and gun-
barrel stills became known to them.

''Nutiaiin, the principal valley of Honolulu with its
famed precipice at the Koolau gap over which Kameha-
meha in later times drove the Oahu forces in conquer-
ing the island. The name implies a cold raised place.

^°U'aahila, in the moulain ridge at the head of Manoa
Valley.

"A'oii (Cordia siihcordata) furnishes a rich cabinet
wood and was the choice for calabashes, bowls, platters,
etc., of the Hawaiians.

"Garlands made from the drupes of the pandanus
were favorite wreaths, not only for their bright yellow-
red blend of color, but also for their fragrance and be-
ing serviceable for several days.

^^3fakole is taken here to represent a worthy compan-
ion for Ku.

History of Kiia/ii.

393

I kona ihu i kihe i ke kai,
525 Kona kino i kai; o ka mano la

Aole i like Ku.

Aole i like i ke kokio

I ka hawane, ai pua lehua

Ka 00, manu i Kaiona-la
530 Aole i like Ku.

Aole i like i ka puaa,

I ka weke lao a ke akua,

Ka ulu kanu a Kahai;

Oi ole ka oe i ike,
535 Ka wahine pau mao

I ka luna o Puuokapolei-la?

Aole i like Ku.

Aole i like i ka wiliwili,

Kona hua i kupee ia
540 Ka oiwi ona i hee-a,

Kona kino i kai o ka nalu la, heenalu,

Aole i like Ku.

Aole i like i ka pa a ka makani,

E nu ana i ke kuahiwi,
545 Kakoo ana ka hale o Koolau,

Lawalawa ana a liina i ka makani,

Ka mokoi hoolou a ka lawaia,

Ka pa o Manaiakalani-la,

Aole i like Ku.
550 Aole i like i ka mamaki,

I ka hialoa maka o ka nahele,

Ka maka kohikohi laalaau;

Ke a maka ulii.maka ehu,

I ehu i ke alo o Kuehu,
555 I ke ala ihi, i ke alaloa,

I ke alaloa e heleia la-la,

Aole i like Ku.

Aole i like i ua laki,

I ka laki pala o Nuuanu,
560 I heheia e ka ua e ka makani a helelei.

Ka laki pala i ka luna i Waahila-la.

Aole i like Ku.

Aole i like i ka Waahila.

Ia makani anu o Kahaloa,
565 E lu ana i ka pua kou,

E kui ana a paa ia,

E lei ana i ke kai o Kapua-la,

Aole i like Ku.

Aole i like i ka maniula,
570 Ma ke kia ula o na manu la,

Me ka pa lei o ka hala-la,

Me ka pua o ke kaa,

Lau kani o Ku-la

O Ku no ke alii,
575 Aole i like Ku.

Aole i like i ka makole,

la laau kewai uui,

E hihi ana e ka lihilihi-la

Aole i like Ku.
580 Ua like;

Aia ha kou hoa e like ai,

O Keaweikekahialiiokamoku,

394

Fornander Collection of Hawaiiati Folk-lore.

To Keawe, lord of Hawaii.

There is saltness in the sea water,
585 There is freshness in the water,

There is heat to the sun,

There is warmth to my skin,

From my husband, Nininini, [is] the water

Pulele. Are j-ou alike?
590 Not like to these art thou, Ku.

Not like this chief

Is there any comparison.

He is a man (human),

Ku is a god.
595 Ku is a messenger sent from heaven,

Ku is a haole' from Tahiti.

There are four of these men;

Yes, eight of these men,

Ku, Lono, Kane, Kanaloa,^
600 Kanemakaiahuawahine,

Haihaipuaa, Kekuawalu;

These are your equal.

There is Kona whose stone floor burns;

The shimmering heat from the sun arises;
605 Warmed are the offspring of Umulau,

Lanipipili, and Hooilo;

The sun rises, it comes forth;

By the power of the great-voiced Ku

Was the sun given;
610 Bj' it are warmed the selfish chiefs of Kona.

[The following is found as a conclusion of the foregoing chant, contributed by
S. M. Kamakau to the Kiiokoa in May, 1868, and is the "unwritten portion" referred
to by C. J. Lyons in his published translation (with Jtidge L. Andrews) of the Song
of Kualii.^ Fornander refers to it in his Polynesian Race, Vol. II, p. 284, but does not
append it in his reptiblication of the song, with a somewhat different interpretation as
an Appendix in said Volume II, from the fact that he questioned its genuineness. Not
doubting his jtidgment in the case, it serves here as a further tribute, at a later period
possibly, to the name and fame of Kualii by a historian of his race. — Ed.]

A CHANT FOR KUALII.

The firsf chief, the second chief,
The third chief, the fourth chief.
The fifth chief, the sixth chief,
The seventh chief, the eighth chief,
5 The ninth chief, the tenth chief is Ku,
Kuikealaikauaokalani' encircled.
The first warrior, the second warrior,
The third warrior, the fourth warrior,
The fifth warrior, the sixth warrior,
10 The seventh warrior, the eighth warrior.
The ninth warrior, the tenth warrior
Is Kalanikahimakaialii,*
The young warrior of all Maui.
Rent is Kauakahi,' one;

15 The second is mistaken," two;

Kaihikapu is third, three;

Kukawelo is fourth, four;

Ivononuiakea'' is fifth, five;

Kahoowaha the sixth, six;
20 The seventh is at Kapua, seven;

Hoalaui is [an] even [number], even;

The sea beach of Hua is ninth.

The .sea beach where I was wont to ramble.

Kalani has encircled Kahiki,
25 The flying of the great koae,'°

The koae that soars high above

Is Kapiiohookalani."

You have ruled" the land

' Kualii, from his voyaging abroad is designated a for-
eigner— haole.

''The four primeval gods of the Hawaiian race.

'See Islander, Sept. -Oct., 1S75.

'Kalaiii, a name given to high chiefs by those of lower
rank.

^k'liikealaikaiiaokalau! , Ku-who-stood-in-the-path-of-
the-rain-of-t he-heaven.

'' Kalani kahimakaialii, Chief-who-combed-the-king's-
eye.

''Kauakahi, a warrior who was split in two.

'A. play on the name Kuihewa.

'The defeated king of the Kona district at the battle
of Kawaluna who disputed Kualii's right to dedicate its
temple.

'°A'oae, the white bos'n bird {Pliaelhoii lepturus).

"A'apiiohookalatii, the curly-hair-of-the-heaven.

''Ai, not to eat, but to possess, or rule.

History of Kualii.

395

O Keawe, Haku o Hawaii-la.
He awaawa hoi ko ke kai,
585 He mananalo hoi ka wai,
He welawela hoi ko ka la,
He mahana hoi ko kuu ili
Ko kuu kane o Nininini ke wai

0 Pulele la. Ua like?
590 Aole i like Ku.

Aole i like nei lani,

1 ka hoohalikelike wale mai;
He kanaka ia,

He akua Ku,
595 He ulele Ku mai ka laui,
He haole Ku mai Tahiti,

He mau kanaka ia eha.

Ewalu hoi nei kanaka,

O Ku, O L,ono, O Kane, O Kanaloa,
600 O Kanemakaiahuawahiue,

O Haihaipuaa, Kekuawalu la,

Ua like.

O Kona la, ua wela ka papa,

Ua keehu o ka la,
605 Ua wela ka hua o Umulau,

O Kalanipili, o Hooilo,

E a'e, e puka ae ka la;

Ka mana o Kuleonui

Haawia mai ai ka la;
610 Mahana ai na 'lii aua o Kona.

[Ua loaa keia malalo ilio, mai a S. M. Kamakaii a i ke Kuokoa^ ma ka malama o
Mei, 1868, ma ke ano he panina no ke mele maluna 'e, a oia uohoi ka "hapa i kakau
ole ia" i oleloia e C. J. Lj'ons iloko o kana (ame ka Lunakanawai L. Andrews) unuhina
o ke Mele o Knalii, i hoolahaia 'i. Ua hoakaka o Fornander ia mea ma kana Buke
Pol. Race, Buke II, aoao 284, aka, aole nae i hoopili mai i ua mea la me kekahi unuliina
ano okoa ae, ma kana hoopuka hou ana i ua Mele la, ma ke ano he Pakui no ua Buke II
la, mamuli hoi o kona kanalua i ka oiaio o ia mea. Me ke kanalua ole i kona manao
ma keia ninau, e lilo ana ia mea maanei i keia wa a ma kekahi wa aku paha mahope, i
kakoo ikaika i ka inoa ame ke kaulana o Kualii, ma o kekahi mea kakau moolelo la o
kona lahui ponoi. — lyUNA Hooponopono.]

HE MELE NO KUALII.

Akahi kalani, alua kalaui,
Akolu kalani, aha kalani,
Alima kalani, aono kalani,
Ahiku kalani, awalu kalaui,
5 Aiwa kalani, umi kalani ia Ku.
Ia Kuikealaikauaokalani, a puni.
Akahi koa, alua koa,
Akolu koa, aha koa,
Alima koa, aono koa,
10 Ahiku koa, awalu koa,
Aiwa koa, umi koa,
la Kalanikahimakaialii,
I ke keiki koa o Maui a puni,
Owa Kauakahi-akahi,

15 Kuihewa i ka lua-alua.
He kolu Kaihikapu-akolu,
He ha Kukawelo-aha,
Lononuiakea i ka lima-alima,
He ono Kahoowaha-aono,

20 He hiku ai Kapua-ahiku,
He like Hoalani-a like.
He iwa kahakai o Hua,
Kuukahakai e paiai a puni
Puni Kahiki ia Kalani.

25 I ka lele a ke koae nui,
A ke koae lele kau maluna.
O Kapiiohookala — ni,
Ua ai oe i ka aina

1

396

Pomander Collection of Haivaiian Folk-lore.

Of Waialua, of Waimea,
30 Places endeared to the chief.

Kupihea' has fled

And is out on the ocean,

The eye looking on Oahu.

Like the entrance to a house
35 Is the ravine^ of Pohakea,

Maunalahilahi standing beside.

The sailing to Kanilio,

Moving on, yes, moving on.

Moving on to Waihee.
40 Landing at Kapahukukui

[He] seized and hurled the weapons around.

Turning, yes, turning.

Turning the canoes seaward

You land at Maeaea.
45 Kaweloiki of Aila gave

The food of Kamananui,

The food of Palaa.

Your fame resounds in Nahuina,

'Tis the fault of Kanealala,
50 The son of Kaio the elder.

The pig for the king.

The lord that craves for the goose.

The uau^ screams, agitated, disturbed;

The ao calls as the rod is poked iu;**
55 When pressed, yea, it shrinks.

When the mice^ glance aside the owl is gone.

The auku'" cries, the duck extends its neck.

At Waikoloa in Keawewaihe

[At the] niudstone the birds cluster
60 Within the depression.

The ao, the ao, the agitated, the agitated,

Going over the laud in flocks.

They ate at the boundary of Kaakiko stream.

The first drawing of Ewa's net
65 Entrapped the fish of Mokumoa;

They are strewn on the grass.

The kalo danced, danced noisily,

' Term for vanquished chief.

^A division between two localities. Pohakea, a rock
in the sea off Kualoa.

^Uwau, a sea-gull of the petrel species ( Puffinus ciine-
a/us).

'Refers to the method of dislodging the ao birds.

* Bird-catchers likened to mice.

''Aukuii {Ardea sacra), a. fish-hawk.

''Ununu, a certain grass that abounded at Peleula.

*Even the products of land and sea rejoice at Ku's
approach.

The fish of Kavvelo danced,
The potatoes of Pahua danced,
70 The mahiki grass at Puukea danced.
The ununu' danced at Peleula,
Makaalio danred on the way.^
Say, Ku, the rain conies by way of Kekaha,

Ku,
Bringing food" for the fish of Maunalua;
75 The rain that supplies Kekuapololi,
Coming near to the hill of Kalalau
Koolau trembles.
O Ku, O Kalamahaaiakea,'"
To Kalama indeed that land belongs,
80 A permanent resident in Kailua.
Waimanalo commences to be jocular
While they oppose Kaneohe."
Yea, from Mahinui to Haakalo
Until Kuikealaikauaokalani'-' reigns,
85 At the back, in front, and all around. "^
To Kahiki of Paumakua the chief,
To Kahiki in Keakeaau the chief.
By Wakea the chief, Kahiki is sheltered.
Peaceful is Kahiki.
90 In the rainy season of Maheleana, yea.
Mullet is plentiful at Kauai.
It reaches to Puna and outward
Even to Kau, to Hilo.
The land is seen to be peaceful
95 By a certain chief, offspring of the heaven,
By Keakaliilani of Waipa.
Lest you will be overtaken, Kipu, mischief-
maker of Palaau,
By the wild spy"* below at Kahana
For supporting a certain chief.
100 Say, chief, reign over your land.
From Kaiwi to Kekuapololi
To the water that quenches not.
The sea that marks the seasons,
The bambu that cuts the skin

'The tribute to the god having been observed, there-
fore the hunger pangs — likened to a god, Kekiapololi —
were appeased.

^° Kalamahaaiakea, Kalama that-dances-to-Kea.

"The adjoining district is sought to kick out — peku —
the revelers.

■=An epithet of Ku.

"Refers to absorption of land.

'"■A'/w ahiu, lit. "wild spy", is the name of a wind in
several parts of the island of Oahu.

History of Ktialii.

397

O Waialua, O Waimea,
30 O na wai aloha a Kalani,

Ua hee Kupihea,

Aia i kai i ka moana,

Nana ka maka i Oahu.

Me he ipuka no ka hale la,
35 Ke kowa o Pohakea

Ke ku a Maunalahilahi,

Ke hole ana i Kaneilio.

Panee la-e-panee,

Panee aku a Waihee,
40 Pae no i Kapahukukui,

Hopu no pahu i ka laau a puni;

Hookaa-la-e-hookaa

Hookaa na waa makai,

Kan oe i Maeaea.
45 Haawi o Kaweloiki a Aila,

O na ai o Kamananui,

O na ai o Palaa.

Kani ko pihe i Nahnina,

Kihewa a Kanealala.
50 O keiki a Kaiao nni,

O ka puaa i ka Moi,

O ka haku-ne i ka nene,

U o ka ua'u, li-o o ka li-o,

A o ka ao, hou ka houhou,
55 Ke anunu, ka ekekekeiau-e,

Awihi ka iole, lieo ka pueo,

Owa ka auknu, aeae Koloa,

O Waikoloa ia Keawewaihe,

Pohakulepo pae mai ka manu,
60 Iloko o ka poopoo,

Ka ao ka ao-e — , ka li-o — ka lio-e.

Kakakai honua, puaoao,

Ai nui, pale kahawai kaakiko e,

Ka makauakahi o Ewa,
65 Ua puni ka ia o Mokumoa,

Ua kau ia i ka nene,

Ua haa kalo, haa nu,

Haa ka ia o Kawelo,

Haa na uala o Pahua,
70 Haa ka niahiki i Puukea,

Haa ka ununu i Peleula,

Haa Makaaho i ke ala,

E Ku-e-ma Kekaha ka ua e Ku,

I ai na ka ia o Maunalua.
75 Ua nana ia Kekuapololi,

Hoae ia i Puuokalalau,

Naueue Koolau, '

E Ku e Kalamahaaiakea,

No Kalania no ia aina,
80 He aina noho man i Kailua,

Hoomaka lealea aku Waimanalo,

E kii e peku o Kaneohe.

Mai Mahinui a Haakalo-e

A ai o Kuikealaikauaokalani,
85 Ma ke kua, ma ke alo a puni

A Kahiki ia Paumakuakalani,

A Kahiki i Keakeaau o ka lani,

la Wakea ka lani, a nialu Kahiki,

Malumalu Kahiki.
90 I ke ao ua o Maheleana-e —

Atnaama ka Kauai

Ua hiki ma Puna mavvaho,

Ma Kau, i Hilo,

Ua ikea ka like o ka aina,
95 E kekahi alii Ima o ka lani,

A Keakaliilani o Waipa,

O lochia oe e Kipu, ahiahi o Palaau,

E ke kin aliiu ilalo o Kahana,

Hoolawa i kekahi alii,
100 E puni e Kalani-e-ko aina-e —
A Kaiwi i Kekuapololi —
A ka wai i ke hoomanalo,
Ke kai kalua i ka manawa,
Ka ohe oki i ka ili,

39S

Pomander Collection of Hawaiian Folk-lore.

105 Of the eye' of the rain of Haao/

The retreating red' rain of Kii,

Of the pandanus diver of Halakua,''

Of the waters of the ebbing tide,

And the food that is served on arrival,
no The water that cleanses the skin

[Is] the water which befriends a man

At the change of the season,

The length and breadth of the land.

The awa that withers the .skin
115 Of the eye by the rain of Haao.

As one labors drawing the nectar of the
lehua' blossoms of Hilo,

Like burden to a friend,

Is the arm of the squid that draws seaward,

Like cords braided tightly
120 Like the grip of the summer wind

That increases in strength

Until its fury reaches the end

And ceases in its anger.

Of the heat that rolls on;
125 Of the sea that Alapai drank up dry.*

Shallow is the sea of Koholalele;

Of Malae where the canoe-vines' grow,

Where the canoe-viues grow near the sea

Of Malae, the little cove
130 Bounded by a cluster of hills.

At Keana [of the] wide sea.

Where the hala wreaths are piled up,

The hala wreaths of Puna.

The south winds have arrived, the upper
lands are dry;
135 There travels Kuhoopepelaualani,*

Traveling on Kaipuni, your land.

At the cutting'' of the pieces

The oio'" is prepared, being mashed there.

Speedy is the alahee" digger of the culti-
vator
140 As he toils there.

The bird-catcher is speedy with his trap-
pole.

Catching the apane'- of the woods.

The pili-grass is scorched by the sun.

The sun of Makalii'' [season].
145 The kauila drum''' of the fun maker, '^

Is Wailoa, so say his companions.

As the sun declines it is calm.

With the drinking of the awa the rain fell
at Maheleana,

The waters appeared,
150 And the kukui trees of Hapuu, they
moved .

Like a strauge'"" shell that drifts ashore

Is a low-born who partakes with a chief.

My bundle of pulpy wauke,''

Obstructed, yet returned by the wind,
155 So is the water in the trench,

Even to the wall by the river,

At the main branch that flows to the sea.

White cane fell at the wells.

Calm is the sea of Hikiau
160 At Kailikahi, the friendly district,'*

The aukuu of Mokupaoa.

The lehua of Kawaihaipai runs

To the bird swamps of Anahola,

' Eye of the rain may refer to its beginning.

'■Haao. a wind driving rain, said to be peculiar to
A ua til I- If.

'Alaca, red rain.

'Halakiia, a place where the pandanus grows in the
sea, so that when the bunch is cut one has to dive down
in the water to get it.

'Refers to the difficulty atttnding the gathering of
lehua blossoms, owing to the dew and rain often drench-
ing one and inducing cold, hence its burden.

'Referring to the shallow waters of Alapai.

'/(' 7vaa; ie vine had various uses for tying, as also in
basketry.

^ Kuhoopepelaualaui . Ku-conqueror-of-many-chiefs.
''Opana, cutting.

'°Oio {Alhitla vulpcs). a tish with very fine meat, and
generally mashed before eating.

".llalicc {Plectronia odorala), a very hard wood, pre-
ferred for their 0-0, or digger, as a narrow spade.

^-Apanc or apapane {Hiiiiatioiie sanguiiiea), a bird
sought for its choice feathers.

"Summer season of Makalii.

'••This has reference to a sportive season, not an in-
strument of the hard kauila wood.

'^Paliipahi was an ancient game or pastime that had
connection with hand manipulation of a small drum, as
in the /iiila.

"■Some personage.

"U'aiike bark rendered pulpy in preparation for the
beating process in kapa making.

"///, a piece of land.

History of Kuahi.

399

105 O Ka maka o ka ua o Haao,

A ka hee i ka ua alaea o Kii,

A ke kanaka luu hala o Halakua,

Ka wai i ka hee moana

Ka ai ka hoea ana
no Ka wai hole a ka ili

I ka wai e hookane ana,

Ka hakipuu i ka manawa,

Ka loana o ka aina

Ka awa loha i ka ili
115 O ka maka i ka ua o Haao.

A ka hana i ke ka wailehua o Hilo,

A ka luuluu i ke hoaloha,

A ka puhee miki i kai

A ka aha i ke hili a paa
120 O ka paa i ka hoolua,

O ka hoolua i ka hoonui

Hiki ka pona i o honau,

O ma i ka hookaona,

O ke kaa ma i ka wela
125 O kai a Alapai inu a maloo

Papau kai e Koholalele,

O Malae i ka ie waa,

Me ka ie waa i kai,

O Malae i ka hookahana,
130 I ka pae puu e loaa,

O Keaua kai akea,

0 ka hoohukuhuku i ka hala lei,

1 ka hala lei o Puna.

Uaua hiki kona, iluna ka malie,

135 Ke hele ae la e Kuhoopepelaualani
Hele ae o Kaipunui ko aina-e —
A ka opana i opauaiki
A ka oio e hana, e lomia mai la,
Holo ka 00 alahee a ka mahiai,

140 E mahiai mai la,

Holo ka o i ke kia manu,
Ka pili apane o ka nahele
Ua wele i ka la na mauu pili
I ka la o Makalii,

145 A ka pahukauila i ke kanaka pahipahi,
O Wailoa ia i na hoa i ka olelo
O ka hookauna i ka la o lalo he malie.
A ka pupu o ka awa ua o Maheleana-e,
A ka wai i ke hoea 'na

150 A ke kukui o Hapuu ke hele ia,
O ka pupu e loa ke pae ia
O ka punaunn inai o ka uenue

0 kuu palauhu wauke
Alai hoihoi o ka makani

155 A ka wai i ke hooloa
A ka pa i na muliwai

1 ka mana kai e nui,
Hina kokea i na lua wai
Malino o Hikiau

160 A Kailikahi i ka ili hoaaloha,
Ka aukuu i o Mokupaoa,
Kawaihaipai lehua o ka holo.
A Kealia manu o Anahola

400

Fornander Collection of Haivauan Folk-lore.

A nook near the heap of stones' of Kupihea
165 In his time.

Move on to Kaipuni, your land;

To Kaula, the rain-swept cliffs of Hanalei.

When the voice is hoarse

Of the swimmer below in the calm,

170 [Where lives] the cloth-tearing sand-crab-
of Waiolono,
And the surf rider of Makawa.
The maile' vines creep, creep down to Kua,
To the dripping water, the sacred water
At the pebbly beach at the knoll;

175 The knoll at the small point,

Where, drenched by the heavy rains.
Yea, the heavy rains of winter,''
Kuikealaikauaokalani is indeed the king.

O Kawelo! Say, Kawelo!
180 Kaweloiki, the sharp-pointed hill,

Hill of Kapolei.

Blue is the poi which appeases [the hunger]
of Honouliuli;

Fine the salt of Kahuaike — Hoaeae;

Slippery is the fish of Waikele — Waikele;
185 The arched house at Kauamoa — Waipio;

L,et us cast the net in the awa-poud — of
Waiawa;

Do not stretch yourself at — Manana.

Many' are the ravines.

Numerous'' the sharks, at Waimano;
190 We are drawn by the current of Waiau;

In the kukui grove we are sheltered— in
Waimalu;

Let us arise, it is daylight — at Kalauao;

Let us enter and dine — at Aiea;

Do not pass by — Halawa;
195 Let us abide in the hollow — of Moanalua;

We will bend the hau — at Kahauiki;

And go zigzagging down the edge — of Ka-
lihi;

Let us go up for lama'' — in Kapalama;

Then bundle and fasten on the back — at
Hononunu;
200 There my hair is annointed — at Waikiki;

The egg of the mud-hen~* is broken — at
Waialae;

This is a woman with flowing hair — Wai-
lupe;

Let us climb to get coconuts — at Niu;

This is a woman with catamenia — Koko;
205 The bird of Kaula is singing — at Kuliouou;''

The island is encompassed by Ku,

As by the sea, as by the water,

As a sheltered sea indeed;

The kou trees down at Kahaloa,
210 The koa stands, the o'a stands,

The lehua stands, the chief stands.

We can wend our way

With Kuikealaikauaokalani,

Compassed. It is opened.'" It is free.

At the conclusion of the chanting of the mele by Kapaahulani, the two armies
came together and the battle was declared off. The king of Koolanloa then gave over,
or ceded, the districts of Koolanloa, Koolaupoko, Waialua and Waianae. When the
king of Kauai heard how Kiialii excelled over all the others in war, and how he had
gained the victory at the battle of Honouliuli on the plains of Keahumoa, he came to
meet Kualii and gave him Kauai, and by this act Kualii became possessed of all the
islands from Hawaii to Niihau.

'Ahii, a heap of stones.

'Ohiki, the sand-crab.

^Maile, a sweet-scented vine.

'Hooilo, the season of winter rains.

^Kini, from the word kinikiiti, many.

''/.nil, four hundred; often used for unnumbered.

'Lama (J/aha sainhcia'i/srs), name of a certain wood.
^Alac, the mud-hen.

'A long series of play on names of places ends here.
'".■itiiatna, from the word hainaiita, open, equivalent
to our amen.

History of Kualii.

401

A keena i ke ahu a Knpihea
165 I kona au.

Hele ae o Kaipunui ko aina-e —

A Kaula i ka pali ua o Hanalei.

A ka ha o ka leo

I ka aukai o lalo he malie,
170 A ka ohiki haehae kapa o Waiolono,

A ke kanaka kaha nalu o Makawa.

Hihi na maile, hihi i kai o Kua,

A ka wai kuhi i ka wai hoanae

A ka maili i ka ohuku,
175 O ka ohuku i ke hoolae.

A ka hawahawa i ka pili a ka ua

O ka ua pili o Hooilo-e-a,

O Kuikealaikauaokalani no ke 'Hi.

O Kawelo-e, e Kawelo-e,
180 O Kaweloiki puu oioi,

Puu o Kapolei-e —

Uliuli ka poi e piha nei — o Honouliuli;

Aeae ka paakai o Kahuaiki — Hoaeae,

Pikele ka ia e Waikele — o Waikele;
185 Ka hale pio i Kauamoa — o Waipio;

E kuu kaua i ka loko awa — o Waiawa;

Mai hoomanana ia oe — o Manana.

He kini kahawai,

He lau kamano — o Waimano;
190 Ko ia kaua e ke au — o Waiau;

Kukui malumalu kaua — Waimalu;

E ala kaua ua ao-e — o Kalauao;

E kipi kaua e ai— o Aiea;

Mai hoohalavva ia oe- o Halawa:
195 E noho kaua i ka lua — o Moanalua;

Hoopiopio hau kaua — o Kahauiki;

Hookeekee lihi kaua — o Kalihi;

E pii kaua i ka lama — o Kapalama;

E nunu a paa hoawe- o Houonunu;
200 Kiki kuu oho ilaila — o Waikiki;

Kike ka hua o ka alae — o Waialae;

He wahine oho lupe keia — o Wailupe;

E pii kaua i niu — o Niu;

He wahine heekoko keia — o Koko;
205 Ouou ka nianu o Kaula — o Kuliouou;

Ua puni ka moku ia Ku,

Me he kai la, me he wai la.

Me he kai nialu la ka hoi;

Ka poe kou i kai e Kahaloa,
210 Ku ke koa, ku ka o'a,

Ku ka lehua, ku ke alii,

Ku ka hele a maua.

O Kuikealaikauaokalani,

A puni — Aniama — ua noa.

A pan keia pule ana a Kapaalmlani i keia pule, alaila, liui ae la na kaua elua, a
hoonioe wale ke kaua. Ia nianawa, haawi ae la keia alii o Koolauloa i kona man okana
Koolauloa, Koolaupoko, Waialua, a me Waianae. A lohe ko Kauai alii i ka oi ana aku
o ko Kualii akamai i ke kaua, a me kona lanakila ana ma keia hoouka kaua ana ma
Honouliuli i kula o Keahumoa, ia manawa, holo mai la ua alii nei o Kauai e halawai
me Kualii, a haawi lilo mai la ia Kauai me Kualii, a lilo ae la na moku a pan ia Kualii
mai Hawaii a Niihau.

Memoirs B. P. Bishop Museum, Vol. IV.

402 FoDiander Collection of Hawaiian Folk-lore.

CHAPTER III.

KAPAAHULANI AND HIS BROTHER KAMAKAAULANI.

After the battle of the plains of Keahumoa as related in the preceding chapters,
Kapaahiilani, the elder brother of Kaniakaaulani, the one on the side of the king of
Koolan, received great riches from the king. Kapaaluilani also became a great favor-
ite with the king, and the king gave away his own lands to him; and on the same day
in which the battle ended and while on their return b}' way of Lihue, Kapaahnlani
was presented with swine, food and various other things; and when they arrived at
Waianae presents of property were again given him.

It was while on this return to Koolau that Kapaahulani remarked to the chief
these words: "Here I am possessed of all this property, while my j'ounger brother
and my wife are without any knowledge of what amount of property I am in pos-
session of."

Because of these words spoken \>y Kapaahulani, the chief warrior of the king,
in obedience to the order of the king, picked out a certain number of canoes and
loaded them with some of the presents given to Kapaahulani to be taken to his
people. After the presents were loaded into several large double canoes, they were
sent out to meet Kamakaulani who was then at Puuloa, and there the presents were
given him.

Before Kamakaaulani parted from his brother thej' had an understanding where
he would be at the close of hostilities. This was why Kamakaaulani resided at Puuloa,
that being the place agreed upon \)y them. Thus b}' this conduct of theirs both sides
were deceived through their duplicit}'.

ABOUT THE RETURN OF THE KING TO WAIALU.\.

When Kapaahulani was returning to Waialua with the king, after leaving
Waianae, the king said to him: "How about the lands I gave j-ou while we were
on the plains of Keahumoa on the day the battle w^as called off ? "

Kapaahulani replied : "Listen, O King! I do not care for the lands nor for anj--
thing else. The onl}'^ thing I want j'ou to give me is to have the general care of 3'our
store houses." ' When the king saw that Kapaahulaui had made the proper answer
in the matter, he was thereupon made chief steward over the store houses in the name
of the king.

After he became chief steward and had control of the king's store houses, he
took it upon himself as a duty to continuously supply his younger brother with the
different good things in the store houses, in accordance with their first agreement.

'Having an eye to self provision through a lucrative stewardship.

History of KtialiL 403

MOKUNA III.

KAPAAHUI.ANI A ME KONA KAIKAINA O KAMAKAAULANI.

Mahope iho o ka hooiika kaua ana i ke kula o Keahumoa, e like me ka mea i
oleloia ma na Mokuna mua, a o Kapaahulani ke kaikuaana o Kamakaaulani ka mea
ma kela aoao o ke alii o Koolau mai. Hooili ia aku la ka pomaikai a me ka waiwai ia
Kapaahulani, a lilo ae la oia i punahele nui na ke alii; a haawi ae la ke alii i kona
man aina ponoi no ua Kapaahulani nei, a ma ka la o ka hoouka kaua ana, ia lakou i
hoi ai a uka o Lihue, hookupu iho la ka puaa, ka ai, a me ka waiwai ; a haule lakou
nei i lalo o Waianae, hookupu no ka waiwai.

Ia manawa, olelo aku la o Kapaahulani i ke alii: "Ke ai nei au i ka waiwai, ke
noho la ko'u kaikaina a me ka'u vvahine, me ka ike ole mai i ko'u puu waiwai." A no
keia olelo a Kapaahulani, alalia, wae ae la ka pukaua o ke alii i man waa, niamuli o ke
kauoha a ke alii, e lawe i ka waiwai hookupu na ko Kapaahulani poe. A nolaila, ua
laweia ka waiwai maluna o na waa kaulua, a loaa o Kamakaaulani ma Puuloa, a malaila
i haawiia aku ai ka waiwai i laweia ai.

A o Kamakaaulani hoi, mamua o ko laua hookaawale ana ia laua, ua kuka mua
no laua i kahi e noho ai o Kamakaaulani, mahope iho o ka hoomoe ana o ke kaua; a
nolaila no i noho ai o Kamakaaulani ma Puuloa, mamuli o ka laua kuka mua ana. A
ma keia hana a laua ua puni na aoao elua ia laua mamuli o ka laua nolu ana.

NO KA HOI ANA O KE ALII I WAIALUA.

Ia Kapaahulani i hoi ai me ke alii i Waialua mahope iho o ka haalele ana ia
Waianae, i aku la ke alii ia Kapaahulani : "Pehea na aina a'u i haawi aku ai ia oe i ka
la i hoomoe ai ke kaua i knla o Keahumoa?" I aku la o Kapaahulani: "E ke alii, aole
o'u manao aina, aole no hoi kekahi mea e ae. Aka, o ka'u mea i manao wale ai he
pono i ke alii ke haawi mai, o ka halepapaa ko'u." A ike ke alii ua pono ka Kapaahu-
lani olelo ma ia mea, alaila, lilo ae la o Kapaahulani i puuka nui no ka halepapaa, ma
ka inoa o ke alii.

Alaila, o ka hana a ua Kapaahulani nei, iaia ma ke ano puuku nui no ka hale-
papaa, o ka hoouna man i na mea a pau ma ka halepapaa no kona kaikaina no Kama-
kaaulani. A oia ka hookoia ana o ka laua mea i manao mua ai.

404

Pomander Collection of Hawaiian Folk-lore.

CHAPTER IV.

THE GENEALOGICAL TREE OF KUALII FROM KANE TO WAKEA.

HUSBAND. KANE. WIFE. WAHINE.

CHILD. KEIKI,

Kane. "|

Hulihonua.

Laka.

Kamooalewa.

Kanaloa. \

Ukinaopiopio.

Kauakahi.

Maliu.

Maluakapo.

Hulihonua.

Keakahulilani.

Laka.

Laka.

Kapapaiakele.

Maluakapo.

Kinilauaemai

lo. Ulupalu.

Halo.

Halo.

Koniewalu.

Kamanonookalani.

Kamanonooki

ilani. Kaehuaokalani.

Keohokalani.

Keohokalani.

Kaamookalani.

Kaleiokalani.

Kaleiokalani.

Kaopuahihi.

Kalalii.

Kalalii.

Keaomele.

Haule.

Haule.

Loaa.

Nanea.

Nanea.

Walea.

Nananuu.

Nananuu.

Laholana.

Lalokona.

Lalokoiia.

Lalohoaniani.

Hanuapoiluna.

Hanuapoilun

a. Hanuapoilalo.

Pokinikini.

Pokinikini.

Poleliulehu.

Pomanomano.

Pomanomano

Pohakoikoi.

Kupukupunuu.

Kupukupunu

u. Kupukupulani.

Kanioleokahonua.

Kamoleokahc

)nua. Keaaokahonua.

Ohemoku.

Ohemoku.

Pinainai.

Mahulu.

Mahulu.

Hiona.

Milipomea.

Milipomea.

Hanahanaiau.

Hookumukapo.

Hookumukap

o. Hoaono.

Luakahakona.

Luakahakona

Ninau.

Kahiko.

Kahiko.

Kapulanakehau.

Wakea.

Wakea.

Papa.

Hoohokukalani.

Wakea.

Hoohokukalani.

Haloa.

Haloa.

Hinamanouluae.

Waia.

Waia.

Huhune.

Hinanalo.

Hinanalo.

Haunuu.

Nanakehili.

Nanakehili.

Haulani.

Wailoa.

Wailoa.

Hikawaopuaianea.

Kio.

Kio.

Kamole.

Ole.

Die.

Kai.

Pupue.

Pupue.

Kamahele.

Manaku.

Manaku.

Hikohaale.

Kahiko.

Kahiko.

Kaea.

Luanuu.

Luanuu.

Kawaamaukele.

Kii.

Kii.

Hinakoula.

/ Ulu.

\ Nanaulu.

Nanaulu.

Ulukou.

Nanamea.
f Nana.

Ulu.

Kapunuu.

\ Kapulani.
( Nanaiea.

Nanaiea.

Kahaumokuleia.

Nanailani.

Nanailani.

Hinakinau.

Waikulani.

Waikulani.

Kekauilani.

Kuheleimoana.

Kuheleimoana. Mapunaiaala.

Konohiki.

Konoliiki.

Hikaululena.

Wawena.

Wawena.

Hinamahuia.

Akalana.
' Mauimua.

Akalana.

Hinakawea.

Mauihope.
Mauikiikii.
Mauiakalana.

Mauiakalana.

Hinakealohaila.

Nanamaoa.

Nananiaoa.

Hinaikapaekua.

Nanakulei.

Nanakulei.

Kahaukuhonua.

Nanakaoko.

Nanakaoko.

Kahihiokalani.

Heleipawa.

Heipawa.

Kookookumaikalani.

Hulumalailani.

Hulumalailai

li. Hinamaikalani.

Aikane.

Aikane.

Hinahanaiakamalama.

j Puna.
I Hema.

Puna.

Hainalau.

Ua.

Hema.

Ulamahahoa.

Kahai.

History of Kiialii.

405

MOKUNA IV.

KA PAPA KUAUHAU O KUALII, MAI A KANE MAI A HIKI lA WAKEA. — Continued.

HUSBAND. KANE.

WIFE. WAHII

Kahai.

Ilinauluohia.

Wahieloa.

Koolaukahili.

Laka.

Hikawaoleiia.

Luanuu.

Kapokulaiula.

Kamea.

Popomaili.

Pohukaina.

Huahuakapolei.

Hua.

Hikimolulolea.

Pau.

Kapohaakia.

Huanuikalalailai .

( Kapoea.
1. aiolehai.

Paumakua.

Manokalililani.

Haho.

Kauilaianapa.

Polena.

Hikawainui.

Hanalaanui.

Mahuia.

Lanakawai.

Kalohialiiokawai.

Laau.

Kukamolimolialoha.

Pili.

Hinaaiaku.

Koa.

Hinaaumai.

Ole.

Hinamailelii.

Kukohou.

Hinakeuki.

Kaniuhi.

Hiliainakani.

Kanipahu.

I Hualani.

I Alaikauakoko.

Kalapana.

Makeainalamaihanae

Kahiamoeleaikaaikupou.

Kapoakauluhailaa.

Kalaunuiohua.

Kaheka.

Kuaiwa.

Kahoukapu.

Kauholanuimahu.

Kiha.

Liloa.

Umi.

Keliiokaloa.

Kukailani.

Makakaualii.
Keawenuiaumi.

Kanaloakuaana.

Keakealanikane.
Iwikauikaua.
Kanaloaakapuleliu.
Kaneikauaiwilani.

Keawe.

Keeaumoku.

Kekela.
Kalanikupuapaikalaninui.

Kamuleilani.

Laakapu.

Neula.

Waoilea.
( Pinea.
\ Akahiakuleaiia.

Kulainea.

Makaalua.

Kapukini.

_ Piikea.

Makuwahineopalaka.

Kaohukiokalani.

Kapukaniola.
Koihalawai.

Kaikilani.

Kealiiokalani.
Keakamahana.
Keakealani.
Keakealaiii.

Kalanikauleleaiwi.

Kamakaimoku.
Haae.

Kekuaipoiwa.

|-K

K.

(k

CHILD. KEIKI.

Wahieloa.

Laka.

Ivuanuu.

Kamea.

Pohukaina.

Hua.

Pau.

Huanuikalalailai.

Paumakua.

Kuhelani.

Haho.

Polena.

Hanalaanui.

Hanalaaiki.

Lanakawai.

Laau.

Pili.

Koa.

Ole.

Kukohou.

Kaniuhi.

Kanipahu.

Kalahumoku.

Kalapana.

Kahiamoeleaikaaikupou.

Kalaunuiohua.

Kuaiwa.

Kahoukapu.

Kukulani.

Hanauea.

Kauholanuimahu.

Kiha.

Liloa.

Hakau.

Umi.

Kapunanahuanuiaumi.

Nohowaaumi.

Keliiokaloa.

Kapulani.

Keawenuiaumi.

Aihakoko.
Kumalae.

Kukailani.

Kaikilani.

Makakaualii.

Iwikauikaua.

Kanaloakuaana.

Kealiiokalani.

Keakealanikane.

Kalanioumi.

Keakamahana.

Keakealani.

Keawe.

Kalanikauleleaiwi.

Keeaumoku.

Kekela.

Kalanikupuapaikalaninui.

Kekuaipoiwa.

Kamehameha.

4o6

Fornandcr Collection of Hazvaiian Folk-lore.

The genealogical tree from Kane to Kahiko contains twenty-nine generations
and from Wakea to Kamehamelia seventy-five generations. By adding the generations
before Wakea with those after him we have one hundred and fourteen generations.
We cannot, however, ascertain whether this is so, nor can we say that this genealogical
tree is correct. This, however, is what is shown in the history of Kualii.

There are several genealogical trees in connection with this genealog}- of kings;
the following is one of them:

WIFE.

HUSB.\ND.

Kapapaiakea.

Hinakapeau.

Ukunaopiopi.

Kalei.

Kaiakea.

Moanakea.

Iwikauikauanui.

Hulekeeaea.

Hauiikaiapokahi.

riiuli. I

Maihea. j
Uliuli.
Kahiko.

Kauhihi.

Ukunohunohu.

Maakuanana.

Kaeelekoha.

Kaehokumanawa.

Kauakahikuaana.
Kauakahikuaana.
Kahakuakea.

Wahineikapeakapu.

Kahakapolani.

Niau.
Kupulanakehau.

CHILD.

Hinakapeau.

Ukunaopiopi.

Kalei.

Kaiakea.

Moanakea.

Hulukeeaea.
( Hauii.
I Hauee.

Kanehoalani.

Hauonunaholoholo.

Hauiikaiapokahi.
I Uliuli.
I Maihea.
I Kaukeano.
( Mehameha.

Kahiko.

Wakea.

In this genealogical tree there are eleven generations from Kapapaiakea ' to
Wakea. It is, however, told that the genealogical tree to which Kane is the head, and the
genealogical tree of Kapapaiakea, were handed down by those who had the keeping of the
Oalui genealogy, and these divisions are seen in the history of Kualii ; and the genealogi-
cal tree from Opuukahonua' to Wakea and from Wakea to Kamehameha had been
handed down by the Hawaii genealogy keepers, and this genealogical tree is seen in
the history of Moikeha. But the genealogical tree that is commonly seen these days is
the one from Wakea to Kamehameha as told hy Kalauwalu and other genealogy keepers.

In trying to ascertain the truth of the different divisions of these genealogical
trees one is left in doubt as to their correctness, but in looking them over one cannot
help seeing that each island had a separate tree, the Maui one being different from that
of Kauai. Molokai's genealogy differs again. In the records kept by the Molokai
genealogist it is stated that Hookumukahonua was the progenitor of the ro3^al family
of Hawaii, but in the opinion of historians they generated from Wakea.

CHAPTER V.

THE BATTLES OF KUALII AND THE BATTLE GROUNDS.

The battle on the plains of Keahumoa at Honouliuli, Ewa, is described in Chap-
ter I. In looking over the history of Kualii related in that chapter, it is thought to
have been the last battle in which he took part, for in Chapter II it is shown that Kauai
was simplj' given over by its king to Kualii, whereby the whole group from Hawaii to
Niihau was united [under him]. Therefore it is believed that was Kiialii's final contest.

'The first man, according to this Kualii chant.

^The genealogy of Opuukahonua puts himself as the origin of the race.

Historv of Kualii.

40}

KANE.

WAHINE.

0 Kapapaiakea.
0 Hinakapeau.
0 Ukunaopiopi.

0 Kauhihi.

0 Kunoliunohu.

0 Maakuanana.

Kalei.

0 Kaeelekoha.

Kaiakea.

Kachokumanawa.

Moanakea.

Iwikauikauauui.

Hulukeeaea.

Kauakahikuaana.
Kauakahikuaana.
Kahakuakea.

Hauiikaiapokahi.

Wahineikapeakapu.

Uliuli. 1
Maihea. 1
Uliuli.
Kahiko.

Kaliakapolani.

Niau.
Kupulanakehau.

O ka papa mookuauhau mai a Kane iiiai a liiki ia Kahiko, he iwakahiakumama-
iwa haiiaiina; a mai a Wakea mai hoi a hiki ia Kamehameha, he kanahikukumama-
lima hanauna; alaila e huipu i ka hanauna mamua akii o Wakea, hookahi haneri me
kumamaha hanauna. Aka, aole nae e hiki ke hoomaopopo, he pono io, a he pololei
keia mau papa mooknanhau. Pela nae ka mea i ikeia ma ka moolelo o Kualii.

He iiui na mooknauhan e pili ana i keia mookuanhau alii, e like me ka papa
kuauhau malalo:

KEIKI.

Hinakapeau.

Ukunaopiopi.

Kalei.

Kaiakea.

Moanakea.

Hulukeeaea.
I Hauii.
I Hauee.

Kanehoalani.

Hauonunaholoholo.

Hauiikaiapokahi.
I Uliuli.
1 Maihea.
I Kaukeano.
\ Mehameha.

Kahiko.

Wakea.

Ma keia papa knanhan, he umikumamakahi hanauna mai ia Kapapaiakea mai
a hiki ia Wakea. Ua oleloia nae, o ka papa mookuauhan o Kane, a me ka papa kiian-
hau o Kapapaiakea, na ko Oahu nei poe malama knanhan ia, a ua ikeia keia mau
mahele elua ma ka moolelo o Kualii. A o ka mookuauhau o Opuukahonua a hiki ia
Wakea, mai a Wakea a hiki ia Kamehameha, na ko Hawaii poe malama kuauhau ia.
A ua ike ia pela ia papa mookuauhau ma ka moolelo o Moikeha. Aka o ka mea i ike
mau ia i keia mauawa, o ka mookuauhau mai a Wakea mai a hiki ia Kamehameha,
mamuli o ka mea i olelo ia e Kalauwalu, a me kekahi poe malama kuauhau e ae, a ma
ka hoomaopopo ana i ka oiaio o na mahele mookuanhau, aole he akaka; aka, ma ka nana
ana i ka malamaia ana o na mookuauhau me he mea la, ua kaawale ko Maui mookua-
uhau, a kaawale ko Kauai. Aka, o ko Molokai mookuauhau he okoa. Ma ka malama
ana a ko Molokai poe kuauhau, ua oleloia o Hookumukahonna ke kupuna mua o ko
Hawaii nei lahui alii. Aka, ma ka mauao ana o ka poe kakaolelo, mai a Wakea mai no ka
hookumn ana o ka hanauna alii.

MOKUNA V.

NA HOOUKA KAUA A KUALII, A ME NA KAHUA KAUA.

Ua oleloia ma ka Mokuna I ka hoouka kaua ana ma ke kula o Keahumoa, i
Honouliuli, ma Ewa, a i ka nana ana i ka moolelo o Kualii ma keia mokuna, ua mana-
oia oia ka hoouka kaua hope loa a Kualii. No ka mea, ma ka Mokuna H, ua oleloia,
ua haawi wale ia mai o Kauai e ko Kauai alii ia Ktialii; nolaila, ua hui na nioku aina
mai Hawaii a Niihau. Pela i mauao ia ai, oia ke kaua hope loa a Kualii.

4o8 Fornander Collection of Hawaiian Folk-lore.

The first battle on Oabu in which Kualii took part where a general war was had,
was the one fought on Kawaluna, the heights above Waolani,' where a great slaughter
took place that reddened the pili grass of Keanakamano. The history of that battle is

told as follows :

Oahu had four kings just prior to the time of Kakuhihewa; Lonohulimoku was

the king of Koolaupoko; Lonohulilani was the king of Koolauloa and Waialua; Lono-

kukaelekoa was the king of Waianae and Ewa : and Lonoikaika was the king of Kona,

from Moanalua to Maunalua. While Kualii was residing at Kalehuawehe, in Waikiki,

at a time when he was about to attain the age of manhood, he began to be dissatisfied

with the king of Kona district, because his immediate attendants often complained of

being oppressed and would come to him with the following remarks :

"If your muscular body was only that of a fearless warrior these bones would
indeed be saved: but no, your strength is worthless. Here we are being ordered
roughly by the different chiefs which is so degrading and angers us. In your younger
days you could beat everybody whom you fought against. Being so fearless in your
childhood days, one would think it would continue; yet alas, it was only the fearless-
ness of youth." Kualii replied: "There will be fighting then, since you have found
the cause why I should urge it. A few days hence the pili grass will be reddened." '

On the expiration of the days during which the temple on Kawaluna was dedi-
cated,' the following night the army of Lonoikaika arrived on Keanakamano, as word
had been carried to Lonoikaika that "Kualii has rebelled." This was the reason why
the soldiers slept that night on the plains of Keanakamano, Kualii in dedicating the
temple on Kawaluna had overstepped himself. Very early that morning Kualii aroused
his father Kauakahiakahoowaha' with the words: "Say, Where art thou? Rouse
up the men, we are now surrounded by the enemy; there is one army below us, there
is another army from Koolau and there is still another one from Waialua ; there is but
one pali left, that of Waolani, therefore you must rouse up the men and get them
together as I am ready for the battle." Kauakahiakahoowaha replied: "How do you
know that we are surrounded by the enemy?"

Kualii spoke up: "The night tells me that there will be war in the day time, for
the king, Lonoikaika, has remarked, that we have rebelled against him, because we
have come here to dedicate this temple on Kawaluna, thus taking upon ourselves
something which only a great god has power to do." Kauakahiakahoowaha replied:
"Say, Kualii, since the night has told you that there will be war during the day and
you say there is left us but one more pali, that of Waolani, my idea is this: let us
escape by way of that pali this early morning and return to Waikiki." Kualii replied:
"Why should we run? Do you suppose that we would be saved by escaping? If we
are to die in this battle, running will not save us, we would indeed die; and if we are
to live, we will surely live."

' On the northerly side of Nuuanu Valley, now the Country Club.
^ Reddened with men ; the gathering armies.

^Kualii appears here to assume a hereditary royal right to this high service, though rival aliis were ruling Oahu's
several districts.

* Kauiikahiakaliotncaha, Kualii's father, was a great-grandson of Kahuihewa. king of Oahu. Mahuliia was Ku-

alii's mother.

History of Kualii. 409

0 ka hoouka kaiia niua a Kualii i hoomaka ai ke kaua niii ma Oahu, oia ka
hoouka kaua ana iluna o Kawaluna maluna aku o Waolani, oia ka luku nui ana i ula
pu ai ke pili o Keanakamano. A penei ka moolelo o ia kaua ana :

Eha man alii o Oahu mamua aku o Kakuhihewa, o Lonohulimoku, oia ke alii
o Koolaupoko; a o Lonohulilani, oia ke alii o Koolauloa a me Waialua; o Lonokukae-
elekoa, oia ke alii o Waianae a me Ewa ; o Lonoikaika, oia ke alii o Kona, mai Moana-
lua a Maunalua.

Aka, o Kualii i kona manawa ma Waikiki, iaia e noho ana i Kalehuawehe, iloko
o kona man la e hookanaka makua ae ana, pono ole iho la kona manao i ko Kona nei
alii; no ka mea, o na kahu ponoi o Kualii, ua kaniuliu mau lakou no ko lakou hoolulii
ia. A no ia mea, liele aku la ua mau kahu nei o Kualii, a ia Kualii, olelo aku la, me ka
i aku : "Ina no hoi paha ka waawaa o kou kino a he waawaa ikaika i ke kaua, oia nei
mau iwi; aole, o ka waawaa huhewa; kai ka lilo o ka hoounauna ino i na 'Hi e, hele a
ukiuki. I ko wa kamalii ka hoi, paeha oe, kai no ko koa i ka wa kamalii, e mau la ia
koa ou. Eia ka he koa ia no ka wa kamalii." I aku o Kualii : "Ua kaua, ua loaa mai
la ia oukou ka hua e hooikaika ai, he mau la koe ula ke pili."

A pan na la o ke kapu heiau iluna o Kawaluna, ma ia po iho, hiki aku la ke
kaua a Lonoikaika iluna o Keanakamano, no ka mea, ua oleloia e Lonoikaika, ua kipi
o Kualii. A oia no ke kumu i hoomoe ai na koa ma ke kula o Keanakamano. No ka
mea o ke kapu heiau ana ia Kawaluna, aole i kupono ia ia Kualii.

Ma ka pili o ke ao, hoala aku la o Kualii i kona makuakane ia Kauakahiaka-
hoowaha: "E! Auhea oe, hoalaia aku na kanaka, eia la ua puni kakou i ke kaua, eia
malalo mai o kakou kekahi kaua, a eia ma Koolau mai kekahi kaua, a eia malalo o
Waialua mai kekahi kaua ; hookahi wale no pali i koe o Waolani ; nolaila, e hoala mai
oe i na kanaka, a e hoakoakoa mai, no ka mea, ua makaukau wan no ke kaua."

1 aku la o Kauakahiakahoowaha: "Pehea i maopopo ai ia oe ua puni kakou i ke
kaua?" I aku o Kualii: "Ke hai mai nei ka po ia'u he kaua ko ke ao, no ka mea, ua
olelo ae la ke alii o Lonoikaika ua kipi kakou, no ko kakou kii ana mai nei e kapu
heiau ia Kawaluna nei. No ka mea, he akua nui ka mea nana e kapu keia heiau."

I aku o Kauakahiakahoowaha: "Auhea oe e Kualii, he nani ia i:a hai mai la ka
po ia oe he kaua ko ke ao ana ae, a nolaila, ke olelo mai nei hoi oe, hookahi pali i koe
aole i paa i ke kaua, o Waolani; a eia ko'u manao, ma ia pali kakou e holo aku ai i
keia wanaao, a hiki aku ma Waikiki." I aku la o Kualii: "Heaha ka mea e holo aku
ai, a holo aku auanei pakele ina he kaua no keia no ko kakou make ; e holo no paha a
he make, e make ana no, a ina no hoi he oia ko kakau, e oia ana no."

4IO Fornander Collection of Hawaiian Folk-lore.

Kauakahiakalioowaha again asked: "What are we to do then?" Knalii replied:
"Let us remain and fight them." Kauakahiakahoowaha remarked: "If you want to
fight, you ma}' do so, biit as for myself I am going to look for a waj' of escaping."
Kualii then said: "You must not go; remain where you are; if you go, I maj- not be
able to see yon, for a'ou might get killed by mistake; it is best that you sta}' with me
and let us die together in this battle against Lonoikaika if need be."

This conversation with his father took up a good part of Kualii's time and the
day grew brighter. When it became broad daj'light, Kualii looked forth and behold
the pili grass was red with men ; the pili grass of Keanakamano was entirely covered
with men. Kualii at this time covered himself over as though asleep ; he was not,
however, really asleep, but he did this to show his father and their men that he had
indeed spoken the truth that early morning. While the men and Kauakahiakahoo-
waha were sleeping they heard a great commotion from the mountain, somewhere near
Kawaluna. Kauakahiakahoowaha was therefore startled and looking around he saw
that the enemy was already formed for battle. When he looked down the bottom of
Waolaui, one wing of the armj' was climbing Puuiwa; the army from Koolau was
coming down Kaniakapupu, while one of the wings of the army from Koolau was
already on the Kalihi cliffs, and still another wing from Kona was coming up soon to
meet the army from Koolau, whereby Kualii would be entirely surrounded.

When Kauakahiakahoowaha saw this he called out to Kualii: "Say, where are
yon? Are you to continue sleeping, when here we are surrounded hy the enem}'?"
When Knalii heard this he spoke from within the bed clothes that covered his head:
"What can I do by getting up? There is only one thing for me to do, tliat is, to re-
main where I am till the slaughter gets here. What have we on hand to fight them
with when we can see for ourselves that they have no end of men on their side. On the
other hand it is entirely within reason that this battle is not intended for us."

That morning a messenger was seen coming as though sent by Lonoikaiaka.
He approached Kualii and said: "There is going to be a battle today." When Kualii
heard the messenger he replied: "Why did they send you? If yon wish to make war
come and do so, I shall not prevent it. You know well enough that I have not as yet
acquired the art of warfare. All would have been well if there was reason for this.
With all this lack of reason, still yon come and make war on a mere youngster whose
bones are not even matured. You go back and ask Lonoikaika what is my fault."
Hema, the messenger, replied: "I have heard of 3'our fault. It is the fact that j-ou
dedicated the temple, taking upon yourself something onl}^ a god has the right to do."
Kualii replied : "Go back and tell Lonoikaikaole ' that I have the right to dedicate
this temple."

Hema thereupon returned to the king and reported as follows: "Kualii told me
to come back and tell you the following words: 'Go back and tell Lonoikaikaole that I
have the right to dedicate this temple.' " When Lonoikaika heard what Hema had to
say, he became very angry and remarked: "Is this youngster who is still so young
that he has no knowledge of what shame is, going to be the one to tell me that I am

"Taunting play on name of Lone, implying no strength.

History of Kualii. 411

I aku la o Kauakahiakalioowalia, me ka ninau aku: "A e aha kakou?" I akii
la o Kualii: "E uoho kakou e kaua." I aku la o Kauakahaikahoowaha: "Ina i make-
make oe i ke kaua, e kaua no oe; aka, owau nei la, e imi ana wan i ko'u waki e pakele
ai." I aku o Kualii : "Mai liele oe, noho iho pela, ina e liele aku oe, aole auanei wau e
ike aku ia oe, make e mai oe i ke kaua kuhewa; e alio no e noho mai oe a make pu
iloko o ke kaua a Lonoikaika."

A no ia mea, ua lilo loa ko Kualii manawa i ke kamailio me kona makuakane
ma keia mea a malamalama loa. Ia ao ana ae, i nana aku auanei ka hana o Kualii, he
ula pu wale la no na kanaka i ke pili, ua pani ia iho ke pili o Keanakamano paapu i na
kanaka; ia manawa, hiamoe iho la o Kualii, aole nae he hiamoe maoli, aka, i mea e
maopopo ai i kona makuakane a me ko laua man kanaka, ua pololei ka olelo a Kualii
ia wanaao. I na kanaka a me Kauakahiakahoowaha e hiamoe ana, lohe ae la lakou i
ka pihe uwauwa ma kuahiwi mai, ma kahi e kokoke mai ana i Kawaluna. Nolaila,
hikilele ae la o Kauakahiakahoowaha, i nana aku auanei ka hana, e hoonoho ana ke
kaua; i kiei aku ka hana ia lalo o Waolani, e pii ana ke kahi maha o ke kaua i Puuiwa;
e iho mai ana hoi ko Koolau kaua i Kaniakapupu, a o kekahi maha hoi o ko Koolau
kaua mai aia ma ka pali o Kalihi, ke pii aku nei hoi kekahi maha o ko Kona aku nei
kaua a hookui me ko Koolau kaua mai, alalia puni o Kualii.

A ike ae la o Kauakahiakahoowaha i keia mea, kahea aku la ia Kualii: "E,
auhea oe? He moe mai ka kau, eia la ua puni kakou i ke kaua?" A no keia mea,
pane ae la o Kualii mai loko ae o ke kapa e pulou ana: "I aha auanei ka'u pono e ala
ae ai? Hookahi no paha a'u pono, o ka noho iho no a hiki mai ka luku; i aha auanei
ka kakou make e hele aku ai; oia e, he wahi hapa kanaka ae a lohe mai i ka olelo, e
pono ai ke hele aku i ke kaua. Malia paha aole no no kakou keia kaua."

Ia kakahiaka, ike ia aku la kekahi luna i hoounaia mai, mai o Lonoikaika mai,
a hele aku la a halawai me Kualii, me ka olelo aku : "He kaua ko keia la." A lohe o
Kualii i keia olelo a ka luna, alalia i aku la i ka luna: "I hoouna ia mai la no hoi oe i
ke aha? Ina no hoi paha e makemake no ke kaua, aole a'u hana aku, kai noa ua ike
mai la no ia aole wau i a'o i ke kaua; a i mea aha no hoi ia o ke kala ana ia Oahu nei
a puni e kii mai ia'u e kaua ai? Ua pono no hoi ia ina la he hala kekahi; me ia hala
ole no ka, o ke kii mai la no ia e luku i ke kamalii aole i 00 ka iwi. E hoi oe a olelo
aku ia Lonoikaika i kuu hewa." I mai o Hema ka luna: "Ua lohe au i ko hewa. O
ka lilo ana o ka heiau nau e kapu, aole ka i kupono keia heiau ia oe, he akua ka ka
mea nana e kapu keia heiau." I aku o Kualii : "O hoi a hai aku ia Lonoikaikaole,
na'u e kapu keia heiau."

Hoi aku la o Hema, a olelo aku la i ke alii : "I i mai nei o Kualii, e hoi mai au
a olelo aku ia oe, penei oia i olelo mai nei: 'E hoi oe a ia Lonoikaikaole, na'u e kapu
keia heiau.' A pela mai nei oia i olelo mai nei ia'u." A lohe o Lonoikaika i keia olelo

412 Fornander Collection of Hawaiian Folk-lore.

not strong enough? Well, we '11 see about it." Lonoikaika then sent Hema to hasten
and inform the army from Koolaii to bring the wings of the armies together so as to
surround Kualii.

When the armies were ready to begin the conflict, Kualii looked about him and
saw that the different armies were closing in on him, and the grass was so thickly
covered with men that it was dried up from the tramping; he then remarked to his
own personal attendant, Maheleana: "Say, where are you? This morning you must
learn how to fight and how to be brave." Maheleana replied : "One cannot show his
strength against such odds. The rain clouds are encircling from above, from sea-ward
and from all sides." Kualii spoke up: "There are two of us as Kane and Kanaloa
are al.so two. Let us then make a stand and you will see these numbers flee." While
the armies were closing around Kualii he entered the temple to pray. At the close of
Kualii's prayer Maheleana looked and lo, the enemy was close upon them. Kualii
then reached for his war club Manaiakalani ' and handed it to Maheleana with the
remark: "Here is my war club, go out and enter into the army of Lonoikaika."

As directed by Kualii, Maheleana went forth and began the slaughter of the
people with such courage that the enemy retired from before him and ran directly
toward Lonoikaika. When these people withdrew the whole of the enemy retreated,
those on the pali of Waolani fell over like pebbles down the pali. Kualii then slew
almost all the chiefs on Lonoikaika's side. The dead bodies were strewn around like
logs of wood, so great was the number of those that were killed in this battle. Kualii
was therefore victorious in this his first battle and he became the owner of all the land
from Moanalua to Maunaloa. Shortly after this Kualii went and lived in Kailua, Koo-
laupoko, in a great palace callad Kalanihale.

Sometime after this, Kualii and Maheleana, his personal attendant and fellow
companion in battle, took lessons in learning the art of using the war club, and he took
Kahai and Malanaihaehae to be his chief warriors. They all studied the different arts
of warfare until they were quite proficient. Shortly after this Kualii and his chief war-
riors sailed for Kauai, being desirous of procuring certain kinds of war clubs." On this
tour they were able to obtain what they wanted and returned with their new weapons.
Kualii named his war club Hulimokualana.'

On their return from Kauai, Kualii desired to land at Kamaile, Waianae, but
upon arrival there he found that the place was already prepared for battle under the
command of the chief of Waianae and Ewa, the Koolau chief and his army had also
arrived there and all were waiting for Kualii's return from Kauai when they would
engage him.

While out at sea some distance from land Kualii, by his supernatural powers,
knew beforehand that Waianae was surrounded by an army which was waiting for
him. So he remarked to Malanaihaehae and Maheleana: "Say, Waianae is surrounded
by an army that is ready to fight us as soon as we make a landing." Before Kualii
had sailed for Kauai he ordered his men to come and meet him at Waianae upon his

' Taking the name of the fabulous fish-hook of Maui.

'Weapons of kaui/a wood, very liard and durable, were said to be the kind sought.

^ Htili-inokii-alaiia, victorious land turning.

History of Kualii. 413

a Hema, ia manawa, aole o kana mai a ka liuhu o Lonoikaika, me ka i iho: "Eia ka
oia wahi keiki ma'i lewalewa ko'u mea nana e olelo mai i ka ikaika ole. A heaha la
lioi kana."

Hoouna akn la o Lonoikaika ia Hema e holo e hai aku i ko Koolau kaua mai,
e hui na holo o na kaua, e hoopitni ia Kualii. A makaukau ke kaua, ia manawa, nana
aku la o Kualii e hoeu mai ana na kaua a pan, ua owela ka nahele; alaila ninau ae la
o Kualii ia Maheleana i kona kahu ponoi: "E, auhea oe? I nei kakahiaka, ao ke
kaua, ao ke koa." I aku o Maheleana : "Aole e ku ka ikaika i keia pakela nui, ke
poai mai nei ka ohu mauka a niakai, ma o a ma o." I aku o Kualii : "Elua kaua, elua
o Kane laua o Kanaloa, ku no kakou la, o ka pan no ia o ia nui i ka hee." I ke kaua e
hoopuni aku ana ia Kualii, komo ae la oia i ka heiau e pule ai, a i ka pau o ka pule
ana, i nana aku ka liana o Maheleana, ua kokoke loa ke kaua. Ia manawa, lalau ae la
o Kualii i kana laau palau ia Manaiakalani, a haawi aku la ia Maheleana, me ka i aku:
"Eia kill: laau palau, puka aku oe a komo iloko o ke kaua a Lonoikaika."

E like me ka Kualii olelo, puka ae la oia a luku aku la me ka laau palau, a hee
aku la ke kaua ma kona alo ponoi aku ke kaua ia Lonoikaika; na lakou i hee, hee na
kaua a puni; o ke poe kaua ma ka pali o Waolani, hiolo aku la lakou me he iliili la
ilalo o ka pali, luku aku la o Kualii a pau loa na 'Hi ma ko Lonoikaika aoao. Ahu
aku la na kanaka make me he pauku laau la, ka heana o ka poe make ia kaua ana;
a lanakila ae o Kualii ma ia hoouka kaua ana, a oia ka hoouka kaua mua a Kualii, a
lilo ae la ia Kualii ka aina mai Moanalua a Maunalua. Mahope iho o ia manawa, hoi
aku la o Kualii i Kailua ma Koolaupoko, a malaila oia i noho ai, maloko o kona hale
nui o Kalanihale.

I kekahi manawa mahope mai, ao ae la o Kualii laua me Maheleana, kona kahu,
a hoa kaua pu hoi, i ka hahau palau ana, a lawe ae la oia ia Kahai, a me Malanaihae-
hae i mau pu kaua nona, ao iho la lakou nei i na mea kaua a pau a makaukau. Ia
manawe mahope iho, holo ae la o Kualii me kona mau pu kaua i Kauai, no ka manao
e loaa ia lakou ka laau palau no lakou malaila. A ma ia hele ana, ua loaa ko lakou
makemake, a hoi mai la lakou me ua mau laau palau la, a kapa aku la o Kualii i kana
laau o Hulimokualana.

Hoi mai la o Kualii mai Kauai mai a pae ma Kamaile i Waianae. Aia hoi, ua hoo-
noho mua ia ke kaua e ko Waianae alii a me ko Ewa, a o ko Koolauloa alii mai me kona
kaua. E kali ana o ka hoi mai o Kualii mai Kauai mai, alaila o ka hoomaka no ia e kaua.

A waena moana, ike e no o Kualii ua puni o Waianae i ke kaua hoomoemoe.
Ia manawa, olelo aku la o Kualii ia Malanaihaehae laua me Maheleana: "E, ua paa
uka o Waianae i ke kaua, i hakalia no ia kakou a pae o ka hoomaka no ia o ka luku."
No ka mea, ua ike e no o Kualii i keia mau mea ma kona ano akua. A o Kualii hoi,
mamua o kona holo ana i Kauai, ua kauoha oia i kona mau kanaka e imi mua mai, ke

414 Fornander Collection of Hawauan Folk-lore.

return from Kauai, but when Kualii and his fellow travelers arrived outside of Kamaile
thej' saw the place surrounded by an army. Upon seeing this they laid off in their
canoes all that day and night. In the morning when Kualii looked he saw the pili
grass of Kamaile was completely covered by the people.

While on the canoes that morning Kualii, upon seeing the people, addressed
them in the following words: "You no doubt want to iight Kiialii, but where will the
battle be?" The people from the shore replied: "As soon as the canoes land the fight-
ing will commence." Kualii answered back: "Let us go to Kalena and fight there.
If you insist on fighting here the canoes will continue by sea and land at Molokai."
Because of this request of Kualii to go to Kalena and there fight, the chiefs of Waianae
consented because it was but a reasonable request. Kualii, Maheleana and Malanai-
haehae therefore came ashore and proceeded by land to Malamanui. All that night
both sides took a long rest; but early in the morning the fighting commenced at Kalena
on the plains of Haleauau, at Lihue. On the one side there were twelve thousand men,
while on Kualii's side there were but three men, and 3'et the armies of the chiefs of
Waianae and Koolauloa were routed. Kualii named this the battle of Kalena.

A few days after this three more battles were fought, at Malamanui, Pulee and
Paupauwela. These were the greatest of the battles fought by Kualii in all the Oahu
contests. Sometime after he had conquered the whole of Oahu he heard that there was
a battle in Hilo, Hawaii; he therefore made up his mind to make a trip to Hawaii with
his chief warriors. When Haalilo heard that Kualii had arrived at Laupahoehoe he
immediately prepared for war, so that when Kualii reached Peahi in Hilo he ran into
Haalilo and the battle commenced. It was of but short duration and Kualii was vic-
torious. When the chiefs of Puna heard that Haalilo was beaten they too fell back.

Shortly after this word was brought to Kualii at Hilo that the chiefs of Oahu
had again risen against him and were ready to dispute his title as king of Oahu.
Upon hearing this Kualii returned from Hilo to Oahu and found upon his arrival that
all the people, together with the rebellious chiefs, had gone to Waianae to hold a
council of war with the one set purpose of fighting him. When Kualii heard that all
the chiefs were gathered at Waianae, he continued on with his chief warriors for that
place. Upon arrival at the seat of war they looked and saw that the rebellious chiefs
had indeed a very large army. No time was lost, however, for the battle immediately
commenced, and again Kualii was victorious. After the battle Kualii and his chief
warriors looked over the battle ground and saw that a ver}^ large number of men had
been killed, so much so that the waters of Kalapo were dammed and a large number of
dead bodies were strewn below Eleu. Becaiise of this great victory certain lines of
mele were composed by his attendants which read as follows:

A battle for Ku, At Manini, at Hauini,

Beating his enemy on the heights of Kawa- Where was poured the water of the god

luna. At Kahana, at Malamanui;

Where, where is the battle field On the heights of Kapapa, at Paupauwela,

Where the warrior is to fight? 10 Where they lean and rest;
5 On the field of Kalena, At the hala trees of indolent Halahalanui,

History of Kualii. 415

hiki aku i na la e lioi aku ai o Kualii niai Kauai mai. Aka, ia Kualii ma i pae aku ai
ma Kamaile, aia lioi ua puni i ke kaua ; a no ia mea, lana ibo la na waa iloko o ke kai
a po ia la, a ao ia po. Ia kakahiaka ana ae, i nana aku auanei ka hana o Kualii ma,
ua ulii ia mai ke pili o Kamaile e na kanaka.

Iluna no o na waa ma ia kakahiaka, pane aku la o Kualii: "A he makemake
kaua me Kualii, ihea e kaua ai?" Oleic mai la o uka: "Pae no na waa i uka nei, o ke
kaua no ia." I aku la o Kualii: "Ho aku kakou iuka o Kalena, ilaila e kaua ai. Ina
ia nei no kakou ma ka moana loa no e hele ai na waa, o Molokai ke awa." A no keia
olelo a Kualii, iuka o Kalena e kaua ai, ae aku la ko Waianae man alii. A nolaila,
pae aku la lakou iuka, o Kualii, o Maheleana o Malanaihaehae. Hele aku la lakou ma-
uka a noho i Malamanui. Ia po a ao ae, ma ke kakahiakanui, o ka hoouka iho la no
ia o ke kaua ma Kalena, i ke kula o Haleauau ma Lihue. Ma kela aoao mai he ekolu
mano ka nui; a ma ko Kualii aoao hoi, ekolu wale no lakou, a o ka hee iho la no ia o
na alii o Waianae a me Koolauloa ; a kapa iho la o Kualii ia hoouka kaua ana o Kalena.

A ma kekalii man la ae, he mau hoouka kaua ma Malamanui, ma Pulee, a ma
Paupauwela, oia ka hoouka nui ana a Kualii i oi aku mamua o na hoouka kaua a pan
ma Oahu nei. I kekahi mau manawa mahope mai o kona ai ana ia Oahu, lohe ae la
oia, he kaua ma Hilo i Hawaii ; nolaila, hele aku la oia i Hawaii me kona mau pukaua.
A lohe o Haalilo, ua hiki aku o Kualii ma Laupahoehoe, alaila, hoomakaukau ae la
oia no ke kaua. A hiki aku la o Kualii i Peahi ma Hilo, halawai koke ae la o Kualii
me Haalilo, a o ka hoomaka iho la no ia o ke kaua, a lanakila ae la o Kualii; a lohe
aku la na 'Hi o Puna, ua hee o Haalilo, hee honua aku la ko Puna mau alii.

A mahope iho o ia manawa, hiki aku ka lohe ia Kualii, iia kipi hou na 'lii o Oahu nei.
Ia manawa, hoi mai la o Kualii mai Hilo mai a hiki ma Oahu nei, ua pan loa na kanaka
a pan me na 'lii kipi ma Waianae kahi i noho ai, ua hui ae la na 'lii mua o Oahu nei a
pau me ka manao lokahi, e kipi aku ia Kualii. A no keia mea, ua lohe o Kualii, aia na 'lii
a pau malalo o Waianae; nolaila, hele aku la no oia me kona mau pukaua, a hiki lakou
malaila, i nana aku auanei ka hana, he mea e ka nui o na kanaka. A o ka hoouka kaua
iho la no ia, a lanakila iho la o Kualii ma ia hoouka ana. Aka, ma ka nana aku a Kualii
ma i ka nui i make ma ia hoouka ana, ke paa la ka wai o Kalapo, a nui no hoi na kupapau
malalo o Eleu. A nolaila ua hoike ia kekahi mau lalani mele ma ka haku ana a kona
mau kahu e like me ke ano o ia hoouka kaua ana malaila, a penei no ia:

He kaua ua Ku, I niuia i ka wai akua,

E uhau ana iluna o Kawaluna. I Kahana i Malamanui

Ihea, ihea la ke kahua, Ka luna o Kapapa, i Paupauwela,

Paio ai o ke koa-a? 10 I ka hilinai i ke kalele,
5 I ka i kahua i Kalena, Ka hala o Halahalanui maauea,

I Manini, i Hanini Ke kula ohia ke Pule-e,

4i6

Fornander Collection oj Hawaiian Folk-lore.

At the ohia grove of Pule-e,

The god of Lono, of Makalii,

The fragrant branch of the Ilkulonoku,
15 Mayhap from Kona, from lyihue,

For the day at Maunaiina,

For the water at Paupauwela;

Growing low at Nepee,

At the slaughter of Aui,
20 Where the priests joined in the battle.

Ku is arrayed in his feather cloak,

The sun-lighted rain in the heavens,

The sun at Kauakahihale.

Red is the leaf of the mamane,
25 The koaie of Kauai;

The sea grass has been stripped by Ku —

The waving [grass] of Kamaile;

The towering surf of Maihiwa,

Which dammed up the waters of Halapo.
30 The breaking up is below at Eleu,

The rain is drawn away to the sky,

Like a full retreat from the mountain;

It must be the defeat of Hilo by Puna,

There at Hilo is Peahi.
35 Red is the water of Paupauwela,

From the slain at Malamanui,

The slain on the ridge at Kapapa.

The tidings reached Haalilo

Your younger brother is beaten.
40 Haalilo is sore at heart.

For Ku has left but few of the priests;

They are beaten by Ku,

The children of Haalilo.

Here is Malanaihaehae,
45 Offspring of mischief-making Niheu,

The dammer of the waters of Kekeuna.

A prodigy among the people.

He is girding on his robe.

He is whirling his weapon [in the air],
50 The war club is caught in his robe.

Here is Haalilo,

Ku is indeed king.

CHAPTER VI.

RELATING TO KUALIl'S TRIP TO HAWAII.

Sometime after the battles spoken of in Chapter V were fotight, where Ktialii
maintained his title of king of Oahii, after the land matters were satisfactorily arranged,
he again set sail for Hawaii and landed in Hilo where he took up his residence for
some time. While there word was brought to him of wars on Molokai, where several
pitched battles had been fotight and the chiefs were in conflict with one another all the
time. The cause of all the trouble was this : The chiefs on the Koolau side of Molo-
kai were anxious to get possession of Kekaha, a stretch of country from Kawela to
Maamomi ; and the reason why these chiefs were so desirous of getting possession of
this section of country was on account of the fishing. But the chiefs of Kekaha, know-
ing the value of these fishing grounds, were determined to hold on to them ; so this
determination on their part caused a general internal conflict at this time.

When Kualii heard of this general conflict on Molokai, he left Hilo and set sail
for Molokai. On the way Kualii touched at Honokawai in Kaanapali, Maui, where a
chief by the name of Paepae arrived at the same time. This Paepae was one of the
chiefs of Kekaha, and the reason why he had come to Maui was to enlist Kauhi, one of
the chiefs of Maui, to come to their aid. This Kauhi was the son of Kauhiakama, the
younger brother of Kamalalawalu. Upon Paepae's arrival at Kaanapali he was told
that Kualii had already arrived there. Upon hearing this he went to ascertain whether
it was really the Kualii who was noted for his great strength. That was the sole pur-
pose of Paepae's visit to see and be assured that it was Kualii.

History of Kiialii.

417

Ke 'kiia o L,ono o Makalii
Ka lala aalao Ukulonoku,

15 No Kona paha, no L,ihue.
No ka la i Maunauna,
No ka wai i Paupauwela,
I ulu haa lilo i Nepee,
A ka hauna o Aui.

20 Kokomo kahuna i kakua laau,
Komo Ku i kona ahuula,
Ka wela o ka ua i ka lani,
Ka la i Kauakahihale,
Ula ka lau o ka mamane,

25 Ke koaie o Kauai;

He pili kai ihi ia e Ku,
Ka aloalo o Kamaile,
Ka nalu kakala o Maibiwa,
Pania ka wai i Halapo,

30 Ka naha ilalo o Eleu.

Huki kaua a moa i ka lani,
Me he hee uui no kuahiwi;

Ka hee ana o Hilo ia Puna,

Aia ma Hilo Peahi;
35 Ula ka wai i Paupauwela,

Ke kilau o Malamanui,

Ka moo kilau i Kapapa.

Kui ka lono ia Haalilo,

Kaua aku la ko kaina;
40 Hahai Haalilo i ka manawa;

I kai muku kahuna ia Ku;

I la ka mawa ia Ku,

I keiki a Haalilo.

Eia Malanaihaehae,
45 Kama a Niheu kalohe,

Ke pani wai o Kekuna,

He mee nei no ke kanaka,

Ke pu nei i ka aahu,

Ke lapa nei i ka laau,
50 Ka laulau o ka aahu,

Eia Haalilo-e ! —

O Ku no ke alii.

MOKUNA VI.

NO KA HOLO HOU ANA O KUALII I HAWAII.

i

Mahope mai o kela man lioouka kaua ana i olelo ia ma ka Mokiina \', a me ko
Kualii lanakila ana, a pan ka liooponopono ana i ka aina, alaila, liolo hou akii la o
Kualii i Hawaii, a ma Hilo oia i noho ai. A liuliu kona nolio ana malaila, alaila, kui
aku la ka lono o ke kaua ma Molokai, ua kaiia aku a kaua mai a pono ole ka nolio ana
o na 'Hi. No ka mea, o na 'lii o Koolau o Molokai, ua makemake nui loa lakou e lilo
Kekaha ia lakou, mai Kawela a Maamomi, no ka mea, o ka ia ke kumu o ko lakou
manao nui ana i kela wahi ; aka, ua paa no i na 'Hi o Kekaha, a nolaila i kipi ai na 'Hi
o Molokai ia manawa.

A no keia mea, lolie ae la o Kualii i keia kaua ma Molokai, haalele aku la oia
ia Hilo, a holo mai la i Molokai. Hiki mai la o Kualii ma Honokawai, i Kaanapali
ma Maui, ua puka aku o Paepae i Kanapaali ia manawa. O ua Paepae nei, oia kekahi
alii o Kekaha ia manawa. A o ke kumu o kona hiki ana i Maui, i kii aku ia Kauhi,
kekahi alii o Maui, he keiki ua o Kauhi na Kauhiakama, ke keiki o Kamalalawalu.
Ia Paepae i hiki mai ai ma Kaanapali, ia manawa, lohe ae la oia o Kualii keia, ua hiki
aku ma Kaanapali, a hele aku la oia e ike maopopo ia Kualii, no ka mea ua kaulana o
Kualii no ka ikaika, a oia wale no ke kumu o ko Paepae hele ana e ike maopopo.

Memoirs B. P. Bishop Museum. Vol. IV. — 27.

4i8 Forna7ider Collection of Hawaiian Folk-lore.

When Paepae saw for himself that it was indeed Kualii he decided there and then
to abandon his first idea of enlisting Kauhi's aid, and left in haste for Kekaha to notify
the chiefs of his discovery and to ask their consent to the change in the programme.
Upon his arrival at Kaunakakai he fonnd that all the chiefs of Kekaha had gone to
Kalamaula preparing for another battle to commence upon the arrival of Kauhi. But
when Paepae arrived at Kalamaula the chiefs saw that Paepae had returned alone and
so were anxious to hear what he had to say about his mission.

When Paepae came up to the chiefs he was asked: "Where is Kauhi, the chief?"
Paepae replied: "I left here with my mind fully made up to procure Kauhi, but upon
my arrival at Kaanapali I met Kualii, the king of Oahu, so I returned to inform you of
this fact and to urge upon you to try and enlist him on our side, else the Koolau chiefs
will get him first." When the chiefs heard this they urged upon Paepae to again set
sail, and also sent Kapolei, daughter of Keopuolono, to entertain Kualii. Early that
morning Paepae reached Kaanapali, but to his surprise found that Kualii had already
left for Molokai at dawn.

Upon hearing that Kualii had already left for Molokai, he boarded his canoes again
and returned in haste. While in mid-channel he saw the flapping of the sails of canoes
inside of the reef at Kamalo, so Paepae followed in. Before the several things in Kua-
lii's canoes could be taken ashore and before the canoes could be hauled on the beach,
Paepae arrived and moored his canoe at the stern of Kualii's canoes. Without further
delay Paepae told Kualii the object of his errand in the following words: "I have come
to entreat you to come to our rescue. The chiefs of Koolau have taken up arms against
us with the intention of taking away from us our lands from Kawela to Maamomi.
Because of this desire on their part we have had several disputes and a battle is about
to commence. A minor engagement has alreadj' taken place, however, in which we
were beaten. The majority of the chiefs are encamped on the top of Maunaloa."

When Kualii heard this he immediately gave his consent and the canoes were
again put to sea and they set sail for Kaunakakai where they arrived in due time. A
council was then held by the chiefs, at the close of which they set out. The men were em-
barked on the canoes, while the Molokai chiefs and Kualii went by land until they reached
Maamomi, where Kualii and the chiefs took the canoes and set sail for Kalaupapa.

When the chiefs of Koolau heard that the war was to be carried into Kalaupapa,
the war canoes were put out from Halawa and from all the Koolau side to go to battle.
But Kualii and his chief warriors, Maheleana and Malanaihaehae, with two other war-
riors had alread}' encountered the chiefs residing at Kalaupapa and had defeated these
chiefs. But other chiefs of Koolau and Kona with their men arrived soon after this
who were prepared to continue the battle against the chiefs of Kekaha. In this battle
Paepae was very conspicuous both in strength and bravery, so much so that he and his
force surpassed the chief warriors of Kualii. When Kualii and his followers were vic-
torious over all the chiefs of Molokai all the lands on the Koolau side came into Pae-
pae's possession. This victory was not, however, gained through the use of the war
clubs, but through the use of Kualii's stone axe named Haulanuiakea. Following is
the story of the destruction of the enemy by Kualii with the blade of the axe.

History oj Kualii. 4 1 9

A ike aku la o Paepae o Kiialii io keia, nolaila, haalele oia i kona manao niua e
kii ia Kanhi. A no keia mea, hoi koke aku la oia a liai aku la i kekahi mau alii o
Kekaha, o Kualii keia. Ia ia i hiki aku ai ma Kaunakahakai, aia na 'Hi a pau o
Kekaha ma Kalamaula, e hoomakaukau ana no ka hoouka kaua ke hiki mai o Kauhi.
Aka, ia Paepae i hiki aku ai ma Kalamaula, ike mai la na 'lii ua hoi aku o Paepae; a
no ia mea, nana mai la na 'lii i ka hope o ka Paepae olelo.

A halawai o Paepae me na 'lii ninau mai la lakou: "Auhea ke alii o Kauhi?"
I aku la o Paepae: "Ua hele aku nei au me kuu manao ia Kauhi, aka, halawai koke
aku nei wau me ke alii o Oahu me Kualii ma Kaanapali, nolaila hoi mai nei wau e hai
aku ia oukou, e kii aku ia Kualii e lawe mai ma ko kakou aoao, o lilo e ae auanei i ko
Koolau mau alii." A no ia mea, hoolale hou na 'lii ia Paepae e holo, a hoouna pu aku
la ia Kapolei ke kaikamahine a Keopuolono, i mea hoolealea ia Kualii.

Ma ia wanaao no hiki aku la o Paepae i Kaanapali, aka, ua hala mai o Kualii
ia wanaao no i Molokai. iV lohe o Paepae, iia hala mai o Kualii, hoi hou mai la no oia,
a iwaena moana, ike aku la oia e kilepalepa ana ka pea o ka waa, maloko o kuaau i
Kamalo, a malaila no o Paepae i hiki mai ai. Aole i pau na ukana o na waa o Kualii
i ka lawe i uka, e hekau ana no i kai no ke kai a maloo, hiki ana o Paepae a hekau pu
na waa me ko Kualii, a pili muku na waa.

Ia nianawa, hoomaka koke no o Paepae e hai i kana olelo i huli aku ai ia Kualii,
me ka i aku : "I kii mai nei wau ia oe e kokua ia makou. Aia na 'lii la o Koolau, ua
kipi mai nei ia makou, e ake ana ko Koolau mau alii, e lilo ko makou mau aina mai
Kawela a Maamomi ; a nolaila, ua kue aku a kue mai makou e noho nei, a o ke kaua
wale no koe; ua hoomaka mua iho nei no nae i ke kaua, a ua hee makou, o ka nui o
na 'lii aia iluna o Maunaloa kahi i noho ai."

A lohe o Kualii i keia olelo o ka ae koke no ia, a holo aku la lakou a kau ma
Kaunakahakai, a kukakuka ae la me na 'Hi; a pau ke kuka ana, o ka hele koke iho la
no ia, maluna o na waa na kanaka, mauka na 'Hi o Molokai me Kualii, a hiki ma Maa-
momi, a malaila kau aku la o Kualii ma me na 'Hi maluna o na waa a hiki i Kalaupapa.

I ka lohe ana aku o na 'Hi o Koolau ua hiki aku ke kaua ma Kalaupapa, nolaila
holo mai la na waa kaua mai Halawa mai, a me Koolau a puni no ka hoouka kaua.
Aka, ua hoouka mua aku o Kualii me kona mau pukaua me Maheleana a me Malanai-
haehae a me kekahi mau pukaua e ae elua. A make pio iho la na 'Hi e noho ana ma
Kalaupapa ia manawaa. A hiki mai la kekahi mau alii e ae o Koolau a mai Kona mai
kekahi mau alii me na kanaka i makaukau no ka hoouka kaua i na 'Hi o Kekaha. Aka
i ka hoouka kaua ana no, alalia ua oi aku ko Paepae ikaika a me kona koa mamua o na
pukaua a Kualii. A lanakila ae la o Kualii ma maluna o na 'Hi o Moiokai a puni, a
lilo ae la ka aina ia Paepae a puni o Koolau.

Aka, aole me ka li:ku i ka laau palau keia lanakila ana, ua lanakila i ka luku
ana a Kualii me ka maka o ke koi ana o Haulanuiakea ka inoa, he koi pohaku. A
penei ka moolelo o ka luku ana a Kualii me ka maka o ke koi.

420 Fornander Collection of Hawaiian Folk-lore.

While Kualii aud his followers were floating in their canoes over the sand bar
at Kalaupapa the soldiers from Koolaii swam out to the canoes of Kualii with the inten-
tion of capturing them; there were some forties in number. When they got to the
canoes the}^ took hold of them and Ifted them onto their shoulders. While this was
being done Kualii rose with his axe in hand aud swung it along one side of the canoes
killing those on that side, which caused the canoes to lean toward that side as the canoes
were then on the shoulders of the men. When Malanaihaehae saw that the people on
one side of the canoes were all slain, he rose and reached for the axe which was being held
in Kualii's hand and swung it along the other side of the canoes, which slew all the people
on that side; and the canoes again fell on even keel in the sea and floated as before.

Not verj' long after this some more of the enemy came along, equal in number to
those that had been slain, and again lifted up the canoes of Kualii just as the others had
done, without any signs of fear, although the others were floating around dead. Again
the axe was used with deadl}' effect and again Kualii aud his followers were victorious by
the use of the blade of Haulanuiakea. This was kept up until the whole army was slain.

At the final battle which was fought at Pelekunu, Kualii left the fighting to
Paepae and Malanaihaehae. Again Paepae showed his quality by routing the whole
army. After this great slaughter at Pelekunu, Paepae stood up in the canoe and spoke
to the people in a boastful manner saying: "You are all slain \>y the war club of Ku-
alii." At these words the people were for the first time made aware of the fact that it
was Kualii that had killed their men. The chiefs of Koolau then gave up to Kualii
the whole of Molokai. It was this battle that a few lines of the Kualii mele speaks of
in Chapter I, which run as follows:

Kuku, Aa, 15 The ieie is conceived that creeps in the forest,

Haulanuiakea the axe, Makaaulii was his wife

Paepae, Manau his wife. Which brought forth the lupua and laulama

They brought forth Kanaenae that dwells lyike unto the bush}- stock of Lono,

on the mountain, Kapolei was the wife.

5 The Hinihini that sings on the high moun- 20 Kukaikaiua behind the spider,

tain. Of Kukonaihoae,

Broken on the front seat of the canoe, Ku of the rising sea.

That is [Molokai] torn asunder. Like unto a dancing sea is Ku:

Deserted by Kanaloapuna, Here is the woman that hides,

Kanaloawaia, 25 Covered by the dust of Keaau,

ID [There is] death if you run toward the moun- The calabash of kneaded earth.

tains; Like unto the leaf of the sugar-cane is the

[There is] death if you run toward the sea. path.

Luukia is suffering headache. Here is the company of travelers.

Made sick by the unpleasant sensation of The slippery road that makes men fall,

pregnancy 30 Which softened the dirt of Mahiki,

Conceiving the child. Being trodden down by the foot.

In this mele the battles fought by Kualii as related in this chapter are spoken of.
After Kualii had made a new division of the lands, he then left Paepae and Manau his wife
in charge of the island of Molokai subject to his further pleasure. Kualii then returned
to Oahu and went to live in Kailua, Koolaupoko, in his palace called Kalanihale.

History of Kiialii.

421

la Kualii ma e lana ana ma kalii one i Kalaupapa, au aku la na koa, a lalau i
ka waa o Kualii e lioopio, he man kanalia kanaka ka niii, a auamo ae la i na waa o
Kiialii. la wa, kii ae la o Kualii me kana koi a hili iho la me ka maka o ke koi ma
kekalii aoao o na waa, a hio aku la kekahi waa i lalo oiai ua amo ia na waa. A ike
mai la hoi o Malanaihaehae, ua pau na kanaka o kekahi aoao i ka make. Alaila, ku ae
la ua Malanaihaehae nei, a lalau mai la i ke koi ma ko Kualii lima e paa ana, a oki iho
la ma kekahi aoao, a pau aku la na kanaka i ka make, a haule iho la na waa i ke kai,
a lana e like me mamua.

Aole no i liuliu, hiki hou mai la no he man kanaka hou, ua like no ka nui me
na kanaka mua i make, a lawe ae la no i na waa o Kualii iluna e like me ka auamo
mua ana no a kela poe, me ka makau ole mai i keia poe e make ana. Ia manavva, luku
hoii ia iho la no me ka maka o ke koi, a lanakila hou ae la no o Kualii ma ka maka o
Haulanuiakea. Pela mau no ka lukii ana a pau loa na kanaka i ka make. A i ka
hoouka kaua hope loa ana ma Pelekunu, hookiiu aku la o Kixalii i ka luku ia Paepae
me Malanaihaehae, a lanakila ae la o Paepae maluna o na koa a pau. A mahope iho o
ka luku ana ma Pelekunu, ku aku ai o Paepae a olela kaena aku la iluna o na waa me
ka i aku: "Ua pau oukou i ka lukuia e ka laau palau a Kualii."

Ia huaoleio, alaila akahi no lakou a lohe o Kualii keia e luku nei, ia manawa,
haawi ae la na 'Hi o Koolau i ka aina o Mdlokai a puni no Kualii. A ma keia kaua
ana, o keia ke kaua i olelo ia ma kekahi mau lalani mele o ko Kualii inoa i hoike ia
ma ka Mokuna I, e like me ka hai ana malalo iho penei :

O Kuku, o Aa,

O Haulanuiakea ke koi.

0 Paepae o Manau ka wahine,
Hanau ka naenae uoho kuamauna,

5 Ka hiuihini kani kuaola;

Hakina iho i ka wae mua o ka waa,
Ua nalia ke 'na.
Haalele aku Kanaloapuna,
Kanaloawaia,
10 Make holo uka,
Make holo kai.
Hoonalulu ana Luukia,
Hoopailua i ka iloli,

1 ke kauhua o ke kamaiki.

15 Hanau ka ieie hihi i ka nahele,
O Makaaulii kana wahine.

Hanau ka lupua me ka laulama,
Ku i ke opu o Lono,
O Kapolei ka wahine.
20 O Ku ka i aina i hope ka lanalana
O Kukonaihoae,

0 Ku o ke kai malielie

Me he kai e haa aku ana o Ku:

Eia ka wahine peeki
25 Uhi lepo o Keaau,

Ka umeke hoowalina lepo

Me he haka la ke ala.

Eia na huakai hele

Alauui ka kanaka.
30 Wali ai ka lepo o Mahiki

1 ka paala a ka waewae.

Ma keia mele, ua haiia na hoouka kaua ana a Kualii i olelo ia ma keia Mokuna.
A pau ka Kualii hooponopono ana i ka aina, a hooili aku la oia ia Paepae, a me Manau
kana wahine o laua na 'lii aimoku o Molokai malalo o Kualii. A hoi mai la oia i Oahu
nei a noho ma Kailua, Koolaupoko, maloko o kona hale i kapa ia o Kalanihale.

422 Fornaiider Collcctio)i of Hawaiian Folk-lore.

CHAPTER VII.

KUALIl'S RETURN TO OAHU FROM MOLOKAI.

After Kualii completed the redivision of the lands of Molokai, those pertaining
to the chiefs as well as to the people, he returned to Oahu accompanied by his com-
panions, his chief warriors. Upon arriving from Molokai he proceeded on his way to
Kailua where he found that the chiefs and people were all living in peace. After re-
siding on Oahu for some time Kualii again set out for Hawaii and again took up his
residence in Hilo, this being the third time that he decided to go and live there.
After Kualii had been living in Hilo for some time word was brought to him that war
had broken out on Lanai, caused b}' Kauhi, son of Kauhiakama; the chief of Lanai
having taken up arms against the son of Kauhiakama, one of Kamalalawalu's minis-
ters. Following is the story of this battle:

Haloalena, the chief of Lanai, was considered a very good ruler. His great favor-
ite pastime was the collection of the skeletons of birds. When the chief's bird tax was
about due it was the usual custom of the agents to go out and proclaim the chief's
wishes. Following was the proclamation announced by the agents:

Tomorrow cook the food.

The following da\',

[Is] the snaring of birds for the king.

Pick the feathers off the birds,

Pick all the meat,

Be careful with the bones lest you break them.

If the bones are broken and you are a chief of a district

You shall no longer be a district chief;

If you are a chief of an ahupuaa'

You shall no longer be chief of that ahupuaa:

If it be a common farmer who breaks the bones of the bird,

Death shall be his portion.

This was the king's constant proclamation to the people in order that the}' be
informed of his law. After a person has cleaned the skeleton of a bird it is then car-
ried into one of the king's warehouses and there made to stand. These skeletons are
picked clean of their meat and are stood up in rows in their storehouses. After the
king's wishes are carried out he is then sent for to come and look at the skeletons.
After looking through one house he would go to the next one and inspect the skeletons
in that house. This was Haloalena's usual way of passing his time. After inspection
the king would retire to his house.

Once upon a time Kauhi happened to be in Lanai and saw the king returning
to his house one day after inspecting his skeletons. Kauhi then went into Haloalena's
storehouses with long poles and knocked down all the skeletons from their places, and
lie kept this up until he had gone through all the storehouses of the chief of Lanai.
When the king heard that Kauhi had entered the storehouses and had destroyed all his
skeletons he sent for the son of Kauhiakama and asked him: "Whose mischievous son

^Ahupuaa, a division of land larger than an Hi.

History of Kitalii. 423

MOKUNA VII.

HOI O KUALII I OAHU MAI MOLOKAI AKU.

MahopE ilio o ka pau o ka Kualii hooponopono ana ia Molokai, a me ka hoo-
ponopono ana i na 'lii a me na kanaka, alalia, lioi aku la o Kualii i Oaku me kona man
hoa hele, kana man pukaua hoi. Ia hoi ana mai a Kualii mai Molokai mai, a noho ma
Kailua, e man ana no nae ka pono o ka noho ana o na kanaka a me na 'Hi, a he mau
manawa mahope mai o ka noho ana ma Oahu, alalia hoi hou aku la o Kualii i Hawaii
a noho hou ma Hllo, oia ke kolu o ko Kualii hiki ana ma Hllo.

Noho iho la o Kualii ma Hllo ia manawa, a he mau malama mahope mai, lohe
hou aku la no ua o Kualii he kaua ma Lanai me Kauhl, keiki a Kauhiakama, no ka mea,
ua kipi mai la ke alii o Lanai i ke keiki a Kauhiakama kekahi kuhlna o Kamalalawalu.
A penel ka moolelo o ke kaua ana. I kekahi manawa, he alii maikal o Haloalena, a
o ka punl punahele a ua alii la, o ka manu iwi. I ka manawa e hlkl aku al ka auhau
manu a ke alii, alalia, he mea mau 1 ka luna a ua alii nei ka hele e kala aku 1 ka olelo
a ua alii nei e like me kona makemake. A penel e kala hele aku al ua luna nei :

Apopo-e, kahn ke-o.
Ia po iho a ao a-e,
He hoohei manu na ke alii-e.
E hukihuki ka hulu o ka nia-nu,
E lawe ka io a pa-u,
/ E malama i ka iwi o ha-i;

Ina i hai ka iwi o ka manu, a he aimoku i-a,

E pau kona aimoku a-na;

Ina he alii aiahupua-a,

E pau kona aiahupuaa a-na.

Ina he lopa ka mea i hai ka iwi o ka ma-nu,

He make kona ho-pe.

Penel ke alii e kala akii al Imua o na kanaka, 1 malama al lakou 1 ko ke alii
kanawal. Ala a pau ka ke kanaka hana ana i ka manu, alalia lawe la aku la e kukulu
maloko o kekahi mau halau loloa elua, He mau manu iwi wale no, 1 lawe ia ka io a
pau, a kukulu like aku la iloko o ka halau. Ala a makaukau ko ke alii makemake,
alalia kli aku la ke kanaka i ke alii e hele mai e nana 1 na hele manu iwi. Ia manawa
a ke alii e hele aku al e nana 1 ke kuku mai a na manu iwi maloko o ka halau; aia a
pau ae kana nana ana la halau manu, alalia komo aku ana he halau hou ; a pela e
makaikal mau ai o Haloalena. I ka pau ana ae o ka ke alii makaikal ana, alalia hoi
aku la ke alii 1 ka hale.

Aia a lohe o Kauhl ua hoi o Haloalena 1 ka hale, ia manawa e komo aku ai o
Kauhl iloko o ka hale manu a Haloalena, me ka laau lolhi, a hill aku la i na manu Iwi,
a pau loa i ka ulupaia, pela oia e hana mau al a pau na halau manu o ke alll o Lanai.
Ia manawa lohe aku ke alii nana na halau manu iwi ua pau 1 ka halhal la e Kauhl,
alalia, hele mai la o Haloalena a ninau mai 1 ke keiki a Kauhiakama: "Nawal ke kupu

424 Fornander CoIIec/iou of Hawaiian Folk-lore.

art thou?" Kauhi answered without fear: "Kauhiakama's." Haloalena again asked
him: "Was it Kauhiakama that told 3'ou to destroy all my skeletons?" Kauhi replied:
"Kauhiakama did not tell me to destroy the skeletons in your storehouses, but what he
told me was to come and act in a mischievous manner and to be fearless. This was all
he told me; therefore I came and acted mischievously." This was the cause of the hos-
tilities between the king of Lanai and the king of Maui, and the reason why the king
of Lanai wanted to be independent and not be any longer under the king of Maui. At
this time the chiefs of Lanai were under the control of Kamalalawalu, king of Maui.

When Kualii heard of this proposed war he set sail from Hilo and first touched
at Kaupo where he found that the Maui chiefs had gone to Lanai. Upon hearing this
Kualii continued on his way to Lanai and landed at Wailehua. Upon his arrival at this
place Kualii saw a fleet of war canoes in Kekaa. Kamalalawalu at this time was on
Lanai with his army waiting for the return of Haloalena when the fight would commence.
When Haloalena heard that Kualii was on his way to this war he decided to wait with
his fleet of war canoes at Kekaa. On the next day the news of Kualii's arrival at
Wailehua was carried to Haloalena. Lnmediately upon hearing this he started off to
meet Kualii and entreat him to take up his cause and fight Kamalalawalu.

That night Kualii and the chiefs of Lanai sailed under the lee side of Kaena as
directed by the people who were acquainted with the place. All that night until the
next day Kualii's canoes were moored along the beach at Manele. [In the meantime
Kamalalawalu was still waiting for Haloalena.] After a time Kamalalawalu grew
anxious and sent for his messenger Hinau and instructed him to make a circuit of
Lanai. When Hinau arrived at Manele he saw Kualii's fleet of canoes moored there,
and according to their appearance judged them to be war canoes. Upon making this
discovery Hinau drew closer with the intention of ascertaining if they were Haloalena's.
He did not, however, see Haloalena and Kualii, but by the paddlers he recognized Ha-
loalena's canoes, and by the shape and appearance of the others he was positive they
belonged to Kualii.

Upon making this last discovery Hinau returned to Kamalalawalu and informed
him of what he had seen in the following words: "I ran by way of Maunalei to Kaena
without seeing the king. From this last place I continued to Manele and there I saw
some canoes moored along the beach which had the appearance of war canoes. Upon
making this discovery I drew closer so as to ascertain their true character. I did not,
however, see the chiefs who owned the canoes, but I saw the king's paddlers; they ap-
peared to me to be Haloalena's men, and the other canoes looked like those of Kualii.
I did not, however, see Kualii.

When Kamalalawalu heard Hinau speak of Kualii, he immediately sent for
some soldiers and ordered them to go and bring Kualii. When Kauhi heard the orders
given to the soldiers he thereupon set out and ran to Manele to meet Kualii without
receiving any orders from Kamalalawalu to do so, but took it upon himself to be the
first person to bring Kualii. When Kauhi arrived at the place where the canoes moored
he first looked for Haloalena's canoes and upon ascertaining which canoes were his,
this mischievous son of Kauhiakama unfastened the rope that held Haloalena's canoes

History of Ktialii. 425

o oe?" Alalia liai aku la o Kauhi me ka makau ole, me he koa la: "Na Kauhiakama.''
Olelo hou aku la o Haloalena: "Na Kauhiakama uo oe i olelo mai e haihai i kuu man
halau manu?" Alalia olelo mai o Kauhi: "Aole i olelo mai o Kauhiakama ia'u e hele
mai e haihai i ko mau halau manu. Aka, eia kana mea i olelo mai ia'u, e hele mai aii
e kolohe, a e koa hoi, oia wale no kana i olelo mai ia'u ; a nolaila la hele mai nei au e
kolohe." O keia ke kumu o ke kipi ana o na 'Hi o Lanai me ko Maui, me ka manao, e
kuokoa o Lanai aole malalo o na 'Hi o Maui. No ka mea, o ka noho ana o na alii o
Lanai, malalo no lakou o Kamalalawalu ko Maui alii nui.

A lohe o Kualii i keia haunaele kaua, ia manawa holo mai o Kualii mai Hilo
mai a hiki ma Kaupo, ua pau mai na 'Hi o Maui i Lanai. A lohe o Kualii ua pau na
'Hi o Maui i Lanai, nolaila holo loa mai la oia a pae i Wailehua. I nana aku auanei
ka hana o Kualii e hoomoana mai ana na waa kaua o Lanai i Kekaa. A o Kamalala-
walu hoi aia keia me kona puali alii i Lanai e kali ana ia Haloalena o ka hoi aku, alalia
hoouka ke kaua. Aka, no ka lohe ana o Haloalena e hiki aku ana o Kualii i keia kaua
ana, nolaila i kali ai na waa o Haloalena ma Kekaa. I kekahi la ae, kui aku la ka
lono o Kualii no kona hiki ana a noho ma Wailehua ; ia manawa no ke kii ana mai a
Haloalena ia Kualii e lawe e kaua aku ia Kamalalawalu.

Ia po iho holo aku la o Kualii me ko Lanai mau alii, malalo o Kaena ka holo
ana, e like me ke alakai a na kamaaina. Ia po a ao, hoomoana mua na waa o Kualii i
kai o Manele. Aka, o Hinau, ka Kamalalawalu elele, hoouna ia aku la oia e hele a
puni o Lanai.

Ma ia hele ana, ike aku la o Hinau e lana mai ana na waa o Kualii ma i Manele,
a i ka ike ana aku a Hinau, he mau waa kaua ke ano, nolaila, hookokoke loa aku la o
Hinau e ike lea ia Haloalena. Aka, aole i ike ia o Haloalena me Kualii, ma na hoe-
waa ka ike ana ia Haloalena, a ma na waa hoi ka ike ana ia Kualii.

Nolaila hoi aku la o Hinau a hai aku la ia Kamalalawalu i kana mea i ike ai,
me ka i aku: "Holo aku nei au ma Maunalei a hiki i Kaena, aole au i ike iki i ke alii,
hele hou mai au a hiki i Manele, ike aku la au, he mau waa ke lana mai ana, he waa
ano makaukau no ke kaua. Alalia hele loa aku la au e ike pono, aole nae au i ike i
na 'Hi nona na waa, aka, o na hoewaa o ke alii ka'u i ike aku, ua like no me ko Haloa-
lena mau hoewaa, a o kekahi mau waa, ua like me na waa o Kualii, aole nae au i ike
ia Kualii."

A lohe o Kamalalawalu i ka olelo a Hinau no Kualii, alalia, hoouna ae la o
Kamalalawalu i kekahi mau koa, e kii aku ia Kualii. A he lohe ana nae ka Kauhi i
ka huaolelo kena no kekahi mau koa, alalia, puka aku la o Kauhi a holo aku la ma
Manele e halawai me Kualii, me kona kena ole ia aku e Kamalalawalu. Aka, ua lilo
mua ia Kauhi ke kii e ia Kualii.

Ia Kauhi i hiki aku ai ma kahi a Kualii ma e lana mai ana, ua hekauia na waa
iuka. Aka, o ua Kauhi nei, iaia i hiki aku ai ma kahi e hekau ana na waa, nana pono
ae la ia, a ike i na waa o Haloalena, alalia wehe ae la ua keiki kolohe nei a Kauhia-

426 Fornaitder Collection of Haiuaiian Folk-lore.

to the shore and dropped it in the sea. At this time a strong breeze was blowing and
the canoes were carried ont to sea, leaving Kualii's canoes by themselves at their moor-
ing place. Kaulii next took np the rope which held Kualii's canoes to the shore and
pulling on it drew them toward him and when near he jumped aboard, approached
Kualii and sat on his lap. B}' the action of the boy Kualii knew he was a mischievi-
ous fellow and therefore asked him: "Whose mischievious son art thou?" Kauhi
replied: "Kauhiakama's." Kualii again asked him: "Did Kauhiakama tell you to
come and sit on my lap?" Kauhi replied: "Yes, he told me to sit on your lap."

Because of these positive replies made by Kauhi, Kualii made up his mind to
go to Kauhiakama and ask him directly on the matter. Kualii then set off with
Kauhi on their way to meet Kamalalawalu. Upon coming up to Kamalalawalu and
his company, Kualii turned to Kauhiakama and asked him: "Is this your son Kauhi?"
Kauhiakama replied: "Yes, my own son." Kualii again asked him: "Was it you who
told him to come and sit on my lap?" Kauhiakama replied: "I did not tell that deceit-
ful boy to go and sit on your lap, O King." Kualii remarked: "He told me that you
had told him to sit on my lap." Kauhiakama then replied: "What a deceitful boy;
send for that mischievious bo}'." Kauhi was then sent for and he was brought in the
presence of Kauhiakama his father aud was then asked : "Say, Kauhi, is it true that
you told the king (Kualii) that it was I that had instructed you to go and sit on his
lap?" Kauhi replied: "Yes, you told me to do it." The father then said: "You are
indeed a deceitful boy. When did I tell you to do such a thing?"

Kauhi then answered his father without fear: "Here is what you told me.
While I was teasing the boys and was pulling up our newly planted fields till you had
about enough of my mischievous capers, you then spoke to me in the following words:
'At last I am sick and tired of your capers; the best thing for 3'ou to do is to go and
behave this way in the presence of the king, there you can cut as much of your capers
as you like.' These were your very words to me, and that is the reason why I acted
the wa}' I did to the king."

Because Kauhi spoke the way he did to his father, Kualii made up his mind that
Kauhi had in him the makings of a brave soldier, and thereupon took him as one of
his soldiers. In course of time Kauhi proved to be what Kualii had predicted of him
and was made his chief warrior, even over Maheleana and Malanaihaehae.

The battle prepared b}' Haloalena was declared off by Kualii, and Lanai once
more came under the rule of Kamalalawalu. Shortly after this, Kualii returned to
Oahu taking Kauhi along with him.

CHAPTER VIII.

THK BATTLE FOUGHT BY KUALII AT KALAKOA.

In most of the battles fought by Kualii it was customary for him to accompany
his soldiers. But later on when Kualii saw that his soldiers were proficient and that
they showed great strength he decided to let them go to war by themselves, while he
stayed behind at Kailua. But nevertheless, his soldiers usually told him the time and
place the battles were to be fought, so as to keep the king informed. This was the

His/oiy of Kiialii. 427

kama i ke kaula liekau o ua waa o Haloalena a kiola akii la iloko o ke kai ; e pa ana
nae ka makani ia manawa, ua hele loa na waa iwalio, a haalele mai la i ke kaulike pu
ana me Kualii.

A o ko Kualii mau waa lioi, lawe ae la keia i ke kaula i kekauia iuka, a liuki-
huki mai la i ke kaula hekau, a kau aku la iluna o na waa o Kualii, hele aku la ua o
Kauhi, a nolio iho la iluna o ka ulia o Kualii. Ia wa, maopopo ae la ia Kualii lie keiki
kolohe keia. Nolaila ninau aku oia: "Nawai ke kupu o oe?" Olelo aku la o Kauhi:
"Na Kauhiakama." Olelo hou o Kualii me ka ninau aku: ''Na Kauhiakama no oe i
olelo mai e hele mai a noho iluna o kuu uha?" I aku o Kauhi: "Ae, nana no i olelo
mai ia'u e noho iluna on."

A no keia olelo a Kauhi, manao ae la o Kualii e hele aku e ninau pololei aku ia
Kauhiakama. Alalia holo pu aku la o Kualii me ua o Kauhi, a hiki aku la i o Kama-
lalawalu, ninau aku la o Kualii ia Kauhiakama: "Nau no anei keia keiki o Kauhi?"
I mai o Kauhiakama: "Ae, na'u ponoi." Ninau hou aku o Kualii: "Nau no anei i
olelo aku, e hele ae e noho iluna o kuu uha?" I mai o Kauhiakama: "Aole au i olelo
aku ia keiki wahahee, e hele aku e noho iluna ou e ke alii." I mai la o Kualii: "Ka!
I olelo ae nei, nau i olelo ae e noho iluna o'u." I aku o Kauhiakama: "E nani ke
keiki wahahee; kii ia aku na keiki kolohe." Kii ia aku la o Kauhi, a hiki mai la imua

0 Kauhiakama kona makuakane, ninau ia aku la: "Ea, e Kauhi, he oiaio anei ua olelo
aku nei oe i ke alii (Kualii) na'u oe i olelo aku e hele e noho iluna o ka uha o ke alii?"

1 mai o Kauhi: "Ae, nau no." I aku la ka makuakane: "Nani ke keiki wahahee o oe.
I nahea nei ka'u olelo ana aku ia oe pela?"

I mai o Kauhi me ka makau ole i kona makuakane: "Penei kau olelo ia'u.
Ia'u e paeha ana i na kamalii, a e uhuki ana i na ai opiopio o na mahinaai a kaua a
ana oe i kuu kolohe, olelo mai oe penei : 'Akahi ke ana ia oe e ke keiki i ke kolohe;
e aho e hoi oe i ke alo alii e kolohe ai, ilaila e ku ai kau kolohe.' Pela mai no oe iau ;
a nolaila au i hele aku ai e kolohe ia Kualii."

A no keia olelo a Kauhi pela i kona makuakane, alalia, manao ae la o Kualii he
kanaka koa o Kauhi, alalia, lawe ae la o Kualii ia Kauhi i koa nona ; a lilo ae la o
Kauhi i pukaua nui no Kualii maluna o Maheleana a me Malanaihaehae.

Aka, o ke kaua i hoomakaukau mua ia e Haloalena, hoopau wale aku la o Kualii
ia kaua ana. a hui hou ae la malalo o Kamalalawalu. A hoi aku la o Kualii i Oahu,
lawe pu ae la ia Kauhi.

MOKUNA VIII.

KE KAUA ANA A KUALII I KALAKOA.

He mea mau i na hoouka kaua ana a pau a Kualii, ka hele pu ana me na koa.
Aka, no ko Kualii ike ana aku i kona mau koa ua makaukau, a ikaika no hoi, nolaila,
hookuu aku ai o Kualii e hele i ke kaua o kona mau koa wale. He nui na kaua ana i
hookuu aku ai i kona mau koa, noho no nae oia ma Kailua. Aka, he mea mau hoi i

428 Fornander Collection of Hazvaiian Folk-lore.

practice regularly observed. Kualii, however, often went to witness these battles with-
out the knowledge of his soldiers. In these secret tours of his, he always took part
in the battles against his enemies and carried awa^' the feather cloaks. Kualii often
went out to battle in this secret way and the soldiers were puzzled at certain things
they saw which they were not able to unravel. Every time an engagement occurred
Kualii was there, fighting those who were opposed to his men. At the close of the
battle the men would then see some one come out of the conflict bearing a feather cloak
who would disappear on the way to Kailua. It was no one else but Kualii.

After a while Kualii's soldiers became very anxious to know who this person
was that always came out from the ranks of the enemy carrying a feather cloak on his
arm. So the soldiers made up their minds to seize him, so that they would be able to
find out who this brave soldier was. Several battles were fought after this where Ku-
alii joined in without being recognized by his men, and the soldiers begau to question
amongst themselves: "Is it possible that this is indeed Kualii? Who can it be?" The
soldiers therefore held a council to decide what must be done to him.

One early morning just before dawn Kualii set out from Kailua; leaving Kaneohe
he went by sea and the sea was dried up. When Kualii arrived at Kahaluu that same
morning he was seen by a certain boy at Kualoa. The boy resided at Kaoio Point.
Upon seeing Kualii the boy remarked to his grandmother: "Saj^, how swiftly that man
runs along the sea." The grandmother replied: "Watch him closely; it cannot be any-
body else; it must be the king, Ku." The grandson then remarked: "When the king
arrives I am going to follow him." The grandmother replied: "If you are thinking of
following your lord you must carry along these shrimps wrapped in ti-leaf together
with the king's fan. It is possible that the king may look behind him and see the fan
and would like to know who you are ; then make yourself known to him. Don't go near
him, however; your shadow may pass over the king; and don't go on his lee side for
you may step over the king's shadow, but keep at a little distance away from him."

Just as the grandmother concluded her instructions Kualii passed by. The boy
then followed. Kualii kept on running and passed Kaaawa, then along and over Ma-
kaua and as he was going up the rise from which place you can see Kahana, Kualii
looked behind and saw a boy following him. The king then remarked: "I see there is
a boy following me." As the king did not wish to be followed for fear that his inten-
tion of going to battle might be known, he ran much faster with the idea that when
they reached the sands of Kahana he would outrun the boy. When Kualii reached
the sands of Kahana he then ran at great speed along the sea, with the boy close be-
hind; when Kualii got on the other side of Kahana which adjoins Punaluu he looked
around and saw the boy still close behind him. The king then remarked to himself:
"Surely this boy is a fast runner." Passing Punaluu, Kaluanui and up the summit
of Kaipapau, the boy kept on following close behind till the king reached Waimea;
Kualii continued down the slope and sat down on the other side of the Waimea stream;
but the boy remained on this side at a place called Piliaama where he sat down, as the
sun had now ri.sen. The boy wanted to get nearer to the king, but was afraid his
shadow might pass over him, so he concluded to stay where he was.

History of Kualii. 429

na koa o Kiialii ka hele aku e hai i ke alii i ka manawa e hoouka ai ke kaiia, a me ke
kahiia hoi kahi e hoouka ai, i maopopo ai i ke alii. A pela mau no ka hana ana. Aka,
hele akn la o Knalii e makaikai i ke kaua a kona man koa, me kona ike ole ia mai.
Iloko nae o kona manawa e hele ana e nana i ke kana, na Inkn akn la no oia i ke
kanaka, a lawe mai i ka ahnnla. Pela pinepine o Knalii e hele ai i na kana, aka, he
mea haohao nae ia i na koa o Knalii. Aia a hoomaka iho ka hoonka ana o na kana o
na aoao elna, aia akn la o Knalii ma kela aoao kahi i Inku akn ai i ke kana e kne mai
ana i ko ia nei poe kana. Aia a pan ka hoonka ana o ke kana, he ike ana ka i ka oili
a keia kanaka me ka ahnnla mailoko akn o ka poe kana, o ka pnka akn la no ia hele
ana, hoi akn la i Kailna; eia no ka o Knalii.

A no ka uluhna man o na koa o ua o Knalii i keia mea e hele man nei me ka
ahnnla, nolaila manao ae la na koa e hopu i keia kanaka, i ike ai lakon i keia kanaka
koa e pnka nei mai loko akn o ke kahna kaua. Ua nni na hoouka kaiia ana i hala i
komo ai o Knalii me ka ike ole ia. A nolaila, na ninan wale iho kona man koa : "O
Knalii nq paha keia? Owai la?" Nolaila, kukakuka ae la na koa i na mea e hiki ai
ke hana ia akn nona.

I kekahi kakahiaka ma ka manawa e molehnlehn ana, hele mai la no o Knalii
mai Kailna mai ; a hiki ma Kaneohe, hele mai la oia ma ke kai, maloo ke kai. A hoea
oia i Kahalnn, ma ke kakahiaka nni, ia manawa ike mai la kekahi keiki i Knaloa, ma
ka lae o Kaoio kahi i noho ai. I akn la ua keiki nei i ke knpunawahine : "E, mama
hoi keia kanaka e holo mai nei maloko o ke kai." I aku la ke knpunawahine: "Nana
pono ia akn, aole na he kanaka e; o ke alii aku la na, o Kn." I akn la ka moopiina:
"Aia a hiki mai ke alii, alaila, alnalu an mahope." I akn ke knpunawahine : "A ina
i mano oe e nkali i ko hanai, e paa aku oe i ka wahi opae me ka peahi o ke alii. Malia

0 hele kela a alawa iho mahope, malia o ike i ka peahi, ninan iho ia oe, alaila hai aku
oe. Mai hele hookokoke aku nae oe, o ae kon aka iluna o ke alii, a mai hele oe ma ko
ia la main, o ae oe ilnna o ke aka o ke alii ; hoomamao ike mai oe."

Pan no hoi ka ke knpunawahine olelo ana, hele ana o Knalii makai o lakon nei.
Ia manawa, nkali pu akn la ua keiki nei; ke holo la o Kualii, a hala o Kaaawa, a ae
ilnna o na Makana, a ka hoopiina akn e nana aku ai ia Kahana. I alawa iho ananei
ka hana o Knalii, e pili ana keia keiki mahope o ia nei. I iho la ke alii : "He keiki
hoi keia mahope." A no ka makemake ole o Kualii e nkaliia akii ia, o ike ia ananei
kana hele ana i ke kaua; nolaila, holo mama aku la o Kualii me ka manao o ke one o
Kahana kahi e pan ai ka mama o na keiki nei.

A hiki o Kualii i ke one o Kahana, holo mama loa aku o Kualii ma ke kai, o ke
keiki akn no mahope; a hiki o Kualii ma kela aoao o Kahana e pili aku ai me Punalun,
i alawa iho ananei na Kualii nei, e kau aku ana no ke keiki mahope ona. Ia manawa,
e kunpau aku ana o Kualii i kona mama, a hala o Punalun, a Kalnanui, a hele ana
ilnna o Kaipapau, i alawa mai ananei o Knalii e pili aku ana no ua keiki nei mahope.

1 iho la ke alii: "He oi ka hoi keia keiki mama." Pela ka nhai holo ana o na keiki
nei mahope o ke alii a hiki i Waimea. Iho aku la o Knalii a ma kela aoao o Waimea
noho, a o na keiki nei pili akn la ma keia aoao ma kahi i oleloia o Piliaama, a malaila

430 JFornander Collection of Hawaiian Folk-lore.

While they were at Waimea, Kiialii looked and saw that the boy was holding his
fan; he then watched the boy to see if he would nse it, but the boy did not, because he
knew that the fan belonged to the king. Had the king seen the boy use the fan the
boy would have been killed. After waiting for a wbile the king called for the boy and
the boy stood up and went over to meet the king. The king then asked him: "Who
gave you that fan?" The boy answered: "Your honored servant." Kualii again asked
the boj-: "Where are you going to?" The boy replied: "I am following the king."
The king again asked him: "If I should run and grab hold of a feather cloak, would
you grab one too?" The boy answered: "I would grab a feather cloak too." Kualii
again asked him: "If I should seize hold of a man, would you seize one too?" "Yes, I
would seize one too," replied the boy. After hearing the boy answer all his questions,
Kualii made up his mind that this must be a very brave boy.

Upon their arrival at Lihue they heard that the two armies were encamped at
Kalakoa, so they kept right on and went into the battle. This is known as the battle
of Kukaniloko. When they drew close to the enemy, Kualii entered into the thickest
part of the fight with the boy behind him. Kualii, upon entering into the fight, left
his own men far behind him, but he and the boy kept on with the desire of again en-
countering the enemy at Paia where another battle was being fought. Upon reaching
Paia, Kualii saw the opposing king dressed in a feather cloak. Kualii then drew near
to the other king and after killing him seized the feather cloak and took it. While
Kualii was carrying off the feather cloak the boy cut off one of the man's small fingers
and took it. The boy also cut off one of the man's ears and took it.

After getting the feather cloak Kualii returned with the idea that the boy would
not be able to follow Him out of the fight. While Kualii was on his waj^ to Kailua with
the idea that he was all by himself, he thought he would look behind him; when he
did, he saw to his surprise that the boy was still behind him. When Kualii saw the
boy following he stopped and waited for the boy to come up to him. When the boy
got up to him, the boy asked him: "How are you?" Kualii replied: "Just as usual."
Kualii then asked the boy: "Where is your man?" The \)oy replied: "When 3'ou took
the feather cloak, I took the small finger and one of his ears."

When the boy made this answer, Kualii made up his mind that this must be a
brave lad. They then resumed their journey until they reached Kaoio Point at Kualoa,
where the king asked his servant for his malo. Upon receiving it he gave it to the boy
to be his own, and he fastened it to the boy with his own hands.' The}' then returned
to Kailua in Koolaupoko.

While they were approaching near the houses, Kualii told the boy to stay where
he was. "You stay here while I go on ahead to the mua." When you hear the beat-
ing of the drum, then someone will come and bring you along." With these words
Kualii went on and entered the mua. Soon after this the boy heard the beating of the
drum and saw someone coming for him.

'This is certainly royal recognition and rew.ird for faithful service.
'The mua house of the temple.

History of K^ialii. 431

oia i noho ai, no ka niea ua piika mai la ka la. Manao ua keiki nei e liookokoke akii i
kahi a ke alii e noho ana, aka, manao keia o ae ke aka o na keiki nei iluna o ke alii, a
nolaila i pili ai ua keiki nei nialaila.

la laua me Kualii malaila, nana aku la o Kualii e paaia mai ana ka pealii o ua

0 Kualii e ua keiki nei ; kali aku la nae oia o ka pealii mai o ke keiki, aole oia i pea-
peahi, no ka mea ua ike no kela (keiki) no ke alii ka peahi. Ina e ike aku o Kualii i
ua keiki nei e pealii ia ana ua peaki nei, ina ua make ua keiki nei. A liuliu iki ko
Kualii kali ana, alalia, kahea aku la o Kualii i ke keiki, a liele aku la a halawai me ke
alii. Ninau aku la ke alii: "Nawai i haawi mai ia peahi ia oe?" Hai aku la ua keiki
nei: "Na ko kahu no." Ninau mai la o Kualii i ke keiki: "E hele ana oe i hea?"

1 aku la ke keiki: "I ukali mai nei au i ke alii." I liou aku ke alii: "Ina liolo au a
hopu i ka ahuula, hopu no oe?" I aku la ke keiki: "Hopuno au i ka ahuula." I hou
aku o Kualii: "A ina e hopu au i ke kanaka, hopu no oe?" "Ae, hopu no au." Pela
aku ke keiki. A no keia mea, manao ae la o Kualii, he keiki koa keia.

Ma ia hele ana a laua nei a hiki iuka o Lihue, i laila lohe laua ua hoomoana ke
kaua i Kalakoa. A nolaila, hele loa aku la laua a konio iloko o ke kaua, oia ke kaua
i olelo ia o Kukaniloko. Ia laua nei i hookokoke aku ai, komo aku la o Kualii iloko o
ka pukuikui kaua, a komo pu aku la no hoi me ua keiki nei.

A hala na koa ponoi o Kualii niahope o laua, apu aku la laua e loaa ke kaua a
Paia. Ike aku la o Kualii i ke alii e aahu mai ana me ka ahuula, hopu aku la o Kualii
i ka ahuula a lawe mai la. Ia Kualii i lawe mai ai i ka ahuula, hopu aku la no hoi ua
keiki nei i ka manamana lima iki a lawe mai la, lalau aku la no ua keiki nei i kekahi
pepeiao o ua kanaka nei no nona ka ahuula.

Hoi mai la o Kualii me ka manao aole e hiki mai ana ua keiki nei. Ia hoi ana
o Kualii me ka manao oia wale no ke hoi ana a hiki i Kailua, aka, i alawa ae ka hana
o Kualii i hope, e hele mai ana ua keiki maliope ona. Nolaila, kali iho la ua o Kualii
a hiki mai la ke keiki. Ia hiki ana mai, ninau aku la ke keiki: "Pehea oe?" I aku
o Kualii: "Oia niau no." Ninau aku la hoi o Kualii ; "Auliea hoi kau kanaka?" I
aku la ke keiki : "la oe no i lawe mai ai i ka ahuula, lilo mai la ia'u ka manamana lima
iki me kekahi pepeiao."

A no keia olelo a ke keiki, manao ae la o Kualii, he keiki koa keia. Nolaila,
hoi aku la laua a hiki ma ka lae o Kaoio i Kualoa. Ninau aku la i ka malo i kona
kahu. A haawi lilo ia mai ua malo nei o Kualii i ke keiki, a hoahume pono aku la no
o Kualii i ka malo i ke keiki, alalia, hoi aku la laua a hiki ma Kailua, Koolaupoko.
Ia laua i ane hiki aku ai ma ka hale, hoonoho iho la o Kualii i ua keiki nei, me ka i
iho: "E noho oe maanei, e hele au imua, aia kani mai ka pahu, alalia he okoa kou mea
nana e kii mai." Alalia, hoi aku la o Kualii, a komo aku la imua, a niahope kani ana
ka pahu. Kiiia mai la ua keiki nei.

432 Foniandcr Collection of Hawaiian Folk-lore.

CHAPTER IX.

SUPPLEMENTARY.

Tlic Royal Kolon>alii Statute.' — Thi.s was the best law during the reigu of Kualii
Kuniakea Kuikealaikauaokalani." It was strict, unvarying and always just. It was
for the care and preservation of life; it was for the aged men and women to lie down in
the road with safety; it was to help the husbandmen and the fishermen; to entertain
(morally) strangers, and feed the hungry with food. If a man says, "I am hungry for
food," feed [him] with food, lest he hungers and claims his rights by swearing the
kolowalu law by his mouth, whereby that food becomes free, so that the owner thereof
cannot withhold it; it is forfeited b}' law. It is better to compensate. He who swears
must observe the law faithfully, lest he be accountable to the law of the king which he
has sworn to observe,^ and the punishment be upon him. If it is simple robbery of
others' food, or of others' property, then severe punishment shall be meted out to the
person who violated the law. A transgressor,^ or one who is about to die, is, under the
application of this law exonerated of his death or other penalty. Through the upright-
ness of his [Kualii's] law, and the honest}- with which he administered the government,
God preserved him, so that he lived a long life, and his is that notable life spoken of in
the annals of the ancient people, of the king of Oahu, who lived four times forty and
fifteen 3'ears. In the last stage of life he was bent with age and withered, with the
eyes reddened and bedimmed; and was carried about in a netting. He died at Kailua,
in Koolaupoko, in A.D. 1730, in the one hundred and seventy-fifth year of his life.

Kualii is thus shown to have lived to an extremely old age, and to have pos-
sessed unusual strength and vigor throughout. Fornander, in his Polj'uesian Race,
Vol. II, pages 283-4, furnishes the following additional legendary data and character-
istic final of this eminent worth}' :

"It is related that when Kualii was upwards of ninety years old, Peleioholani
arrived one time from Kauai on a visit to his father on Oahu. Without endorsing the
details of the legend, it suffices to say that a quarrel arose between father and son; that
the latter assaulted the former, and a scuffle ensued in which the old man, getting the
grip of the lua^ on his son, handled him so severel}^ that, when released from the
paternal grasp, he started at once for Kauai, and never revisited Oahu uutil after his
father's death.

"Kailua, in Koolaupoko, seems to have been the favorite residence of Kualii, and
there he died at a very advanced age. Shortly before his death he called his trustiest
kahu and friend to his side and strictl}' enjoined upon him the dut}' of hiding his bones

•A beneficent law which, on occasions, appears to 'Under the old order mercy was unknown; death

supercede the established ordinance. penalty for transgressions usually prevailed.

'The historian Kamakau here furnishes Kualii's full -'The liia was like the strangle-hold in wrestling, giv-

name for the first time, though this latter appellation ing one the complete mastery over the other. It is said

is used in the supplementary mele. that one getting this grip on his opponent could break

3A safeguarding against seeking to obtain benefits his bones in mid-air as he threw him.
under this law by false representation.

History of Kualii. ' 433

MOKUNA IX.

HK PAKUI.

O ke Kanaivai Niaupio Kolowalu. O ke kanawai oi keia o ka maikai loa i ke
au o ka noho aupimi ana o Kualii Kiiniakea Kuikealaikauaokalani, he paa, he Inli ole
he oiaio man, o ke ola o ka pomaikai, o ka hole o ka elemakule ame ka hiahina a moe
i ke ala, o ka kokua i ka poe mahiai ame ka poe lavvaia, o ka hookipa i ka poe malihini,
o ka hanai i ka poe pololi i ka ai. Ina e olelo mai ke kanaka he pololi au i ka ai, e
hanai aku i ka ai, o pololi kela a kau mai, a hoohiki mai i ke kanawai ma kona waha he
kolowalu, a ua laa kela ai ma ke kanawai, aole e hiki i ka mea nana ka ai ke ana, ua
lilo ma ke kanawai, o ka uku ka pono. E malama hoi ka mea nana e hoohiki i ke
kanawai o pili ia ia ke kanawai ana i hoohiki ai i ke kanawai o ka Moi me ka hewa ole,
aia maluna ona ka uku hoopai. Ina he makaha wale i ka hai ai, a i ka hai waiwai,
alaila, maluna o ka mea nana i lawe wale i ke kanawai ka hoopai kaumaha. O ke
kanaka lawelawe a he kanaka e make ana, a i kauia e keia kanawai, ua hookuuia oia
mai kona make aku a lawehala hoi. O ka pololei o kona kanawai ame ka pololei o
kona malama ana i ke aupuni, ua malama mai ke akua ia ia, a ua loihi kona ola ana, a
nona ke ola kaulana ma ka moolelo o ka poe kahiko. No ka Moi alii o Oahu, ua ola
oia i na makahiki eha kanaka me uniikumalima makahiki. Ua hele a kolopupu a ula
ka maka, a haumakaiole, a palalauhala, a kauikapuaneane, a paa i koko me ka aumaka
make oia ma Kailua i Koolaupoko i ka A. D. 1730, i kona mau makahiki o ke ola ia.
Ua ana he 175.

434 Fornandei- Collection of Haivaiian Folk-lore.

after death, so that mortal man should never get access to them or be able to desecrate
them. When Kualii was dead, and the body, according to cnstom, had been dissected
and the flesh burned, the kahu carefully wrapped the bones up in a bundle and started
off, as everj'body thought, to hide them in some cave, or sink them in the ocean. In-
stead of which, he repaired to a lonely spot and there pounded up the bones of the dead
king into the finest kind of powder. Secreting this about his person, the kahu returned
to court and ordered a grand feast to be holden in commemoration of the deceased.
Immense preparations were made, and the chiefs from far and near were invited to at-
tend. The night before the feast the kahu quietly, and unobserved, mixed the pow^-
dered bones of the dead king in the poi prepared for the morning's feast. At the close
of the meal the following day the kahu was asked by the chiefs present if he had faith-
fully executed the wishes of the late king regarding his bones. With conscious pride
at his successful device, he pointed to the stomachs of the assembled company and re-
plied that he had hidden his master's bones in a hundred living tombs. The legend
does not say how the guests liked their repast, but the kahu was greatly applauded."

PUBLICATIONS

OF THE

Bernice Pauahi Bishop Museum

Honolulu, Hawaii, U. S. A.

MISMOIRS.

(Quarto.)

Vol. I.— Nos. i-s. 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. rV. — 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 1, 1916. Part II, 1917. [Part III, completing volume, in press.]

OCCASIONAIv 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, a, 3, 4. 1907-. [Volume incomplete.]

Vol. IV.— Nos. 1-5. 1906-1911.

Vol. v.— Nos. 1-5. 1912-1913.

Vol. VT.— No. I. Director's Report for 1913. — New Hawaiian
Plants, IV. By Charles N. Forbes. 1914.

No. a. Director's Report for 1914. 1915.

No. 3. Director's Report for 1915. New Hawaiian Plants, V. By
Charles N. Forbes. 1916.

No. 4. Director's Report for 1916.— Notes on Ethnographical Ac-
cessions. By John F. G. Stokes. — New Hawaiian Plants, VI. By
Charles N. Forbes. 1917.

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 Fomander's "An Account of the 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.

i^'sqsb

MEMOIRS

OF THE

BERNICE PAUAHI BISHOP MUSEUM

OF

POLYNESIAN ETHNOLOGY AND
NATURAL HISTORY

VOL. IV. — PART III

Fomander Collection of Hawaiian Antiquities

and Folk-lore

honolulu, h. i.

Bishop Museum Press

1917

BOARD OF TRUSTEES

Albert F.JuDD Presideut

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) Diredtor

William H. Ball, Ph.D. • • Honorary Curator of Mollusca
John F. G. Stokes • • • • Curator of Polynesian Ethnology
C. Montague Cooke, Ph.D. (Yale) • • Curator of Pulmonata

Charles N. Forbes Curator of Botany

OttoH. Swezey .. .. Honorary Curator of Entomology

John W. Thompson Artist and Modeler

Miss E. B. Higgins Librarian

Miss L. E. Lucas Assistant Librarian

John J. Greene Printer

M. L. Horace Reynolds Cabinet Maker

EXHIBITION STAFF

Mrs. Helen M. Helvie Superintendent

John Lung Chung Janitor

Thomas Keolanui Janitor

John Penchula Janitor

FEB 19 1918

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

BV

THOMAS G. THRUM

Memoirs of the Bernice Paiiahi Bishop Museum
VohmielV-Partlll

honolulu, h. i.

Bishop Museum Press

1917

CONTENTS

PAGE

I,egend of Kana and Niheu 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 4S2

Relating to Kaululaau 486

Legend of Nihooleki 488

Legend of Kepakailiula 498

PAGB

Legend of Wahanui 516

Legend of Kaulu 522

Legend of Hoamakeikikula 532

Legend of Kapuaokaoheloai 540

Legend of Kalanimanuia 548

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 ~ (^ i'^

I

PART III

Legend of Kana and Niheu.

HAKALANILEO' was the father and Hina' was the mother of Kana' the first-
born, and Niheu ^ was the 3-ounger brother of Kana. Uli ' was the grandmother.
Hamakualoa, Maui, was the land in which Kana was born, and Halauoloolo
was the name of the house. At the birth of Kana, he was in the form of a piece of rope;
he had no human form. After the birth of Kana, Uli took and kept it until it assumed
a human form, then she brought the child up. The place where Kana was brought up
was in Piihonua, Hilo, Hawaii, a place lying to the East of Wailuku, where his house
was built, called Halauoloolo.''

In this legend it is said that the body of Kana grew to be very tall and large
and was terrible to behold. While he was being brought up, he grew so fast' that the
house had to be lengthened, so that it extended from the mountain until it was almost
to the edge of the sea. Such is the story as told of this house, Halauoloolo.

RPXATING TO THE HAUPU HILL.

This hill called Haupu,"* was a hill situated on Molokai and the chief who lived
on this hill was Kapepeekauila by name and his chief priest was known by the name
of Moi.'' Once upon a time this hill, Haupu, moved or floated to Mokuola '" in Hilo,
Hawaii, carrying along the chief aud the people and the things that grew on the hill.
When Hina the mother of Kana and Niheu saw that the land was pleasant to the eye,
she climbed on up the hill with the idea of taking a look at the place. As soon as
Hina was on the hill of Haupu, it immediately moved back to Molokai, thus leaving
Hakalanileo to mourn for her loss. When Hakalanileo saw that his wife was being
carried away he tried to recover her, but found it impossible to do so. After his failure,
he proceeded to Niheu and informed him that Hina had been taken away b}' the hill
of Haupu. When Niheu heard this report from his father, he said: "I cannot get her,
there is only one person who can do it, and that is Kana. You must go to him person-
ally; don't be afraid of him and run away if he should turn and look at j-ou. Just

■This is a popular myth of great antiquity (judged by
the references thereto in one way and another in Hawai-
ian legendary lore), of which there are several versions
of various titles.

°An easy-going king, undeserving of the untiring
efforts of his sons to rescue their mother and avenge
her abduction.

^ Hina in this story has been said to be Hawaii's Helen
of Troy. She has been a prolific inspiration of freaks
and foibles in the folk-lore not only of these islands,
but throughout Polynesia.

' Xiheit, said to have special power or qualifications
— Sampson like — through his long hair.

^ Kana could thank his stars for grandmother f'li, not
only for her supernatural powers in seeing his possibili-
ties in a piece of rope, but directing his efforts to avenge
( 436 )

the loss of his mother. This name, !'/i, figures as the
famed and powerful goddess of tlie aiiaaiia or sorcerer
priests.

"■The name Halauoloolo indicates a long shed kind of
structure rather than a house.

^ Kana apparently developed on the Jack and the Bean-
stalk principle.

'Haupu, also known in tradition as the "Rocks of
Kana", is a bold bluff on the north coast in the Pele-
kunu district of Molokai.

''Moi was one of the renowned priests of a period pre-
ceeding the arrival of Paao in the twelfth century, from
Samoa.

^"Mokuola. or Coconut Island, forming the eastern
portion of Hilo Bay.

Kaao No Kana a Me Niheu.

OHAKALANILEO ka makuakane, o Hina ka makualiine, o Kana ka mua, o
Niheu ka muli, o Uli ke kupunawaliine. O Hamakualoa, i Maui ka aina hanau

o Kana, o Halauoloolo ka liale. He pauku kaula o Kana o ka hanau ana, aohe
kino maoli. A hanau o Kana, lawe ae la o Uli ia ia a hanai ; o kahi nae o Kana i hanai
ia ai, o Piihonua ma Hilo i Hawaii, e moe la ma ka hikina o Wailuku, ilaila kona hale
o Halauoloolo.

Ma keia kaao ana, ua olelo ia ke kino o Kana, he kino loihi loa, a he kino nui a
weliweli ke nana aku. I kona hanai ia ana, ua panee kona kino i ka loihi, a ua panee
no hoi kona hale o Halauoloolo; mai ke kuahiwi a kokoke i ke kai kona kino ka loihi,
a pela iho la no ke ako ana o ka hale, o Halauoloolo.

NO KA PUU O HAUPU.

O keia pun o Haupu, he puu ia aia i Molokai ; o ke 'Hi o luna o ua puu la, o
Kapepeekauila ka inoa, o ke kahuna o Moi. Mai Molokai aku ka hele ana a ka puu o
Haupu, a hiki i Mokuola i Hilo, Hawaii, me ke 'Hi, me na kanaka, me na mea ulu o
luna; a ike o Hina, makuahine o Kana ma, i ka maikai o keia aina, alalia, pii aku la e
makaikai i luna. A makaikai o Hina i luna o ka puu o Haupu, o kona wa ia i lawe ia
ai e ka puu i Molokai, a nele iho la o Hakalanileo i ka wahine ole, imi iho la ia i wahi
e loaa ai ka wahine, aole e hiki. Nolaila, hele aku la o Hakalanileo i o Niheu la, e
olelo aku i ka lilo o Hina i ka puu o Haupu; a lohe o Niheu i keia olelo a ko laua
makuakane, olelo aku la ia: "Aole e hiki ia'u; hookahi wale no keiki e hiki ai, o Kana.
E hele oe e hiki i mua ona, mai makau oe, a mai holo, ina i huli mai keia a nana ia oe,
mai nana aku." A pau ka olelo aoao a Niheu ia Hakalanileo, hele aku la ia e halawai
me Kana. Ia Hakalanileo i hiki aku ai i kahi o Kana, huli mai la o Kana a nana ia

( 437 )

438 Fornaadcr Collection of Hazvaiian Folk-lore.

keep 3'our eyes away from him." After Niheu had given these instructions to Haka-
lauileo, Hakalanileo turned and went to meet Kana. When Hakalanileo came to
where Kana was living, Kana turned and looked at him and the sight of Kana was so
terrible that he turned and attempted to run awa}^ ; but Kana called out to him, saying:
"What do you want?" Hakalanileo replied: "I have come to tell you that the mother
of you two has been taken away b}' Kapepeekauila, the chief of the hill of Haupu.
She is now- at Molokai."

When Kana heard this, he said to Hakalanileo: "Go and issue a call that the
people come together throughout Hawaii, and instruct the men to go and hew oat
canoes, by which we will get to Molokai, and get back your wife." With this, the
canoe hewers all around Hawaii came together and a large doiible canoe of ten
[fathoms] in length was hewed out and made ready, whereupon Hakalanileo went for
Kana to voyage to Molokai. When Kana came to the double canoe he stretched out
his hands and placed them on the canoe and the canoe sunk out of sight; Kana did
not even attempt to board the canoe. Because of this, Kana said to Hakalanileo: "Go
and hew out another double canoe." Again the people of Hawaii went up and hewed
out another double canoe; but the hands of Kana alone were too much for the canoe,
for it too sunk out of sight, thus leaving them without a canoe to get to Molokai in.
Therefore, Hakalanileo went to the presence of Niheu and reported the matter to him.
When Niheu heard this, he said: "You go to Uli and ask for a canoe; she has the canoe
that will take you to Alolokai, and she will direct 3-ou what to do."

When Hakalanileo came in the presence of Uli, she asked him: "What is it 3'ou
want?" Hakalanileo replied: "I have come for a canoe for Kana by which he may
be able to get to Molokai to fight Kapepeekauila, the chief that lives on the Haupu
hill." Uli made reply : "Yes, there is a canoe, it is in Paliuli ; ' but j-ou must, however,
go and call all the people together to go and drag down the canoes." Hakalanileo did
so and collected eight times fortj- men, and the}' proceeded to the uplands of Paliuli,
where Uli prayed for a double canoe for Kana.

KAUMAIKLIKI-I, THK DOUBLE CANOK OF KANA.

Go get the canoe! Of Haleohe, of Haleola,

Go get the canoe ! ! Of the larger border of Leipe,

At your grandmother's Of the burying place of Maiahiki,

To Hoauuiikamapu, Of the place where one runs and lies down.

To Hoanuiwaalau, The canoe that is sprinkled in the calm,

To Hoanuiwiliwiliwaa, The canoe that jumps playfully in the calm,

To Hoanuihoonohowaa, The canoe that sleeps in the water in the calm.

For the canoe up at Kalanaku. The canoe of Maunakea in the calm,

Heiwale has a fishing canoe. The shaded canoe in the calm.

This canoe is covered with a cloak by old women. The isle-shaped canoe spread out in the calm,

Go get, go get, go get the canoe. The canoe of rushes pointing to the calm,

Go get the canoe of Kainui at Kainalu, The canoe that rises and eats the cords that

Of Halekou, of Halekanaka, l)ind it,

^Paliuli, famed as the Hawaiian Paradise, appears by this and other legends to have been a favored spot in Puna,
Hawaii.

Legend of Kaiia and Nilieu. 439

Hakalanileo; ma keia nana aua, ua holo o Hakalanileo me ka makau. Pane mai o
Kana: "Healia kau?" Olelo aku o Hakalanileo: "I hele mai nei au e hai aku ia oe,
ua lilo ka makuahiue o olua ia Kapepeekauila, ke 'lii o ka pun o Haupu, aia i Molokai
kalii i nolio ai i keia wa."

A lohe o Kana, dlelo mai la ia ia Hakalanileo: "O hoi e kukala ia Hawaii a
puni, e kalai i mau waa no kakou e holo ai i Molokai, i loaa ko wahine." Ma keia
olelo o Kana, ua akoakoa na kalai waa o Hawaii a puni, he mau w^aa nunui, he umi ka
loa; a makaukau na waa, kii aku la o Hakalanileo ia Kana e holo i Molokai. Ia wa,
kikoo na lima o Kana a luna o na waa, o ke komo iho la no ia o na waa a polio i lalo,
aole i ee ke kino o Kana. Nolaila, olelo hou o Kana ia Hakalanileo, e kalai hou na
waa; kalai hou no o Hawaii a puni, a loaa elua waa, i na lima no o Kana komo, nolaila,
aohe waa e holo ai i Molokai. Nolaila, hele aku la o Hakalanileo i mua o Niheu a
olelo aku la no keia mau mea, a lohe o Niheu, olelo mai la: "O hele a ia Uli, olelo aku
i waa; aia ia ia ka waa e hiki ai i Molokai, nana e kuhikuhi mai ia oe."

A hiki o Hakalanileo i mua o Uli, ninau mai la Uli: "Heaha kau?" I aku o
Hakalanileo: "I hele mai nei au i waa no Kana, e holo ai i Molokai, e kaua me Kape-
peekauila, ke 'lii o luna o ka pun o Haupu." I mai o Uli: "Ae, he waa, aia i Paliuli;
e hele nae oe e kukala i na kanaka a pau loa, e kii e kauo mai i na waa." Hele aku la o
Hakalanileo e kukala i na kanaka a pau loa, a akoakoa, he mau lau kanaka ewalu. Ia
wa, pii lakou a hiki i uka o Paliuli. Hooulu o Uli i kana mele pule no na waa o Kana.

KAUMAIELIELI NA WAA O KANA.

E kii i ka waa ! ' A Haleohe, a Haleola,

E kii i ka waa ! ! A kuauna uui o Leipe,

I ko kupuuavvahiue, A ka he o Maiahiki,

la Hoauuiikamapu, A ka holo nioemoe-a !

Ia Hoanuiwaalau, O ka waa kapipi mai i ka lai,

la Hoanuivviliwiliwaa, O ka waa ekepue i ka lai,

la Hoanuihoouohowaa, O ka waa ka moe wai i ka lai,

Mauka waa i Kalanaku, O ka waa ka mauuakea i ka lai.

He waa ia ko Heiwale O ka waa olopu i ka lai,

Hoahu ka luahiue i keia waa, O ka waa moku halii i ka lai,

E kii, e kii, e kii ka waa, O ka waa nauahu i kuhikuhi i ka lai,

E kii ka waa Kaimu a Kainalu, O ka waa aia e ai ke kaa o ka aha,

A Halekou, a Halekanaka,

44°

Fornander Collection of Hawaiian Folk-lore.

The canoe of the priestess of

Laa ' that is here,

Which now stands down at Hana,

Standing below at Hana; ask, inquire of its

name;
It is the double canoe of Kaumaielieli.
The Milo outline is the outrigger,
Halauloa, the body;
It pitched in the sea in its sailing.
Aukuuikalani, the bow,
The stern is carried up,
Kaualupe, Is the space between the iakos,
Piliaama is the long stick on the outside,
I^eleiamanu is the stick at the bow,
Kupakei the stick at the stern,
The outside sticks are like the rejected ones.
Peheu are the ears of the canoe,
Pukokee the oblique ends,
Makilihaohao in the heaven, the iron,
Kainakahi the bailing cup,
Kiai-i-ka-lani the leak,
Kuanuenue is the front iako,
Hauhiakaa the lashings,
Hoomaukoia occupies the center,
Uaua the lashings.
Hooipoakekolu the iako,
Luukia the lashings.
Hapa mounts up to heaven,
Uli is the woman that is famous,
Popoalaea the woman that is famous,
Mailelaulii the woman that is famous,
Haaneeiakake the proclaiming priest.
That is the way they carry things in Kona,
That is the way they lift things in Kona,
That is the way the sail is set.
The seat over which the cross stick hangs,
The sharp point of the cross sticks above.
Kauhikamakani is the cross stick above,
Kauhikalalea the cross sticks above.
Poa is the lower end of the stick,
Niula is the piece of kapa at the end of the pole,
Kailewaula the piece of kapa below the first.
Kaameaula the piece of kapa below that,
Kapuohuula is the piece of kapa below that,
Anuenueula ^ the piece of kapa below that,
Hoopio is the end of the sail in the middle,

Alualu the bow stays,

Kanaha the last of the pieces of red kapa,

Huki the piece of red kapa in the open.

The canoe sails in the ocean,

Niheu is playing with the pebbles,

Kapapaki his .seat,

Kuaieloelo is his seagoing loin cloth,

Oolapaku his paddle.

Lealealai is to occupy the center.

As a substitute does he sit.

Kiheipua is his seagoing loin cloth,

Laolapa his paddle.

Niniole is to occupy the larger space,

Kaauia his seating,

Waialea his loin cloth,

Mapunaiakea his paddle.

Kapunaikila is on the inside,

Kapunanui on the outside.

Pahelehalalei is on the inside,

Pahelekaumoku on the outside.

Niuowaihiki is on the inside,

Ninakapukapu on the outside.

Kooluamahanakea

Hoolaula the sailing master,

Kapapaku his seat.

The dead body of Koolaukani is his paddle.

Hakamaka is the bow of that canoe,

Kama is the outside paddle.

Kanaloa^ is on the platform,

Playing at cat's cradle with the dead.

The towering waves of the ocean,

The sleeping waves of the ocean.

The drawing current of the ocean,

The current that bears one away to the ocean,

Sailing the ocean where the battle is to be fought.

The lizard shall be on the surface,

Niheu, the warrior,

Wawakailani his war club.

Kana is the chief warrior,

Puhalakau his war club.

Opuaanalu shall be routed,

Niuli shall stand as a coconut tree,

Moopuu shall be the priest,

Hulahula^ the name of the prayer,

Kanaloa shall be the god.

Then shall the hill of Haupu be routed.

I

^ Laa, now known as Olaa, in Puna, Hawaii, identifies
the location of Uli'i? work.

= It will be noticed with all these kapas that ula (red)
terminates the several names. There may have been
designed significance in these as signals in distinction
from other named kapas which are described such.

^Kanaloa (referred to again later), one of the major
gods of ancient Hawaiian belief.

* Hulahula was a prayer of great solemnity in a dedica-
tory service, and is not to be confused with the Hawai-
ian dance of same name.

Legend of Kana and Nilieii.

441

O ka waa a ke kahuna wahine, a

Laa nei la e !

E ku nei la i lalo o Hana,

Ku i lalo o Hana, ui hooeu i ka inoa,

O keia mau waa o Kaumaielieli,

O ke aka Milo la ke ama.

O Halauloa ka ivvikaele.

O luu i ke kai ka holo ana.

O Aukuu i ka lani ka uhi,

E amo ia ka hope i hina,

O Kaualupe ka momoa,

O Piliaama ka moo mawaho,

O Eeleiamanu ka laau ihu,

O Kupakei ka laau hope,

O Pookaiwaho, ka hoowahawaha,

O Peheu ka pepeiao,

O Pukokee ka pua,

O Makilihaohao i ka lani ke meke,

O Kainakahi ke ka.

O Kiai-i-ka-laui ka liu,

O Kuanuenue ka iako mua,

O Hauhiakaa ka lanalana,

O Hooniau koi a ko waena,

O Uaua ka aha lanalana,

O Hooipo a ke kolu ka iako,

O Luukia ka aha lanalana,

O Hapa i kukau lani,

O Uli la ka wahine ua lana ia e !

O Popoalaea ka wahine ua lana ia e !

O Mailelaulii ka wahine ua lana ia e !

O Haneeiakake ke kahuna kui la.

O ke amo na o Koua la !

O kaikai ana o Kona la,

Ka hookumu ana o ka la,

Ka noho ka ie i luna ae,

Winiwini ka ie iluna ae,

O Kauhi ka makani ka ie i luna ae,

O Kauhi ka lalea ka ie i luna ae,

O Poa ka ie i ka waha ,

O Niula ka welu i ka puaki,

O Kailewaula ka welu i lalo iho,

O Kaa mea ula ka welu i lalo loa iho,

O ka pu o huula ka welu i lalo iho,

O Anueuue ula ka welu i lalo iho,

O Hoopio ka upai a ka la i waena,

O Alualu ke kaula ihu.

O Kanaha ka ula pau,

O Huki kaulawaha,

Holo ka waa i ka moana,

O Niheu kalohe i ka iliili,

Ka papaki i ko noho ana,

O Kuaieloelo kona malokai,

O Oolapaku kana hoe,

O Lealea lai i waena,

O ke pani kona noho ana,

O Kihei pua ka malokai,

O Laolapa kana hoe,

O Niniole i kai ko nui,

O Kaauia kona noho ana,

Waialea kona malo,

O Mapuna ia kea kana hoe,

O ka puna i kila maloko,

O ka puna nui la mawaho,

O Pahele hala lei maloko,

O Palekaumoku mawaho,

O Niu owaihiki maloko,

Ninakapukapu mawaho,

O Koolua mahana kea,

O Hoolaula ka hookele,

Ka papaku kona noho ana,

Ka heana o Koolaukani kana hoe,

O Hakamaka i hu o kela waa,

O Kama i ka hoe mawaho,

O Kanaloa i luna o ka pola.

E hei ana i ka heana,

O kaalei o ka moana,

O ka ale moe o ka moana,

0 ke au miki o ka moana,

1 ke au ka o ka moana,
Aukai hooukana e !
Ihu a ka moo a kaili,

E Niheu ke koa e !
O Wawakailani ka laau,
O Kana ke koa nui,
O Puhalakau ka laau,
O Opuaanalu kai hee,

O Niuli ka nui e,

O Moopuu ke kahuna,
O Hulahula ka aha,
O Kanaloa ke 'kua,
Hee ka puu o Haupu.

442 Pomander Collection oj /JazLuuKin Folk-lore.

After the recital of the above prayer b}' Uli, she gave orders to dig down into
the ground. The men then began to dig without any interest thinking there was no
truth in the words of Uli. While the people were digging the}- came, first upon the
sticks at the bow and stern of the canoe, the points that first came to their view, and
when the body of the double canoe and all the parts were exposed, Uli gave orders that
the people may return, for the}- were shivering with the cold, from the rain and thunder
which had continued all through the time occupied in the digging, so that they were

exhausted.

After the people had all returned, the double canoe, Kaumaielieli, was then lifted
b}' the gods and carried down and placed in the sea ; and from this point it was taken
to Kaipalaoa," directly below Wailuku and Piihonua, where Kana was living.

THE DREAM OF MOI ' THE PRIEST.

While Kana and Nilieu were making their preparations to sail on the double
canoe, Kaumaielieli, to do battle with Kapepeekauila, the chief on the top of Haupu
hill, Moi dreamed a dream. This dream was before the start was made by Kana for
Molokai. Moi was the priest to the chief Kapepeekauila on the top of Haupu hill.
He was a very great priest, learned in his profession and was all powerful ; his predic-
tions always coming true, whether in the interpretation of dreams or in the foretelling
of coming events. In the night of Kane," he dreamed a dream, which was this:

THE DREAM.

A long man, a short man;
A stunted joutli, a male god.
The eyes touched the heaven,
The earlh was overshadowed.
Say Kamauhili, Ku is routed.
Such is my dream, the priest.

At daylight the next day, Moi said to the chief, Kapepeekauila: "Say, I had a
dream last night." The chief said: "Tell me what it is." Moi then told him of the
dream as related above. After telling the dream, Moi gave an interpretation of its
meaning, but the chief would not believe it. Seeing this, Moi prophesied to the chief
and people, sa^-ing: "If j-ou are not going to take heed to \\\y warning, the priest, you
will surely be dispossessed. If it is a w^oman that is unbelieving, she shall make a
poor marriage, a woman is she of Kupukupu^ she will be hooked up b}' the bill of the
duck and left on the height of Halihuki. I saw a long man, and it was b}- him that
the borders of Haupu were broken and the hill fell to pieces into the sea ; therefore
depart now while death is yet at a distance."

Kapepeekauila refused to take heed of this warning, saj-ing: "You are the one
I shall cause to die, you deceiving priest. IM3' hill of Haupu shall never be conquered.
However, let it stand; if my hill is not conquered in the coming fight, I will kill you."

'On the Kilo side of the Wailuku stream. 'The night of Kane was the twenty-seventh of the

= The temple of this priest was that of Mdiiiniaiaki, lunar month,

at Honokaupu, Pckunu. Moi is said to have preser\-ed ' KupHkitpu, a vegetable plant of small moment,

the ancient form of temple structure of Wakea's time,
which held until Paao's system prevailed.

Legend of Kaiia ajid Nihcit. 443

A pan ka hooulu ana a Uli, ia wa, olelo o Uli, e kohi i lalo o ka lepo; kohi iho
la na kanaka me ka hoomaauea, nie ka manao ole he oiaio ka Uli olelo. Ia lakou e
kohi ana ike nina ae lakou i ka manu o na waa e lioea ae ana mai ka lepo ae. A ike
na kanaka i ke ano o na waa, a me na mea a pan loa, olelo aku o Uli i na kanaka e hoi,
nokamea, ua pan i ka opili no ka nui loa o ka ua a me ka hekili, a na aneane e make i
ke an n anil.

A hoi na kanaka a pan loa, alalia, hapai ke 'kua i na waa, ia Kaumaielieli a lana
i loko o ke kai, lawe mai la a hiki ma Kaipalaoa, e kupono ana i Wailuku a me Piiho-
nua, kahi o Kana e noho ana.

MOE A MOI KE KAHUNA.

Ia Kana a me Niheu e makankau ana e holo mai maluna o na waa o Kaumaieli-
eli, e kana me Kapepeekauila ke 'lii o luna o ka pun a Haupu, ua loaa niua ia Moi ka
moe uhane mamua o ka holo ana mai o Kana ma i Molokai. O Moi, he kahuna ia na
Kapepeekauila no luna o ka pun o Haupu; he kahuna ike, a he kahuna mana loa ma
na mea a pan ana e olelo ai, a e moe uhane ai, a me ka wanana. Iloko o na po o Kane,
loaa ia ia ka moe uhane, penei ke ano o kana mea i ike ai :

MOEUHANE.

He kanaka loa, he kanaka poko,

He ui-aa-he alaneo,

A na maka pa i ka lani,

Malu ka lionua,

la Kamauliili e! Hee nei Ku,

I ka moe au a ke kahuna.

A, ao ae, olelo aku o Moi i ke 'lii ia Kapepeekauila: "E, lie moe ka'u i ka po
nei." I mai ke 'lii: "E hai mai." Hai aku la o I\Ioi i ka moe i olelo ia maluna, a pau
ka hai ana, wehewehe aku la i ke ano o ka moe, aole nae he manao io o ke 'lii i keia
olelo a Moi. Nolaila, olelo aku o Moi i kana olelo wanana ike, i mua o ke 'lii a me na
kanaka: "Ina he hoomoloka i ka moe a'u a ke kahuna, he au hulihia kona hope; ina
he wahine ke hoomaloka i ka moe a'u a ke kahuna, he mai kona e moe ia, he wahine
ia no Kupukupu, o lou ka nuku o Kolea ma, kau ana i luna o Halehuki. He kanaka
loihi ka'u i ike, a oia ka mea nana i hahaki na hui o Haupu nei, a helelei aku nei a ku
i loko o ke kai, nolaila, e liele oi la honua ka make."

Hoole mai o Kapepeekauila : "O oe no ko'u mea e make ai e na kahuna wahahee;
aohe mea e pio ai ko'u pun o Haupu nei; a heaha la hoi, ina i make ole kuu pun ma

444 Fornander Collection of Hawaiiaji Folk-lore.

Moi then replied : "Yes, well and good. Since you would not accept my warning and
you have made up j-our mind in the matter, let it be as you will. The paths of the
priests are narrow and can never be reached by crawling." '

The place where Moi dwelt and traversed is along the cliff ridge east of Waikolu,
Molokai, and can be seen to this day ; its pathway is along this steep cliff, below which
are the waters of the Waikolu sea, and the place remains to the present time.

When the chief Kapepeekauila heard the words of IMoi, he sent his swiftest
messengers, Kolea and Ulili,' to fly and look for Kana and Niheu. When the two came
to the harbor of Punahoa, in Hilo, a place adjoining Kaipalaoa, where Kana was then
living, Kolea said to Ulili : "Say, let us flj- awa}' up high so as to be out of the reach of
Kana, and from up there, call out to him." The two then flew awaj^ up high and at
a point directly over the place where Kana was sleeping, they called out to Kana.
When Kana heard the call he reached up with his hands, while still lying down, but
did not catch them, though the effects of the wind caused by the hands of Kana made
them swing away in haste, and in doing this they fell down on the hill of Haupu in
Molokai. When the two birds came in the presence of Kapepeekauila, they told of the
man with such long arms that they reached into the heavens, and that they barely
escaped death. When the chief heard the report of the two birds, he sent Kolea and
Ulili to go and tell Keauleinakahi,' his warrior who had charge of the ocean.

Keauleinakahi was one of the warriors under Kapepeekauila and it could thrust
through a canoe with his snout. This fish is to be seen to this day. It has a long
sharp snout and can kill a man or wreck a canoe or other object. When the messen-
gers came to Keauleinakahi, they said : "You have been ordered to pierce the double
canoe, Kaumaielieli, wheu it comes from Hawaii and also to kill Kana and Niheu."

On the day when Kana and Niheu completed their preparations, they boarded
the canoe, Kaumaielieli, taking along with them their father Hakalanileo, and set sail.
Kana was wrapped up in the form of a large package, and was placed on the platform.
The length of the package extended the full length of the double canoe. While the}' were
on their way and had reached a point between Hawaii and Maui, they were met by
Keauleinakahi, the warrior of Kapepeekauila, who made an attack on the double canoe,
with the intention of breaking it to pieces with his sharp snout. While it was prepar-
ing for the attack, Niheu stood up with his war club, Wawaikalani by name; and as
Keauleinakahi made the attack, Niheu struck it with his club, killing it.

After this encounter the voj^age was resumed until they arrived at Waikolu,
Molokai, near where the Haupu hill was standing, and here the canoe was moored.
While they were mooring the canoe a large rock was rolled down from the hill aimed at
the canoe Kaumaielieli. As Kana was lying on the platform of the canoe, one of the
people called out, saying: "Say, there comes a large rock! h. large rock is coming!!
We will be killed ! We will be killed ! ! " At this call Kana heard it, so he reached
out his right hand and held the rock, while with the left hand he reached for a small

' Prophetic utterances ; one of Moi's famed qualities.

'^ Kolea (golden plover) and llili ( wandering tattler) were not a formidable pair of winged messengers.

^Name given to his swordfish.

Legend of Kaiia a>id Nilicu. 445

keia hope aku, alaila, make oe ia'u." I aku o Moi: "Ae, he nani ia, ua lohe ole ae la
no oe i ka'u olelo, a ua paa iho la no oe i kou manao ; heaha la hoi, he ala ike ko kahuna,
aole e loaa i ka hookolo ia."

O ko Moi wahi i noho ai a hele, o ka lapalapa pali hikina o Waikolu, e waiho la
ma Alolokai a hiki i keia la; aia no hoi kona alanui ma ka pali nihinihi lele loa kahi i
kau ai, a malalo o laila ke kai hula ana o Waikolu, a ke waiho nei no ia wahi a hiki i
keia la.

A lohe ke 'lii o Kapepeekauila i keia olelo a Moi, hoouna aku la ia i kana man
kukini mama loa, o Kolea, o Ulili, e lele e uana ia Kana a me Nilieu. A hiki laua i ke
kai o Hilo, Punahoa, e pili ana me Kaipalaoa kahi o Kana e noho ana, i aku o Kolea
ia Ulili: "E, e lele kana i luna loa, o make kaua ia Kana, alaila, kahea iho kaua."
Lele ae la laua a hala i luna loa, kau pono iho la i luna o kahi o Kana e moe ana, kahea
iho la; ia lohe ana o Kana, lalau ae la o Kana me kona man lima i luna, me kona moe
i lalo ke kino, aole nae i loaa, aka, ua opeapea ka lele ana a na wahi nianu, a Kolea a
me Ulili, a haule laua i Molokai, i luna o Haupu, no ka ikaika loa o ka makani o na
lima o Hana. A hiki ua manu i mua o Kapepeekauila hai aku la i ke kanaka lima
loihi i ke kikoo ana i ka lani, a pakele laua i ka make; a lohe ke 'Hi i keia olelo a na
manu, hoouna mai la ia Kolea a me Ulili, e olelo aku ia Keauleinakahi, he koa ia i ka
moana.

O Keauleinakahi, he koa ia no Kapepeekauila, ke 'lii o luna o ka puu o Haupu,
e hiki ia ia ke hou i ka waa a puka pu, ma kekahi aoao, oia keia auau hou i ka waa a
me na mea e ae. Ua kauoha ia ia e hou aku i na waa o Kaumaielieli, ke holo mai mai
Hawai mai, a e pepehi ia Kana a me Niheu.

A ee o Kana a me Niheu i luna o na waa o Kaumaielieli, a me ko laua makua-
kane o Hakalanileo, a holo mai la o Kaua, ua opeope ia a kau i luna o ka polao na waa,
e like me ka loihi o na waa o Kaumaielieli, pela no ko Kana waiho ana. Ia lakou e
holo ana ma ka moana, ma waena o Hawaii a me Maui, loaa lakou ia Keauleinakahi,
ke koa o Kapepeekauila, e lele mai ana me kona nuku oioi loa e hou i na waa. Ia ia e
makaukau ana e lele mai e hou, ku ana o Niheu me kana laau palau, o Wawaikalani
ka inoa, a hahau aku la ia Keauleinakahi, a make iho la ia.

Holo mai la lakou a hiki i Waikolu ma Molokai, kahi e ku ana ka puu o Haupu,
hekau iho la na waa i waho. Ia lakou e lana pono ana ma waho ae o Waikolu, olokaa
ia mai la kekahi pohaku nui mai luna mai o ka puu o Haupu, maluna pono o ua waa
o Kaumaielieli. Ia Kana e moe ana i luna o ka pola o na waa, kahea ae la kekahi o
luna o na waa: "E, ka pohaku nui e kaa mai nei! Ka pohaku nui e kaa mai nei!!
Make kakou ! Make kakou ! ! " Ma keia kahea ana, ua lohe o Kana, lalau ae la kona
lima akau a paa i ka pohaku, o ka lima hema, lalau aku la ma ka poina kai, i iliili kia

446 Foniander Collection of Hawaiian Folk-lore.

stone from the beach aud placed it under the rock, stopping it from rolling any further.
B}' this action of Kana the rock was stopped right in the middle of the steep cliff; and
it is there to this daj', on the cliff of Waikolu. This saved Kana and the canoe Kaumai-
elieli from destruction by the rock. After this Niheu started off for the top of the
Haupu hill, to the rescue of his mother, believing that he could do this with his own
strength.

RELATING TO NIHEU.

Niheu was a fearless warrior and had very little respect for the strength of
others. He was so brave that he oftentimes fought against a whole army, without the
least hesitation. When he was ready to start he took up his war club, Wawaikalani,
and placing one end of it on the cliff, the other resting on the canoe, he walked ashore
upon it. After landing he proceeded to the top of the hill of Haupu, where the chief
Kapepeekauila was living, in conipau}- with Hina, the mother of Niheu, who was for
the time being his wife.

RELATING TO THE HAUPU HILL.

The real name of the hill was Kahonunuimaeleka,' a turtle, and had flippers on
the sides. Whenever these flippers closed the hill would extend up to the heaven.
Around this hill was a fence called Paehnmu composed of ti-leaf of Koaea and the ulei
of Nuuhiwa. These things grew so close together that they served as a windbreak,
and no wind could touch the chief's house, called Halehuki.

When Niheu came up to the fence he beat down the ti-leaf and ulei with his
war club, causing the wind to enter Halehuki. As the wind blew into the house,
Kapepeekauila asked: "What has caused the wind to enter here?" "There is a boy
outside with a war club. He has beaten down the fence." Hina then spoke up: "It
must be Niheu, our brave son. He is without fear. We shall be killed." While she
was speaking, Niheu came in and taking hold of Hina started off with her. Before
Niheu came into the house, Hina had told Kolea and Ulili the place wherein the strength
of Niheu laid; it being in the strands of his hair, called Wilikalinoamohalaikaekaeka,
and at the same time told them to take hold of the strands and pull on them which will
cause Niheu to let go of her, for this would cause him to lose his strength.

When Kolea and Ulili saw that Hina was being taken away, they flew and held
Niheu by the hair. When Niheu saw that his hair was being held, he let go of Hina,
took up his war club and struck at Kolea and Ulili. While he was doing this, Hina
ran back to the house, to her new husband Kapepeekauila; Niheu, therefore, walked
back to the canoe, and he was questioned by Kana as follows : "How about our mother?"
Niheu replied: "I had her and we were on our way here when I was attacked; m^- hair
was pulled by the two birds, Kolea and Ulili. While I was beating them off, Hina ran
back again." Kana then said to Niheu: "You sta}' here on our canoe while I go after
our mother." With this Kana stood up in the canoe and peeped over the hill of Haupu.
At this the hill extended on up and Kana also extended on upward too. In doing this

^ Ka-/ioiiii-nuii!ii-)>ia-t-h'ka, literally, the very large turtle at Kleka.

Legend of Kana and Nilicit. j^j

no ka pobaku i paa ; ma keia hana a Kana, ua paa loa ia pohaku i waena o ka pali a
hiki i keia la, e waiho la ma ka pali o Waikolu. A iia pakele no lioi o Kana, a me na
waa o Kaumaielieli i ka make i ka pohakn. Maliope olaila, kii o Niheu i ka makna-
hine i luna o ka pun o Hanpu, mamnli o kona koa a me kona ikaika.

NO NIHEU.

He koa makau ole o Niheu a lie koa wiwo ole i ko liai ikaika, a lie hiki ia ia ke

hoouka kana me ka lehulehii, me kona kanalua ole. Lalau aku la ia i kana laau palau

o Wawaikalani, a lioomoe aku la mai na waa a hiki i ka pali, hele aku la o Niheu

maluna. Ma keia hele ana a Niheu hiki aku la ia i ka puu o Haupu, aia i luna o laila

ke 'Hi o Kapepeekauila me ka makuahine o Niheu ma, o Hina, ua lilo ia Kapepeekanila

i wahine nana.

NO KA PUU O HAUPU.

O Kahonunnimaeleka ka inoa o Haupu, he honu, me na aoao o ka puu o Haupu,
ina e upai na hui, alalia, pii ua puii nei i luna a kiekie i ka lani. He pa ma waho o ka
puu o Haupu, he pae liumu ka inoa, oia ke; ki o Koaea a me ka ulei o Nuuhivva, aole e
komo ka makani i loko o ka hale o ke 'Hi, o ia o Halehuki. E hili aku ana o Niheu i
ka laau palau ana, pau ke ki o Koaea, a me ka ulei o Nuuhiwa, komo ka makani i loko
o Halehuki.

Ia wa ninau ke 'Hi o Kapepeekauila: "Ea, heaha keia mea e komo nei ka ma-
kani i loko nei?" "He keiki me ka laau palau, nana e hili mai nei ke ki o Koaea, a
me ka ulei o Nuuhiwa." Olelo mai o Hina: "O Niheu, o ke keiki koa a maua; he
keiki makau ole keia, make kakou." I Hina e kamailio ana, hiki ana o Niheu a lalau
ia Hina, a lawe aku la. Mamua ae o ka lawe ana o Niheu ia Hina, ua hai aku o Hina
ia Kolea laua o Ulili i ko Niheu wahi e ikaika ai, o ia ka will lauoho o ke poo o Niheu,
o Wilikalinoamohalaikaekaeka ka inoa ; e lalau a paa ka wili lauoho, alalia, haalele
ia'u, pela e nawaliwali ai o Niheu.

A ike o Kolea a me Ulili, ua lilo o Hina, lele iho la laua a paa i ka wili lauoho
o Niheu ; a ike o Niheu ua paa kona lauoho, haalele iho la ia ia Hina, a hopu iho la i
kana laau palau, a hahau ia Kolea ma laua o Ulili ; ia ia i lilo ai i laila, holo aku la o
Hina a hiki i ka hale, me ke kane o Kapepeekauila. Nolaila, hoi aku la o Niheu a
hiki i na waa, ninau mai o Kana: "Peliea aku la ka makuahine o kaua?" Olelo mai
o Niheu: "Ua loaa no ia'u, a hoi mai nei maua, ia wa, apo ia kuu lauoho e na wahi

448 Fornander Collection of Hawaiian Folk-lore.

Kana had to go ;ip to the highest heaven, in the deep blue sky and his body was in the
form of a spider's webb, for he was in great need of food and meat.

When Niheu saw that the legs of Kana were thin and in the form of a spider's
webb, he felt that it was because he was starving; so he called out in a loud voice to
Kana: "Lie toward Kona, to Uli our grandmother, where you will be able to get food
and meat." Niheu had to repeat this call for three days before Kana heard him.
When Kana heard the call of Niheu, he bent himself over across Molokai, over the top
of Haleakala, over the mountain whereby a groove was formed across Haleakala which
can be seen to this day.

When Kana reached Kona and the home of Uli his grandmother, he laid down
by the doorway until Uli awoke in the morning, and when she came out she saw Kana,
her grandson. She then woke him up and began feeding him. When Kana was satis-
fied, the increase of his body began to come down until it reached his feet which were
in the canoe, where Niheu was still waiting. When Niheu looked and saw that the
legs were increasing he arose and cut off one, for he was angry with Kana for eating
till satisfied. The numbness from this cut went up until it reached the head of Kana,
and upon informing his grandmother of this fact, Uli said: "Your younger brother
Niheu got angry with you because you partook of food [without remembering him],
so he has cut off one of your legs." After this Uli said to Kana : "You have conquered
over your opponent. When you rise up you must extend upward until you tower above
the Haupu hill, then make eyes at the hill and when it extends up to meet you, you
reach down and break off the flippers on the right side ; then break off the flippers on
the left side; then it will have no more strength." After these instructions had been
imparted, Kana arose and stood upright until he towered over Haupu, when he made
eyes at the hill. At seeing this Haupu extended upward to meet Kana; Kana then
reached down and broke off the flippers. As soon as the flippers were broken, the
power of Haupu ceased. Kana then stepped down on the hill and it fell to pieces, and as
the pieces fell into the sea, they were left there in the form of small hills,' which can
be seen to this day, at the mouth of the Waikolu Valle}-, overgrown with loulou palms.

By the death of Haupu," the chief Kapepeekauila was conquered and Hina was
recovered; and she was brought back to live with her first husband Hakalanileo. This
ended the war between Kana and the Haupu hill.

'Known as the "Rocks of Kana". ° Meaning the overthrow of Haupu.

I

Legend of Kaiia and Niheu. 449

manu, e Kolea ma ; lilo an ilaila, holo aku nei o Hina." I aku o Kana ia Niheu : ''E
noho oe i luna nei o na waa, owau ke kii aku i ka makuahine a kaua." Ia wa ku ae
la o Kana i luna o na waa, o Kaumaielieli ma, a kiei ilio la maluna o Haupu, oni ae la
o Haupu a kiekie, pela no hoi o Kana o ke oni ana. Ma keia oni ana o Kana, ua hiki
i ka lanikuakea, ka lani lipolipo, ua punawelewele nae ke kino o Kana, no ka pololei i
ka make a ka ai, a me ka ia.

Nolaila, nana ae la o Niheu ma ua wawae o Kana, i ka punawelewele a me ka
wiwi loa, a noouoo iho la ia, he make pololi. Kahea ae la o Niheu me ka leo nui ia
Kana: "Moe ia i Kona i o Uli, i ke kupunawahiue o kaua, i kahi o ka ai a me ka ia."
Ekolu la ke kahea ana a Niheu, lohe o Kana. A lohe o Kana i ka leo o Niheu, moe
aku la ia maluna o Molokai, a kau pono i luna o Haleakala, i luna pono o ke kuahiwi,
a ma keia moe ana a Kana ua puali o luna o ke kuahiwi o Haleakala, a hiki i keia wa.

Ia Kana i hiki ai i Kona i o Uli la, moe iho la ia ma waho o ka hale. Ala ae la
o Uli i ke kakahiaka nui a hele i waho, nana iho la ia o Kana, o kana moopuna. Lalau
iho la ia a hoala ae la, hanai iho la i ka ai, a maona, iho mai la kona nui a hiki i na
wawae i luna o na waa, kahi a Niheu e noho ana. Nana ae la o Niheu a ike, ooki ae
la ia i kekahi wawae o Kana, no ka ukiuki o Niheu i ka ai ana o Kana a maona, nolaila,
holo ae la ka maeele a hiki i ke poo o Kana. Olelo mai o Uli ia Kana: "Ua huhu ko
kaikaina ia oe o Niheu, i ko ai ana a maona, nolaila, ooki keia i ko waewae. Ua make
ko hoapaio, ina oe i ala, e ala oe a maluna iho o ka puu o Haupu, hoaa iho oe i ko maka,
nana ia e oni ae, lalau iho oe i ka hui akau a hahai ae, a pela ka hui hema, alaila, pau
kona ikaika."

A pau ka olelo ana a Uli ia Kana, ala mai la o Kana a kupono, a kiei maluna o
Haupu, hoaa iho la i na maka, ala ae la o Haupu a oni, i luna, lalau iho la o Kana i na
hui a hahai. Ma keia hai ana o na hui, ua pau ka mana o Haupu, ua keehi iho la o
Kana i ka puu a helelei, a ku kekahi mau puu liilii i loko o ke kai, o ia keia mau puu
loulu e ku la ma ka waha o Waikolu, a hiki i keia la. Ma keia make ana o Haupu,
ua pio ke 'lii o Kapepeekauila, a ua loaa o Hina, a lawe ia mai la a noho me kana kane
o Hakalanileo, a pela i pau ai ke kaua ana o Kana me ka puu o Haupu.

Story oi Pikoiakaalala.

A

CHAPTER I.

LA LA was the father and Koukou was the mother of Pikoiakaalala; lole and Opea-
pea were the sisters of Pikoiakaalala, born before him. The parents as well as
the children were rats who sometimes changed into human beings, as this story
will clearly show. Wailna in Kanai was the birthplace of Pikoiakaalala." The first
child of Konkou was lole, a danghter; then followed Opeapea, another daughter. These
two were brought up by their parents until they were of age, when they moved to Oahu
and married husbands who were connected to certain high chiefs and who were large
land owners, during the reign of Kaulamawaho' and Kekakapuomaluihi. As lole and
Opeapea had left Kauai for Oahu before the birth of Pikoiakaalala, therefore, they were
not present' at the birth of their young brother. After they had left, Koukou, their
mother, conceived and gave birth to Pikoiakaalala, a son, to whom great care was ex-
ercised in his bringing up. In the course of time the child grew to be fine looking
but with hair that resembled rat's hair.

At about this time it was customary for the people to gather at Wailua to join
in and to witness the different athletic sports. One day while the different games were
going on, the shouts and yells to encourage the different contestants were heard by
Pikoiakaalala. He therefore asked his father Alala: "Say, Alala, what is the cause of
that shouting down at Wailua?" "Thej^ are playing olohu,"^ answered Alala. "What
is that?" asked Pikoiakaalala. "It is played in this way: there are two contestants
playing; when one has rolled his stone disk farther than the other's, the multitude
would shout. That is the noise you hear." Pikoiakaalala then asked: "Let me go and
witness the games?" "You cannot go and see them until after toda}'," said Alala.
After this the multitude shouted again. When Pikoiakaalala heard the commotion,
he again asked Alala, this being the second time: "What is that renewed shouting down
there?" "The}' are plaj-ing at a game called pahee.' When the stick thrown by one
contestant slides farther than the one thrown by the other the people would 3'ell."
"I must go down," said Pikoiakaalala. Alala refused, saying: "Yoii cannot go."

Again there was yelling at the place, this being the third time. Pikoiakaalala
again asked: "What is that fresh shouting that is going on?" Alala replied: "They
are playing koieie,'' at a place in the river near the rapids. The game is played in this

'This name, showing Pikoi's descent, is a departure '/'nAcc, a favorite betting game of sliding a stick along

from the customary form, being not only of, or from, a grass or gravel course.

Alala, but is more definite as from ka (the) Alala. '•Koieie, probably the same as koieiei, a play at a flow-

' A'aiilatiiawalw, outside rope; k'ekakapuaiiialiiihi. ing stream where the incoming tide or current will return

"the arrow shooting of Maluihi". the object thrown. The sport of sliding down the rap-

^Ikeole laua, as translated here, may also mean "they "1*. as in Samoa or other islands of Polynesia, takes the

did not know", or "were unaware", etc. same name.

■" Oto/iu. name of a stone disk for a rolling game, which
takes the same name.

Kaao No Pikoiakaalala.

MOKUNA I.

OALALA ka makuakaue, o Koukou ka maknahine, o lole, o Opeapea na kaiku.
ahine o Pikoiakaalala, he man raua laua ma ka lianau ana no Pikoiakaalala.

Olelo hoakaka. He mau niakua iole keia a me na keiki, a he kanaka kekahi
auo o lakou, maloko o keia kaao e maopopo ai. O Wailua i Kauai ka aina hanau o
Pikoiakaalala, hapai o Konkoii a hanau, oia o Iole he kaikamahine, hapai hou a hanau
o Opeapea, he kaikamahine, hanai ia laua a nui, holo i Oaliu nei. Hoao laua me na
kane kaukau alii koikoi ai ahupuaa o Oahu nei. Ia wa e alii ana o Kaulamawaho me
kana wahine o Kekakapuomaluihi no Oahu nei. No ko laua haalele ana ia Kauai a
holo i Oahu nei, ike ole laua i ka hanau ana o Pikoiakaalala, ko laua pokii kane. A
hala mai laua, hapai o Koukou ko lakou makuahine ia Pikoiakaalala, a hanau he keiki
kane, hanai ia a nui, ua pii kona kino me ka makai o ka helehelena, o ka lauoho nae
he ano hulu iole.

I loko o ia wa he niea mau i na kanaka a me na keiki ka akoakoa ma kahi hoo-
kahi o Wailua e lealea, e makaikai no na niea e liana ia ana. Ia lakou e uwa ana me
ka hookanikani pihe no ka olioli, komo aku la keia leo ma na pepeiao o Pikoiakaalala,
alaila, ninau oia i ko lakou makuakaue ia x'Vlala: "E, Alala, healia keia leo e uwa nei
o kai o Wailua nei?" "He olohu," wahi a Alala. "Pehea ia mea?" wahi a Pikoiakaa-
lala. "Penei: olohu iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka pihe,
oia keia leo au e lohe la." I aku o Pikoiakaalala: "E iho au e nana ia mea?" "Aole
oe e iho e nana," wahi a Alala, a hala keia la. Uwa hou ka pihe, kokolo hou ka leo a
lohe o Pikoiakaalala. Ninau hou ia ia Alala, o ka lua ia: "Heaha keia uwa hou o
kai?" "He pahee; pahee iho la a holo loa aku la ka pahee a kekahi uwa ae la." "E
iho au," pela aku o Pikoiakaalala. Hoole mai o Alala: "Aole oe e iho."

Uwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: "Heaha keia leo hou
e uwa nei?" Hai mai o Alala: "He koieie i ka haki wai ana, penei ke ano: he wahi
papa pokole i hana ia a maikai, lawe a kahi o ka wai-kahe e ili ana mehc ale la o ka

Memoirs B. P. Bishop Museum, Vol. IV^ — 29. ( 451 )

452 Foniaiider Collection of Haiuaiian Folk-lore.

way: it is a short piece of smoothed board which is thrown iu the river at a place just
near the rapids in such a way that it would float steadil}' in one place without being
carried down the rapids. The one whose piece of board floats the steadiest and is not
carried down the rapids wins. The shouting which 3'ou have just heard is for the
winner." "May I go down?" asked Pikoiakaalala. "You maj^," said Alala.

Alala then proceeded to make a koieie for Pikoiakaalala, and after it was finislied,
the bo}' started down for Wailua where the people were gathered at the games. On
the arrival of Pikoiakaalala with his koieie the people all looked at him in surprise.
Not very long afterwards the people began throwing their koieie boards into the Wailua
River; so Pikoiakaalala threw his into the river also. When the people saw how his
koieie floated the steadiest, some of the boys got jealous of him and one of them reached
down for Pikoiakaalala's koieie and threw it into the rapids which carried it into the
sea. As soon as his koieie was thrown into the rapids, Pikoiakaalala jumped in after
it and he too was carried into the sea b}' the force of the current for two daj-s and two
nights when he landed on Oahu at the harbor of Kou (Honolulu), where he sat on the
sand like a castaway, weak from want of food.

RELATING TO HIS SISTERS.

The two [sisters] were at this time living with their husbands who were men of
note, being large land owners, and who had under them a man by the name of Kaua-
kahi as their chief steward. When Kauakahi saw Pikoiakaalala lying there he came
up to him and asked: "Where are you from?" "From the sea," answered Pikoiaka-
alala. "Come to the house with me," said Kauakahi.

Upon their arrival at the house, Kauakahi spoke to lole and Opeapea, the sisters
of Pikoiakaalala: "I have a boy, here he is. I found him asleep ' on the sand and brought
him to the house to live with me." lole and Opeapea then asked Pikoiakaalala: "Where
are you from? Where were you born and who are your parents?" Pikoiakaalala an.
swered: "Wailua in Kauai is my birthplace. Alala is my father and Koukou is ni}^
mother." When lole and Opeapea heard these answers given by Pikoiakaalala they knew
that he must be their brother, as the names of their parents were correctly given; they
therefore sprang on him crying, and at the same time informed Pikoiakaalala of their
relationship.

The husbands of the sisters of Pikoiakaalala were out in the fields working with
the men, so Kauakahi was sent to bring them home and to tell them that their brother-
in-law had arrived. When Kauakahi came up to them he said: "You have been sent
for by your two wives to return home because 3-our brother-in-law has arrived from
Kauai, and to kill a pig and prepare some food." The food and pig were gotten ready
and as soon as they arrived at home they were cooked in the ground.

While the pig and food were being cooked, Pikoiakaalala left the house and
walked over to where the king and queen of Oahu were residing. When he arrived he
found them betting on rat shooting." Kaulamawaho the king and Kekakapuomaluihi

^ E inoe ana might mean simply "lying down", from 'Rat shooting was a pastime of the aliis.

his exhausted condition.

S/o?y of Pikoiakaalala. 453

moana ke opu ae a haki aku, ilaila e lana malie ai me ke kaualiealie. A o ka mea e
lana ana peia me ka lilo ole i ka wai, oia kela pihe e uwa maila." "E iho au?" pela
aku o Pikoiakaalala ia Alala. "Ae."

Haua iho la o Alala i koieie na Pikoiakaalala a kookuu aku la e ilio i kai o
Wailua, i kahi o na kanaka e piha ana. A liiki o Pikoiakaalala me kana koieie, nana
mai la na mea a pan ia ia nei me ka liaohao. Mahope olaila, kiola na mea a pan i ka
lakou koieie i ka wai (oia ka muliwai o Wailua), o Pikoiakaalala kekaki i kiola i kana
koieie, oi loa aku la ka maikai o ke kau aliealie o kana koieie mamua o ka na keiki a
pan. Nolaila, huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i ka
Pikoiakaalala koieie a kiola i kahi kahe ikaika o ka wai, a kahe aku la ka wai me ka
ikaika loa, lilo aku la ke koieie a hui me ke kai.

Mahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi a ke
koieie i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka wai; po a ao, ao a
po i ka moana pae i Oahu nei. ]\Ie ke awa o Kou nei kona pae ana a noho iho la ma
ka ae one, he olulo ke ano, no ka mea ua pololi i ka make a ka ai a me ka ia.

NO NA KAIKUAHINE.

E noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o laua, he
kanaka malama waivA'ai, o Kauakahi ka inoa. Hele aku la o Kauakahi ma kahi a Pikoi-
akaalala e moe ana, ninau iho la: "Mahea mai oe?" "Ma ke kai mai nei," pela aku o
Pikoiakaalala. "E hoi kana i ka hale," pela aku o Kauakahi.

A hiki laua i ka hale, olelo aku la o Kauakahi ia lole a me Opeapea, na kaiku-
ahine o Pikoiakaalala: "He keiki ka'u eia la, loaa aku nei ia'u e moe ana ma ka ae one;
nolaila lawe mai nei au i ka hale nei e noho ai me a'u." Ninau aku la o lole me Opea-
pea ia Pikoiakaalala: "Mahea mai oe? Owai kou aina hanau a me na makua?" I aku
o Pikoiakaalala: "O Wailua i Kauai ko'u aina hanau, o Alala ko'u makuakane, o
Koukou ko'u makuahine." A lohe o lole a me Opeapea i keia olelo a Pikoiakaalala,
maopopo ia laua he kaikunane pokii keia no laua, ma ka loaa ana o ka inoa o na makua.
Lele aku la laua uwe, a hai aku la i ka pili ana ia Pikoiakaalala.

O ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia Kau-
akahi e kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o Kauakahi, olelo
aku la : "I kauoha mai nei na 'Hi wahine ia olua e hoi olua i ka hale, ua puka mai ko
olua kaikoeke mai Kauai mai, e kalua puaa a me ka ai." Ia wa, makaukau na mea a pau
a hiki i ka hale, kalua ka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka
aku la i kahi o na 'lii o Oahu nei e noho ana, a hiki ia, e pili ana na 'lii i ka pana iole.

Na 'lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili ana
laua i na waiwai. O Mainele ka ke kane pana iole, a o ka wahine alii aole ana pana

454

Fornander Collection of Hawaiian Folk-lore.

the queen were betting their possessions. Mainele was the king's rat shooter, but the
qiieen had no one to do the shooting for her; so when Pikoiakaalala saw this he boasted
in the presence of Mainele in the following manner: "That is simple enough, anybody
can do that." When the queen heard this she called for Pikoiakaalala to come near to
her. As he stood in the presence of the queen she asked him: "Do j-ou know how?"
Pikoiakaalala answered: "Yes." "If you know how to shoot rats," said the queen, "then
I will stake my property on your skill and you can compete with Mainele." As soon
as they agreed on the conditions the bet was made.

Mainele was a high chief ' and was an expert in the art of rat shooting; he was
known to win all the contests in which he took part. He could hit ten rats with one
arrow at one shot. In regard to the wager: the king staked his property on Mainele,
while the queen staked her property on Pikoiakaalala. The condition was that who-
ever could shoot and hit ten rats with one arrow would win, the one failing to do this
would lose.

Mainele took the first shot, and when the people looked they saw that the arrow
had entered into ten rats, so they shouted, "Mainele has won! Mainele has won!"
Pikoiakaalala then sarcasticallj' remarked to Mainele: "How awkward! It is easy
enough to hit the rat in the bod}' because the object is large. I thought 3'ou were going
to shoot at the whiskers in order to prove your great skill, but I see I am mistaken."
Mainele answered: "You are a deceitful bo}'. From the day I first began shooting rats
until this day, I have never seen a man who could shoot at the rats' whiskers." Because
the two were arguing over the matter so long, bets were again made about hitting the
rats' whiskers. After the new bets were made, Pikoiakaalala took his shot. At this
time there were no rats to be seen, the brush in the near neighborhood was without
rats; so Pikoiakaalala prayed his Kalokalo' pra3'er. B}^ this we can see that his parents
and sisters must have had the forms of rats.

Here is Pikoiakaalala,
I am the offspring of Alala,
Brought forth by Koukou.
Alala [was] the father,
Koukou [was] the mother,
The bent bow of the night.
I am about to shoot at you,
At Uluku; at Ululono.
Kaulamawaho the king,
Kekakapuomaluihi [the queen].
It is you to drive them along

There the}' are! There they are!!
There are the rats at the outskirts

of the aweoweo,^
At the trunk of the aweoweo,
At the leaf of the aweoweo,
Aweoweo [that is] made red by the

sun
[The rats are] lying in the pili grass,

let them be driven this way
They sleep, the rats are asleep
Thev have returned.

Pikoiakaalala then let fly his arrow, which hit ten rats, and at the point of the
arrow was held a bat, making eleven; all the rats were made fast by their whiskers.
Mainele, Pikoiakaalala's opponent, then said, together with the people who were pres-
ent: "It is a draw! It is a draw, because you have hit ten rats and one bat with your

' Kaukan alii, probably a prince, since the term ap-
plied to a class of chiefs below the kinj;.

"The kdlolo prayer was a petition supplicating favors.

^AuTO'cveo, a shrubby plant at various altitudes {Che-
iiopodiuni sandzi.'ichcuin ).

Story of Pikoiakaalala. 455

iole ; nolaila, olelo liooioi o Pikoiakaalala imna o Mainele, penei: "He mea liilii wale
no ia mea, aole ia lie mea nalowale." Lolie ke 'Hi wahine i keia olelo a Pikoiakaalala,
kahea mai e hele aku a kokoke, a hiki ia, ninau mai ke 'lii wahine: "He ike no oe?"
"Ae," pela aku o Pikoiakaalala. Walii a ke 'Hi wahine: "Ina he ike oe i ka pana iole,
alalia, o oe ka'u pana iole, a e pili ko'u waiwai mahope on, a e pana olua o Mainele, a
holo ko laua olelo ana, pili na waiwai."

No Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma ka
pana iole, nana wale no ke eo ke pili, he umi iole e ku i ka pua hookahi, i ka pana ho-
okahi ana.

No ka pili ana. Pili ke 'Hi kane i kona waiwai mahope o Mainele, pili hoi ke
'Hi wahine i kona waiwai mahope o Pikoiakaalala, a man na pili. Na Iole. Ina e ku
na iole he umi i ka pua i ka pana hookahi ana, alalia, eo ka waiwai, ina emi i ka eiwa
iole o ka pana hookahi ana, aole eo, pela na aoao elua. Ia wa pana o Mainele, ku he
umi iole i ka pana hookahi ana, kanikani pihe ka aha e nana ana, "Eoia Mainele! Eo
ia Mainele!" Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele: "Hawawa!
A e pono no paha ke ku ma ke kino o ka iole he aka nui; kai no paha i ka umiumi o
ka iole e pana ai, akaka la hoi ke akamai, aole ka!" Olelo mai o Mainele: "Keiki
hoopunipuni oe. Mai ko'u la i pana iole a hiki i keia la, aole an i ike i kekahi kanaka
e pana ana ma ka umiumi o ka iole." No ko laua hoopaapaa loihi, pili hou no ke ku
i ka umiumi o ka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole,
mehameha ka nahele ; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi e ike ia
ai, he ano kino iole na makua a me na kaikuahine.

Aia la o Pikoiakaalala, O Kau la hooholo ia mai

0 Kama a'u a Alala, Aia la ! Aia la !

1 hanaii ia e Koukou, Aia ka iole i ka hua o ka aweovveo,
O Alala ka makuakane I ke kumu o ka aweoweo

O Koukou ka makuahiue, I ka lau o ka aweoweo

O Kikoo o ka po, Aweoweo ula i ka la,

E kikoo aku ana au ia oe, I moe i ke pili o kuahuia iiei la,

la uluku, ia ululouo, Moe, moe maila ka iole,

O Kaulamawaho he alii, A hoi maila i ka iki.

O Kekakapuomaluihi

Pana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o ka pua
he opeapea, hui ia umikumakahi, ma ka umiumi o ka iole ka paa ana. Olelo o Mai-
nele, kona hoa pana iole, a me na kanaka a pau: "Ua pai ! Ua pai, no ka mea, he umi

456 Foniander Collection of Hcnuaiiaii Folk-lore.

arrow, and Mainele has hit ten rats with his arrow. The bat should not be counted as
it is not a rat." Pikoiakaalala replied: "That bat should be counted as a rat, as I have
hit it with my arrow, and according to the old saying, which is as follows:

The bat in the stormless season

Is your younger brother, O rat,

Make a squeak.

There you are, it is a rat," said Pikoiakaalala to Mainele, the chiefs and all the people.
So Mainele and the king, Kaulamawaho, were beaten. Therefore we can see plainly
tliat the sisters of Pikoiakaalala, lole and Opeapea, were rats.

As Pikoiakaalala was very htingry lie disappeared from the people who had gath-
ered at this place and returned to his sisters, where he found the pig and food cooked.
Before he sat down to eat Pikoiakaalala addressed the people, saying: "I want you all to
understand that I have certain rules in connection with my meals. There must be no
talking, no whispering, no nodding, no pinching and no noise of any kind should be
heard until I finish xa.y meal." He then reached for a piece of pork and a dish of potato,
taking one bite of each which he swallowed; he then reached for another piece of pork,
almost finishing the pig, and all the food of the oven. At this one of the men remarked:
"He eats like a god." On hearing this Pikoiakaalala stopped eating. His brothers-in-
law then said: "Why don't you go on eating?" "No, I have had enough." "Yes, we
already heard your rule," said his brother-in-law^ In this one meal partaken by Pikoi-
akaalala, he grew into a large and fine looking man, but his hair was [like] rat's hair.

When Pikoiakaalala disappeared from the queen and the people after the con-
test, the queen was greatly worried ; so a proclamation was issued calling the chiefs
and common people together, the aged, those whose ej'es had become dim; those who
were bent with age, excepting those whose skin had become ^-ellow [with age], those
who were sick and those who staggered and fell. This call for a universal gathering
was made in order to find Pikoiakaalala. When the people were gathered Pikoiaka-
alala was not recognized as he stood among them as he had grown larger after partaking
of that one meal ; for at the time he had his contest with Mainele he was but a mere boy.
He was, however, later on recognized by means of his great skill at shooting rats.

Among the people gathered was an aged woman whose eyes were dim and had grown
small till they looked like those of a rat. When Pikoiakaalala saw her, he shouted out:
"See that big rat! What a large rat!! It is not afraid of the people. My arrow will hit you!
My arrow will hit you!"

CHAPTER II.

A.s Pikoiakaalala was shouting, Mainele and the chiefs heard it, so Mainele
spoke up: "You are a deceiving man. Where is the rat that will come into this great
assembl}' of people? You are the greatest of liars."

"A rat ! A rat ! " continued Pikoiakaalala. Mainele replied : "Let us make a
wager." In this new wager the king and queen again took part; the king backed up
Mainele while the queen supported Pikoiakaalala. As soon as the wager was decided
on, Pikoiakaalala made ready to shoot. Before his arrow left the bow, however, Mai-
nele remarked: "If the actual rat is hit then the wager is won and Pikoiakaalala can

Sforv of Pikoiakaalala. 457

iole o kau pana hookahi ana e Mainele, a lie a Pikoiakaalala, a o ke opeapea aole heia

iole." I aku o Pikoiakaalala: "He iole ia, ua kii i ka pua; penei ka olelo ana:

Opeapea i ke kau malie,
Koii pokii e iole
E wi mai.

Aia la he iole," pela aku o Pikoiakaalala ia Mainele a me na kanaka a pan loa, na 'Hi. Nola-

ila, eo o Mainele a me kona alii o Kaulamawaho. Nolaila, ua maopopo he man iole na kai-

kuahine o Pikoiakaalala, oia o Iole a me Opeapea i olelo i ma ka hoomaka ana o ke ia kaao.

No ka pololi loa o Pikoiakaalala nalo akii la ia mai ke anaina kanaka aku, hoi
aku la ia a hiki i kona mail kaikuahine, ua moa ka puaa a me ka ai. Mamua o ka paina
ana, pane aku o Pikoiakaalala: "E lioolohe mai oukou a pau loa, he wahi kanawai ko'u
no ka ai ana, penei: "Aohe walaau, aohe hawanawana, aohe kunou, aohe iniki, aohe
hamumu, a pau kuu paina ana." Lalau aku la ia i ka puaa, hookahi kaka, o ke poi
uala, hookahi nau ana, a moni, lalau hoii, kokoke e pau ka puaa okoa, a me ka ai a pau
o ka umu. Pane mai kekahi kanaka: "He ai na ke Akua." Oki iho la keia. Pane mai
na kaikoeke: "E oki ana ka hoi i ke aha ka ai ana?" "Aole, ua maona ae la no." "Ae, ua
lohe la hoi makou i kou kanawai," pela na kaikoeke. Ma keia ai ana a Pikoiakaalala,
ua pii kona kino a lilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.

A nalowale mai o Pikoiakaalala mai ke 'Hi wahine mai, a me ke anaina kanaka
a pau loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka manao o ke 'Hi wahine o
Kekakapuomaluihi. Nolaila, kuahaua ia mai na mea a pau e hui i kahi hookahi, mai
na 'Hi a na makaainanana, ke kanikoo, ka liaumakaiole, ke kolopupu, koe ka pala-
lauhala, ka mai iluna ke alo, ka mea ku a hiua iho. O keia huliamahi ana o na mea
a pau loa, i loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana, no ka
mea, ua pii ae ke kino o Pikoiakaalala i ka nui no keia ai hookahi ana. I ka wa i pana
iole ai me Mainele, he kino keiki no ko Pikoiakaalala. Iloko o keia akoakoa ana i ike
ia ai o Pikoiakaalala, maloko o kana hana he pana iole.

Iloko o ke anaina kanaka e noho ana he lualiine liaumakaiole ua hele a liilii na
maka a like me ko ka iole. Kahea o Pikoiakaalala : "Ka iole nui e ! Ka iole nui e!
Makau ole i ke kanaka keia iole. Ku oe i ka'u pua! Ku oe i ka'u pua."

MOKUNA II.

I KEIA kahea ana a Pikoiakaalala, lohe o Mainele a me na 'Hi; i aku o Mainele:
"Kanaka hoopunipuni oe; aia i hea ia iole holo mai i loko o keia anaina kanaka nui?
He keu oe o ke kanaka wahahee."

"He iole! He iole!" pela o Pikoiakaalala. Olelo mai o Mainele: "E pili kaua."
Ma keia pili hou ana komo hou na 'Hi, o ke 'Hi kane mahope o Mainele, o ke 'Hi wahine
niahope o Pikoiakaalala; a pau ka pili ana o na waiwai, pana o Pikoiakaalala. Wahi a

45^ Fornander Collcctio)i of Haivaiian Folk-lore.

have the stakes." He said this because they all felt sure that no rat would be seen in
the crowd of people.

When Pikoiakaalala let fly his arrow, it hit the old woman whose eyes were dim
and had grown small because of her great age.' At seeing this Maiuele and the people
refused to give up the stakes as the old woman w-as not a rat, but a human being.
Pikoiakaalala answered that the object hit by his arrow was a rat, saying: "When a
bab}' is born it is called a child ; when it grows bigger it is called a youth ; when it
stops growing it is called a full-grown man; when he walks with a cane he is called an
old man ; and when his e3'es grow small he is likened to a rat 'haumaka-iole,' " a rat.
Is not that a rat? It is a rat." Mainele was therefore beaten.

After the bet was settled the}' went into the house and sat down; Pikoiakaalala
then looked up at the rafters and said: "Look at that big rat sitting there! Look at
that big rat sitting there!!" At this Mainele remarked: "You are a deceiving man.
Where is the rat to come from that you could see there? You are the greatest liar I
have ever seen. You have no equal." Pikoikaalala said: "There is a rat. If I should
shoot and hit a rat, what would you do?" "All right, we will make a bet, if you shoot
and hit a rat I lose and if you don't hit one you lose," said Mainele. The bets were
then made, the king and queen doing the betting, consisting of articles of value and
land. After the bets were made, Pikoiakaalala let fly his arrow which flew and hit the
top-most batten Kuaiole.' At this Mainele looked on and said: "That is not a rat, that
is a batten, you have not beaten me." Pikoiakaalala replied : "That is a rat, for the
common expression is this: 'Put on and bind down the rat-backed batten.' Is not that
expression connection with the word rat? I say it is; therefore, I have won." At this
everybody present decided that Mainele was beaten. When Mainele was beaten this
time, his skill and fame began to wane, while the skill and fame of Pikoiakaalala as a
shooter of rats was established.

We will now introduce our readers to Keawenuiaumi the king of Hawaii. While
Keawenuiaumi was on his way with his canoe makers to the forest of Hilo one day, for
the purpose of cutting down a large koa tree for a canoe, two birds flew on to the very
top of the tree and called out in a loud voice: "Say, Keawenuiaumi, you cannot make
a canoe [out of this tree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe
that will never reach the ocean."

When Keawenuiaumi heard this call from the birds the tree-felling was aban-
doned. As the birds kept up this calling continually Keawenuiaumi became vexed and
thereupon made up his mind to go in search of a skillfiil archer to come and kill the
birds. About this time the fame of Mainele as an archer reached Hawaii, so Keawe-
nuiaumi made a vow, "That if Mainele would kill the birds he should receive the king's
daughter in marriage^ together with a portion of the island of Hawaii." Upon the ar-
rival of Keawenuiaumi's messengers in Oahu, Mainele was informed of the wish of the
king. As soon as Mainele heard that he was wanted on Hawaii, he immediately pre-
pared his double canoe and got together his men who were to accompany him.

' Hauniakaiolc, an epithet applied to one who is blear- ^ K'liaiole, the upper ridge-pole of a house,

eyed, from old age. i _\ stereotyped form of royal recompense.

- Hau, frost or misty; inaka, eye; iolt\ rat.

Story of Pikoiakaalala. 459

Mainele: "Aia a ku i ka iole ponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea, iia
ike ua mea a pan aolie iole holo mai i kawa paapu o na kanaka.

Pana o Pikoiakaalala i ka pua, kii ka luahine liaumakaiole. Hoole o Mainele a
me na kanaka a pan ache ia he iole, lie kanaka ia. I akn o Pikoiakaalala, he iole ia,
penei : "Hanan ke keiki; he kino nnku ia; a nui ae, he kino kamalii; a pan ka pii ana
o ke kino, he kanaka makna ; a lalan i ke kookoo, he elemaknle ; a liilii na maka, he
'hanmaka-iole,' iole. Aole ia he iole? He iole ia." Eo o Mainele.

A pan keia pili ana, hoi lakon a loko o ka hale, noho. O Pikoiakaalala nana ae
la ia i kanpokn o ka hale a olelo ae la: "Ka iole nui e kau mai la! Ka iole nui e kau
mai la!!" I aku o Mainele: "Wahahee oe e na kanaka; na wai ia iole holo mai o
laila? He oi oe o ke kanaka wahahee, aohe on lua." Olelo aku o Pikoiakaalala : "He
iole; ina i pana an i kuu pua a i ku, peliea oe e Mainele?" "Ae, i pana oe a i ku ka
iole, eo au ia oe, a i ku ole, eo oe ia'u," pela aku o Mainele. Nolaila, pili hou laua, na
na haku alii o laua i pili na waiwai, ka aina. A pau ka pili ana, pana o Pikoiakaalala.
Lele aku la ka pua a ku i ka "aho kuaiole" i ke kanpokn maluna iho, ku ka pua.
Nana ae la o Mainele a hoole: "Aole ia he iole, he aho ia, aole i eo." Olelo aku o
Pikoiakaalala: "He iole ia, penei ka olelo ana: 'Kau hilo ia iho ka aho kuaiole.' Aole
ia i pili i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia'u." Ia wa, hooholo na mea a
pau loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua haule loa kona akamai i lalo a
me kona kaulana. Ua lilo ke akamai a me ke kaulana no Pikoiakaalala, i ka pana iole.

Maanei, e nana kakou no ke 'lii nui o Hawaii no Keawenuiaumi. I kona pii
ana me kona man kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea waa, kau ana
elua manu iluna o ka wekiu, kahea iho la me ka leo nui : "E, Keawenuiaumi, aohe waa,
he puha, he waa ino, he waa pnha, he waa hiki ole i ka moana."

A lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke koa, no
ke kahea man o na manu pea i na la a pau loa; nolaila, uluhua o Keawenuiaumi, a
manao iho la oia e imi i kanaka akamai i ka pana pua i make na manu. Ua hiki aku
ke kaulana o Mainele ma Hawaii a puni i ka pana iole, nolaila olelo o Keawenuiaumi
me ka hoohiki : "Ina e make na manu ia Mainele, alalia, lilo kana kaihamahine i wahine
na Mainele, a me kekahi aoao o Hawaii."

A hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a Keawe-
nuiaumi. Ia lohe ana o Mainele i keia holo ona i HaM'aii, hoomakaukau iho la ia i na
waa a me ua kanaka holo pu me ia.

460 Fornander Collection 0/ Hawaiian Folk-loi e.

When Kauakalii, the man who fonnd Pikoiakaalala sleeping on the sand, heard
of the contemplated trip to be made by Mainele to Hawaii, he went to Pikoiakaalala
and told him of what he had heard, saying: "Mainele is going to Hawaii to shoot birds
for Keawenuiaumi; the messengers have just arrived from Hawaii." Pikoiakaalala
answered: "If 3'ou wish me to go along you had better go iip and get some ie vines and
make a basket in the shape of a calabash for me to hide in, so that I may not be seen
by Mainele, and 3'ou can saj^ that it is a basket for the safe keeping of }'our god. This
will be the means of getting me to Hawaii." Kauakahi then followed out the instructions
given b}^ Pikoiakalala and had the basket made, and the trip with Mainele arranged.

When Mainele's preparations were finally completed, he approached Kauakahi
and said: "Let us sail to Hawaii." Kauakahi replied: "All right, I am willing to go
to Hawaii with you providing you give me your consent to do what I want." "What
is it you want?" asked Mainele. "I have a basket where my god is kept. The canoe
in which this god is to be taken, as I want to take it along, must be tabued and no one
must be allowed to take passage in it outside of myself." This was satisfactory to
Mainele. On the day agreed on for the voyage to start for Hawaii, Mainele, his follow-
ers and paddlers boarded their double canoe, while Kuakahi and Pikoiakaalala, who
was in the basket, boarded their canoe, the basket in the after part and Kuakahi in the
fore part of the canoe.

A few words of explanation relating to the basket. This was made with several
openings which allovved a free current of air and enabled Pikoiakaalala to sit therein.
After leaving Oahu to their rear, the canoes after a quick passage, were laid to off the
cliffs of Kaholo, at Lanai, on the afternoon of that same day. In the evening the breeze
from Kahalepalaoa which came directly from behind them sent their canoes fl3'ing along
at such a rate of speed that by dawn of the next morning they were able to make out
the waterfall of Kawaikapu on the steep cliffs of IMakaukiu, Kohala, Hawaii. At this
place is a sort of a bay surrounded by high cliffs which opens directly to the sea and
which was right ahead of the canoes as they were approaching land; the name of the
place is Kuukuiinaakaiole. Pikoiakaalala upon seeing where they were said to Kaua-
kahi: "Tell Mainele to shoot at the mouth of the rat which is dimly seen ahead of us."
When Mainele heard this he replied to Kauakahi: "That is not a rat, that is a cliff,
you are mistaken."

Upon passing the cliffs the}' continued on their Avay to Hilo, at which place they
arrived the next day and landed at Kaipalaoa. Everybody upon landing proceeded to
the place where Keawenuiaumi was at that time residing with the exception of Kauakahi
and his basket. When Mainele saw that Kauakahi was left behind he asked him:
"Let us go on up?" Kauakahi replied: "I will not go on up unless the basket which
my god is in goes with me." When Mainele heard this, he requested of Keawenui-
aumi that men be furnished to carry the basket along up to the house, whereupon Ke-
awenuiaumi ordered four men to pack the basket to the house. Upon their arrival at
the house, Kauakahi spoke to Mainele: "I don't think it right for us to live in the same
house with our god; it is best that you ask Keawenuiaumi that a small hoiise be given
me where I can live with the god." Mainele therefore requested of Keawenuiaumi for

S/oiy of Pikoiakaalala. 461

0 Kauakabi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma ka ae
one niakope o kona pae ana mai Kauai mai, olelo aku la ia ia Pikoiakaalala: "E holo
ana o Mainele i Hawaii e pana ai i na niann, ua hiki mai nei na elele a Keawenuiaumi."
"Ae, ina oe e manao e holo au, e pii oe i ie, a iilana hokeo, i walii no'ii e noho ai, i ole
au e ike ia e Mainele, a e olelo no hoi oe, he hokeo akna nou. Pela au e hiki ai."
Hana iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau ka hinai ie, a
me ka holo o Mainele.

1 aku o Mainele ia Kauakahi: "E holo kaua i Hawaii." Ae mai o Kauakahi:
"Ae, he ae no ko'u i ka holo me oe i Hawaii, aia nae a ae oe i ka'u olelo." "Heaha ia
ia olelo?" wahi a Mainele. "He hokeo akua no'u, he kapu kona waa e kau ai, aohe
kanaka e kau ma kona waa, owau wale no." Ua pono ia olelo ia Mainele. I ka la o
lakou i holo ai i Hawaii, kau aku la o Mainele ma kona mau kaulua, me na ohua a me
na hoewaa ; o Kauakahi me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope
ka hokeo, mamua o Kauakahi.

Olelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka nia-
kani i loko, aole e pan ke alio, nolaila i komo ai o Pikoiakaalala i loko e noho ai. A
hala o Oahu nei mahope o lakou, hoalulu ua waa o lakou mawaho o ka pali o Kaholo,
i Lanai, a ahiahi, hina ke kehau o Kahalapalaoa mahope o na waa, holo aku la lakou
mai ia ahiahi a owakawaka kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele
o Kawaikapu i na pali hulaana, e kupono ana i Makaukiu ma Kohala i Hawaii. Aia
hoi, he hulaana, o Kuukuunaakaiole ka inoa e hamama mai ana kona waha i kahi a
na waa e holo aku nei. I aku o Pikoiakaalala ia Kauakahi: "E olelo aku oe ia Mainele
e pana aku i ka waha o ka iole e pouliuli mai nei." A lohe o Mainele i ka olelo a
Kauakahi, hoole maila: "Aohe iole, he pali ia; he kanaka lalau oe."

A haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma ke awa
o Kaipalao; pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o Kauakahi me ka
hokeo ie ana. I aku o Mainele: "E pii kaua." Olelo mai o Kauakahi : "Aole au e pii
a hiki kuu hokeo akua. Ia lohe ana o Mainele, kauoha aku la o Mainele ia Keawenui-
aumi i kanaka no ka hokeo akua e hiki ai i uka. Kena mai la o Keawenuiaumi eha
kanaka, amo aku la i ka hokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele:
"Aole kakou e pono ke noho ma ka hale hookahi me ke 'kua 0 kaua, e aho e olelo oe ia
Keawenuiaumi i wahi hale no maua." Olelo aku la o Mainele ia Keawenuiaumi, i

462 Fornander Collection of Hawaiian Folk-lore.

a house for the god and Kaiiakahi. As soon as the king heard this, orders were given
that a small house be built, which was finished in no time, where Kauakahi moved in
with his basket. This request was really made at the wish of Pikoiakaalala, in order
that he might not be seen by Mainele and the people.

On the second da}' of their arrival at Hilo, Keawenuiaumi, Mainele and the peo-
ple proceeded up into the koa forest where the tree that had been already picked out
was situated. On this trip the basket was carried along, and when the^' arrived at the
tree, Kauakahi and his basket remained at a little distance from the others. The king's
canoe makers then proceeded to cut down the tree. Jvist as soon as this was done the
birds lit on the tree and called out: "Say, Keawenuiaumi! You cannot make a canoe
[out of this tree], it is hollow. It is a worthless canoe, a hollow canoe. A canoe that
will never reach the ocean."

As soon as the people heard the call, Mainele shot at the birds, but his arrow
did not come anywhere near them on account of the height of the tree. A staging
was then built up which reached about half way up the tree, but even then Mainele's
arrow did not reach the birds. Pikoiakaalala then whispered to Kauakahi: "Ask Mai-
nele and Keawenuiaumi why the birds are not hit. Perhaps Mainele was not shooting
at them, if he did he would hit them." When Mainele heard the remarks of Kauakahi,
he replied: "Why don't you shoot at them yourself? There are the birds, here is the
bow and here are the arrows, go ahead and shoot, ma}' be you will hit them." At this
Kauakahi replied: "All right, I will ask my god to shoot the birds." Pikoiakaalala
then came out of the basket with his rat shooting arrows to the surprise of Mainele and
the Oahu people that accompanied him, for they had not known that a man had been
in this basket all this time. Upon coming up to Keawenuiaumi, Pikoiakaalala requested
that a basin of water be brought and made to stand under the tree. As soon as this
was done Pikoiakaalala came and stood over the basin; while he looked into the basin
at the reflection of the birds in the water, he held his arms above his head with his bow
bent and his arrow aimed at the birds; as soon as he saw that the birds were in line he
let fly his arrow which flew true to the mark hitting both birds and they came tumbling
down to the ground. The people upon seeing this great skill shown by Pikoiakaalala
gave a mighty shout.

Keawenuiaumi, true to his word gave his daughter to Pikoiakaalala to wife and
also gave him a portion of Hawaii, which made Kauakahi a very rich man. Mainele
was so ashamed that he immediately returned to Oahu.

Story of Pikoiakaalala. 463

hale no ke akua o laua me Kauakahi ; mahope oia lohe ana, aohe i iipuupu iho paa ka
hale, haawale o Kauakahi me ka hokeo ie. O keia niau hana a pan loa, na Pikoiaka-
alala wale no, i ole oia e ike ia e Mainele a me na kanaka.

I ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi o ke
koa waa, a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki pono lakon malalo
o ke kvimu o ua koa nei, noho kaawale aku la o Kauakahi me ka hokeo ie. Ia wa, ooki
na kalai waa a Keawenuiaumi i ke kumu o ke koa, kau ana na manu, kahea ana: "E,
Keawenuiaumi e! Aohe waa, he puha. He waa ino, he waa puha. He waa hiki ole
i ka moana."

Lohe na mea a pan loa, pana o Mainele i ka pua, aohe launa ae i na manu.
Hana ke olokea he alanui e pii ae ai a waena o ke koa pana ae, aohe no he launa ae i
na manu. Hawanawana aku o Pikoiakaalala ia Kauakahi: "E ninau alu oe ia Mainele
a me Keawenuiaumi lieaha keia ku ole o na manu? He pana ole ia paha i ka pua, ina
paha e pana ia ku na manu." A lohe o Mainele i keia olelo a Kauakahi, i mai la:
"Aole no la hoi e pana ae ; aia no hoi ka manu ke kau mai la, eia ka pua, pana ae no
hoi paha, malama o ku ia oe." I aku o Kauakahi: "Ae, e olelo ae au i kuu akua a
nana e pana na manu." Ia wa ku ana o Pikoiakaalala mai loko ae o ka hokeo ie me
kana pua pana iole. Alaila, ike o Mainele a me na kanaka o Oahu aku nei he kanaka
ko loko o ka hokeo ie. Olelo aku o Pikoiakaalala ia Kaawenuiaumi : "I poi wai, e lawe
mai a malalo o ke kumu o ke koa nei kukulu." I loko oia wa pana o Pikoiakaalala i
na manu ; kulou iho la kona poo i loko o ke poi wai, e nana ana i ke aka o na manu i
kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana ai, o na maka i loko o
ke poi kahi i hooponopono ai i ke kupono. Ia pana ana, ku na manu a elua, pahu ana
i lalo, uwa ka aha kanaka i ke akamai o Pikoiakaalala.

Lilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekalii aoao o
Hawaii waiwai o Kauakahi, hilaliila o Mainele a hoi mai i Oahu nei.

Legend of Kalelealuaka and Keinohoomanawanui.

►- w ■^

1

"^HE land where Kalelealuaka and Keinohoomanawanui lived was Lihue, situated
below and to the east of the Kaala mountains on Oahu. The ground upon which
the house stood is "Oahunui". At this time Kakuhihewa was the king of Ewa
and of the districts adjoining; while Pueonui was the king of the district of Kona, em-
bracing that stretcli of countr}' from Moanalua to Makapuu. At this time these two
kings were contending in war with each other whereby Pueonui was acquiring the Ewa
lands. Kalelealuaka was a very brave and fearless man in battle and in fighting.
Kalelealuaka and Keinohoomanawanui often spent their time wishing for certain things.
The house in which they lived faced directly towards Ewa.

Usually after partaking of their evening meal they would light their kukui nut
lamp and then lie down with their heads on their pillows, look up at the roof, Kale-
lealuaka at one gable of the house and Keinohoomanawanui at the other, when Kale-
lealuaka would call out to Keinohoomanawanui: "Let us name our wishes." Keino-
hoomanawanui would then reply: "My wish is this: that we sleep until the first crowing
of the cock, then wake up and proceed down to the plain, pull up some ahuhu," gather
them together, continue on down to the beach, pound until soft, put the stuff into
the cracks, catch an eel, return home, put the eel in banana leaves, cook it in the oven
underground; then at the second crowing of the cock uncover the oven and place the
cooked eel to one side to cool; after it is cooled we will then proceed eating until we
have had our fill; when we will retire to our mats, place our heads on our pillows,
face up to the roof and watch the rats race along the battens. That is my wish, I want
you to know."

Kalelealuaka would then reply: "That is no wish, I have the proper wish."
"What is your wish?" Keinohoomauawanui would ask. "That we may eat the dogs of
Kakuhihewa that bite the face of people; that we may bake the hog whose tusks are
crossed; that we ma}' eat the fat awa' of the fish ponds; that we may drink of the best
and most intoxicating awa; that Kakuhihewa himself shall chew the awa, strain it into
the containers, pour it out into the cups, place the cups to our lips; and after we have
slept off the effects of the awa, that he bring his daughters and make them our wives.
That is my wish, I want you to know." Keinohoomanawanui then replied: "Say, we
will get killed. I thought we were to wish on other subjects; but I see your wish is
in relation to the king. If that is your wish we will surely get killed." This was car-
ried on by these two for ten nights and over.^

As their lamp was seen burning for several nights, Kakuhihewa got vexed and
ordered one of his spies to go on up and see what this midnight lamp was for. As the

^ Anhuhii ( Thepvosia purpurea'), a shrub used in poi- ^ Anahulu a me helelei; ten days and scattering over

soning or intoxicating fish that they may be caught. and above the ten. That was the ancient method of

^Aiva, milk-hsh {^Chanos clianos). Hawaiian counting.

(4'>4)

Kaao No Kalelealuaka a Me Keinohoomanawanui.

OKA aina i noho ai o Kalelealuaka a me Keinohoomanawanui, o Litue e waiho
ana malalo hikina o ka mauna o Kaala i Oaliu. O ke kaliua liale nae, o Oahu-

nni. O Kakuliihewa ke 'Hi o Ewa a me na aina e pili ana me ia; o Pueonui ko
Kona nei, oia mai Moanalua a Makapuii, e noho ana lana me ka paonioni a me ke kaua,
kokoke e pan loa o Ewa ia Pueonui.

He kanaka koa loa o Kalelealuaka ma ke kaua a me ka hakaka. O ka lana
liana me Keinohoomanawanui, o ke kuko. O ko laua hale, ua kupono ka puka i kai o
Ewa, o ko laua manawa e kuko ai, o ka wa pan o ka paina ana o ke ahiahi e pupuhi
ana kukui, aia a hoi e moe, kau ke poo i ka uluna, hull ke alo iluna nana i kaupoku o
ka hale. Moe o Kalelealuaka ma kona kala, moe o Keinohoomanawanui, ma kona
kala, kaliea aku o Kalelealuaka ia Keinohoomanawanui : "O ke kuko a kaua." I mai
o Keinohoomanawanui: "O ka'u kuko, o ka.moe o kaua a kani ka moa kuakahi, iho a
ke kula, huhuki auhuhu, a loaa, iho aku a kahakai, kui a wali, hoo aku i ka mawae o
ka ala, make ka puhi, hoi mai a uka nei, hailiai i ka lau maia, kalua, a kani ka moa,
huai ae a hoomaalili ma kapa. A maalili, ai kaua a maona, hoi aku a luna o ka hua
moena, kau ke poo i ka uluna, hull ae ke alo iluna, nana ae i kaupoku o ka hale, liilii
ka maka o ka iole, oia ka'ii kuko la i lohe oe."

I aku o Kalelealviaka : "Aole kau he kuko; o ka'u no ke kuko." "Pehea kau
kuko?" wahi a Keinohoomanawanui. "O na ilio nahu maka o Kakuhihewa na kaua
e ai ; ka puaa kea o ka niho, na kaua e kalua ; ke awa nui o na loko na kaua e ai, na
puawa ona na kaua e inu. Na Kakuhihewa no e mama a wali, e hoka a loko o ke
kanoa, e hoohee a loko o na apu ; nana no e hooinu i na waha o kaua, ona kaua, moe i
ka ona awa a huli ae; nana no e lawe mai i na kaikamahine ana a ma na aoao o kaua
hoomoe: oia ka'u kuko la i lohe oe." "Kahaha, make kaua; kai no paha ma na mea
e ae kaua e kuko ai, eia ka o ke 'lii kau kuko; ina pela kou manao maniake kaua,"
pela aku o Keinohoomanawanui. Pela ko laua hana man ana a hala ke anahulu o na
po a me na po helelei, oia he mau po keu. O anahulu a me helelei. Anahulu, he umi
ia. Helelei, he keu mawaho o ka umi ; oia ke ano ma ka olelo kahiko o Hawaii nei.
Eia ke ano o keia mau inoa.

No keia a mau o ke kukui i na po a pau, uluhua o Kakuhihewa, kena i ke kin

e pii e nana i keia kukui a o ke aumoe. A hiki ke kiu ma waho, e olelo ana o Keino-

( 465 )

466 Fornander Collection of Hazvaiian Folk-lore.

spy arrived and stood on the outside of the house he heard Keinohoomanawanui name
his wish, which was followed by Kalelealuaka, after this the two became quiet. The
spy then stuck a short wooden dagger in the ground at the entrance ' of the house and
returned to the king. At his arrival the king asked: "What was that lamp burning
for that 3'OU went up to see?" The spy then repeated all he had heard. While the
spy was repeating what he had heard to the king, a priest was at this time with the
king. At the conclusion of the recital, the king turned to the priest and asked him:
"What about that man Kalelealuaka? Do you think his wish proper or not?" The
priest replied: "What he has said should be carried out, because he will be the man to
gain the conquest for you, so that you will own the whole island. You must, however,
carry out every detail of his wish with your own hands." On the advice of .the priest,
Kakuhihewa' proceeded to carry out in detail the wish made b}- Kalelealuaka. The
priest had, however, instructed the king to build two houses, one to serve as an eating
house and the other a sleeping house; both to be built and completed in one day and
then Kalelealuaka was to be sent for and brought down.

When Kalelealuaka' and Keinohoomanawanui^ woke up in the morning and
went out of doors, they saw a wooden dagger sticking in the ground just oiitside of the
entrance. At seeing this Keinohoomanawanui said to Kalelealuaka: "We are going
to be killed. Here is a wooden dagger at our door. We have been discovered. What
a pity that we are to be killed. You can now see the consequences of disobeying my
advice, not to speak anything in connection with the king."

While they were discussing the dagger found at their door, they looked down
toward Ewa and saw a company of people coming up toward them from the king's
house all armed with stone axes from front to rear of the procession. At the sight of
the people Keinohoomanawanui remarked: "There perhaps is our death coming?"
Kalelealuaka replied: "You coward." The company they saw coming was on their
wa}^ to cut timber for the erection of the two houses as advised by the priest. These
houses were completed in one day.

HOW KALELEALUAKA AND KEINOHOOMANAWANUI WERE SENT FOR AND HOW THEY
WERE TAKEN TO KING KAKUHIHEWA AT EWA.

On the following day Keinohoomanawanui again saw a large company of people
coming up from Ewa, all armed with spears and other instruments of war; some had
war helmets and feather capes while some had a litter for carrying people. Upon see-
ing the people Keinohoomanawanui turned to Kalelealuaka and said: "Our death is
now close upon us." Kalelealuaka replied: "Keep your ej'C on them." Kalelealuaka
all this time was lying down with his war club, showing no fear and acting as though
willing to fight. When the people arrived outside of the house, six of them surrounded
the house all armed with death weapons. Soon after this Kalelealuaka got up, stepped

' A sign indicative of knowledge by the king of trans- ^ Kakuhihewa, literaUy "the mistake",

gression, as in the case of Kamehanicha's night visit to ^Kalelealuaka, literaUy ' 'the leap of two bailers",

the canip of plotting chiefs at Halawa Oahu, when he ^ Kaiuohoomauazvanui, forbearing or enduring the
stuck his spear in the ground in front of their house 01 ■ o o

conference; a sure sign lie had heard their scheme. °'

Legend of Kalclcaliiaka and Kciuolioonianaioaniii. ifi-j

hoomanawanui i kana a pau ia, olelo o Kalelealuaka i kana a pan, lioomaha ilio la laua.
Kukiilu iho la ke kanaka kiu i ka pahoa ma ka pnka o ka hale a hoi mai la a hiki ia.
Ninau aku la ke 'Hi: "He kukui aha kela au i pii akii nei?" Hai mai la ke kin i na
olelo a pan loa ana i lohe ai, a lohe ke 'lii i keia man olelo. Aia me ke 'lii he kahnna;
ni ae la ke 'lii : "Pehea kela kanaka o Kalelealnaka, he pono anei kana olelo, aole anei?"
I aku ke kahuna: "He pono kana olelo; o ke kanaka ia puni ko aina; o na mea a pan
ana i olelo mai ai, e liooko oe, o oe ponoi no ke hana e like me ka olelo a ua kanaka
ala." O keia man olelo a pan loa, ua hooko o Kakuhihewa ke 'lii ; eia nae, olelo aku
ke kahnna i ke 'Hi : "I man hale elua, i hookahi hale ai, i hookahi hale moe, hookahi
la paa, alaila, kii ia o Kalelealuaka a lawe mai."

O Kalelealuaka a me Keinohoomanawanui, i ko laua ala ana i ke kakahiaka a
hele iwaho o ka hale, iko iho la laua he pahoa e ku ana ma ka pnka o ka hale, ua
knkulnia. I aku o Keinohoomanawanui ia Kalelealnaka: "Make kana! Eia la he
pahoa ma ka pnka o ka hale o kana! Ua loaa. Aloha ino kana i ka make; o ka'n
no ia e olelo aku ana ia oe e waiho ke 'Hi, aohe make olelo."

Ia laua e kamailio ana no ka pahoa i kukulu ia ma ka pnka o ka hale, nana aku
la laua i ka moe mai o ke kaoo huakai kanaka, mai kahi o ke 'Hi a kokoke i ko laua
nei wahi, me na koi Hpi mai mna a hope o ka huakai. "Aia hoi paha ka make o kana
la," pela aku o Keinohoomanawanui ia Kalelealuaka; makau wale. O keia huakai, he
poe ooki laau hale, e like me na olelo a ke kahuna i ke 'Hi, hookahi la ua paa na hale elna.

NO KE KII ANA IA KALELEALUAKA A ME KEINOHOOMANAWANUI, E LAWE I KAI
- O EW^A IMUA O KE 'lII O KAKUHIHEWA.

Ia po a ao ae, nana hou aku la o Keinohoomanawanui i nei huakai nui e pii mai
ana mai kai mai o Ewa, me na pololu, me ka ilie me ke kuia, me ka elan, me na mahi-
ole, me ka ahuula, me ka manele auanio. Hai aku o Keinohoomanawanui ia Kalelea-
lnaka, eia ka make o kana ke kiiua mai nei. Wahi a Kalelealuaka: "Nana ia aku."
O Kalelealuaka, ke moi nei no me kana laau palau, me ka maka'u ole me ka aa no
e hakaka.

A hiki ka huakai ma waho o ka hale o laua nei, eono poe kanaka ka puni o ka
hale me ka makaukau i na mea make. Ia wa ala mai o Kalelealuaka me kana laau

Memoirs B. P. Bishop Museum. Vol. IV. — 30.

468 Foniaudcr Collection of Hawaiian Folk-lore.

outside with his war club in hand, raised it and struck it on the house cutting it in two
and scattering the grass and timbers in all directions. The oiiicer in command of the
soldiers spoke up sa3ing: "We did not come here to inflict death, but we have been sent
to bring you to Ewa by the orders of Kakuhihewa, the king. Here is the litter, get in."

Before their arrival at Ewa, Kakuhihewa had in the meantime prepared with his
own hands everj-thing as advised by the priest, as already set forth in this story. The
reason why Kakuhihewa had followed the instructions was because he wanted to gain
possession of all of Pueonui's lands, and also because the priest had advised him so.
Kalelealuaka and Keinohoomanawanui were from this time on taken as the king's
sons-in-law. All Kalelealuaka did after this was to retire with the daughter of Kakuhi-
hewa in one of the houses prepared for them.

While they were living together at this time, war was again resumed between
the two kings, Kakuhihewa and Pueonui.' Keinohoomanawanui was at once made one
of the king's officers and he went out to take part in one of the battles, and in which
Pueonui was beaten. Kakuhihewa and his men went out to fight during the daj'time
and the}' slew a great many of Pueonui's men. Keinohoomanawanui always gained
the victory in these battles so that in time the king began to give Keinohoomanawanui
the credit of such splendid results.

Kalelealuaka in the meantime retired during the daj'time, but at the first crow
of the cock at early dawn, he would get up and go out and slay the officers in the army
of Pueonui. He would run from Ewa to Kapukaki, the heights looking down at Halawa,
where he would meet the officers of the opposing army and fight them single handed,
striking on the right and then on the left. After slaying the enemy by the use of his
war club he would carry off their war helmets and feather capes. This was carried on
by him for several nights without the knowledge of anyone. One night as he was re-
turning a farmer at Halawa saw him. Kalelealuaka had slain several of Pueonui's
men, and secured some feather capes and war helmets and was on his way home; but
he was traveling at such speed that the farmer was unable to make out who he was.
On the night following the farmer thought he would lie in wait for this man; sure
enough he saw Kalelealuaka going along at a very great rate of speed, so taking up
his spear whose point was fixed like a hook, he threw it and hit the man in the arm
just above the wrist; the spear point entered and was made fast. Kalelealuaka seizing
the spear tried to pull it out, but was unable on account of the peculiar point, so he
broke it, leaving the point still in the arm.

Pueonui was defeated and Kakuhihewa took possession of all his lands. Kakuhi-
hewa all this time thought Keinohoomanawanui was the cause of these victories over
Pueonui and the slaughter of the men. In the meantime the farmer refused to give
Keinohoomanawanui the credit of these victories and declared that the final defeat and
death of Pueonui was the work of a different man altogether, who went out to fight only
in the early morning. He described this unknown man as a very fast runner of whom
he knew no equal; the man always carried a war club, and on his return would come
with war helmets and feather capes. "I have wounded him in the arm and I think

^Pueonui, large owl.

Legend of Kalelealuaka and Kei)iohoonianaivauHi. 469

palau a iiliau iho la i ka hale, kaawale ae la elua mahele me ka lele liilii i o i anei.
Olelo mai ka luna o na kanaka: "Aole ka makou hiiakai he kaua a he make; i kii mai
nei makoii ia oe e iho i kai o Ewa, ma ke kauoha a ke 'lii a Kahuhihewa. Eia hoi ka
manele la kaii mai iluna."

A hiki lakou nei i kai o Ewa, ua hoomakaukan ponoi o Kakuhihewa ke 'Hi i na
mea a pan, e like me ka olelo a ke kahuna i olelo mua ia ma ka hoomaka ana o keia
kaao. O ke kumu o keia hana ponoi a Kakuhihewa, no ke ake e lilo nui ko Pueonui
aina ia ia, a no ka olelo kekahi a ke kahuna. Lilo ae la o Kalelealuaka i hunona na
ke 'Hi a me Keinohoomanawanui, hookahi hana a Kalelealuaka he hiamoe i loko o ka
hale me ka wahine, ke kaikamahine a Kakuhihewa.

I loko o keia wa a lakou e noho nei, hoomaka ke kaua o na 'Hi, o Kakuhihewa
a me Pueonui. O Keinohoomanawanui lilo ae la ia i luna koa, oia kekahi i hele i ke
kaua, ua lanakila ko lakou aoao ma ke kaua ana me Pueonui. O Kakuhihewa a me
na koa kai hele i ke kaua i ke ao, ua nui ka make ma ko Pueonui aoao, ua lanakila loa
o Keinohoomanawanui ma keia man kaua ana, a ua manao ke 'Hi o Kakuhihewa nana
keia make.

No Kalelealuaka. I ke ao, moe oia a kani ka moa kuakahi o ka wanaao, hele e
pepehi i na 'Hi koa o Pueonui. Mai lalo mai o Ewa e holo ai, a loaa na 'Hi koa a me
ke kaua i Kapukaki e nana ala ia Halawa. Lawe keia i ka mahiole a me ka ahuula o
na 'Hi a me na koa, hookahi laau palau e uhau ai ma ka akau, a pela ma ka hema, ua
pau loa ia poe kaua; pela kana hana mau ana i na po a pan me ka ike ole ia. A i
kekahi po ana i hoi hou ai, ike ia e ke kanaka mahiai i Halawa. Ua luku aku o Kale-
lealuaka i na koa o Pueonui a pau i ka make, ua loaa ka ahuula a rae ka mahiole, e
huli hoi ana ia, a no kona mama loa aole maopopo kona mau helehelena. Nolaila,
hoomakakiu ua kanaka mahiai nei i kekahi po hou mai, a ike ia ia Kalelealuaka e hele
ae ana me ka mama loa, ia wa, pahu keia i ka ihe laumeki kohe o mua a ku i ka lima,
i ka peahi mahope mai, paa loa i loko ka upe o ka ihe. Lalau iho la o Kalelealuaka i
ka ihe a uhaki ae la, paa no ka upe i loko o ka lima.

O Pueonui ua pio kona aoao, a ua pau loa kona aina ia Kakuhihewa, ua manao
hoi o Kakuhihewa na Keinohoomanawanui keia pio o Pueonui, a me keia make o na
kanaka. No ke kanaka mahiai. Hoole oia ia Keinohoomanawanui : "Aole nana keia
make o Pueonui, he kanaka e wale no ke kanaka nana e luku nei, aia a kokoke e ao

470 Fornandcr Co I lee/ ion of Hawaiian Folk-lore.

the spear point is still in his arm. It will be the means hy which the man conld be
recognized."

When Kaknhihewa heard this, he issned a call for ever3'body to come together,
no man, woman or child to remain at home, excepting those who when they fell down
were unable to get up again, and those who were so sick that the}' could not walk.
After everybody had come together, the farmer proceeded to look for his man by look-
ing at their arms; but he was unable to locate him. He then asked Kaknhihewa:
"Is there no one left?" "None," said the king, "except my son-in-law who is asleep at
home, and has done nothing requiring him." "Send for him and let me see [his arm],"
said the farmer. When Kalelealuaka came up to the farmer and held up his arm the
point of the spear was found. The farmer then remarked: "vSurely, this is the man
that slew all of Pneonui's men, and this is the very man whom I saw coming in the
early morning while I was on my way to work and at whom I threw the spear, the point
of which is still in his arm. I also saw him returning with war helmets and feather
capes, and I am certain his house must be filled with those articles; let someone be sent
to fetch them." When the man that was sent returned, he brought with him several
war helmets and feather capes which made a huge pile, proving that it was Kalelea-
luaka that caused the overthrow and final defeat of Pueonui. So Kalelealuaka was made
chief ruler, while Kakuhihewa served under him.

Legend of Pumaia.

ON THE land of Pnkoula which adjoins Waiahao ' in the district of Kona, Oahu,
was the home of Pumaia. His chief occupation with that of his wife, was hog
raising. Thej' at one time had as manj' as ten hog pens; but amongst his whole
herd [of hogs] there was one he thought a good deal more of than all the others; one
that measured over a fathom in length which he had vowed he would never part from.
This hog was to be kept until the death of Pumaia when it was to be killed.

Kualii who was king at this time, was building the temple called Kapua, which
was situated to the east of Leahi Hill overlooking Mamala. At the completion of the
temple, Kualii ordered that a hog be brought from Pumaia. Upon the arrival of the
messengers, Pumaia asked them: "What is the object of j'our call?" "We have been
sent by Kualii to 3-011 for a hog for the temple. You give us one." "Yes, you can
have one," said Pumaia. "There is the pig pen." This request was kept up until all the
ten hog pens were exhausted and there remained but the one hog he thought so much
of. After a time Kualii sent his men for another hog. Upon their arrival in the pres-
ence of Pumaia, they were asked: "What has brought you here?" "We have been sent
by Kualii to come for the hog that is left." "Yon shall not have it. He is only seek-
ing trouble. I thought he was reallj' in need of swine, but no." The men then grabbed
the hog and fought with Pumaia for its possession, many against one. In this fight

'This part of Honolulu is now known as Kawaiahao.

Legend oj Puiuaia. 471

hele keia kanaka. He kanaka mama loa, aolie lua, me ka laau palau i ka lima, a i ka
hoi ana mai me ka mahiole a me ka ahuula, ua pahn ia e a'n i ka ike, a paa ka upe o
ka ihe i loko o ka lima. Oia ka hoailona o ua kanaka ala."

A lohe o Kakuliihewa i keia man olelo kukala akn la ia i kana olelo kuahaua:
"Aohe kanaka noho, aohe waliine, aolie keiki. O ka mea ku ae a hina iho, oia kenoho
akn, o ka mea mai hiki ole ke hele." A akoakoa na mea a pan loa i kahi hookahi, hele
ua kanaka nei e nana i ka lima, aohe loaa iki. Ninau aku la ia Kakuhihewa : "Aohe
kanaka i koe?" "Aole," pela aku ke 'Hi. "Aka, o kuu hunona wale no koe e moe la
i ka hale, aohe ana liana e loaa." "E kii aku, e lawe mai e nana aku au," pela aku ke
kanaka mahiai. A hiki mai la o Kalelealuaka, hoike mai la i kona lima, i nana iho ka
hana e paa ana ka upe o ka ihe i ka lima. He oiaio, o keia kanaka ka mea nana i luku
ko Pueonui aoao a pan i ka make. O ke kanaka keia a'u i hoomakaukiu ai i ke kaka-
hiaka nui poeleele, i a'u e hele aku ai e mahiai, a na'u no keia ihe i pahu i ka lima o
ia nei. A he nui loa ka mahiole a me ka ahuula i ko ia nei wa e hoi mai ai, a mehe
mea ala ua piha ko ia nei hale ia mea; e pono e kii aku kekahi." Ia laweia ana mai,
ku ke ahua o ka maihole a me ka ahuula. Ia wa, maopopo o Kalelealuaka ka mea
nana keia lanakila nui i pio ai o Pueonui. Alalia, lilo ae la o Kalelealuaka i alii ma-
luna o Kakuhihewa a noho aku la ia malalo.

Kaao No Pumaia.

OPUKOULA e pili la me ka waiahao kahi noho o Pumaia, ma Kona, Oahu. O
kana hana he hanai puaa ma kana wahine. Aia ia laua he umi pa puaa, a hoo-
kahi puaa punahele loa ia Pumaia, he puaa auana, he puaa lilo ole ia hai, he
puaa hanai a make pu me Pumaia.

No Kualii, oia ke 'Hi nana ka heiau o Kapua e waiho la ma ke komohana o
Leahi puu e nana ala ia Mamala. A paa ka heiau, kena o Kualii e hele i o Pumaia ala
i puaa, a hiki na elele, ninau aku o Pumaia: "Heaha ka oukou huakai?" "He puaa,
i olelo mai nei o Kualii i puaa no ka heiau ia oe, e haawi mai oe." "Ae he puaa," pela
mai o Pumaia; "aia ka pa puaa." Pela no ke noi liooune ana a pau na pa puaa he umi
a Pumaia, a koe kana puaa i niinamina loa ai. Kena o Kualii i na kanaka e kii i ka
puaa, a hiki lakou iniua o Pumaia, ninau mai la o Pumaia : "Heaha ka oukou o ka hele
ana mai nei?" "I kii mai oukou i ko puaa i koe e lawe, pela mai nei o Kualii." "Aole
e loaa ia oukou, he imihala ia; kai no paha he make puaa kona, aole ka." Ia wa, lalau
lakou la i ka puaa, a lawe me ke aumeume me Pumaia, hookahi keia he nui lakou la.

472 Fornander Collection of Hawaiian Folk-lore.

sometimes Pumaia would get possession of the pig and again the others would get it.
This was kept up for some time when at last a regular fight was had. Pumaia then
struck out one blow on the right and one on the left with his fists, killing all the
men except one, who ran to the king, Kualii, and reported to him, saying: "We have
all been killed by Pumaia and I alone am left to bring the tidings to you." Kualii
then ordered his soldiers and officers to arm themselves with their spears and other im-
plements of war and to dress in their war helmets and feather capes and when ready
to go and make war on Pumaia.

After this fight Pumaia left Pukoula and moved on to Kewalo where he was met
by the soldiers and a regular battle was fought in which Pumaia slew all of Kualii's
warriors and officers. One of the men, however, managed to escape and carried the re-
sult to Kualii. When Kualii heard that his warriors and officers had all been killed,
he called all his chiefs and warriors to come together, with his god, Kanemuka. Pumaia
in the meantime had moved on to Pawaa, where he was met by Kualii and his men, and
another battle was fought in which Pumaia again slew all the chiefs and warriors, with
the exception of Kualii and his god. When Kualii saw that his men and chiefs were
all slain he prayed to his god to capture Pumaia, and so through the power of this god
Pumaia was caught and bound. Kualii was so incensed at Pumaia that he was imme-
diately killed and was dragged to Kapua where his dead body was thrown into the pit
with the men he had killed. In the course of the ill treatment given his body, the jaws
were crushed and cut up into fragments.

Pumaia's wife and young daughter in the meantime were at home where they
were awaiting for his return, from early in the afternoon until midnight. At this long
absence of Pumaia the mother remarked to the daughter: "Your father perhaps is dead.
In all his travels before this he generall}' returned home before dark." While the two
were talking they heard a shaking noise outside the house and an indistinct call to open
the door. The mother then rose and opened the door, and lo it was the spirit of Pumaia.

Relating to the spirit of Pumaia: It is told in this legend that the spirit is always
much stronger than the living body and that several people have been killed by spirits;
the following narrative will show this.

As the jaw bones of Pumaia were so crushed his words were indistinctly heard,
so the spirit had to resort to whispers and gesticulations of the hands, like a deaf and
dumb person, in order to be understood. Pumaia then said to his wife: "I struck out
right and left and killed them all." The wife asked: "You killed them all?" "Yes,
yes," at the same time bringing the hands together and making the negative motion
to indicate that nothing was left. Pumaia then said to the wife: "Let us go and get
my bod}'." The wife assented and took a piece of kapa cloth in which to wrap the
body. The blazing spirit ' then went ahead, the wife following until they reached
Kapua, the temple of Kualii and the pit where the body had been thrown. The spirit
of Pumaia then flew and landed right in the center of the pit and flamed; the night
guards were fast asleep, as it was then well on towards midnight," the Milky Way being
plainly seen. The wife then approached the hole and felt of the dead bodies. The

' Lapalapa, as used here is to indicate the blazing nature of Pumaia's spirit in its directing movements.
^ Hull ka la, the turning fish, was the appearance of the Milky Way.

Legend of Pitmaia. 473

la ianei ia lakou la, pela ke aiimeume aua a hakaka maoli. Hookalii puupuu a Piiinaia
ma ka akau, a hookalii ma ka hema, pau loa na kanaka i ka make, a koe liookahi
kanaka. Oia kai holo aku a mua o Kualii olelo aku : "Ua pan loa makou i ka make
ia Pnmaia, a owau, hooknn ia mai i ahailono i lohe oe." Ia \va, kena o Knalii i na koa,
a me na 'lii koa, me koa, me ko lakou man makaukau a pau loa, na maliiole, na ahuula,
na ike, na pololu, na mea make a pau loa. A makaukau lakou e bele mai e kau me
Pumaia.

Haalele iho la keia ia Pukoula, nee aku la ia a Kewalo, o kalii ia i hoouka ai me
Pumaia, malaila i luku ia ai na koa, a me na 'lii o Kualii a pau loa i ka make ia Pumaia.
Hookalii i pakele a lohe o Kualii. Ia lohe ana o Kualii, ku ia, me kona man alii a pau
loa, hele mai me na koa, me kona akua o Kanemuka. Ua nee aku la o Pumaia a
Pawaa, i laila, loaa o Kualii ma, o ke kaua iho la no ia, pau loa o na koa a me na 'lii i
ka make ia Pumaia, a koe o Kualii me ke akua ona. Kaumaha o Kualii i ke 'kua ona
ia Pumaia, ia haawi ana i ke akua, paa o Pumaia i ka hopu ia ma ka mana o ke akua.
No ka nui loa o ka huhu o Kualii ia Pumaia, pepehi ia iho la ia a make, alako ia a hiki
i Kapua, kiola ia ilalo o ka lua, maluna iho ka poe make a Pumaia i luku ai. Ma keia
lioomainoino ana ia Pumaia, ua wali ka iwi auwae, a ua weluwelu no hoi.

No ka wahine a Pumaia. Noko iho la ia me ka laua kaikamakine opiopio i ka
hale, e kali ana i ka hoi mai o ke kane, mai ka aui aua o ka la a ke aumoe kupono i ke
kau. No keia hoi ole mai o ke kane, olelo aku la ka makuahine i kahi kaikamahine:
"Ua make paha ko makuakane, aole pela ia e hele nei, i ke ao no hoi." Ia laiia e
kamailio ana, halulu ana ma waho o ka hale keia mea, me ke kahea mai e wehe ka
puka o ka kale, kii aku la ka wakine wehe, aia koi, o ka uhane o Pumaia. No ka
uhane o Pumaia. Ua olelo ia i loko o keia kaao, he oi aku ka ikaika o ka uhane, ma-
mua o ke kino, ua nui ka poe i make i ka uhane; ma keia hoomaka ana e ike ia ai.

No ka wale loa o na iwi o Pumaia e pili ana i ka waha, nolaila, ua pono ole ke
olelo me ka leo, he hawanawana wale no me ke kuhi ana o ka lima, ma o a ma anei e
like me ke kuli. Olelo mai la o Pumaia i ka wahine: "U-U-iho-ka akau iho-ka-hema,
pau loa i ka make." I aku la ka wahine: "Pau ia oe i ka make?" "E-E"-hoopili ae i
na hapa pulima a hoole mai. I aku o Pumaia i ka wahine: "E kii kaua ia'u." Ae
aku ka wahine; lawe ae la ia he ahu he aahu kapa i mea wahi; mamua ka uhane o
Pumaia e lapalapa ana, mahope ka wahine, a hiki laua i Kapua ka keiau a Kualii, aia
malaila kona lua i kiola ia ai. Lele aku la ka uhane o Pumaia a luna pono o ka lua,
lapalapa, o na kiai ua moe, no ka mea, ua huli ka ia, ke kau o ka po, kele aku la ka
wahine a hiki i ka lua, halia iho la, e ahu ana ke kino kanaka.

474 Foriiaiidcr Collection of Haivaiian Folk-lore.

spirit then whispered and at the same time making motions with the hands to remove
the dead bodies and pointed down in the bottom of the hole. The wife followed the in-
strnctions until she found the bod}^ of Pumaia beneath, all ragged and torn. She then
collected the pieces and put them in the kapa cloth, in the form of a bundle, put it on
her back and returned home. Upon her arrival at the house Pumaia's spirit told the
wife, at the same time pointing at the floor of the house, to remove the mats, dig a hole
and conceal the body, before the arrival of the people who would search for the body
the next da3^ The wife did as she was told. On the next day a searching party ar-
rived looking for the body of Pumaia. The searchers asked Pumaia's wife: "Did you
not go and remove the bod}' of your husband last night?" "I do not know anything
about it nor have I removed it. Is Pumia then dead? This is the first that I have
heard of his death." When the searchers heard this they were certain that the wife
could not have removed the body, so they returned [to the king].

On the second night, the spirit of Pumaia again came to the wife. The reason
for this coming was this: The wife that day looked at her daughter and said: "Yes, I
am grieving at our fate as our bones still need blood, not your father as his bones have
no blood." At this Pumaia's spirit asked: "What are you two talking low about?"
The wife replied: "Nothing, we are just talking about death, not of you of the bloodless
bones." Pumaia's spirit then spoke to the wife: "Let us get away from this place.
Take me out and take me along." After the bod}- had been dug up, they left Pukoula
and walked toward the mountains along the road leading to the junction of Pauoa and
the road that leads to the Alekoki pool. They then continued on up toward Maemae,
and by dawn of [the next day] they reached Nuuanu.

On the top of the left hand peak of the Nuuanu Pali where you come down toward
Hoowahapohaku and look towards the eastern peaks of the pali and right at the top of
this left hand peak is a cave. The spirit of Pumaia flew to this cave and lit there
flaming. The wife with the bones of Pumaia and the daughter then climbed up the
cliff' until they arrived at the cave, where they made their dwelling. At the end of
the fourth day, the last finger' of food for the daughter was eaten up when the mother
said: "I am distressed at 3'our fate, the one having bones that need blood. Here we
are following after the bones that have no blood, and have left food and meat." When
thej' woke up the next morning they saw food, meat and other articles such as kapas,
skirts and various other things. All these things had been brought by the spirit of
Pumaia from Waikiki. In that one night the spirit had traveled over the whole district.
This was carried on for several nights and the food and animals, the fish in the ponds and
the growing food were brought to the cave. The spirit of Pumaia kept up these raids
until at last it began to raid Kualii's own lands. All the different properties were taken,
even the canoes, mats, war helmets, feather capes, calabashes, water gourds and various
other things of the house and the land. At night, while the people were asleep, Pumaia's
spirit would enter the house, carry out the sleepers and then empty the house of their
valuables. Upon waking up in the morning the people would find themselves out of
doors and their houses robbed of all the things of value; even the growing crops in the

■ Illustrative of the ancient custom of hiding dead bodies, despite hardships and difficulties.
' Mikiai, the term for the last fingerful of poi from the calabash.

Legend oj Pitniaia. 475

Hawanawana maila o Pumaia, me ka pale niai o ka lima, ma oa ma o, aia ia i
lalo ponoi o ka lua. Hana ilio la ia peia, a loaa ke kino o Pumaia ilalo, iia weluwelu a
okaoka, liooiliili ae la ia a loko o ka aim a me ke kapa, hana iho la a haawe, lioi mai
la. A liiki laua i ka hale, olelo hou mai o Pixmaia i ka wahine me ke kuhikuhi o na
lima ilalo o ka hale, e wehe i ka moena, a kohi i lua nona, i nalo i ka poe huli kupapau
ke ao ae. Plana iho la ka wahine e like me na olelo a Pumaia, a ao ae la, huli ia mai
ana ke kino o Pumaia, a hiki na elele i ka wahine a Pumaia, ninau mai la: "Aole oe i
kii i ko kane a lawe mai i keia po?" "Aole an i ike, aole no hoi i kii; ua make ka o
Pumaia? Akahi no an a lohe ua make." A lohe na elele, maopopo aole i kii ka wa-
hine, hoi aku la lakou.

I ka lua o ka po, hiki hou ka uhane o Pumaia i ka wahine. Eia nae ke kumu
i hiki ai. Nana aku la ka makuahine i ke kaikamahine a pane aku: "U, o kaua ka
hoi ka mea aloha o ka iwi koko, aole o ko makuakane o ka iwi koko ole." I mai la o
Pumaia: "Heaha ka olua e hamumu nei?" "Aole, e mea wale ae ana no maua i ka
make, aole ou o ka iwi koko ole." I aku la o Pumaia i ka wahine: "E hele kakou; e
wehe ia'u a lawe pu." Pii aku la lakou mai Pukoula aku a ka uakee o Pauoa e hele la
a hiki i ka wai o Alekoki, ma laila aku a Maemae, pela lakou i pii ai a owakawaka kai
ao o ke kakahiaka nui, hiki lakou i Nuuanu.

Aia ma kela huli o ka pali o Nuuanu e lou mai ana, i ka iho ana a ka Hoowaha-
pohaku, nana aku i ka hikina o ka pali o Nuuanu, aia iluna pono, i ka welau pali oia
iho, aia ilaila he ana. Lele aku la ka uhane o Pumaia a laila lapalapa, pii aku la ka
wahine me na iwi o Pumaia a me ke kaikamahine a hiki, i nana aku ka hana he ana.
Noho iho la lakou ilaila. Eha la i hala, pau kahi mikiai a ke kaikamahine, pane aku
ka makuahine: "U, o oe ka hoi ka mea aloha o ka iwi koko; hele mai nei kaua mahope
o ka iwi koko ole, haalele aku nei kaua i ka ai me ka ia."

Ia po ana iho, moe laua a aia ae o ke kakahiaka nui, e ku ana ka ai, ka ia, ka
waiwai, ke kapa, ka pau, na mea a pau loa. O keia mau mea a pau loa na ka uhane o
Pumaia i kii a lawe, mai kai o Waikiki aku, hookahi po mai uka a kai o ka aina, pela
aku he po, pau loa ka ai, ka holoholona, ka ia o ka loko, a me ka ai e ulu ana. Pela
no ka hana ana a ka uhane o Pumaia, a hiki i ko Kualii mau aina ponoi. Pau loa ka
waiwai, na waa, na huamoena, na niahiole, na ahuula, na ipu a me na huawai na mea
a pau loa o ka hale a me ka aina. No ka mea, i ka po, i ka wa moe o kanaka, lawe o
Pumaia i ke kino a waho o ka hale, waiho, moe oe a aia ae hoi aku i ka hale, aohe na
pono o loko, ua pau ia Pumaia i ka lawe ia, pela ka ai o waena ; o luna e ulu ana, o ka
io ua pau.

476 Fornander Collection of Haivaiian Folk-lore.

field were stolen by Pumaia's spirit. By these raids the wife and daughter were able
to have all they wanted and far more than their needs. One day the wife sighed and
said: "Yes, we have all we need, but there is one thing lacking, we have no servant to
do our work for us." When Pumaia's spirit heard this, it went off and brought back a
servant for the wife and daughter.

Kualii in the meantime was being puzzled and often asked who this unknown
thief could be. A priest who was living with him at the time then told Kualii who the
thief was in the following manner: "This thief is no other person than your enemy
Pumaia; his body is dead, but his spirit is at large and is much stronger than when
the body was alive. You will soon be killed; if you act rightly 3'ou will then be saved."
"What must I do to be saved?" asked Kualii. The priest replied: "You must build
three houses; one house for the wife and daughter; one house for the property and serv-
ants; and one house for the bones of Pumaia. After the houses are completed go and
bring 3'our enemy back and take good care of his bones; he may then take compassion
on vou and you will then be saved." Kualii then consented to do all the things advised
by the priest.

While this conversation was being carried between the priest and Kualii, Pumaia
was amused as he heard the advice of the priest and the consent given by Kualii. He
then advised his wife and daughter to return to the shore. The wife in obedience to
the instructions made readj^ for their return. While on their way back to the old home
they met Kxialii's men who had been sent to bring them to the king. Upon their ar-
rival at the king's house, they found ever3'thing prepared for their reception and they
lived with the king ever after this.

Leg-end of Hanaaumoe.

HANAAUMOE was a flattering spirit who lived in Oahu, as the island of Oahu
in the olden days, during the reign of Halalii, was the home of the spirits.
The dutj' of this spirit, Hanaaumoe, was to meet all the canoes that arrived from
other lands and through his cunning and flatter}^ urge the people to land. In this way
several people were killed and eaten by the spirits. As this spirit had no equal in the
art of flatter}^, he was delegated by Halalii the king of the spirits to guard all the points
along the coast of Oahu. While he was on duty one day he saw canoes approaching
Oahu from the west. In the double canoe was Kahaookamoku the friend of the king of
Kauai, several men and Kaneopa a lame fellow. These people were from Kauai and
were on their waj- to Hawaii to make a visit.

Hanaaumoe upon seeing these people invited them to come ashore: "Come ashore,
land your canoe. Don't go to Hawaii for that island is filled with spirits. Hawaii has
spirits for Kanikaa lives there. Maui has spirits for Keoloewa lives there. Lanai has
spirits for Pahulu lives there. Molokai has spirits for Kaunolu lives there. Here is
the island that has no spirits; land the canoe. There is food ashore, there are houses.

Legend of Hanaaitvioc. 477

No keia hana a Pumaia, ua lako loa ka wahine a me ke kaikamahine ; nolaila,
kaniuhu iho ka wahine, penei: "U, nui ka waiwai ia kaua, a hookalii kemahema i koe,
o ke kanaka ole nana e lawelawe niai." Lohe no o Pumaia, kii no, loaa ke kanaka
lawelawe o ka wahine a me ke kaikamahine.

No Kualii. Nui loa kona haohao, a me ka ninau i keia aihue ike ole ia, aia he
kahuna e noho pu ana me ia, nana i hai mai ia Kualii. "Aole na he kanaka e, o ko hoa
paio o Pumaia ; ua make ke kino, o ka uhane ia e hele nei ; eia nae, ua oi ka ikaika o
ka uhane mamua o ke kino." Kokoke oe e make, iua e noonoo pono oe, alaiia ola oe.
"Pehea e ola ai?" wahi a Kualii. I aku ke kahuna: "E hana oe i ekolu hale, i hookahi
hale no ka wahine me ke kaikamahine, i hookahi no ka waiwai a me ka ohua, i hookahi
no na iwi o Pumaia. A paa ka hale, kii oe i ko hoa paio a hoihoi mai me ka malama
pono, malama o raaliu mai ko hoa paio, ola oe." Ae aku o Kualii i ka olelo a ke kahuna.

Ma keia olelo a ke Kahuna ia Kualii, ua akaka wale no ia ia Pumaia. A ma-
kaukau o Kualii i na mea a pan loa, ia wa, pane aku o Pumaia i ka wahine a me ke
kaikamahine, e hoi i kai. Ae mai ka wahine: "Ae, e hoi kakou." Hoomakaukau iho
la lakou e hoi i kai nei. Ia lakou e hoi mai ana i ke alanui, loaa aku la i na kanaka o
Kualii. A hiki lakou io Kualii la, ua hooko ia na mea a pau loa, ua oluolu a me ka
noho pu lakou ia wa.

Kaao No Hanaaumoe.

HE WAHI akua malimali o Hanaaumoe, no Oahu nei, no ka mea, he moku akua
o Oahu nei i ka wa kahiko. O Halalii ke 'lii, a o ka hana a keia wahi akua, o
ka malimali i na waa holo mai o na aina e, e makaikai. Nui ka poe i make a
pau i ka ai ia e ke akua. No ka maa o keia wahi akua i ka malimali, nolaila, hoonoho
o Halalii ke 'lii o ke akua i kiai no na makalae a pau o Oahu nei. laia e kiai ana, hoea
mai la ka auwaa ma ke komohana mai o Oahu nei, oia o Kahaookamoku, ke aikane a
ke 'lii o Kauai, me na waa, a me na kanaka, o Kaneopa kekahi, he wahi oopa ia, mai
Kauai mai lakou, e holo ano i Hawaii e makaikai ai, kahea ana o Hanaaumoe mauka.
"Epae! E pae ka waa! Mai holo i Hawaii he moku akua, akua Hawaii, akua ia
Kanikaa. Akua Maui, akua ia Keoloewa. Akua Lanai, aku ia Pahulu, akua Molokai,
akua ia Kaunolu. Eia ka moku akua ole la o Oahu nei, e pae na waa, he ai no o uka.

478 Poruaiidcr Colleciio)i of Haivaiian Folk-lore.

there are women for each, the paddlers shall have two apiece, as wives, and your chief
Kahaookamolcii shall have five wives."

When the people heard the invitation extended by Hanaaumoe, they came ashore
at the landing at Kou, hauled the canoes on to the beach, entered the long shed where
they slept awaiting for the things promised them b^- Hanaaumoe. Late that evening
Hanaaumoe came to the door of the house where the strangers were sleeping, scattered
here and there like castawa3's, being very tired from the effects of the sea trip, and

called out:

Asleep are you?
Piled on one another,
Scattered here and there,
Are j'ou all asleep?

Everybody was fast asleep except Kaneopa who was still sitting up. Upon hear-
ing the call, Kaneopa answered: "We are not asleep, we are still awake waiting for the
food, and meat and our wives." Hanaaumoe then resorted to falsehood: "The things
cannot arrive in a hurr}' as the road from Nuuanu down is long, the climb from Kapu-
kaki is long and the plain Kulaokahua is also afar off." Hanaaumoe soon after this
returned to Halalii and to the rest of the spirits who asked him: "How is it, are they
asleep?" Hanaaumoe answered: "No, they are not asleep yet?" At midnight Hana-
aumoe again returned and called, the second time:

Piled on one another,
Scattered here and there,
Are you all asleep?

Kaneopa answered: "We are not asleep, we are waiting for the two wives apiece
for the paddlers and the five wives for the chief Kahaookamoku." Hanaaumoe again
answered as he did before and then departed, being certain that the people were not
asleep yet.

Certain thoughts then entered Kaneopa that the island of Oahu was full of spirits
and they would all be eaten by them; so he looked for a place within the house where
he could conceal himself. After studying the matter for a while he at last decided to
dig a hole under the door sill; for he reasoned that the king would, upon entering the
house, naturally sit on the door sill. All this time the rest of the people were in a deep
sleep, no one was awake except Kaneopa. Kaneopa was sorr}^ for the chief Kahaooka-
moku because he would surely be eaten up by the spirits and Kaneopa was at a loss to
know how he was going to save him. Kaneopa tried to keep himself awake, but could
only last until the crowing of the first cock, when he too became so overcome with sleep
and moved under the door sill and sat in the hole. Just as soon as he entered the hole,
Hanaaumoe arrived and he again called as before, for the third time. There was no
answer. He called again, again there was no answer. Hanaaumoe then said: "You
will surel}' be all killed. Why didn't you sleep at Kauai instead of coming and sleep
on the island of Halalii where the spirits live? You are as good as dead, there is no
escape; j-our flesh, j'our bones, yoMx bowels, your blood, your eyes, will all be eaten
up." During all this talk by Hanaaumoe, Kaneopa was listening. At the end Hana-

Legend of Hanaannioc. 479

he hale, he wahine, pakahi, pahia ka na hoewaa wahine, palima ka ke 'lii o oukou a

Kahaookamokn."

A lohe lakou i keia olelo a Hanaaumoe, pae mai la lakou ma ke awa o Kou nei;

hapai na waa a kau iuka, komo lakou i ka halau, malaila lakou i nice ai e kali ana i na

mea a Hanaaumoe i olelo aku ai ia lakou. A ahiahi poeleele, ku ana o Hanaaumoe

ma ka puka o ka hale a lakou e moe nei, no ka mea, ua luhi i ke kai, a e ahu ana lakou

melie mau olulo la:

Kahea ana o Hanaaumoe, moe ea?
Halahala kau e,
Halahala kau e,
Ua moe oukou?

Ua pauhia na mea a pau i ka hiamoe, a koe o Kaneopa e ala ana. Kahea mai o
Kaneopa: "Aole makou i moe, ke ala aku nei no. Ke kakali aku nei no i ka ai, i ka
ia, i na wahine." Olelo mai o Hanaaumoe me ka hoopunipuni : "Aole e hiki koke
mai; he loihi ka ihona o Nuuanu, he loa ka piina mai o Kapukaki, he kula loa o
Kulaokahua." Hoi aku la o Hanaaumoe a hiki imua o Halalii a me ka nui akua, ni-
nau mai la: "Pehea, ua moe?" Hoole aku o Hanaaumoe: "Aole i moe." A aumoe,
hoi hou aku o Hanaaumoe a kahea hou, o ka lua ia:

Halahala kau e,
-' Halahala kau e,

Ua moe oukou?

I mai o Kaneopa: "Aole makou i moe; ke kali aku nei no i na wahine palua a
na hoewaa, palima a ke 'lii a Kahaookamoku." Pane mai o Hanaaumoe e like me na
olelo maluna, a hoi aku la; maopopo iho la iaia aole i pau i ka moe.

Ia wa, komo mai la ka noonoo ia Kaneopa, he moku akua keia, o Oahu nei, a e
pau ana lakou i ka ai ia. Nolaila, imi iho la ia i wahi nona e nalo ai i loko o ka hale.
Aia nialalo o ka paepae o ka puka komo, kohi iho la ia a loaa he lua, no ka mea, oia
kahi o ke 'lii e noho ai, o Halalii, pela kona noonoo wale iho i loko ona. Aia hoi, ua
pau loa lakou i ka pauhia i ka hiamoe nui loa, aohe mea ala, hookahi wale no o Kaneopa,
nolaila, minamina loa o Kaneopa i ke 'lii ia Kahaookamoku, i ka pau i ka ai ia e ke akua.

Oi hahai ala aku o Kaneopa a kani ka moa mua, ikaika loa ka hiamoe, nee aku
la ia a malalo o ka paepae puka, noho iho la. Ku ana o Hanaaumoe, a kahea ana, o
ke kolu ia, e like me na olelo mua, aohe leo pane mai; kahea hou, aohe pane mai; i
aku o Hanaaumoe : "Make ! i hea la ka moe moe aku i Kauai, lawe ia mai ka ka moe
a ka moku akua o Halalii. Make, aohe wahi e ola ai, pau ka io, pau ka iwi, pau ka
naau, pau ke koko, pau na maka." I loko o keia wa a Hanaaumoe e olelo nei, ke hoo-
lohe nei o Kaneope. A pau ka olelo ana, hoi aku la o Hanaaumoe a mua o Halalii.

480 Fornander Collection oj Hawaiian Folk-lore.

aumoe returned to Halalii. Halalii then asked him: "How is it, are they asleep?"
"Yes, they are asleep, let us be going," said Hanaaunioe to the rest of the spirits.

When the spirits arrived at the long house where Kaneopa and his companions
were sleeping the}^ all entered and Halalii sat on the door sill. The spirits were so
numerous that they were without number.' They made but one smack and the people
disappeared, all eaten up by the spirits. The spirits then began digging up the floor
of the house except that portion under the sill where Halalii was sitting. At the ap-
proach of day the spirits all returned to their home and Haneopa came out of his hiding
place and limping to the canoe he pushed it into the sea and set sail for Kauai.

While Kaneopa was on his way to Kauai, Hanaaunioe appeared on the coast
and beckoned to Kaneopa, inviting him to land, saying: "Come ashore. Let the canoe
come ashore." Kaneopa then answered angrily: "You are a filthy old spirit. Didn't
yoa eat up our chief? I will not come ashore."

Upon Kaneopa's arrival at Kauai, he informed the king and people how his com-
panions had been eaten up by the spirits of Oahu, and how he was saved only through
his wit. The king then asked the priest: "What must we do?" The priest, Hanaka-
piai, answered: "Proceed and hew out a countless number of wooden images that will
look as near as possible to human beings." After the images were ready, the king,
the priest and a large number of followers set sail for Oahu and in course of time hove
to directly off Leahi, when they saw Hanaaumoe appear on the coast and called oiit as
he did the other time. Kaneopa, who was in the company on this second visit, said to
the people who were with him: "That is Hanaaumoe the great flatterer. That is the
spirit who deceived us and got us to land." The king and priest in answer to the in-
vitation replied: "Yes, we will land." The people then all came ashore and approached
the long house where Kahaookamoku and his companions had stayed and were eaten
up by the spirits.

Toward dusk that same evening, the priest instructed the people saying: "Let
everybody retire to where the canoes are lying and leave the wooden images in the
house. Let everybody' be supplied with lights with which to set the house on fire as
soon as all the spirits have entered the house." Late that evening, the flatterer, the
spirit Hanaaumoe came to the house and called out:

Piled up on one another,
Scattered here and there,
Are you all asleep?

No one answered from within; he called a second time, still no answer. Hana-
aumoe then spoke to himself: "Ha, ha! Why didn't you sleep on Kauai instead of
coming here and sleep on the spirit island of Halalii? Dead, you will not be saved."
While Hanaaumoe was calling the people were listening. At the end of his call Hana-
aumoe returned to Halalii and reported to him that the people were all asleep. Upon
hearing this report Halalii issued a call that all the spirits be brought together; after
this the}- proceeded to the long house at the beach. Upon coming up to the house the
spirits all entered and Halalii sat on the door sill. The spirits then took up the wooden

'The full rendering of this line would be: "The number of the gods was: kini, 40,000 gods; lehu, 400,000 gods

niano, 4,000 gods; lalaiih rows of gods.

Legend of Hanaaidnoe. 481

Ninau mai la o Halalii: "Peliea, ua moe?" "Ae, ua moe, ina kakou, pela aku o Hana-
aumoe i na akua apau loa.

A hiki lakou i ka hale o Kaneopa ma e moe nei, komo ke akua a pau loa i loko
o ka hale, uoho ilio la o Halalii ke 'Hi ma ka paepae o ka puka. O ka nui o ke akua,
o kini o ke akua, o ka lehu o ke akua o ka mano o ke akua, o ka pukui akua, o ka
lalani akua. Hookahi no ka muka ana ae pau na kanaka, ache mea koe, eli aku la ke
akua ia loko o ka hale, a koe kahi a Halalii e noho nei, oia ka paepae puka, ao loa ae
la, pau ke akua i ka hoi i ko lakou wahi. Oili ae la o Kaneopa, a nee hele aku la i
kahi o na \vaa e kau ana, a panee aku la i loko o ke kai, a holo aku la, e hoi ana i Kauai.

Ia Kaneopa e holo ana i loko o ke kai, ku ana o Hanaaumoe ma ka lae kahakai,
peahi ana ia Kaneopa: "E pae! e pae ka waa!" I mai o Kaneopa me ka olelo huhu:
"E akua ai lepo o ke kanaka, kai no ua pau ko makou alii ia oukou ; aole au e pae
aku ana."

A hiki o Kaneopa i Kauai, hai aku la i ke 'Hi a me na kanaka, i ko lakou pau i
ka ai ia e ke akua o Oahu nei, a koe ia ma kona maalea. Ninau aku la ke 'Hi i ke
kahuna: "Pehea la ka pono?" Olelo mai ke kahuna o Hanakapiai: "E kalai i kii a
lehu, a mano; e liana a nui, hoohalike a like loa me ke kanaka." A makaukau keia
mau mea a pau loa, holo ke 'Hi me ke kahuna, a me na mea a pau loa, a hiki lakou ma
Oahu nei, hoolulu iho la lakou ma waho ae o Leahi, ku ana o Hanaaumoe ma ka lae
kahakai. Kahea ana e like me ke kahea ana mamua, o Kaneopa kekahi i holo pu mai
i keia huakai alua. I aku o Kaneopa : "O Hanaaumoe kela o ua wahi akua malimali
nei. O ko makou mea kela i puni ai, pae ae i uka nei." Ae, aku ke 'Hi a me ke
kahuna: "Ae, e pae." Pae lakou a ka halau mua i noho ia ai e Kahaookamoku ma, a
pau ai i ka ai ia e ke akua.

A ahiahi poeleele, olelo ke kahuna: "E hoi na kanaka a ma kahi o na waa i kau
ai, a e waiho ke kii i loko o ka hale, a e makaala na mea a pau me ke ahi e puhi i ka
hale i ka wa e pau ai ke 'kua i loko o ka hale." A ahiahi, a poeleele, ku ana ua wahi
akua malimali nei o Hanaaumoe, a kahea ana:

Halaliala kau e,
Halahala kau e,
Ua moe oukou?

Aohe leo pane o loko, kahea hou, o ka lua ia, aole no he leo pane mai. Olelo
iho ua o Hanaaumoe: "A ha ha! Ihea no la ka moe i Kauai, moe aku; lawe ia mai
ka ka moe a ka moku akua o Halalii. Make! Aole e ola." Ma keia olelo a Hanaau-
moe, ke hoolohe nei na mea a pau loa, a pau ka olelo ana hoi aku la i kahi o Halalii, e
noho ana, a hai aku la ia Halalii, ua pau i ka hiamoe.

A lohe o Halalii, kuahaua ae la i na akua a pau loa, hele aku la lakou a hiki i
ka hale, noho iho la o Halalii ma ka paepae o ka puka komo, o na akua a pau loa komo

482 Foniandcr Collection of Haivaiian Folk-lore.

images and began eating them. "Oh, how tough!" was heard from one of the spirits.
"So is the one I am eating," said another. It was customary in days gone by for the
king to receive the choicest portions of the meat, so these portions were given to Halalii
b}- the spirits. Upon taking a bite at one of these choice portions, Halalii remarked:
"Very tough." The rest of the spirits answered: "All these people are very tough, not
one of them is fat, they are all thin and tough. They are not at all like the first lot
that came."

While the spirits were bus^y eating the wooden images, the Kauai people sur-
rounded the house and set it on fire, killing all the spirits with the exception of Hana-
aumoe who some how managed to escape.

Legend of Eleio.

1ELE, otherwise known as Lahaina, in Maui, is the country in which the events of
this legend took place and the time was during the reign of Kakaalaneo who was
^"'king of the whole island of Maui. Eleio was a very fast runner, faster than the
wind, and could make three complete circuits of the island of Maui in one day. Because
of his great speed, he was made runner to King Kakaalaneo. It was his duty as runner
to bring (awa') fish from Hana for the king. When a meal was about ready, Eleio
would set out for Hana to bring fish and he would always return before the king sat
down to eat. Once while he was on his way back, he met on the road Kaahualii," a
spirit, who asked him for some fish. Eleio answered: "Take the hairs on your behind for
the fish and your urine for water." When Kaahualii heard this, he chased Eleio. Upon
coming by Kamaalaea, Eleio's sister who was residing at this place saw that her brother
was out of breath, so she took down her pau and exposed herself to the spirit.' This
action so shamed the spirit that it abandoned Eleio. The name of this sister of Eleio
was Pohakuloa. Being chased by this spirit on three different occasions along this same
road, Eleio upon his next return trip went around the west side of Hana by way of
Kaupo. Upon his arrival at Kaupo one day he found a woman bj^ the name of Kani-
kaniaula sitting by the roadside, but he passed right along without noticing her. Kani-
kaniaula at this want of respect on the part of Eleio called out after him: "Say, are 3'ou
going to pass right along without greetings?" When Eleio heard this call he turned
back and greeted her. Kanikaniaula then invited him to the house which invitation
was accepted by Eleio.

Let us here take up a short sketch of Kanikaniaula.

Kanikaniaula at the time when this conversation was taking place was dead.
Although she appeared in the form of a live person it was really in spirit. Kanikani-
aula was a very fine woman and came from a line of high chiefs of Hawaii. She, how-
ever, upon coming to live in Kaupo, Maui, married a person of low rank who lived in

'. /c<'(7, the milk-fisli iCIianos c/ianos). 'A novel method of averting the chase, drawing the

- k'aaliualii, the royal cloak. scent across the trail, tocnable the brothertogain breath.

Legend of Eleio. 483

aku la i loko. la wa lalau lakou i na kii a ai iho la: "Oolea!" pela aku kekahi akua
i kekalii akua. I mai kekahi," pela no hoi ka'u kanaka e ai nei. He mea man i na
'Hi, o ke ka kana e ai ai o ke kanaka; haawi aku la ke akua ia Halalii i ke ka o ke kii,
a ai iho la o Halalii : "Oolea," pela aku o Halalii. I mai na akua a pau loa, pela wale
no na kanaka a pau, aohe kanaka momona, he wiwi wale no, he oolea, aole e like me
na kanaka mua i ai ia ai.

Ia lakou e walea ana i ka ai i ke kii, hoopuni ia ae la ka hale a puni e na kanaka
me ka momoku ahi, o ka manawa ia i puhi ia ai ka hale i ke ahi, a pau loa ke akua i
ke ahi, a lilo aku o Hanaaumoe a pakele aku la.

Kaao no Eleio.

OLELE, oia o Lahaina, i Maui ka aina, o Kakaalaneo, ke 'lii nui o Maui a puni
ia wa. He kanaka mama loa o Eleio, he haalele ia ke kikiao makani e ia he

kukini; ekolu puni o Maui ia ia i ka la hookahi ke hele. No kona mama, lioo-
lilo ke 'lii o Kakaalaneo ia ia, i kii awa i Hana i kona wa e ai ai. A makaukau ka ai
ana o ke 'lii, holo kela a hiki i Hana, a loaa ka awa hoi mai ; ia ia e hoi mai ai ma ke
alanui, loaa ia ia o Kaahualii, he 'kua ia, nonoi mai ia Eleio i awa. I aku o Eleio:
"Eia iho no ka awa o ko huluhulu-lemu, o ka wai no, ko hanawai hohono." Lohe o
Kaahualii, hahai a pau ke aho o Eleio ; ike ke kaikuahine o Eleio ua pau ke aho, e
noho ana i Kamaalaea, wehe i ke kapa a kuu i ka mai, hilahila ke akua a haalele ia
Eleio. O ka inoa o ke kaikuahine o Eleio, o Pohakuloa. Ekolu hele ana a Eleio ma
keia alanui, o ka hahai piuepine a ke akua, haalele ia alanui, a hele ma ka aoao huli
komohana o Hana, e hoi mai ana a hiki i Kaupo.

Ia ia i hiki ai i Kaupo, e noho ana keia wahine i ke alanui, o Kanikaniaula ka
inoa; kaha loa mai o Eleio hele ma ke alanui, kahea mai o Kanikaniaula: "Ea! Hele
loa no ka, aole ka e aloha mai." A lohe o Eleio i keia leo, huli aku la ia a aloha aku
la. I mai o Kanikaniaula, e hoi ma ka hale, ae aku o Eleio. Maanei, e hoolohe iki
kakou i ka moolelo pokole o Kanikaniaula. Ua make o Kanikaniaula i keia wa a laua
e kamailio ana me Eleio, he kino wailua uhane keia, aohe kino maoli. He wahine mai-
kai loa o Kanikaniaula, a he 'lii nui hoi no Hawaii mai a noho i Kaupo, Maui, a nolaila

Memoirs B. P. Bishop Museum, Vol. IV.— 31.

484 Pomander Collection of Hawaiian Folk-lore.

the back country. Their time was spent chiefly in the tilling of the soil and the pre-
paration of food, stock raising and fishing. This was kept up until the death of Kani-
kaniaula. Upon her death the husband built a tomb," a small house of poles in the
form of a pyramid, in which he placed the dead body of his wife. When she came to
Maui to live she brought along with her from Hawaii a feather cape which was the in-
signia of a very high chief, but which article she had hidden iip to the time of her death,
nor had she ever once alluded to her rank as a high chiefess.

When Eleio arrived at the house he saw a man occupying it but the woman was
not to be seen. Eleio then asked the man: "Where is my companion?" The man
asked in turn: "Who is your companion?" Eleio answered: "My companion was a
woman." She is dead, my own wife, she is laid in that small house yonder," said the
man. Eleio then asked the man: "How many days has she been lying there?" The
husband answered: "Two days already, this is the third day in which we are speaking."
"Yes, I will undertake to bring your wife to life again," said Eleio. Eleio then pro-
ceeded, and at the end of the fourth day Kanikaniaula was brought back to life and in
all respects became as she was before her death. Kanikaniaula then asked Eleio: "What
indeed shall I give you as a recompense? Shall it be myself?" Eleio answered: "I will
not take anything in payment from you, but I wish you to become the wife of my lord,
Kakaalaneo." Kanikaniaula consented to this, saying: "Yes, he shall be my lord; but
here is a present which I wish you to take to him; a feather cape." At this the hus-
band for the first time was made aware that Kanikaniaula was a chiefess. "You may
now return and in the nights of Kane you may come for me. I am going to my place
on Hawaii, and shall return in a few days." Eleio then returned [home] wearing the
feather cape tied around his neck. Feather capes at this time were so rare that even
Kakaalaneo the king of Maui did not have one in his possession.

As Eleio had been absent a number of days, Kakaalaneo became very angry and
ordered his chief officers to start an umu and make it very hot, in which to bake Eleio
upon his return. In the meantime Kakaalaneo had posted spies along the Aalaloloa
cliffs to watch for the return of Eleio, and when seen to start a fire as a signal to the
people at Lele' of his approach when the umu was to be started and made hot before
the arrival of Eleio; so when Eleio arrived at the Aalaloloa cliffs, the fire signal was
started and the people at Lele started the umu.

As Eleio came running at full speed with the feather cape over his shoulders,
on arrival at Lele and seeing the umu burning and the king sitting near it, he jumped
right into the hot umu. When the king saw something red and pretty on Eleio's
shoulders, he called out to the men: "Seize Eleio! Seize Eleio! !" At this the people
got ahold of Eleio and he was pulled out of the umu and was saved; but the feather
cape was torn to pieces: a small piece, however, was saved in the hands of Eleio. Kakaa-
laneo then called Eleio to come to him and when he got in the presence of the king,
the king asked him: "Where did you get this beautiful thing?" Eleio replied: "This
was the cause of my delay. Kanikaniaula, a very handsome woman was dead and I
brought her to life again. I have told her that you are to be her husband." Kakaa-

' Puoa, a small, temporary cone-shaped structure, of ^ Lele was an ancient name of lyahaina.

poles, not enclosed.

Legend of Elcio. 485

kana kane i hoao ai, he kanaka kuaaina, makaainana loa. O ka laua hana o ka mahiai
a me ka hoa umu, o ka kanai holoholona, o ka lawaia, pela ko laua noho ana a kiki i
ka make ana o Kanikaniaula. Hana iho la kana kane i hale puoa no kana wahine, i
wahi no ke kino kupapau e waiho ai, eia nae, i ko Kanikaniaula wa e ola ana he hoai-
lona alii kona mai Hawaii mai, he ahuula. Ua huna loa ia me ka ike ole o kana kane
a hiki i kona la make, aole no hoi oia i olelo i kona alii ana.

A hiki o Eleio i ka hale, nana aku la, he kane ke noho ana, aole ua wahine nei,
olelo aku o Eleio i ke kane: "Auhea la hoi ko'u hoa hele?" I mai ke kane: "Owai
kou hoa hele?" "He wahine ko'u hoa hele," pela aku o Eleio. "Ua make; o ka'u
wahine ponoi, aia i kela hale e puoa mai la," pela mai ke kane. I aku o Eleio i ke
kane: "Ahia la o ka waiho ana i ka lepo?" I mai ke kane: "Alua la, o ke kolu keia
o ka la a kaua e kamailio nei." "Ae, akahi ka au a hana i ko wahine;" pela aku o
Eleio. Hana iho la o Eleio a hala eha la, ola o Kanikaniaula, hoi a like me kona kino
mamua.

Olelo mai o Kanikaniaula ia Eleio: "I aha la uanei ka'u uku ia oe? O kuu
kino no paha?" I mai o Eleio: "Aole oe e uku mai ia'u, aia kau kane i hope a kuu
haku, oia o Kakaalaneo. x'Ve mai o Kanikaniaula: "Ae, o ko'u haku ia; eia nae kahi
makana au e lawe aku ai ia ia, he ahuula." Ia wa ike ke kane, he 'Hi o Kanikaniaula.
"E hoi oe, a na po o Kane kii mai oe ia'u ; e holo au i Hawaii i ko'u wahi, i keia man
la a hoi mai." Hoi mai la o Eleio, me ka ahuula i kona a-i, e aahu ana. O ka ahuula
aole i loaa ia Kakaalaneo ko Maui alii.

Ma keia hele loihi ana o Eleio, ua huhu ke 'Hi o Kakaalaneo, a kena ae la ia i
kona man ilamuku, e hoa ka umu a enaena, i umu e kalua ai ia Eleio ke hoi mai. Ua
hoonoho aku o Kakaalaneo i na kin e kiai i ka hoi mai o Eleio i ka pali o Aalaloloa, a
ike i ka hoi mai, alalia, e hoa mai ko laila ahi i ike ko Lele nei poe, alalia, hoa ka umu
i enaena mamua o ka hiki ana o Eleio. A hiki o Eleio ma ka pali o Aalaloloa, hoa ke
ahi, ike ko Lele poe hoa i ka umu.

Ma keia holo ikaika ana o Eleio me ka aahu i ka ahuula ma kona kua, a hiki i
Lele, kahi o ka umu e hoa ia ana, e noho ana o Kakaalaneo ke 'Hi. Oia holo no ko
Eleio a lele iloko o ka enaena o ka umu e waiho ana, ike o Kakaalaneo ke 'Hi i keia
mea ulaula maikai i luna o Eleio, kahea mai i na kanaka, "Lalau ia Elf^io, lalau ia
Eleio." Ma keia lalau ana ia Eleio i loko o ka imu, ua lele o Eleio ma kapa a pakele
i ka make i ke ahi. O ka ahuula hoi, ua weluwelu a kau liilii i na lima o na kanaka,
koe nae kekahi apana i kona lima.

Kahea mai o Kakaalaneo: "E Eleio, hele mai oe niaanei." A hiki o Eleio, ninau
aku ke 'Hi: "Nohea keia mea maikai i loaa ai ia oe?" Olelo aku o Eleio: "Oia kuu
mea i noho ai a hala keia mau la ; he wahine maikai loa o Kanikaniaula, ka inoa, ua
make, a na'u i hana aku nei a ola, a ua olelo aku nei au o oe ke kane." I mai la o

486 Fornander Collection of Hawaiian Folk-lore.

laneo then asked Eleio: "Why didn't you bring her along with you then?" Eleio re-
plied: "I am to go and bring her in the nights of Kane."

When Eleio arrived at Kaupo in the nights of Kane ' he found that Kanikani-
aula had returned from Hawaii with some of the chiefs, their servants, and with feather
capes. When they reached Lele and stood before the king Kakaalaneo then took Kani-
kaniaula and they dwelt together, husband and wife. Not very long after this Kani-
kaniaula conceived a child.

RELATING TO KAULULAAU.

At last Kanikaniaula the queen was known to be with child and in due course of
time she brought forth a son who was called Kaululaau, known as the one who pulled
up the breadfruit trees of Lele.

On the day when it was discovered that the queen was with child (the sign being
unpleasant sensations and vomiting although having an appetite for proper things), Ka-
kaalaneo sent out his messengers to make a circuit of Maui and find out all the chiefesses
who were also with child on that same day. The intention of the king being, to pro-
cure servants and playmates for the coming heir. In due course of time the queen gave
birth to a baby boy and he was called Kaululaau. All the children who were born on
the same day on Maui were brought to the king and reared with the prince Kaululaau.

As Kaululaau grew to manhood, so also grew his playmates, and as he grew older
he became more and more mischievous. His father Kakaalaneo was then still king of
Maui. In those days it was customary for the boys with him to climb the breadfruit
trees and pick the fruit; and when the fruit got fewer and beyond their reach, Kaulu-
laau would then pull up the trees with his hands. This was done so often that the trees
became scarce in the district of Lele. At last the father Kakaalaneo, took pity on the
people knowing that they would some day go hungry; so he ordered that all the boys
be sent home to their parents, believing that this would make his son less mischievous;
but instead of improving he grew worse. After considering the matter for some time,
the father at last hit upon a course of action and thereupon told the queen and attend-
ants to take Kaululaau and abandon him on Lanai with the spirits. This was agreed
on by the chiefs and people and preparations were immediately made; the food and meat
were cooked, kapa and other things were gotten ready and the canoes set out with Ka-
ululaau. Upon their arrival at Lanai, Kaululaau was put ashore with all the things
prepared for him and the canoes returned.

When Kaululaau landed on Lanai he entered a patch of reeds and slept there.
While in his sleep his god came to him and said: "Say, Kaululaau, get up and enter
the cave with all your belongings." When Kaululaau woke up he looked about him
and saw a cave opening near by; so he got up and entered it in obedience to the instruc-
tions given him in his sleep. Lanai was an island of spirits. No people could live on
this island as the spirits killed and eat ever3'body who came there. Kaululaau was,
however, an exception to this as he was not eaten up; but this was because he was too
cunning in telling falsehoods, just like Punia."

'The day of the month of this name, Kane, was the twenty-seventh day of the moon, whereas the nights of Kane
refers to the kapu period to that deity which fell on the night of Mohalu, the twelfth of the moon.
"Considered the champion liar of his time.

Legend of Eleio. 487

Kakaalaneo ia Eleio: "Heaha la hoi kou niea i lawe ole mai ai ianei?" I aku o Eleio:
"Aia a na po o Kane kii aku au."

A hiki o Eleio i Kaupo, i na po o Kane, ua hoi mai o Kanikaniaula mai Hawaii
mai, me na 'lii, me na kanaka, me na aahu ahuula. Ia wa lakou i hoi mai ai a hiki i
L,ele, a hiki imua o Kakaalaneo, ia wa laua i hoao ai a noho pn iho la, he kane a he
wahine, aole i loihi na la i hala, hookauhua o Kanikaniaula.

NO KAULULAAU.

O keia hookauhua ana o Kanikaniaula, ke 'Hi wahine, o ka loaa ana ia o Kaulu-
laau, ka mea nana i huhuki ka ulu o Lele a hiki i keia la. Ia la i ikeia ai ka hookau-
hua ana o ke 'lii wahine; eia ke ano, he iloli, he hoopailua, he ono i ka mea kupono.
Hoouna aku la o Kakaalaneo i na elele e kaapuni ia Maui a puni, e nana i na wahine i
hookauhua ia la hookahi me ke 'Hi wahine. Eia ka manao o ke 'Hi ma keia nana ana,
i man kanaka no ke keiki ke hanau ae, a hanau ke 'Hi wahine he keiki kane, kapa ia
ka inoa o Kaululaau. Ua hanau no hoi na keiki a pau ia la hookahi ma ka aina a
puni o Maui, a ua pau lakou i ka hoi a noho.pu me ke keiki alii me Kaululaau.

A nui o Kaululaau, nui pu me na keiki a pau loa (i loko o ia kau e noho ana

no kona makuakane o Kakaalaneo i alii no Maui a puni), pii ke kino o Kaululaau i ka

nui pii pu me ke kalohe. O na keiki a pau meia, pii lakou iluna o ka ulu e hahaki i

ka hua, a koe ka hua iluna loa, aohe loaa ke lalau ae, ia wa lalau o Kaululaau i ka ulu

a huhuki me kona man lima, pela kana liana man ana, a mehameha ka ulu o Lele; ia

wa, nana ka makuakane o Kakaalaneo, a aloha i na kanaka i ka pau o ka ulu i ka

uhuki ia. Nolaila aloha o Kakaalaneo i na makaainana i ka pololi, no ka pau o ka

ulu ia Kaululaau i ka uhuki ia, hoihoi ia na keiki a pau me ko lakou man makua e

noho ai ; e manao ana ka makuakane e emi iho ke kolohe o ke keiki, o ke aiwa loa aku ia.

Nolaila, noonoo ka makuakane i mea e lohe ai, a loaa, olelo aku i ka wahine a

me na kanaka, e hoihoi o Kaululaau i Lanai e noho ai me ke akua, malama o lohe; ua

pono ia noonoo o ke 'Hi ia lakou, hooholo ae la lakou a holo. Kahu ka ai, ka ia, ke

kapa, na pono a pau loa, holo na waa a me Kaululaau pu, a hiki i lanai, kiola ia aku

la o Kaululaau a me na pono a pau i hoolako ia nona, a noho i uka hoi mai la na waa.

A noho o Kaululaau i Lanai, komo aku la ia i loko o ka moku akulikuli a moe

iho la. I loko o ka moe, olelo mai la kona aumakua ia ia: "E Kaululaau e! E ala a

hoi aku i ke ana me kou mau pono a pau loa." Ala ae la o Kaululaau mai ka hiamoe

ae, a nana aku la he wahi ana e hamama mai ana i kahi ana e noho nei, ku ae la ia a

hoi aku la e like me ka olelo ia ia ma ka moe.

No Lanai. He moku akua o Lanai, aohe kanaka koe ke hiki ilaila, pau i ka ai
ia e ke akua; aka, o Kaululaau, aole ia i pau, no kona maalea loa i ka hoopunipuni,
e like me Punia. Ia po, ma ke ana o Kaululaau kahi i moe ai a ao, hele aku la ia a

488 Fornander Collection of Hawaiian Folk-lore.

That night Kaululaau slept iu the cave and at daj'light he left it and returned
to the patch of reeds where he was fonnd by the spirits who asked him: "Say, Kaulu-
laau, where did you sleep last night?" Kaululaau replied: "In the small patch of
thistles." "Is that so? No wonder you were not found last night," remarked the
spirits. On the approach of the next night he again entered the cave, when the spirits
went about looking for him the whole night. At daylight Kaululaau went to the beach
on the dry sand and sat there where the spirits came and asked him: "Where did you
sleep last night?" "In the patch of thorny vines growing there. That is the place
where I slept." The spirits again asked him: "Where are 5'ou going to sleep tonight?"
Kaululaau replied: "In the large surf where it rolls as high as a house. That is where
I will sleep." On the approach of night Kaululaau would again retire to the cave, and
at daylight go out on the sand where he would be met by the spirits who would ask
him: "Where did you sleep last night?" "In the small surf; you were all at the large
surf," Kaululaau would reply.

Through these deceiving answers the spirits got so overworked that they mostly
all died off, leaving but very few of them alive. Pahulu was one of the spirits that was
saved, because he left Lanai and went over to Kahoolawe to live. Kaululaau after this
kept a fire burning all the time he remained on Lanai. Kakaalaneo upon seeing the
fire burning on Lanai so continuously, asked the people: "Say, Kaululaau could not
have been killed by the spirits?" "No," replied the people. Therefore, Kakaalaneo
sent some people in a canoe to go to Lanai and see if Kaululaau was indeed still alive
or not. When the canoe arrived at Lanai, the people saw that Kaululaau was indeed
still alive and he was still keeping the fire burning. The canoe then returned to Lele
and the people told Kakaalaneo, the king, of what they had seen. When the king
heard this he remarked: "Yes, he was sent to Lanai to be devoured by the spirits, but
no! What does it mean? Well and good." He then ordered a double canoe to go and
bring Kaululaau home. This is how Kaululaau was saved and his history and life on
Lanai has become famous even unto this day.

Legend of Nihooleki.

KEAUHOU in Kona, Hawaii, was the birthplace of Nihooleki and it was from
this place that he moved to Kuukuua, in Puuokapolei at Waianae, where he
took unto himself a wife. The name Nihooleki was given to his spirit body;
his name during his life time was Keahaikiaholeha, a chief, and was the greatest fisher-
man over all the whole country of Waianae. It was he that owned the mother-of-pearl
fish-hook called Pahuhu that could catch so much aku.' He was at one time king of
Waianae and had fished from all the head lands round about that country. He knew
all the fish and fishing grounds in the ocean around that region. After a time he left
his parents and 3'oung sister in Waianae and set sail for Waimea, Kauai, where he
settled; for this was where his wife had come from, being her birthplace.

^ Aku, bonito (G'ymnosarda pelamis).

Legend of Nihooleki. 489

ma ka moku-akulikuli uolio; hele mai la ke akua i ona ala, a ninau mai la: "E Kaulii-
laaii, malaea kou wahi i moe ai i keia po?" I aku oKaululaaii: "I kahi moku puakala
iiuku." "Ae, malama no oe i loaa ole ai i keia po," pela aku ke akua ia Kaululaau.
A hiki mai ka po, lioi aku la keia moe i loko o ke ana, hull ke akua ia po a ao, hoi hou
aku la keia a ke one maloo noho. Hele mai la ke akua a ninau mai la: "I hea kou
wahi i moe ai i keia po?" "I ka moku noliu e ponaha mai la, ilaila ko'u wahi i moe
ai." Ninau mai la ke akua: "I keia po, i hea oe e moe ai?" I aku o Kaululaau: "I
ka nalu nui, e hele ana a halehale ke poi iho, ilaila au e moe ai." O Kaululaau, hoi
aku la no ia a loko o ke ana moe, a ao ae, hele aku la ia ma ke one a halawai aku la
me ke akua. Ninau mai la ke akua: "I hea kou wahi i moe ai i keia po?" I ka nalu
uuku, i ka nalu nui ae oukou," pela aku o Kaululaau.

Ma keia hana hoopunipuni a Kaululaau, ua pau loa ke akua i ka make, a koe
kakaikahi ke akua. O Pahulu ke akua i pakele, no kona holo ana mai Lanai aku a
Kahoolawe ; o Kaululaau hoi, e hoa man ana ia i ke ahi i na la a pau loa o kona noho
ana ma Ivanai. A no keia a man o ke ahi ma Lanai, olelo aku o Kakaalaneo i na
kanaka: "Ea! aole paha i make o Kaululaau i ke akua?" "Ae," pela mai na kanaka.
Nolaila, hoouna o Kakaalaneo i ka waa e holo e nana i Lanai i ke ola o Kaululaau a
me ka ole. A hiki ka waa i Lanai, nana aku la ka hana, e ola mai ana o Kaululaau,
a nana keia ahi e a nei. Hoi mai la ka waa a hiki i Lele, a hai aku la ia Kakaalaneo
ke 'Hi. A lohe ke 'lii, olelo iho la ia penei : "U ! i hoolei ia aku nei oe i Lanai e pau
i ke akua, aole ka! Heaha la hoi?" Kena aku la ia i na waa e kii ia Kaululaau a
hoihoi mai. Pela i ola ai o Kaululaau i kona mau la o ke ola ana; nolaila, ua kaulana
kona kaao a me kona noho ana i Lanai a hiki i keia la.

Kaao no Nihooleki.

OKEAUHOU, i Kona, Hawaii, ka aina hanau o Nihooleki, a malaila mai ka hele
ana a noho i Kuukuua, i Puuokapolei ma Waianae, no laila ka wahine. O keia
inoa o Nihooleki, he inoa kino wailua uhane; o kona inoa i ka wa e ola ana, o
Kaehaikiaholeha, he 'lii, a he lawaia nui loa no Waianae a puni, a nana ka pa ai a ke
aku o Pahuhu ka inoa. Ma Waianae kona wahi i noho alii ai, a malaila ua pau na
lae i ka lawaia ia e ia, a ua akaka ka ia a me na koa o ia wahi. A noho na makua a
me kahi pokii wahine i Waianae, holo aku la keia a Waimea i Kauai noho. No ka
mea, no laila kana wahine, a malaila oia i hanau ai.

490 Fornander Collection of Hawaiian Folk-lore.

When Keahaikiaboleha arrived at Waimea he became the king of the whole of
Kauai as his wife was its high chiefess. It was his custom to go out fishing every day.
This mother-of-pearl fish-hook, Pahuhu, was a great hook; everj? time it was let down
into the sea and pulled up the aku would follow it into the canoe until the canoe was
filled with them. The canoe in which he used to go fishing was a double canoe ten
fathoms in length, and was manned by twenty paddlers who were its complement to
steady the canoe while he fished for aku.

At the death of Keahaikiaholeha, his body was brought back to Kuukuua, Wai-
anae, where it was placed in a tomb." The parents then proceeded to worship the spirit,
as was the custom in those days of Hawaii, until it became so strong that it could go
about in the form of a live person. After the spirit of Keahaikiaholeha had waxed
strong, it returned to Waimea, Kauai, and again took his former wife and lived with
her as her husband. The wife was not aware that this was her husband's spirit, fully
believing that it was her husband in real flesh. It was while in this spirit form, that
he was named Nihooleki. All he did during the day time was to sleep, not even
taking food; the wife being the only one that took food. When the wife got hungry
she would go to her brothers for food and meat. On one of her calls for food and meat
the brothers asked her: "Where is your husband?" The sister replied: "He is at home
asleep." "You have a queer hiisband. All he does is to sleep at home. How is he to
satisfy his wife's hunger? Except we help you, you will not be able to live." While
this conversation was going on between them, the husband heard all that was being
said and when the wife arrived home Nihooleki asked his wife: "Have your brothers
any mother-of-pearl fish-hooks?" "They have some." "Go and bring one." When
the sister arrived at her brothers' they asked her: "What have you come for?" "I have
come for a mother-of-pearl fish-hook for your brother-in-law." "That is right, that will
get 3'ou something to live on. Here is a hook for the use of which we will charge ten
aku. Here is another one for twenty aku," etc. The wife took one of the hooks and
returned. When she entered the house and approached where her husband was sleep-
ing she called out:

Wake up Nihooleki,

Wake up Nihooleki,

The night comes and goes,

The day comes and goes;

The fishermen have sleepless eyes.

Wake up, here is our mother-of-pearl fish-hook.

The husband asked: "What kind of a mother-of-pearl fish-hook is it?" "It is one
resembling the glitter of a white shark," answered his wife. "It is the one the fish will

not bite at."

It will catch but two aku.

One for the male spirit.

One for the female spirit.

The arms of the paddlers would become uselessly lame.

Where is the small pahuhu.

The one partly eaten by Kane?

'See footnote i, page 484.

Legend of Nihooleki. 491

la Kaehaikiaholelia i hiki ai ilaila, lilo ae la no ia i alii no Kauai a puni, no ka
mea, he 'lii kana wahine no Kauai a puni. O kana hana o ka lawaia i na la a pau loa,
me ua pa ai nei ana o Pahuhu. I ka wa e kuu ai mai ka waa aku, na ka ia no e pii a
komo ka waa. O kona mau waa e holo ai i ka lawaia, lie man kaulua, he umi ka loa,
he iwakalua hoewaa, oia no hoi na kaohi.

A make o Kaehaikiaholeha, hoihoi ia mai a Kuukuua, i Waianae, waiho ia kona
kino kupapau ; i loko o ka hale puoa, o na makua, hana iho la laua ma ke ano hoomana
o Hawaii nei, a ikaika ka uhane i ka hele mehe kanaka ola ala. A ikaika ka uhane o
Kaehaikiaholeha, hoi hou i Waimea, Kauai, a hoao hou me ka wahine i ka wa ola, aole
ike ka wahine he kino wailua keia a laua e noho nei. No loko o keia kino wailua keia
inoa o Nihooleki, hookahi hana he moe i na la a pau, aohe ai ai, o ka wahine wale no
ka ai i ka ai.

Moe iho la ka wahine a pololi, hele aku la i na kaikunane i ai, i ia. Ninau mai
la na kaikunane: "Auhea ko kane?" I aku ke kaikuahine: "Aia no i ka hale kahi i
moe ai." "Kupanaha kau kane, o ka moe wale iho la no i ka hale, pehea la e moana
ai ka opu o ka wahine ; he anoai paha auanei ka maua ia oe."

Ma keia mau olelo a pau a lakou i olelo ai, ua lohe keia i ka hale; a hoi aku la
ka wahine a hiki i ka hale, olelo mai la o Nihooleki: "Aohe pa a ko mau kaikunane?"
"He pa no." "O kii o lawe mai." A hiki i kahi o na kaikunane, ninau mai la : "Heaha
mai nei kau?" "I kii mai nei an i pa hi aku na ke kaikoeke o olua." "Pono, o ke ola
iho la no ia ; eia ka pa, he umi aku o keia, a he iwakalua o keia, a pela aku." Hoi aku
la ka wahine me ka pa a hiki, e moe ana keia, kahea iho la ka wahine penei :

E ala e Nihooleki,

E ala e Nihooleki,

Kaihele ka po,

Kaihele ke ao.

He mau maka hia-a ko ka lawaia,

E ala eia ka pa a kaua.

Ninau aku ke kane; "Heaha ka pa?" "He lalakea," pela mai ka wahine.

"He pa ai ole."

Elua no aku,

Na ke 'kua kane,

Na ke 'kua wahine,

O na lima o na kaohi ke oopa.

Auhea la kahi pahuhu iki,

A kane i ai a koe koena.

492 Pomander Collection of Hazvaiian Folk-lore.

Hanging there at the gable end

Being watched hy a noio.'

The current is flowing towards Makaena

Where swarm the aku,

Where the giving would be a pleasure,

When the worthless could have a share,

When the hungry up at Waiahulu could also have a share.

At this the wife again returned to the brothers. "What is it you want?" [they
asked]. "My husband says the fish-hook is no good; it will catch but two aku and one
cannot at that rate give any away willingl}'," replied the sister. The brothers again
asked: "Where is the fish-hook that would induce the fish to bite more freely?" "My
husband said that it is the one hanging up at the gable end of the house being watched
by the noio." When they made a search sure enough they found a mother-of-pearl
fish-hook that was being watched by the small black bird; it was Pahuhu. The noio
was the supernatural bird sister of Nihooleki.

Upon the arrival of the wife at their house, the husband was still asleep. She then
called: "Here is the mother-of-pearl fish-hook." "It is a Pahuhu," Nihooleki answered.

That is the mother-of-pearl fish-hook that the fish want,

You can then point with the hand,

You can give with pleasure.

The worthless can share,

The hungry can also have a share

Up at Waiahulu.

The wife then threw the fish-hook in the hand of her husband. He then rose,
kissed it and wept over it. The reason why he wept was, becaitse of his death he was
thus kept away from his one great pleasure, fishing.

After the fish-hook was secured, Nihooleki said to his wife: "Go and get a canoe
from your brothers. Not the one of five fathoms in length, nor the single canoe, but get
me the double one that is ten fathoms in length. After you have secured the canoe, ask
for twenty paddlers." When the wife arrived in the presence of her brothers, they
asked her: "Here you are again, what do you want?" She replied: "I want a canoe."
"Yes, you shall have one, take the one that is five fathoms in length." "That is not
the one he wants. He wants a double canoe that is ten fathoms in length." "That
cannot be. There is no double canoe of that size, nor would he be able to make use
of it." The sister replied: "He said there is such a canoe. It is in the canoe shed."
When a search was made they found one.

When the canoe was secured the twenty paddlers jumped aboard and took it to
Nihooleki. When Nihooleki saw the canoe he knew at once it was the same one that
was owned by him when he was alive. He then asked his wife: "Are you a favorite
with your brothers?" "Yes." "Go and tell them that I want twenty men to steady
the canoe with."

^ Noio, a small black bird {Microanoiis hawaiiensis).

I

I

Legend of NiJiooleki. 493

E kau ana ma ka hakala,

E kiai ana ka Noio,

E lawe ana ke au i Makaena?

Kahi i laha niai ai ke aku,

Kuhi ka lima lea ka liaawi,

Ai ka mauwale,

Ai ka pehu o uka o Waiahulu e.

Hele hou ka waliine a hiki i na kaikunane: "Healia kau?" "I olelo mai nei

kuu kane, aohe ai o ka pa, elua no ka aku, aole e lea ka haawi." I mai na kaikunane:

"A auhea ka pa ai?" Olelo mai nei kuu kane aia ka i ka liakala o ka hale kalii i kau

ai, lie Noio ke kiai. I huli aku ka liana, loaa ua pa nei me ka Noio e kiai ana, oia o

Pahuhu ; o ka Noio, he kaikuahine (manu) no Nihooleki. A hiki ka wahine me ka pa

i ko laua hale, e moe ana no ke kane, kaliea iho la : "E ia ka pa, he Pahuhu," olelo ae

o Nihooleki.

He pa ai ia,
Kuhi ka lima,
Lea ka haawi,
Ai ka mauwele,
Ai ka pehu o uka,
O Waiahulu e.

Kiola iho la ka wahine i ka pa a ka poho lima o ia nei ; ala ae la keia honi, a
uwe iho la ; o ke kumn o keia uwe ana, o kona kaawale ana i loko o ka make, a kaawale
kana man oihana lawaia. A loaa ka pa, olelo aku o Nihooleki i ka wahine: "E kii oe
i waa i on kaikunane; aole ka waa elima ka loa, aole ka waa, kaukahi, o ka waa he
umi anana ka loa a kaulua ia; a loaa ka waa, olelo aku oe, he iwakalua kanaka hoewaa."

A hiki ka wahine imua o na kaikunane: "Eia oe, heaha kau?" I aku keia: "I
waa." "Ae, he waa, elima anana ka loa." "Aole ia o ka waa ana i olelo mai nei, he
man waa kaulua ka, he umi anana ka loa." "Wahahee, aohe waa kaulua, aole no e
hiki ia ia ke hoe." I aku ke kaikuahine: "He waa no ka, aia i loko o ka halau." I
huli aku ka hana e waiho mai ana.

A loaa na waa, kau na kanaka he iwakalua, hoe a hiki imua o Nihooleki, ike
iho la no ia o kona mau waa no i ka wa e ola ana. I aku ia i ka wahine: "He punahele
no oe i ou kaikunane?" "Ae." "O hele a olelo aku, o na kanaka he iwakalua i mau
kaohi na'u."

494 Pomander Collection of Hawaiian Folk-lore.

When the paddlers and canoe were ready the canoe was taken and left on the
beach near the landing thinking that at the fourth crow of the cock they would make
their start, as was the custom with the fishermen of those days; but it was not to be in
this case. At the first crow of the cock the men got to the canoe; at the last crowing
of the cock they pushed the canoe out. By this time all the other fishermen were out
at sea. The men, however, still waited until daylight. When it became light enough
to distinguish the features of the men thej^ went back to the house feeling indifferent.

In the meantime Nihooleki was still in bed with his senses, however, all alert.
The wife aroused him: "Wake up and make a start; this is the coolest time for the
fishermen, when one is not made lazy by the heat of the sun." He answered: "Wait
until it is light; at sunrise." Nihooleki then arose, got the bailing cup, reached for the
calabash in which were kept all the fishing utensils, affixed his malo, then went out to
the canoe and with one hand pushed it out into the sea. The paddlers then came down
and jumped aboard. As soon as they got under way Nihooleki took out the fish-hook
and began fishing. The aku came in such large numbers that in no time the canoe
was loaded. They took this catch and threw it ashore. They went out and got a sec-
ond canoe load and again it was thrown ashore. This was kept up until six canoe loads
had been landed. By this time a large mound of fish had been piled up. The wife pro-
ceeded to give away, feed the pigs, give some to the loafers, sell some, and salt some,
but a large number were still left over, there being so many. The people from the
uplands came down with food, sugar-cane, bananas and everything else good to eat and
all went home with fish, even those that came down without anything went home with
their share. Those who were still in the uplands when they heard of the fish came
down and returned with their share.

Nihooleki and his men then went out to mid-ocean along where his brothers-in-
law were fishing, sailing right along by them. When his brothers-in-law saw his well-
formed body they called out, "Puipuiakalawaia," ' making this his third name. Upon
their arrival at Makaena, off Waianae, the men looked up and saw that they had reached
the island of Oahu. Nihooleki again fished until the canoe was filled with aku. He
then ordered his men to eat. After their meal when every one was satisfied the remain-
ing fish were thrown out until the canoe was bare, when they set off until they landed
at Kaunolu, in Lanai, where they again caught some fish and eat till satisfied. Again
they set sail until they reached Keauhou, at Kona, Hawaii, when Nihooleki told his
men: "You may all go ashore here while I remain with our canoe. When you go ashore,
take each of you one aku apiece. There are twenty of you, making twenty aku. When
you get to that shed of coconut leaves in front of that house, where women are seated,
throw down the fish, but don't look back." The men then went ashore while Nihoo-
leki turned the canoe around. On the return of the men they immediately set sail for
Kauai, and the same day reached the Kauai waters where the brothers-in-law were fish-
ing. Nihooleki produced the hook and again the aku came tumbling into the canoe
until it was sunk deep in the water with fish. When the brothers-in-law looked up
they saw the canoe and the fish; the canoe was so full that the men had to stand up.
Upon their return to shore Nihooleki took up two aku for the male and female spirits,

^Puipuiakalawaia, meaning a well-built fisherman, as was also applied to Umi, of Hawaii.

Legend of NiJiooleki. 495

A makaiikaii na hoewaa, a me ka waa, oioi mai la lakou a kokoe i ke awa, no ko
lakou manao i ke kani-hana-moa e holo ai i ka lawaia, e like me ke ano mau o na lawaia,
aole ka 'uanei peia. Kani ka moa kuakahi, i ka waa lakou nei ; a pan na moa, panee
lakou nei i ka waa; liolo na lawaia e ae, pela lakou i kali ai a ao, a ikeia ka ili o kanaka,
hoi aku la me ka molowa a ka hale noho.

O Nihooleki, ke moe nei me ka noonoo no. Hoala iho la ka wahine: "E ala, e
holo, o ka wa oluolu keia o ka lawaia ana, aole e ohea i ka la." "Pela a ao, a puka ka
la." Ala ae la o Nihooleki, a ke ka, a ka hokeo, hume i ka malo, hele aku la a na waa
panee aku la, hookahi lima, lana ana na waa i loko o ke kai, holo mai la na hoewaa a
kau iluna. la lakou i hoomaka ai e hoe, wehe ae la o Nihooleki i ka pa a lawaia aku
la, na ke aku no i pii a komo na waa, kiola i uka; hoe hou a komo hou elua waa, kiola
i uka, pela a hiki i ke ono na waa i komo, ku ke ahu o ka ia i uka. Haawi ka wahine,
ai ka puaa, ka mauwale, kuai kekahi, kopi, aole e pau no ka nui loa. Iho mai la o
uka, me ka ai, me ke ko, ka maia, na mea ono a pau loa, pela no hoi na mea iho wale
mai, hoi me ka ia, lohe aku la ka poe o uka i ka ia, iho i kai, hoi me ka ia.

Holo loa aku la lakou a ka waena moana, e lawaia ana na kaikoeke, kikaha loa
aku la ko lakou nei mau waa, holo no; nana mai la na kaikoeke i ke kino, a kahea mai
la o Puipuiakalawaia. Nolaila akolu inoa o keia kanaka. A hiki lakou i Makaena,
ma Waianae, nana ae la lakou o Oahu keia aina. Lawaia hou iho la o Nihooleki a
komo na waa i ke aku ; kena aku la ia i na hoewaa e ai ; ai iho la a maona, kiola ka ia,
a waiho wale na waa. Holo aku la lakou a pae i Kaunolu i Lanai, lawaia hou a loaa ka
ia, ai a maona. Holo hou lakou a hiki i Keauhou, ma Kona, Hawaii, i aku o Nihooleki
i na hoewaa: "O oukou ke lele i uka, owau ke noho i ka waa o kakou. I kooukou wa
e lele ai, pakahi na aku i ko oukou mau lima, he iwakalua oukou he iwakalua aku ; lele
no oukou a keia lanai niu ma ke alo o na hale, e noho ana na wahine, kiola aku i ka ia,
mai huli hou i hope."

A lele lakou la, hoohuli keia i na waa imua, a hoi mai la lakou ia la hookahi mai
Hawaii mai, a hiki lakou i ka moana o Kauai, i kahi o na kaikoeke e lawaia nei. Wehe
ae la o Nihooleki i ka pa, na ke aku no e pii a komo na waa, nana mai la na kaikoeke
i na waa, a me ka ia, ua piha na waa a ku na kanaka iluna. A hiki lakou i uka, lalau
iho la o Nihooleki elua aku, na ke 'kua kane, na ke 'kua wahine, auau a pau, hoi aku
la a ka hale, i aku i ka wahine: "O hele a na hoewaa haawi aku i na waa ia na lakou."

496 Fornander Collection of Hawaiian Folk-lore.

took a bath and went home, and told his wife: "Go to the paddlers and give them that
canoe load of fish." He then went in and laid down. The fish from the first catch
were beginning to get spoiled.

This was kept up for many days and everybody had fish. One day the news
about the great catches was carried to Kamapuaa in the uplands of Waiohulu. Kama-
puaa upon hearing the great catches said: "I could get some of that fish if I can only
get down to the coast." Kamapuaa was the friend of Nihooleki; he was afflicted with
the dropsy and was not able to walk; therefore some people carried him down to the
beach; but being very heavy the men could only carry him a little ways at a time. By
constant begging he however managed to get to the seashore. Before Nihooleki set out
on a certain day to fish he gave his wife the following instruction: "In case a man with
the dropsy should come, call him in as he is my friend."

After Nihooleki had started, Kamapuaa arrived and came and looked in at the door.
"You filthy man, begone," said the wife of Nihooleki. Kamapuaa with the men that car-
ried him down, went over to the hog pen and there waited for the return of Nihooleki his
friend. When Nihooleki returned with the fish, he came and kissed his friend, and then
turned to his wife and said: "You are indeed strange. I told you to take good care of my
friend, but you have not done so. Never mind, you may stay, but I am going along with
my friend." He then told his friend to give some of the fish to the men who brought
him down. The men took all they could carry away, but still many fish were left.

When Nihooleki and Kamapuaa were ready to leave Waimea and the wife, Nihoo-
leki addressed his wife saying: "When you give birth to the child within you, call him
by my name, Keahaikiaholeha. Here are the tokens by which I shall know him should
he search for me, my club and my feather cape." ' When the wife heard these instruc-
tions she wept: by these words the wife knew that this was her own husband, Keaha-
ikiaholeha. When the chiefs and his brothers-in-law heard that this was the king, they
came chasing after him. He and his friend then dove into the sea and swam under
water until they came up at Kuukuua, at Waianae. One of the Kauai chiefs, however,
came following behind them named Pohakuokauai, the same being that rock which is
seen at Waianae even to this day. As they drew near to the house where the parents
and sister of Nihooleki were living and near to the tomb where his dead body was laid,
Nihooleki then turned to his friend and said: "Where are you? When you reach our
parents ask them: 'Where is my companion that came along with me?' They will then
give you an answer. Then ask them where certain things that belonged to me are.
Proceed and take up the threshold where you will find my war helmet; under the place
where our sister sleeps you will find a feather cape; at the foot of her sleeping place
you will find the lei palaoa; ' and at the corner in the house is a kahili. Take our sister
and make her your wife as she is fair to look upon and is also of proper age."

At the close of his friend's instructions, Kamapuaa continued on his way until
he came in the presence of his friend's parents and sister. After proving himself a
friend of Nihooleki's by producing the different articles in obedience to the instructions
given him by his friend he was married to the sister of Nihooleki. Keahaikiaholeha,
who was Nihooleki, entered the tomb and disappeared. Thus ends this story.

'Another Umi-a-liloa identifying formula.

-Lei palaoa, necklace of braided human hair and a carved whale tooth.

Legend of Nihooleki. 497

Hoi akii la no keia moe. O ka ia mua, ua pilau. Pela no ka lawaia ana a loihi
na la, kui akn la keia pihe ia a lohe o Kamapuaa, i uka o Waiohulu, olelo iho o Kama-
puaa: "Na'u ia ia o kuu hiki ole i kai." O Kamapuaa, he aikane na Nihooleki, a o
Kamapuaa hoi, he pehu kona mai, aohe hiki i ka hele; nolaila, auamo na kanaka, a o
ke kaumaha haalele, pela no ka iho ana a hiki i kai. Mamua o ka holo ana o Nihoo-
leki i ka lawaia, olelo aku i ka wahine: "I iho mai auanei ke kanaka pehu, o ko kane
ia kahea ia aku, o kuu aikane ia."

A hala aku o Nihooleki i ka lawaia, hiki o Kamapuaa a kiai ana i ka puka o ka
hale : "Kanaka pilau, hele pela," pela mai ka wahine. Hele aku la o Kamapuaa a ka
hale puaa noho, me na kanaka nana i auamo mai, kakali o ka hoi mai o ke aikane. A
hoi mai la ke aikane o Nihooleki me ka ia, lele mai la honi i ke aikane, a olelo aku la i
ka wahine: "Kupanaha oe! Ua olelo aku au ia oe, e malama oe i kuu aikane, aole ka!
Heaha la hoi, e hele ana au mahope o kixu aikane, e noho oe." Kena aku la keia i ka
ia, i ke aikane, ohi na kanaka nana i auamo o Kamapviaa a koe ka ia.

A makaukau laua e haalele ia Waimea a me ka wahine, i aku o Nihooleki i ka
wahine: "O ke keiki au e hapai nei, kapa iho oe i kuu inoa, o Kaehaikiaholeha ; eia ka
hoailona ke imi ae ia'u, o kuu laau a me kuu ahuula." A lohe ka wahine i keia kauoha,
uwe iho la. Maopopo i ka wahine, o kana kane no keia o Kaehaikiaholeha i kona wa
e ola ana. Lohe aku la na 'Hi, a me na kaikoeke, o ke 'lii no keia, alualu mai la lakou,
luu laua nei i ke kai, a ea ana i Kuukuua, ma Waianae. A hookahi o Kauai alii i moe
poo mai, o Pohakuokauai, oia keia pohaku ma Waianae a hiki i keia la.

A kokoke laua i ka hale o na makua a me ke kaikuahine, a e ku ana hoi ka
puoa hale o ke kino kupapau ona. "Auhea oe, i hele oe a hiki i na makua o kaua, ni-
nau aku oe auhea la ko'u hoa hele i hiki mai nei? Na lakoii ia e olelo mai. Alaila,
ninau aku oe ia lakou i kou mau mea, alaila, wehe iho oe malalo o ka paepae puka, aia
malaila ku mahiole; malalo o kahi moe o ke kaikuahine o kaua, he ahuula; ma na
wawae, ka lei niho palaoa ; ma ka hio o ka hale, he kahili. A o ke kaikuahine o kaua,
o kau wahine no ia, no ka mea, he wahine maikai, ua nui no ke kino." A pan ka olelo
ana i ke aikane, hele o Kamapuaa, a hiki i na makua a me ke kaikuahine o laua, hana
aku la ia e like me na olelo a ke aikane, a lilo iho la he kane na ko laua kaikuahine.

O Kaehaikiaholeha, oia o Nihooleki, komo aku la ia i kona puoa kupapau a nalo
iho la, oia ka pau o kona kaao ana.

Legend of Kepakailiula.

CHAPTER I.

KEPAKAILIULA' was boru in Keaau, Puna, Hawaii, in the form originally of a
chicken egg. His father was Ku and his mother was Hina/ Kuaikalolo and
Aiakoake were the elders^ of Kepakailiula. Kiinoho and Kiihele"* were the
brothers of Hina. All Kiinoho did was to sit in one place and very seldom moved
around; he was, however, a very great fortune teller and could predict coming events
that happen in the very near future as well as events afar off. All that Kiihele did
was to travel. He was a great runner and could make the circuit of Hawaii in one day,
starting from home in the morning and arriving home before sunset of the same day.
These people were chiefs of the district of Puna, of very high rank, as were their an-
cestors before them.

One night Kiinoho had a dream, wherein he was instructed by a spirit as follows:
"You two must go to Paliuli and live there, you and Kiihele; you will find all your
needs supplied without fatigue." Kiinoho dreamed the same thing for three nights
before he spoke of it to Kiihele. Kiihele was, however, very indifferent about the matter
and did not believe in what Kiinoho told him. Shortly after this they both had the
same dream repeated to them. At daylight they talked the matter over and decided
that they must accept the invitation and go and live in Paliuli. They then made their
preparations and procured certain things by the /aii (four hundred), such as hogs, awa,
fish, fowls, kapas and malos. That night they retired early and at the second crowing
of the cock in the early dawn, while it was still dark, they got up and started for Pali-
uli without the knowledge of their sister or people.

It is said in this story that this was the first time that Paliuli was found by man,
through the direction of the gods. Afterwards it was again taken away from man by
the gods and it has been hidden ever since.

Upon their arrival at Paliuli,' they looked and saw that it was a very good land,
flat, fertile and well filled with many things desired by man; the ohias were as large as
breadfruit; they saw a fish pond within the land stocked with all kinds of fish of the
sea with the exception of the whale and the shark, so they made their home there.
They began to cultivate the soil, raised different animals until the place was filled with
everything imaginable. The sugar-cane grew until it fell over and rose again,'' the
bananas fell scattering,' the hogs grew until the tusks were long; the chickens until
their spurs were long and sharp; and the dogs until their backs were broadened out.

One day Kiihele said to Kiinoho: "How queer of us to care for all these things!
Who is going to eat them?" Kiinoho replied: "Our son Kepakailiula. Let us go and

' A'c-/>(7^rt-;7/-K/rt, the red-skinned paka. ^Paliuli, the Hawaiian Paradise, located in certain

-Hina, the favorite feminine character of Hawaiian legends as in Puna, Hawaii, as it does here,

story. 'Cane of luxuriant growth that lias bent over and

5 Not shown whether brother or sister. curved upward.

'Names indicating a stay-at-home, Kiinoho, and a 'Bananas fell, or dropped, scattering from the bunch

traveler, Kiihele. through ripeness.
( 498 )

Kaao no Kepakailiula.

MOKUNA I.

OKEAAU i Puna, Hawaii, ka aina lianau o Kepakailiula. He huamoa kona kino
o ka hanau ana niamua. O Ku ka makuakane, o Hina ka makuahine ; o Kuai-

kalolo a me Aiakoake, na mua o Kepakailiula ; o Kiinoho a me Kiiliele na kai-
kunane o Hina. O Kiinoho, he noho ka hana i loaa ia ia, aole e hele ma o a ma o; he
kanaka akamai loa o Kiinoho ma ke kilokilo ana, he hiki ia ia ke ike i ko na wahi loihi
a me ko na wahi kokoke. O Kiihele, he hele kana hana nui, he kanaka mama loa i
ka hele, e puni o Hawaii i ka la hookahi, a hoi i ka hale me ka po ole o ka la hookahi.
He mau alii lakou no Puna a puni mai na kupuna mai a loaa lakou.

I ka po, loaa ka moeuhane ia Kiinoho, olelo mai ke 'kua ia Kiinoho: "E hoi
olua i ka aina o Paliuli e noho ai, o oe a me Kiihele, aia ilaila na pono a pau loa, aohe
luhi." Ekolu po o ka loaa ana ia Kiinoho o keia moeuhane ; olelo aku ia ia Kiihele i
keia moe i loaa iaia, hoomaauea o Kiihele, aohe manao he oiaio ka Kiinoho olelo. I ko
laua moe ana i ka po, loaa like ia laua a eliia keia moeuhane ; a ao ae la, kuka iho la
laua no ka hoi i Paliuli. Hoomakaukau laua, he puaa lau, he awa lau, he ia lau, he
moa lau, he kapa lau, he malo lau, a makaukau. Moe laua ia po, a kani ka moa alua
o ke kakahiaka nui po eleele, ala ae la laua a pii i Paliuli, me ka ike ole o ko laua kai-
kuahine a me ka lehulehu.

Ua olelo ia ma keia kaao, o ka mua keia o ka loaa ana o Paliuli i ke kanaka, mai
ke 'kua mai, a mahope hoi hou i ke 'kua, nolaila, nalo o Paliuli a hiki i keia la.

A hiki laua i Paliuli, i nana aku ka hana, he aina maikai loa, papu, momona,
nui na mea ai a ke kanaka, nunui ka hua o ka ohia e like me ka ulu, a he loko ia
kekahi e waiho ana, o na ia a pau o ka moana, a koe ke kohola a me ka mano, aole i
loko o ka loko. Noho laua mahiai, hanai holoholona, a nui na mea a pau ia laua ; ku
ke ko a hina ilalo, a ala hou mai; ka maia a helelei ilalo; ka puaa a kea ka niho; ka
moa a wini kakala; ka ilio a palahalaha ke kua.

I aku o Kiihele ia Kiinoho: ''Kupanaha kaua, nawai la auanei e ai keia mau
mea a kaua e hana nei?" I mai la o Kiinoho: "Na ke keiki a kaua na Kepakailiula.

Memoirs B. P. Bishop MfsiiUM, Vol. IV.— 52. (499)

500 Foniander Collection of Haivaiian Folk-lore.

bring him here." They then proceeded from Paliiili and went down to Keaaii, where
their sister Hina was living.

Before these two went to Paliuli, however, Hina showed signs of being with child.
Upon their retiirn she was almost ready to be confined. After greetings were exchanged
and their weeping ended, Hina rose and went out to relieve herself. As Hina rose to
go out, Kiinoho requested Kiihele to go out, saying: "Go out and get the child." Kiihele
asked: "Where is it?" "At the place where Hina is sitting." When Kiihele came to
the place he saw an egg lying on the ground. He took it iip and wrapped it in a feather
cape; and they returned to Paliuli, where Kiinoho exercised all his powers and at the
expiration of ten days and nights ' he unwrapped the feather cape and saw the egg had
formed into a beautiful child; after inspecting it thej' concluded there was none like
him. The child was again wrapped up in the feather cape and left for a period of forty
nights before thej- again looked at it. When they did the}^ saw that the child had grown
more beautiful; no pimples, no deformities, straight back, open face;" its skin and eyes
were as red as the feather cape which enwrapped him. Thus did Kepakailiula become
the fire that lighted up Paliuli by day and by night, whose only equal was Pele of
Kilauea. Pele gave light from the crater of Kilauea, while Kepakailiula gave light
from Paliuli, giving Puna and Hilo two red objects to view bj' day and b}^ night.
Kepakailiula was therefore called "The first-born of the beloved one^ of Paliuli."
Kepakailiula would not touch either ordinary food or meat; all he eat was bananas,
one bunch for each meal.

As Kiinoho and Kiihele were one day looking at the child thej- saw that he had
now come to that age when the company of a woman would be acceptable, one of them
then said: "You are indeed good to look upon, but there is one thing lacking, 3'ou have
no wife." Kiinoho then said to Kiihele: "You must go in search of a wife for our
son." "■ Kiihele consented to this and .started off going by way of Hilo until he came
to a woman by the name of Kukuilauania. He looked her over and admired her beauty;
yes, she was indeed good looking, but she had one fault, her ej-es bulged out like the
nut of the kukui. He therefore gave iip Kukuilauania and continued his search, pass-
ing from Hilo into Hamakua. Failing to find one to his liking, he passed on into
Kohala where he was still unable to find a woman. After looking over the dark rocks
of Kaniku he decided to return. Upon his arrival at Paliuli, Kiinoho asked him : "How
was j'our journe}'?" Kiihele replied: "I have found no wife." On this same da}-, he
I again left Paliuli and| continued his search into Puna, until he met a woman b}- the
name of Kahala. She was very beautiful, except that her posterior resembled the pan-
danus fruit of the present day, so he passed on into Kan where he found Manienie.
She too was very beautiful, but her lips were deformed so he discarded her and continued
his search. Kiihele left Kan and passed into Kona where he found Makolea, a woman
who was as faultless' as the full moon. Kahaluu was her father and Keauhou was
her mother. Makolea, however, had been pledged to marry Kakaalaneo the king of
Maui, for Makolea was a princess, her parents being the king and queen of Kona.

'An aiiahiilu is a ten day period. This terra is never ^ Hhcahiwa, beloved one, here refers to Hina.

applied to any other counting. * Kciki a kaua, our son, from adoption, or rearing as

'This phrase indicates the Hawaiian ideal of physical foster parents, though nephews in fact,

perfection, and is frequently met with. s,\s note 2.

Legend of Kcpakailiula. 501

E kii kaua." Iho aku la laua mai Paliuli aku a hiki i Keaau, kahi o ko laua kaikiia-
Bine, o Hina e noho ana.

Eia hoi, mamua aku o ko laua hoi ana i Paliuli, e hookauhua ana o Hina i ke
keiki, a hiki hou laua. ua hapai o Hina, aole nae i hanau. A pau ke aloha ana a me
ka uwe ana, eu ae la o Hina e hele i waho e hoolualu ai. I aku o Kiinoho ia Kiihele.
"E kii aku oe i ke keiki." I mai o Kiihele: "Aia ihea?" "Aia i kahi e noho la o
Hina." A hiki o Kiihele i kahi o Hina i noho ai, e waiho ana he huamoa. Lawe ae
la keia a wahi i ka ahuula o ka manu. Hoi aku la laua a hiki i Paliuli, hana iho la o
Kiinoho ma kona mana, a hala ke anahulu oia he umi po, wehe aku la i ka ahuula, ua
kino, he keiki maikai loa, a nana iho la laua aohe ona lua e ku ai.

Waiho hou laua a hala na anahulu eha (oia he kanaha po), nana hou laua, he
keu o ka nani a me ka maikai. Aohe puu, aohe kee, pali ke kua, mahina ke alo; o
kona ili a puni, ua like me ka ahuula ka ula o ka ili a me na maka. Ua lilo o Kepa-
kailiula i ahi no Paliuli, ka ula mau i ke ao a me ka po, no kona maikai loa, a o kona
lua e like ai, o ka pele o Kilauea. A o Pele, i ka lua o Kilauea, a hoi o Kepakailiula
i Paliuli, alua mea a Puna, a me Hilo e nana ai i ke ao a me ka po, o neia man mea ula
elua. Nolaila, ua kapaia o Kepakailiula: "O ka hiapo o ka Hiwahiwa o Paliuli."

Aohe ai o Kepakailiula i ka ai a me ka ia, hookahi ana mea ai o ka maia, hoo-
kahi ahui, hookahi ai ana. Nana aku o Kiinoho a me Kiihele i ke keiki, a o ka wahine
ole, i iho: "U! Maikai oe, aohe puu, aohe kee, a hookahi on puu o ka wahine ole."
I aku o Kiinoho ia Kiihele: "E hele oe e imi i wahine na ke keiki a kaua." Ae aku
o Kiihele, a hele mai la ia ma Hilo a hiki io Kukuilauania, he wahine ia. Nana ia i
kona maikai, he maikai no, a hookahi hewa o ka puu o na maka, e like no me ke ano
o ka hua kukui.

Haalele ia ia Kukuilauania, a hala o Hilo a luna o Hamakua, aohe wahine mai-
kai; a hala ia, hiki i Kohala, aohe no he wahine; nana aku la o Kiihele a o ka uliuli
o ke a a o Kaniku, i ke kaha. Hoi aku la a hiki i Paliuli, ninau mai la o Kiinoho:
"Pehea kau huakai?" I akii o Kiihele: "Aohe wahine." Ma ia la hookahi no, huli
aku la ia hele ma Puna, a loaa o Kohala, he wahine maikai ia, a o ka okole he puupuu,
e like no me ka hala o keia wa. Haalele o Kiihele, hele aku la ia a Kau, loaa o Mani-
enie, he wahine maikai ia, a o ke pa o ke kikala, he nee ilalo, e like me ko ka Manienie
ano a kakou e ike nei.

A haalele o Kiihele ia Kau, hiki i Kona, loaa o Makolea, he wahine maikai, aohe
puu, aohe kee, pale ke kua, mahina ke alo. O Kahaluu ka makuakane, o Keauhou ka
makuahine. O Makolea, ua paa i ka palama ia a moe me Kakaalaneo ke 'Hi o Maui,
no ka mea, he 'lii no o Makolea a me kona mau makua no Kona a puni. A no ka lohe

502 Fornattdcr Collection of Haivaiian Folk-lore.

When it was reported that Kakaalaneo was so expert a spearsman, that he could hit a
blade of grass, an ant, or a flea, at one throw of the spear, the parents became afraid
and gave IMakolea to Kakaalaneo.

Kiihele approached the house in which Makolea was living and stood \iy the
door and saluted the two people within, which salutation was returned b}' Makolea and
her attendant. At the sight of Kiihele, Makolea and her attendant were much im-
pressed with his manliness and beaut}', being much superior to that of the people of Kona;
so they were over anxious to please him and his call was made very pleasant. The two
then invited Kiihele to enter, which invitation was accepted and Kiihele entered and
sat down by the door. Makolea then asked him: "Where are j'ou from?" Kiihele
answered: "I came along the road." "What is the object of this unannounced visit?"
"I am in search of a wife." "For yourself?" asked Makolea. "For our son," answered
Kiihele. "Is he as handsome as yourself?" continued Makolea. "No, I am but as the
skin on his feet." ' When the princess heard the answers made by Kiihele, she became
excited and wanted to meet the young man right awaj^; so she told Kiihele: "Go and
bring the man whom you wish to be my husband and don't be slow."

Kiihele at once returned to Paliuli and upon his arrival, Kiinoho asked him:
"How was your journey?" Kiihele replied : "I have found a wife in Kona, Makolea
by name." Kiinoho said : "Yes, she is a handsome woman ; she is betrothed to Kaka-
alaneo the king of Maui (he was able to know this through his knowledge as a fortune
teller). When are we to go to her?" "I told her we were coming on the day after
tomorrow." Kiihele did this all in one da}', going and returning to Paliuli.

During the two days before they were to leave Paliuli, Kiinoho and Kiihele
wailed and mourned because of their deep attachment for Paliuli and they kissed every
object in their beautiful home. When the day of their departure arrived, Kiinoho and
Kiihele left Paliuli in charge of the gods; hence the disappearance of Paliuli iintil this
day ; no one has ever seen it since.

When they were ready to set out on their journey, Kiihele stood up taking
Kepakailiula who was wrapped up in a feather cape, by the hand and left the house.
Kiinoho, however, would not move, so Kiihele turned back and said: "How strange of
you, are you to remain when our son is to leave the place?" Upon hearing this Kiinoho
followed. On this same day, they reached Kona and the home of Makolea, where
Kepakailiula and Makolea became husband and wife. Kepakailiula then spoke to his
foster parents: "Here is your wife, Makolea's attendant; you two must take her as
your wife. After you are gone from here, give attention, should I die, continue on;
but if I am still alive, then all will be well." * ^'' *

xA.fter Kepakailiula and Makolea had become husband and wife, they did nothing
but sleep, so that the parents of Makolea wondered at the continued absence of their
daughter; as she lived in a separate house, they decided to come and learn the cause
of this absence. When they entered the house they found that a husband was the cause
of her disappearance. They immediately took her, placed her in a canoe to sail for
Maui, leaving Kepakailiula behind still asleep. When Kepakailiula woke up he went
to his foster parents and informed them of what had happened. They then went over-

' A deprec.-iting comparison surely.

Legend of Kcpakailiitla. 503

i ke akaniai o Kakaalaneo i ka o ihe, lie ku ka pua mauu, ka naonao, ka ukulele, ma-
kau na makua a haawi na Kakaalaneo o Makolea.

Hele aku la o Kiihele a ku ma ka puka o ka hale o Makolea, aloha aku la keia:
"Aloha olua." Aloha niai la o Makolea a me kona kahu. Ma ko laua ike ana mai ia
Kiihele, he kanaka maikai loa imua o ko Kona poe iho, a hoohie, a hookohukohu mai
la ka laua la kamailio. Kahea mai la laua la: "Konio mai," konio aku la o Kiihele a
ma ka nio o ka puka noho iho la. Ninau mai la o Makolea: "Mahea mai oe?" I aku

0 Kiihele: "Maanei mai nei." "Heaha kau huakai o keia la hao?" "He imi wahine."
"Nau no?" pela mai o Makolea. I aku o Kiihele: "Na ka maua keiki." I mai o
Makolea: "Me oe iho la no ka maikai?" "Aole, he ili wawae ko'u maikai no kona
maikai." A lohe ke 'Hi wahine i keia olelo a Kiihele, ua hakiii kona puuwai e launa
koke. I aku ia Kiihele: "O kii hoi ha i ka'u kane a lawe mai, mai lohi oe."

Hoi aku la o Kiihele a hiki i Paliuli, ninau mai o Kiinoho: "Pehea kau huakai?"

1 aku o Kiihele: "Ua loaa ka wahine no Kona, o Makolea." Ae mai o Kiinoho: "Ae,
he wahine maikai na, ua palama ia a na Kakaalaneo ke 'lii o Maui." (Ma kona ike
kilokilo keia olelo.) "A hea hele kakou?" "Aia a apopo, a keia la aku, pela wau i
olelo aku nei." Hookahi no keia la a Kiihele, e hele nei a hoi i Paliuli.

I loko o ia man la, uwe paiauma o Kiinoho a me Kiihele ia Paliuli, i ka haalele^
honi i na mea a pan loa, pela laiia i aloha ai ia Paliuli. A hiki i ka la e hele ai o lakou,
haawi o Kiinoho a me Kiihele ia Paliuli no ke 'kua, oia ka nalo a hiki i keia la o
Paliuli, aole ike liou ia.

A hele lakou, ku ae la o Kiihele me Kepakailiula a hele, me ka paa o ke keiki i
ka ahuula, ua wahi ia a paa. O Kiinoho, noho iho la ia, huli hope aku o Kiihele a
olelo aku: "Ka! Kupanaha oe, hele ka hoi ka kaua keiki, noho oe." Ia olelo, hele o
Kiinoho. Ma keia la hookahi, hiki lakou i Kona, a hiki i ka hale o Makolea, lilo ae la
laua he kane a he wahine. I aku o Kepakailiula i na makuakane : "Eia ka olua wahine
o ke kahu o Makolea, i hookahi wahine, i elua olua, hele aku a kahi e noho ai, hoolohe
mai, i make an, hele aku no, aka hoi, i ola au, aole hoi a ia."

Noho aku la laua hookahi liana o ka moe, a haohao na makua i ka ike ole ia
aku o Makolea, no ka mea he wahi kaawale ko laua. Hele mai la laua e nana, a ike
iho la laua, he kane ke kuniu o ka nalo ana. Lawe ae la laua ia Makolea a kau ili}na
o na waa, holo i Maui, haaleJe aku la ia Kepakailiula e moe ana. Ala mai la o Kepa-

504 Fornander Collection of Hawaiian Folk-loye.

land to Kohala, his wife going by sea with canoes. Upon their arrival there, the canoes
continued on to Maui, but they dwelt in Kohala.

At this time Kukuipaliu was the king of Kohala, who had an only daughter
named Kapuaokeonaona ; she was not very big, but had very pretty features to look at.
When Kukuipahu saw Kepakailiula, that he was handsome and manly, he took him
to be as his own son, brought him to his home and said: "Here is your wife," your
pillow' to rest on at night."

After they had been in Kohala for about three days, on the night of this third
day while everybody was asleep, Kepakailiula went to a point on the seashore where
a canoe was lying, boarded it and set sail for Hana, Maui, where Makolea was at that
time living with Kakaalaneo. Upon landing, he looked and saw that Kakaalaneo was
drunk with awa. In his intoxicated condition he called out to Makolea:

Makolea, Makolea,
Return to the house.
vSpread out the mat,
The bed clothes and pillow
For we shall sleep there.

At this Makolea and the women servants proceeded to the house and after arrang-
ing the bed and the covering they returned. Kepakailiula then entered the house and
besmeared excrement on the mat.

Soon after this Makolea and Kakaalaneo entered and sat on the besmeared mat,
when Kakaalaneo said: "How strange of you to spread out the mats on this place
knowing that it is covered with filth. Take the mats and spread them at the end of the
canoe, where we will retire for the night." After they had retired thither, Kepakailiula
who was in hiding, came out, and when Kakaalaneo was sound asleep, took Makolea in
the bushes and there the}' enjoyed themselves till near dawn. Kepakailiula returned to
Hawaii without being seen and, landing at Kohala, went home, entered the house and
slept by his young wife. When the king's breakfast was read}' he was called; he rose
and took breakfast.

On the second night, he again repeated his visit to Hana, Maui. Upon going
ashore he found Kakaalaneo and Makolea asleep back of the canoes; he took his wife
away, while he took Kakaalaneo and stood him up on his head on a dung heap, where
he remained all night, being drunk with awa. They slept together till it was about
time for him to return, when Makoloa cried saying:

How sad I am of your coming fate.
My husband is a skillful spearsman,
He never misses a grass blade,
An ant, or a flea [ukulele].

Kepakailiula replied:

He has fruit, I have fruit.

He has testes, I have testes.

He is a male child, I am a male child.

No one can .say who will win out, whether he, or I.

'A better rendering woulil be "a wife for you." " Poohiun, literally "shoulder to rest on".

Legend of Kepakailiiila. 505

kailiiila a na makua, hele mai la ruauka a Kohala, makai na waa me ka wahine. A
liiki i Kohala, holo loa na waa i Maui, nolio lakou i Koliala.

0 Kukuipahii ke 'Hi o Kohala ia wa, a he wahi kaikamahine hookahi kana, o
Kapiiaokeonaona koiia inoa, aole tiae i nui loa, aka, he helehelena maikai kona ke nana
aku. Nana mai la o Kukuipahii ia Kepakailiula, a o ke kanaka maikai, lawe ae la ia
i keiki ponoi nana, a malama iko la, a olelo aku la o Kukuipahu : "Eia kau wahi wahine
kou poohiwi o ka po e moe ai."

Ekolu la i hala i ko lakou noho ana i Kohala, po iho, a moe loko o ka hale, hele
aku la o Kepakailiula a ka lae kahakai, ilaila he wahi waa, holo aku la ia i Maui ma
Hana, ilaila o Makolea, me Kakaalaneo e noho ana. A pae i uka, nana aku la ia, ua
ona o Kakaalaneo i ka awa, i loko o ia ona awa o Kakaalaneo, kahea mai la i ka wahine:

Makolea, Makolea,
Hoi aku oe a ka alec,
Haliilii i ka moena
Hoholo ke kapa, ka uluiia,
Hoi aku kaua ilaila e moe ai.

Hele aku la o Makolea me na wahine, haliilii a paa, hoi mai la. Hiki o Kepa-
kailiula, hana lepo iluna o ka moena a paele. Lawe aku la o Makolea ia Kakaalaneo
a luna o ka moena, paele i ka hana lepo. "Kupanaha oe; ua ike no hoi paha oe he
lepo ko keia wahi, haliilii no oe. E lawe ka moena a na hope o na waa haliilii, ilaila
kaua e moe ai." Hoi aku la lau a ma ka hope o na waa moe, ke pee nei o Kepakailiula.
A hiamoe o Kakaalaneo, lawe ae la keia ia Makolea a noho i ka nahele, malaila laua i
nanea iho ai a kokoke e ao, hoi o Kepakailiula i Hawaii, me kona ike ole ia, a pae i
Kohala; hoi aku la e moe ana no loko o ka hale, moe iho la keia me kahi wahine opio,
a hiki i ka wa ai o ke 'lii hoala mai la, ala ae la keia.

1 ka lua o ka po, pela no ka ia nei hana. A hiki keia i Maui, ma Hana, e moe
ana no o Kakaalaneo me Makolea ma hope o na waa, lalau iho la no keia i ka wahine
lawe. O ke kane, o Kakaalaneo, lawe aku la keia a ke kiona hana lepo, kukulu i ke
poo ilalo, o na wawae iluna, aohe eu ae, ua ona i ka awa. Moe laua a kokoke i ka wa
hoi o ia nei, uwe mai o Makolea:

Aloha wale oe i ka make;

O kuu kane, he akamai i ka o ihe,

Aoe hala ka puamauu,

Ka naonao, ka ukulele.

I aku o Kepakailiula ia Makolea:

He hua kona, he hua ko'u.

He laho kona, he laho ko'u.

He keiki kane ia, he keiki kane au.

Aole i akaka na ai, nana paha, na'u paha.

5o6 Foniaiuh-r CoUcctioiL of Hazvaiian Folk-lore.

CHAPTER II.

Kkpakailiula then coutinued, sa^'ing: "I am going [home] and j'oii must
remain. After two days have passed, on the third day I will be back again. You
must put up a flag to show me your whereabouts." He then set out for Kohala.

When everybody woke up in the morning they saw Kakaalaneo standing in the
dung heap [head down]: so they hastened and removed him from his uncomfortable
position. Kakaalaneo being also a fortune teller, like Kiinoho, after coming to him-
self, said : "Yes, you have escaped me this time because my eyes have failed me, for
ray spear never misses a blade of grass, an ant, or a flea, while your shadow is much
larger. I will kill you [yet J." When Makolea heard the boast of Kakaalaneo, she
wept for Kepakailiula. Her husband upon seeing her weeping said: "You are weep-
ing for Kepakailiula your paramour. I shall kill him when I see him."

When Kepakailiula reached Kohala he immediately retired. Upon waking up
in the morning, he asked his young wife, Kapuaokeonaona : "Are you much thought
of by your father?" vShe answered: "Yes, he will do whatever I ask him." "All right
then, go to your father and tell him that you wish all the people of Kohala to go to
Maui with me on a visit. No one shall stay behind except those that are unable to
walk. Ask for all the men, women and children and let all the canoes of Kohala be
furnished for this voyage."

When Kukuipahu heard the wish of his daughter, the messengers were sent to
proclaim this wish to the people. On the second da}' the people came together and on
the third day they started for Maui. The ocean was so entirely covered with the canoes
that it was impossible to see the waves. On this voyage Kepakailiula and his young
wife Kapuaokeonaona, his two foster fathers Kiinoho and Kiihele and their wife were in
one canoe; Kukuipahu was all b}' himself in his canoe, while the rest of the people in
their canoes followed behind. The entire distance from Kohala to Hana was covered
with the canoes making the Alenuihaha channel look red: hence the old saying, "Kohala
is crowded to its uttermost ends with people." When the canoes reached Hana, Kepaka-
iliula's canoe was the onlj' one that landed while the others laid to in the offing. Kepaka-
iliula upon jumping ashore was urged upon by his fathers, Kiinoho and Kiihele, that
they be permitted to follow him, but their son would not consent to their coming ashore,
saying: "No, you two must remain on the canoe, in case of my death in this encounter,
3'ou will have your means of escaping to Hawaii, but in case I live then come ashore."

Hana on this occasion was filled with the chiefs and men, who were ready to fight
for Kakaalaneo their king. As Kepakailiula stood on the sand, the crowd shouted in
admiration of his beautj' and manliness. He then walked further inland until he
reached solid ground, where he stood twirling his war club called Oleloikahie. Kakaa-
laneo upon seeing Kepakailiula came up to meet him, holding two spears, one in his
right hand and one in his left. Kakaalaneo was noted as a spearsman from Hawaii to
Kauai. No chief or soldier equalled him for his great strength. He could hit a blade
of grass, an ant, and even a flea with his spear. Because of this great skill and strength,
the kings of Hawaii, Oahu and Kauai were afraid of Kakaalaneo.

Legend of Kepakailiula. 507

MOKUNA II.

OlELO akii la o Kepakailiula: "E hoi an, e kali oe, elua la e liala ia'u, i ke kolu
hiki au, kukulu oe i lepa nou," a hoi kela i Kohala.

Ala ae la na mea a pau i ke kakahiaka nui, e ku mai ana o Kakaalaneo i ke
kiona hoolei lepo, kii ia aku la. O Kakaalaneo, he wahi ike kona ma ke ano kilokilo,
e like me Kiinoho. Olelo mai la: "U! Pakele oe ia'u no ka ike ole o kuu maka, no
ka mea, aoe hala kiiu ihe ke o, ku i ka puamauu, i ka naonao, i ka ukulele; o oe hoi he
aka nui, make oe ia'u." A lohe o Makolea i keia olelo kaena a Kakaalaneo, uwe iho la
ia Kepakailiula. I aku ke kane: "Ke uwe la oe i ko kane ia Kepakailiula; e make
ana ia'u kau kane ke ike aku au."

A hiki o Kepakailiula i Kohala, moe a hiki i ka wa ala, ninau aku keia i kahi
wahine opiopio, ia Kapuaokeonaona : "He punahele no oe i ko raakuakane?" Ae mai
kela: "Ae, ma ka'u e olelo ai malaila kela." "Ae, e olelo oe i ko makuakane, o na
kanaka a pau o Kohala nei, e holo i ka makaikai me a'u i Maui; aohe kanaka a nolio,
o ka mea ku ae a hina iho ke noho; o na kane, o na wahine, na keiki e hele; o na waa
a pau loa o Kohala nei."

A lohe o Knkuipahu, holo ka luna e kala, hookahi la, i ka lua akoakoa, a i ke
kolu o ka la holo i Maui. Ua uhi paapu ia ka moana e na waa, aohe ike ia o ka ale.
Ma keia holo ana o Kepakailiula me kahi wahine opio, o Kapuaokeonaona, o na makua-
kane elua, o Kiinoho me Kiihele, a me ka laua wahine, ma ko lakou waa, o Knkuipahu
ma kona waa, mahope na waa a pau loa. Mai Kohala a Hana ka paa i na waa, he ula
pu wale no ke kai o Alenuihaha ; nolaila, keia olelo: "Lei Kohala i ka nuku na kanaka."
A pae lakou i Hana ma Maui, o ko Kepakailiula waa kai pae i iika, o na waa a pau i
ka moana kahi i hekau ai. Lele aku la o Kepakailiula i uka, hoohihi aku na makua-
kane o Kiinoho me Kiihele, hoole mai ke keiki: "Aole, e noho olua; i hele au a i make,
o ka ala no nei hoi ia Hawaii ; a i ola au pae ae i uka."

Ua piha o Hana i na 'lii a me na kanaka, ua makaukan no ke kaua a Kakaala-
neo ko lakou alii. A lele o Kepakailiula a ku i ke one maloo, nwa ka aha, no ke
kanaka maikai. A hiki keia i ka pohuehue, a ka alaala puloa, ku me ka laau palau i
kona lima, hookaa. O ka inoa o kana laau o Oleloikahie. Hele mai la o Kakaalaneo
a ku pu iho la me na ihe elua, hookahi ma ka lima akau, hookahi ma ka lima hema.

Ua kaulana loa o Kakaalaneo i ka o ihe, mai Hawaii a Kauai. Aohe alii, aohe
koa, e loaa kona ikaika luaole. He ku kana ihe i ka puamauu, i ka nanao, i ka uku-
lele, nolaila, makan ko Hawaii man alii a me ko Oahu nei, ko Kauai, ia Kakaalaneo.

5o8 Fornander Collection of Hawaiian Folk-lore.

As Kakaalaneo drew near he said: "Who shall have the first chance? Shall it
be the stranger or the son of the soil?" ' Kepakailiula replied: "Let the son of the soil
have the first chance and the stranger the last." As soon as this was said, Kakaalaneo
threw his spear with the full belief that he would hit Kepakailiula. As the spear neared
Kepakailiula, he made a quick motion of the right elbow outward and allowed the spear
to enter in between his arm and body and then closed his arm again on the spear, as
the wind whistled by and the point of the spear quivered. The spear was held this way
for a moment and was then thrown onto the dung heap. Kakaalaneo believed he had
surely hit Kepakailiula, so expressed his delight in the following chant:

I have hit him with my spear,

My spear never misses its object when thrown

At a blade of grass,

At an ant, at a flea,

Why should it miss you a larger object?

Die, you shall not escape.

When Kepakailitila threw the spear away, Kakaalaneo looked on and said:

Why did my .spear miss the mark?

Was it pushed from its course by a southern storm?

Or warded off by the lauawa? ^

You have escaped my right.

You shall be caught by the spear in my left.

You shall die, you shall not escape.

Kakaalaneo threw another spear. Kepakailiula opened out his left elbow and
allowed the spear to pass between the arm and body, when he closed his arm on it and
held it there for a moment, then threw it on the dung heap after the first spear. When
Kakaalaneo saw that he had again failed and having no other weapon, he turned to flee.
Kepakailiula then called out: "Is the mighty one then about to flee?" With this he swung
his war club Oleloikahie upwards and struck his opponent between the legs which ctit
him in two. Kakaalaneo with his last gasp then cried out: "Ye chiefs of Maui, are
yoti then to see me thus die without rendering me some assistance?" At this the Maui
chiefs and warriors jumped on Kepakailiula. Kepakailiula dropped his war cltib and
met them with his hands, catching those that came near him and breaking them in two,
allowing none of the chiefs to escape. The soldiers when they saw this turned and fled.
Kiinoho and Kiihele then jumped ashore and entered into the fight thus making three
on their side. Kepakailiula led the fight uprooting the trees and rocks on his way and
rolling them onto the enemy. When Kuktiipahu saw his son-in-law causing a great
slaughter amongst the people he took up the young wife in his arms, ran in front of
Kepakailiula and stood her up. When Kepakailiula saw it was his yotmg wife, Kapua-
okeonaona, he took her up, placed her on his back and retraced his steps, thus putting
a stop to the useless slaughter of the people.

The people from the canoes then came ashore, baked the pigs and food and dwelt
in the abandoned houses. Kepakailiula after calling the people together addressed
them saying: "If you wish to reside on Maui do so, and if you wish to return to Hawaii

'A customary form in a contest; courtesy giving the ^ Lauaiva, a Maui wind,

stranger the choice first.

Legend of Kcpakailiitla. 509

Olelo mai o Kakaalaneo: "la wai ka mua, i ka malihini i ke kamaaina?" I aku
o Kepakailiula: "I ke kamaaina ka mua, i ka malihini ka hope." la \va pahii o Kakaa-
laneo i ka ihe, me ka manao ua ku o Kepakailiula, a kokoke ka ihe, welie o Kepakaili-
ula i ka poaeae akau, a komo ka ihe, maloko, puliki ae la i ke kino o ka ihe. Hihio
ka makani, kapalili ka maka o ka ihe i ka makani, Paa iho la keia a maalili ka ika-
ika o ka ihe, pahu aku ana keia i ke kiona lioolei lepo. Manao iho la o Kakaalaneo
ua ku o Kepakailiula i ka ihe ana. Paha iho la:

Ku aku la i kuu ihe,
Aole e hala ka'u ihe ke o;
Ku ka puaniauu
Ka naouao, ka uku,
Me oe hoi he aka uui,
Make, a o e ola.

A kiola o Kepakailiula i ka ihe, nana mai la o Kakaalaneo, a olelo mai :

Heaha la ka mea i hala ai kuu ihe,
I kulaina paha e ke Kona,
I oniu ia paha e ka lauawa,
Pakele oe i kuu akau
Loaa oe i ka ihe o kuu hema,
/ Make oe aole oe e ola.

Pahu hou o Kakaalaneo, wehe o Kepakailiula i ka poaeae hema, komo ka ihe a
paa ke kino ia ia nei, a pan ka ikaika, pahu keia i kahi hoolei lepo, e like me keia ihe
mua. Pan ae la ka Kakaalaneo make, kaha aku e holo, kahea aku o Kepakailiula:
"Holo ka hoi ua ikaika?" Hualepo iho ana keia i ka laau a ia nei ia Oleloikahie.
Mai ka lemu a ke poo kaawale, olelo ka waha i kahi e. Kahea ae o Kakaalaneo, o
kona alio ia, make loa. "E na 'lii o Maui, o ka nana maka mai kaka oukou; makeau."
Lele na 'Hi iluna o Kepakailiula a me na koa, lalau lima aku ana o Kepakailiula, hai-
hai i na 'Hi me na kanaka, aole koe alii, holo aku la ka poe i koe. Lele o Kiinoho me
Kiihele hahai i na kanaka, akolu lakou nei. O ka laau nui mamua o Kepakailiula a
me na pohaku nui, he mea olepe ia mao a maanei, iluna o na kanaka.

A ike o Kukuipahu i ka luku a ka hunona i na kanaka, hopu iho la ia i ka
wahine opio, holo aku la a mamua o Kepakailiula kukulu iho la. A ike aku la ia, o
kahi wahine opio, o Kapuaokeonaona, lalau aku la ia a kau ae la i ke kua, hoi aku la,
pan iho la ka luku ana i na kanaka. Lele mai la na kanaka o na waa, pae i uka, kalua
ka puaa, ka ai, noho iho la i na hale. I aku o Kepakailiula: "Ina oukou i manao e
noho i Maui nei, noho no; ina no hoi e hoi i Kohala e hoi no." O keia holo ana, ka

5IO Fornandcr Collect iou of Hatvaiian Folk-lore.

3'Oii may return." This voyage to Maui was the commencemeut of the exodus of the
people from Kohala and they became children of the soil of Mani, even to this day.

Kepakailiula then turned to Kukuipahu and said: "Behold the land and everj--
thing in it. From the mountains to the sea it is yours. You shall be its king, only
reserving to myself the rights due a conqueror." Kukuipahu thus became the king of
the whole of Maui.

The tidings of this great victor}' of Kepakailiula were carried to Oahn, and when
Kakuihewa the king heard of it, he became afraid, because Kakaalaneo the most skillful
spearsman, the king greatly feared by him, had been killed by this man. Kakuhihewa
therefore took the name of Kepakailiula ' and made him his son and told his immediate
attendants: "Go and bring my son to Oahu that he may enter into his land." Upon the
arrival of the canoes at Maui and landed at Kapueokahi, Hana, the messenger asked:
"Where is the chief Kepakailiula?" "In those long large houses."' When the mes-
sengers arrived at the houses indicated they again asked for the chief, Kepakailiula
answered: "I am he." The messengers replied: "We have come to take you to Oahu
upon the request of your father, Kakuhihewa, that you may enter the land." The
chief consented to this and sailed for Oahu, taking with him his two wives, and his
foster fathers with their wife. Upon their arrival at Oahu they landed at Waikiki, where
Kakuhihewa was residing at the time. Kakuhihewa then gave the whole of Oahu over
to Kepakailiula. Kepakailiula then in turn made his foster fathers the joint kings of
Oahu, to have possession of everything on the land, under the land, and from the moun-
tains to the sea, reserving to himself and Kaknhihewa their rights ' as rulers. The
foster fathers thereupon became the joint kings [of Oahu].

After they had been in Waikiki for about four days they joined with the people
of the place in their daily pastime surf-riding. In this day's sport Makolea, the wife
of Kepakailiula also joined in with the bathers and went in surf-riding. Makolea up-
on joining the bathers took the surf breaking over that place known as Kalehuaawehe.
While she was enjoying her rides, Keaiimiki and Keaixka^ arrived from Kauai and took
Makolea away with them.

The king of Kauai at this time was Kaikipaananea. He was noted for his great
strength in wrestling, both in the open way, catch-as-catch-can, and in the style where
thejf get down on all fours. No man at the time was found that could throw him. He
was also very skillful in giving and solving riddles; he was known to win on every
occasion. He was, however, without a wife. Keaumiki and Keauka were his guardi-
ans and immediate attendants. When Makolea arrived at Kauai, she became the wife
of Kaikipaananea the king.

Upon the disappearance of Makolea the people were greatly excited and began
to think that she must have been killed by the surf and carried out to sea. Kepaka-
iliula, however, said: "No, she is not dead, she has been taken by Keaumiki and Keauka,
by the order of the king of Kanai, Kaikipaananea." He [Kepakailiula] remained with

'Taking his name for adoption from fear. In many canoes, and a kind erected for semi-outdoor entertain-

of the South Sea Islands an exchange of names was a ments.

bond of friendship. ^ Moa, a recognition of supreme sovereignty.

^ Halau, a long, open, flat-top structure of temporary "Keaumiki and Keauka are sometimes referred to as

character, of coconut leaves usually, for sheltering o-ods of the tides.

Legend of Kcpakailiida. 511

hoomaka atia e noho ko Kohala i Maui, nolaila, kamaaina ko Kohala poe ia Maui a hiki
i keia la.

I aku o Kepakailiula ia Kiikuipahu: "Eia ka aina, o hma, o iika o kai, o oe ke
'Hi, o ka moa ko'u." Lilo ae la o Kukuipahu ke 'Hi o Maui a puni. Ua kui aku la ke
kaulana o Kepakailiula a hiki i Oahu, a lohe o Kakuhihewa ke 'Hi, makau iho la, no
ka mea, ua make o Kakaalaneo ka mea akamai i ka o ihe, ke 'Hi a Kakuhihewa i ma-
kau ai. Nolaila, lawe ae la o Kakuhihewa i ka inoa o Kepakailiula i keiki ponoi nana;
olelo aku la ia i kona man kahu: "E kii oukou i kuu keiki a lawe mai i Oahu nei, e
komo i ka aina ona."

A hiki na waa i Maui, a pae ma Hana, i Kapueokahi, ninau lakou: "Auhea ke
'Hi o Kepakailiula?" "Aia i kela man halau nui." A hiki lakou nei ilaila, ninau no.
I mai o Kepakailiula: "Owau." I aku lakou nei: "I kii mai nei makou ia oe, e holo
kakou i Oahu, pela mai ko makuakane o Kakuhihewa, e komo i ka aina." Ae mai ke
'Hi, holo lakou nei ; o Kepakailiula, o na wahine elua, o na makuakane elua me ka
laua wahine.

A hiki lakou i Oahu, a pae ma Waikiki, malaila o Kakuhihewa kahi i noho ai.
Haawi mai o Kakuhihewa ia Oahu a puni, ia Kepakailiula. Hoonoho iho la ia i na
makuakane i man alii no Oahu nei ; o luna, o lalo, o uka, o kai, o ka moa kona a me
Kakuhihewa. Noho iho la laua he man alii.

A hala eha la o ko lakou noho ana ma Waikiki, he mea man na na kamaaina
ka heeuahi i na la a pan loa. O Makolea kekahi ma keia heenalu ana, ka wahine a
Kepakailiula. O ka nalu o Kalehiiawehe ka nalu e hee ai o Makolea. Ia ia malaila
e heenalu ana, hiki mai la o Keaumiki, a me Keauka mai Kauai mai, a lawe aku la ia
Makolea lilo.

O ke 'Hi o Kauai o Kaikipaananea, he 'Hi ikaika i ka hakoko, i ke kulakulai, i
ka honuhonu, aohe ona kanaka e hina ai, he akamai loa i ka nane, nana wale no ke eo.
Aole nae ana wahine ; o Keaumiki a me Keauka, he mau kiai, a kahu no hoi no Kai-
kipaananea. A hiki o Makolea i Kauai, lilo ae la i wahine na Kaikipaananea ke 'Hi.

Haohao iho la na mea a pan loa i ka nalowale honua o ke 'Hi wahine, manao iho
la ua make i ka nalu, a ua lilo i ka moana loa. I aku o Kepakailiula: "Aole i make,
ua lilo i ke 'Hi o Kauai, ia Kaikipaananea, na Keaumiki a me Keauka i kii mai." Noho

512 Fornander Collection of Hawaiian Folk-lore,

Kapuaokeonaona, the young woman, with whom he for the first time cohabited. On the
third daj' after the disappearance of IMakolea, Kepakailiula asked Kakiihihewa: "I want
a small canoe. Since he has come and taken my wife in the way of a thief, I too will
adopt the same course."

When Kepakailiula arrived at Waimea, Kauai, where he landed, he took his canoe
and broke it into small pieces ' and left them on the shore. He then started off until
he came to a man of note, who was very wealthy, a high chief under Kaikipaananea.
When Kepakailiula met him he was taken in and made the friend of this chief. On
the next day he asked his friend: "What is the cause of the shouts in that house where
the people are gathered?" His friend replied: "That is our king, Kaikipaananea, he
is wrestling. After that they will have a boxing match, and then the}' will give and
answer riddles; no one can beat him, he is always the winner." Kepakailiula again
asked: "Can it be seen?" "Why not?" "Let us go there then?" When they arrived
the place was packed with people.

Kaikipaananea upon seeing Kepakailiiila called out: "Say, will the stranger
join in the wrestling matches?" "I am not versed in such sport." "Let us box then."
At this Kepakailiula gave his consent saj-ing: "All right, I know something of that
game, but not very much. I am, however, willing to try with the son of the soil."
LTpon taking their positions, Kaikipaananea after a while hit Kepakailiula which
stunned him and caused him to stagger, but he did not fall. Kepakailiula then struck
a blow at Kaikipaananea which knocked him down. He laid on the ground for a period
of time long enough to cook an oven of food when he arose and said: "Yes, that was
certainly good, you make an interesting opponent."

After this Kepakailiula and his friend returned home. On the day following
the}' again resorted to the king's games where another boxing match was had in which
Kaikipaananea broke an arm. At the close of the games they came home.

Soon after they reached home, the king's public crier, named Kukaea (this man
lived on the filth of Kaikipaananea, never having tasted food or meat from his child-
hood), arrived crying: "Everj'body is commanded to be at the king's audience on the
fourth day to answer the king's riddles. No man, woman or child shall stay at home,
excepting those who are unable to walk." As Kukaea approached the house where
Kepakailiula was staying, Kepakailiula called out to the public crier: "Come." His
friend spoke up: "He is a filthy man, he lives on nothing but the king's excrement."'
Kepakailiula answered: "You call him." When Kukaea came up to them, he said:
"I am a filthy man, I live on filth. I am offensive to the smell." Kepakailiula ordered:
"Open your mouth." Kukaea opened his mouth when water was poured into it and
he was requested to wash himself, then new clothes were offered him. Then food and
pork were given him and he sat down and eat until he was satisfied. Then he turned
to Kepakailiula and said: "What shall I give you in return for your kindness, in giving
me food and meat. I have traveled around Kauai but no one ever fed me as you have
done this day. Here at last I have found that food and pork are pleasant to the taste.
I will pay you by giving you the answers to the king's riddles, for no other person

■Virtually burning his bridges beliind liim. M'erhaps figurative for the remains of the king's food:

the crumbs from the table.

Legend of Kepakailiula.

513

ilio la ia me Kapuaokeonaona, kahi wahine opio, akahi a launa liana laua ma ke kino.
Ekolu la i liala, olelo aku o Kepakailiula ia Kakuliihewa: "I wahi waa no'n, no ka mea
ke kii aihue hoi kona i ka'u wahine, pela hoi au e holo aihue aku ai."

A hiki keia i Kauai ma Waimea, ko ia nei pae ana, wawahi iho keia i kahi waa
a okaoka, haalele iho la. Hele aku la keia a loaa kekahi kanaka hanohano, he 'Hi ma-
lalo iho o Kaikipaananea, he kanaka waiwai loa, a he kuonoono. Lawe ae la ia ia
Kepakailiula i aikane nana, a nialama iho la, a hala hookahi la, ninau aku keia: "Heaha
keia uwa o keia hale a me na kanaka e piha nei?" I mai ke aikane: "O ko makou
alii o Kauai nei, o Kaikipaananea, e mokomoko ana ia ke uwa ala ; a pan ia, he honu-
honu, he kuikui ; a pan ae, he nanenane iho ; aohe mea e eo ai, na ua 'lii wale no ke eo."
I aku keia: "Aoe nana ia aku?" "I ke aha hoi? E pii kaua." A hiki laua nei, e
piha ana na kanaka. Kahea mai o Kaikipaananea: "E papa wahi lealea e ka malihini!
E honuhonu, e mokomoko." "Aohe o'u ike ia mea." "E kuikui hoi ha?" Ae aku
keia: "Ae, o ka'u wahi mea ia i ike lihi, aole nae i mahuahua; e hoao no paha me ke
kamaaina."

Ku laua nei iluna, kui o Kaikipaananea, ku o Kepakailiula, ona a kunewa, aole
nae i hina: e kui aku ana keia, ku o Kaikipaananea, waiho ilalo, moa ka umu o ka
waiho ana; a liuliu ala mai, a olelo iho: "U, mikomiko, o oe ka ka hoa lealea." Hoi
aku la laua nei me ke aikane a ka hale, a hala keia la, pii hou laua nei, kuikui hou no,
i keia kui ana hai kekahi lima o Kaikipaananea, hoi no laua nei. Hele mai ana ka luna
o Kukaea ka inoa e kala, e hele na mea a pau i ka poaha, e koho i ka nane a ke 'lii;
aohe kanaka noho, aohe wahine noho, aohe keiki noho, o ka mea ku ae a hina iho oia
ke noho.

A kokoke o Kukaea ma kahi a Kepakailiula e noho nei, kahea aku la, e hele
mai. I mai ke aikane: "He kanaka ino, he pilo, o ka lepo o ke 'lii kana ai a hiki i
keia la. I aku ke aikane: "E kahea aku oe." A hiki o Kukaea, olelo aku la ia Kepa-
kailiula a me ke aikane: "He kanaka ino wau, he lepo ka'u ai, he pilo wau e noho aku
la." I mai la o Kepakailiula: "E hamama ko waha." Hamama keia, nini ka wai,
pau ka pilopilo o ke kino, aahu ke kapa hou, hanai ka ai me ka io o ka puaa, ai keia a
maona.

Olelo aku o Kukaea ia Kepakailiula: "I aha la 'uanei ka'u uku ia oe, no kou
hanai ana ia'u i ka ai a me ka ia, no ka mea, ua hele au a puni o Kauai nei, aohe o'u
mea nana i hanai e like me oe, eia ka. He ono ka ai a me ka ia, ka puaa. Eia ka'u
uku ia oe, o ka nane a ke 'Hi, aohe mea e ae i loaa ai, owau wale no o ko ke 'Hi kanaka

514 Fornander Collection of Hazvaiian Folk-lore.

knows them but myself, the king's personal attendant." Kepakailiula then asked him:
"What are his riddles and the answers to them?" "They are these:

Step all around, step to the bottom,
Leaving, reserving a certain place.

"That is the first riddle. The answer is housc^ re.serving an opening for the
doorway.

The men that stand.
The men that lie down,
The men that are folded.

"That is the second riddle. The answer is, house, again. The timbers that stand,
the battens that are layed down and the grass that is folded. I must go home now. When
the day arrives, you must come up. I will prepare the oven and when it is heated you
answer the first riddle ; and when you see the stones thrown out onto the sides, answer
the second riddle ; after that I will take ahold of the king and throw him in the oven."

On the day appointed, Kepakailiula and his friend went to the king's house.
As they came in the king saw them and called out : "Let the stranger be seated here."
As soon as he sat down, the king said: "Will the stranger join in the fun?" Kepaka-
iliula replied: "Yes." "I have two riddles," said the king. "If the right answers are
given to them, I will be baked in the oven. If they are not answered correctly, you
will be baked in the oven. These are the conditions." The king then gave the

first riddle.

Step all around, step to the bottom,
Leaving, reserving a certain place.

"The second one is this :

The men that stand.
The men that lie down.
The men that are folded.

"These are my riddles, I want the stranger to understand. If you give the right
answers you will indeed live, but if you fail, I shall kill you. I will bake you in the
oven." When Kepakailiula saw that the oven was heated, he gave the answer to the
first riddle:

"It is a house. It is thatched all around, reserving the door way." "Yes, you
have given the right answer to my riddle ; my second one is 3^et to be answered. If
you fail, I shall kill you." Kepakailiula looked at the oven and when he saw the
stones being thrown to the side he answered the second riddle:

It is also a house.
The timbers that stand.
The battens that are laid down.
The grass that is folded.

"What! Who has told you?" While he was expressing his wonder he was
thrown in the oven by Kukaea. At this time, the chiefs and men of Kauai jumped in
to help their king, but Kepakailiula, his friend and Kukaea fought so well and bravely

Legend of Kepakailinla. 515

ponoi ka mea i loaa ai." I aku o Kepakailiula: "Peliea ka nane a me ka haina?"

"Penei:

Kai a puni, kai a lalo
Koe, koe, koena.

"Oia ka nane mua. Eia ka haina, he hale a koe ka puka komo.

O kanaka i ku,

O kanaka i moe,

O kanaka i pelupelu ia.

"Oia ka lua o ka nane, eia kona haina, he hale no, o ka laau e ku ana, o ka aho e
moe ana, o ka maun i pelupelu ia. E hoi an, a hiki ia la, pii ae oe, a na'u no auanei e
hoa ka umu, a enaena, hai oe i ka nane mua; a ulu, a lele ke a ma kapa, hai oe i ka
lua o ka nane; a pan ia na'u e lalau mai i ke 'lii a hoolei i ka umu."

A hiki ia la, hele aku la laua nei me ke aikane a hiki, ike mai la ke 'lii, kahea

mai la: "Maanei ka malihini." A hiki keia oleic mai la kela: "E papa wahi lealea

me ka malihini?" Ae aku keia. "Ae." "He nane, ina e loaa a'u nane elua, kalua ia

au i ka umu, ina loaa ole, kalua ia oe i ka umu, oia la." Hai mai la ua 'lii nei i ka

nane ia ia nei :

Kai a puni, kai a lalo,
/ Koe, koe, koena.

"Eia ka lua o kuu nane:

O kanaka i ku,

O kanaka i moe,

O kanaka i pelupelu ia.

"Oia a'u nane la, i lohe oe e ka malihini ; a loaa ia oe pakele oe i na la, loaa ole
ia oe make oe ia'u, kalua ia oe i ka umu." A ike keia ua enaena ka umu, hai aku la
i ka nane mua: "He hale, ako ia a puni, koe ka puka komo." "Ae, loaa ae la kuu
nane mua ia oe, o kuu nane alua koe, ina aole e loaa, make oe ia'u." Nana aku la keia
a ulu ka umu, a hiolo ke a i lalo, hai aku la:

He hale no;
He laau ke ku ana.
He aho ke moe ana,
He mauu ke pelu ana.

"Kahaha! I loaa la ia oe, ia wai?" Ia ia e olelo ana, o ka manawa ia noho ana
i loko o ka umu ia Kukaea. Iho iho ana na 'Hi o Kauai e alu, a me na kanaka, e noke
aku ana o Kepakailiula i ka haihai, oia o ke aikane, o Kukaea, holo na kanaka i ke

Memoirs B. P. Bishop Museum, Vol. IV. — 33.

5i6 Fornander Collection of Hawaiian Folk-lore.

that great numbers were slain, forcing the Kauai people to flee to the mountains.
Makolea the wife of Kepakailiula was soon after found and they returned to the home
of his friend. Upon arriving at the house, Kepakailiula gave Kauai over in charge
of his friend with Kukaea under him. They then remained on Kauai for many days.
Thvis ends this legend.

Legend of Wahanui.

^ "^ TAHANUI was the king, Kilohi was the prophet and Hawaii the land they
\ /\ / lived in. Boarding his double canoe, he left Hawaii and set sail for Kaunolu,
' ^ Lanai. The reason of this journey made by Wahanui was on account of an
oath made by him, "When I step on the breasts of Kane and Kanaloa, then will I return
to Hawaii." Before Wahanui sailed from Hawaii, Kane and Kanaloa, together with
their younger brother Kaneapua, were living at Kaunolu, Lanai. They were three
gods who sometimes changed into other forms. Kane and Kanaloa taking the form of
birds, while Kaneapua very often had a human form.

Once upon a time they became very thirsty, so Kane and Kanaloa requested
their youngest brother to go to the uplands of Lanai for water, at a spring called Nanai-
hale. Upon the arrival of Kaneapua at the spring with his water jug, he urinated by
the edge of the spring before he stooped down to fill his jug; he did not know that his
urine had run into the spring. When he arrived home and met Kane and Kanaloa,
they reached out for the water jug and each took a drink. When they had satisfied
their thirst they discovered that it was urine instead of water, so they flew off and left
Kaneapua on Lanai.

While Kaneapua was one day seated by the seashore on the Kaunolu point, he
saw the double canoe of Wahanui passing by, so he called out from the shore: "Whose
canoe is that?" "It is Wahanui's," replied the prophet Kilohi. "Wahanui is the chief,
who is the prophet?" "Kilohi." Kaneapua again asked: "A canoe, sailing where to?"
"It is a canoe sailing to Tahiti to step on the breasts of Kane and Kanaloa." Kane-
apua called out: "Why not let me come too?" Kilohi answered: "The canoe is already
loaded down." "If the canoe is loaded down, let me ride on the sticks connecting the
canoe to the outrigger." "They are also overcrowded." "Let me ride on the outrigger
then." "That too is overcrowded." This conversation was carried on until every part
of the canoe was requested for. Kaneapua then called after he had been denied a seat
on any part of the canoe: "Return, it is going to be stormy." Kilohi replied: "Who
are you that shall cause my lord's canoe to return?"

After leaving the Kaunolu point, they continued on their way until they were
off the Kaena point, where they encountered a heavy wind ; soon after this a storm arose
and the canoe was overturned. Wahanui the chief got a severe cold and the things in
the canoe were wet : so they returned and landed at Lele, in Lahaina. After spending
the night at this place they again set out the next day. Upon passing by Kaunolu,
Kaneapua again called out as before, and again the prophet, Kilohi, refused to allow
him to come aboard. Not very far from this place they again were caught in another

Legend of IVahaniii. 517

kuahiwi. Loaa aku la o Makolea ka wahine, hoi aku la me ke aikane. A hiki i ka
hale, haawi aku o Kepakailiula ia Kauai a puni no ke aikane, o Kukaea ke 'Hi malalo,
noho lakou ia Kauai, o ka pau ana ia o keia kaao.

Kaao no Wahanui.

OWAHANUI ke 'Hi, o Kilohi ke kaula, o Hawaii ka aina, holo mai la kona mau
kaulua mai Hawaii mai, a Kaunolu i Lanai. O ke kumu o keia holo ana o

Wkhanui, he olelo nana i hoohiki, penei: "Aia a hehi i ka houpo o Kane laua o
Kanaloa, alaila, hoi i Hawaii." Maniua ae o ka holo ana mai o Wahanui mai Hawaii
mai, e noho ana o Kane, Kanaloa a me ko laua pokii o Kaneapua, i Kaunolu, ma Lanai;
he mau akua lakou ekolu, o Kane a me Kanaloa, he mau kino manu ko laua, o Kane-
apua he kino kanaka kona.

Noho iho la lakou a make i ka wai, olelo aku o Kane a me Kanaloa ia Kane-
apua, ko laua pokii: "E pii oe i wai no kakou, i uka o Lanai," o Nanaihale ka inoa o
ka wai. A hiki o Kaneapua me ka huewai ilaila, mimi iho la ia ma kapa nahelehele o
ka wai, a pau ia, hoi iho la ia a ka punawai, ukuhi i ka huewai. Aole ia i ike, ua kahe
ka mimi ona a loko o ka wai, hoi aku la ia a hiki i o Kane a me Kanaloa, lalau mai la
laua i ka huewai a inn iho la, he mimi wale no ka wai, ia wa, lele laua a haalele ia
Kaneapua i Lanai.

Ia Kaneapua e noho ana ma ka lae o Kaunolu, holo mai ana ka waa o Wahanui,
kahea aku o Kaneapua mauka: "Nowai he waa?" "No Wahanui," pela 'ku ke kaula
o Kilohi. "O Wahanui ke 'Hi, owai ke kaula?" "O Kilohi." Ninau hou o Kaneapua:
"He waa e holo ana i hea?" "He waa e holo ana i Kahiki, hehihehi i ka houpo o Kane
a me Kanaloa." I aku o Kaneapua: "Pehea la hoi owau kekahi?" Olelo mai o Kilohi:
"He komokomo ka waa." "I ka iako an." "He komo no." "I ke ama au." "He
komo." Pela no ka ia nei olelo a pau luna o ka waa. I aku o Kaneapua: "E hoi he
ino." I mai o Kilohi: "O oe no ka mea e hoi ai ka waa o ko'u haku?"

Holo mai la lakou mai Kaunolu a ka lae o Kaena, loaa i ka makani, ka ino,
kahuli na waa, opili ke 'Hi o Wahanui, pulu na ukana, hoi aku la a pae ma Lele, i
Lahaina. Moe a ao ae, holo hou lakou a Kaunolu, hana aku no o Kaneapua e like me
na olelo mua, aohe ae o Kilohi, ke kaula. Holo no a make hou, hoi hou, o ka lua ia.

5i8 Fornander Collection of Hawaiian Folk-lore.

storm and were forced to return a second time. On this return Walianui began to
realize how true the boy Kaneapua predicted and that he was much smarter than his
prophet, Kilohi. On the next trip Kaneapua was given passage and the journey was
then resumed. There were two sailing masters aboard, Hookele i Hilo and Hookele i
Kau.' Kaneapua sat behind the sailing masters. As soon as Kaneapua took his seat
a thick fog was seen to approach them and before very long a thick darkness enveloped
them; so thick indeed that those in the aft part of the canoe could not see those in the
fore part. This darkness prevailed until they arrived at the land of Kanehunamoku,
a land which appeared to them in the form of a dog. Kilohi said to Wahanui that it
was a dog and begged him that they return to Hawaii and kiss the children and wives
ere they be eaten up by the man-eating dog of Hina. At this it was made evident
to Wahanui, that Kilohi was not the great priest that he had all along thought him
to be, and that they would all have been killed if Kaneapua had not been allowed to
join them.

At this fear expressed by Kilohi, Kaneapua said reassuringly : "You are entirely
mistaken, Kilohi, that is the land of Kanehunamoku. Upon seeing you to be a stranger
the land is hidden from view, when it becomes clear [it will be seen]. There are people
on the land as you can hear their voices." When they drew nearer to the place they
saw ' that it was land, they also saw a man who was gathering coral for food, a death-
dealing food. Soon after this they left the land of Kanehunamoku and continued on
their way. After they had sailed for some time they looked up and saw two hills,
Paliuli and Palikea which appeared to be moving and towering above and ahead of
them. These two hills were two demi-gods sent by Kane and Kanaloa who desired
their destruction. Kaneapua said to Wahanui and Kilohi : "That is death, if those
hills should crumble and fall on us we shall all be killed. They have been sent by
Kane and Kanaloa." Kaneapua then called out to Paliuli and Palikea: "Return down
below else I shall be killed and you two will be ashamed." At this call the two hills
were shamed and the travelers were saved. Kaneapua then said to Wahanui : "You
float here while I dive down below. Honunuikuaeaea my grandmother is down there;
if her back is turned up it will mean our death, but if it is turned down, we will be
saved." He then dove down and called out: "Honunuikuaeaea, turn your face up-
ward." She then turned her face upward and called out: "Whose offspring art thou?"
"Yours." "What is your name?" "Kaneapua." The grandmother then fell on him
and wept, and then asked him: "What is the object of this journey that brings my
lord here?" "I want a rope to moor the canoe with." She then gave Kaneapua her
intestines and Kaneapua rose to the surface and tied the rope to the canoe.

Kane and Kanaloa soon after opened the calabash in which was kept the wind
of Laamaomao. The wind came up, a storm arose, the sea became rough, the waves
beat down and broke over them causing the coral to be thrown up on the shore. This
storm lasted ten days. When the storm abated the travelers once more thought of
safety and that all their troubles were about over; but there yet remained one more
object to be encountered, a dog that belonged to Kaneapua. They then landed and

'These are the two sailing masters of the Pakaa story '^ Nana aku ka liana, an expression of wonderment or

who displaced him. surprise, as we would say: 1,0 and behold!

Legend of Wahanui. 519

Hooiaio iho o Wahanui i ka olelo a Kaueapua ke keiki, me kona manao ua oi kona ike
i ko Kilohi, kana kaula.

la holo ana, kati o Kaneapiia i luna o na waa a holo aku la. Elua hookele o
luna, o Hookele i Hilo, o Hookele i Kau; mahope o na hookele o Kaneapua. O ka
manawa ia, paa o luna i ka ohii me ka pohina, ache ike o mua ia hope o na waa; pela
ko lakou holo ana a hiki i ka aina o Kanehunamoku, he kino ilio ke ano o ka aina ma
ka lakou ike aku. Olelo aku o Kilohi ia Wahanui: "He ilio. E hoi kaua i Hawaii, i
honi aku i ka ihu o ke keiki me ka wahine, a papau kaua i ka ilio ai kanaka a Hina."

Olelo Hoakaka. Ua maopopo, aohe ike o Kilohi ma keia olelo ana; mai make
lakou, ina aole o Kaneapua e kau pu me lakou. I aku o Kaneapua: "Lalau oe e Kilohi,
he aina ia, o Kanehunamoku, ike mai la ia oe i ka malihini, lele ae la ka hauli o ka
moku iluna, hoaiai mai la; he kanaka ko uka ke uwalo mai la." A kokoke lakou, i
nana aku ka hana he aina, he kanaka, he puna ka ai, he ai make. Haalele lakou ia
Kanehunamoku, holo hou lakou. I nana aku ka hana, he man puu elua, o Paliuli, o
Palikea, e oni ana iluna, a kiekie mamua o lakou nei, he man kupua keia na Kane a
me Kanaloa, e ake ana e make lakou nei. I aku o Kaneapua ia Wahanui a me Kilohi:
"He make keia, ina e hiolo iho, pau kakou i ka make; na Kane laua o Kanaloa keia
make."

Olelo aku la o Kaneapua ia Paliuli a me Palikea: "E hoi i lalo, o make auanei
au hilahila olua." Ma keia olelo, hilahila na puu, hala keia make. I aku keia ia
Wahanui: "E lana oukou maanei, e luu au ilalo, no ka mea, aiailalo o ka Honunuikua-
eaea, ke kupunawahine, o ke kua he make, o ke alo ke ola." Luu keia a kahea iho:
"E ka Honunuikuaeaea, liuli ae ko alo iluna: "Huli ae ana keia iluna ke alo. "Nawai
ke kupu o oe?" "Nau no." "Owai kou inoa?" "O Kaneapua." Lele mai la ke
kupunawahine uwe, a ninau mai la: "Heaha ka liuakai a kuu haku i hiki mai nei?"
"I kaula hekau no ka waa e paa ai." Haawi mai la ka honu i ka naau ona ia Kane-
apua. Ea ae la o Kaneapua a ka waa, hikii iho la a paa.

Kuu mai ana o Kane laua o Kanaloa i ka ipu makani a Laamaomao, pa ka
makani, ka ino, ke kai, popoi, haki ka nalu, lele puna i uka me ke akoakoa, hookahi
anahulu o ka pa ana. A pau ka pa ana, pau ae la ka make, aohe kupit e koe, he ilio
nae koe, na Kaneapua no. Pae aku la lakou a uka i ke one, olelo aku la o Kaneapua

520 Fornander Collection of Haivaiian Folk-lore.

moored their canoe. Kaneapua then said to Wahanni : "Go until you find three men
who are lying down face up; they are Kane and Kanaloa, and the third one is Mauli.
Step on the breasts of all three of them and return, but don't look backward." Wahanui
then went on his way and after carrj'ing out the instructions he returned. Kaneapua
then instructed his companions, saying: "You must now wrap me up and make me
appear to be striped and say that I am your god, Kaneapua." When Wahanui heard
this he went down on his knees before Kaneapua and offered him all the things of value
brought by him ; this being the first time that he was made aware that this person who
had been with them all this time was Kaneapua. Shortly after this all manner of
spirits' gathered and asked: "Where is your god?" "Here it is standing." "Yes,
3'ou have a large god indeed." "Yes, you could all be devoured [by him] without
satisfying his hunger."

After this Kaneapua instructed his companions as follows : "When you get to
the house don't sit in the best places as that will mean your death, but sit in the bad
places and you will be saved." When they arrived at the house they followed out the
instructions given them.

They lived here until after the expiration of some months when they made their
preparation to return home. On leaving, Kaneapua gave Wahanui an image of a
double-bodied giant," the bodies being joined together by means of the ribs growing
into one another. It had two heads, four hands and feet and four eyes. If one was
called to obey the laws of nature, the other accompanied without such desire, and so in
all their movements. Upon accepting this present Kaneapua said to him: "Don't show
this image until you reach Hawaii for otherwise you will get killed."

On the return voyage Wahanui first landed at Kauai, where they met a great
crowd of people together with the king Kupakoili and his prophet Luluupali. Because
of the shouts made by the people ashore Wahanui went ashore with his present.^ When
the people saw this strange object they gave a mighty shout. When Kupakoili heard
the shout, he inquired of his prophet, Luluupali: "How can I get possession of that
image?" Luluupali answered: "Kill the king and his people and burn up the canoes."
This advice was carried out by Kupakoili, and Wahanui was killed and his image taken
away. One man, however, escaped; he was one of the bailers; he dove into the sea and
escaped. After a time he took unto himself a wife, a Kauai woman and settled there,
taking up fishing as his occupation. It was this man's usual custom while on his fish-
ing trips to carry a large quantity of food along with hin. After he had done this for
some time his wife began to be inquisitive and at last asked him why he took so much
food; he answered: "What fault is there in taking this food? Food is easily brought
back again." Shortly after this while out fishing, a storm came up and he was blown
out to sea, and after a number of days he managed to land on Hawaii. When he met
the people he told them that Wahanui and his followers had all been killed in Kauai,
and that he was the only one who escaped. A proclamation was then issued calling the
people of Hawaii to come together and to make preparations for avenging the death of

^ Natnu, nawa, Inihii: anger, anil strange and confused 'Pi/ikua, twin-bodied,

speech. ^Ilis twin-bodied gift from Kaneapua.

Legend of IVaJianiii. 521

i ke 'lii ia Wahanui: "E hele oe a na kanaka ekolu e moe ana ihina ke alo, o Kane a
me Kanaloa, o Mauli ke kolu, hehi iho oe i na umauma o lakou a hoi mai; mai nana aku
oe i hope, hele akn la o Wahanui a hoi mai la. Olelo aku o Kaneapua: "Ka! E wa-hi
oukou ia'u a onionio, a e olelo oukou owau ko oukou akua, o Kaneapua." Lohe o
Wahanui i nei olelo a Kaneapua, kukuli iho la ia a mohai aku la i kana waiwai i lawe
mai ai na Kaneapua. Akahi a maopopo ia lakou o Kaneapua keia me lakou. Akoakoa
mai la ke namu, ke nawa, ka huhu, ninau mai la: "Auhea ko oukou akua?" "Eia ke
ku nei." "U! He 'kua nui no ka ko oukou." "Ae, he pan ko oukou i ka ai ia me
kona maona ole."

Olelo aku la o Kaneapua: "Ea, i komo oukou i ka hale, mai noho oukou ma
kahi maikai, he make ia, ma kahi inoino he ola ia." Hiki aku la lakou i ka hale. Pela
ko lakou noho ana a hala he man mahina, makaukau lakou e hoi, haawi mai o Kane-
apua ia Wahanui, he man pilikua elua. Eia ke ano o ka pilikua, o ke kua o kekahi
me ke kua o kekahi hui, komo na iwi aoao a paa loa, elua poo, eha lima, me na wawae,
eha no hoi maka, ina e hele kekahi e mimi, e hana lepo paha, alaila, hele kekahi me
kona mimi ole, pela ma na hele ana a pan loa. No kekahi ka hele, hele aku kekahi.
Lawe mai la o Wahanui i man milimili nana. I mai o Kaneapua: "Mai hoike oe i kou
wa e hoi ai, a hiki i Hawaii, o make oe."

Hoi mai la o Wahanui ma a pae i Kauai, e paa pu ana na kanaka me ko laila
alii o Kupakoili, me kana kilokilo o Luluupali. No ka uwa o uka, lele aku la lakou e
nana, o Wahanui kahi i lele me ka pilikua ana; ike mai la na kanaka, uwa, lohe o
Kupakoili, ninau aku i ke kilokilo ia Luluupali: "Pehea la e loaa ai ia'u ka pilikua?"
I mai o Luluupali: "E pepehi i na kanaka me ke 'lii, a e puhi i na waa i ke ahi." Ia
wa na hooko ia ko Kupakoili makemake. Ua make o Wahanui ma, a lawe ia ae la na
pilikua. Hookahi kanaka i pakele, o ke kanaka ka liu; luu no ia a ualowale, a mahope
moe i ka wahine o Kauai, noho iho la lawaia.

He mea mau i keia kanaka ke holo i ka lawaia, he kximaupoi kona o e holo ai,
pela i na holo ana a pau loa, liaohao ka wahine a ninau aku, i mai keia: "Heaha auanei
ka hewa, o keia lawe ana, he mea hoihoi ka ai." Holo hou keia i ka lawaia, e puhi iho
ana ka makani lilo keia i ka moana a pae i Hawaii. Olelo aku la keia: "Ua make o

522 Foniaiider Collection of Hawaiian Folk-lore.

their king. A double canoe was then sent to Kauai to invite Kupakoili and his people
to come to Hawaii and get all the canoes and all the property on that island. The in-
vitation was as follows: "Let no man, woman, or child remain, all must sail for Hawaii."
This invitation was accepted and all the people sailed for Hawaii where they were all
killed; no one escaped.

Legend of Kaulu.

X -^ UKAOHIALAKA was the father and Hinauluohia was the mother of three
1^ children, all boys. Kaeha was the first-born, Kamano was the second, and Kaulu
■^ ^"was the youngest of the three. Kailua in Koolau [was] their birthplace. Kaeha
the oldest brother loved and esteemed Kaulu; while Kamano hated and ill-treated Kaulu
the youngest of their family. Kaulu was in his mother's womb five years before he
was born; at birth he already had a full set of teeth; his hair was long, and his buttocks
covered with hair.

The reason why Kaulu staid in his mother's womb so long was because Kamano
had said that he would kill the next child. On hearing this Kaulu staid in the womb.
When Kaeha the oldest brother heard that the next child was to be killed, he asked
Kamano: "Why should you kill the next child?" When Kaulu heard Kaeha say this
he said to himself while still in the womb: "There, I see I will live. You will save me.
Well and good, if you save me then I will take care of you."

When Kaulu was born he was in the form of a piece of rope, having no human
form. When Kamano, the angry brother saw that it had no human form, he said: "If
you had a human body I would kill you." Kaeha on the other hand took up the piece
of rope, Kaulu, and put him up on a shelf, where he remained until all of thirty days
had gone by without being once looked at. Kaeha in the meantime had been carried
off by the spirits and was left in a certain place in the sky, or heaven, called Lewanuu
and Lewalani ' where Kane and Kanaloa had their home.

Kaulu remained on the shelf until he turned or received a human body. This
shelf was used for the purpose of stowing away kapas. When he awoke he looked around
the inside of the house and saw that his oldest brother Kaeha was missing. He then
proceeded out of the house and looking up he saw that his brother had been carried up
by the spirits to the Lewanuu and Levalani. At this he started off in search of his
brother Kaeha. Upon coming to where the heavy surf was beating he inquired of the
surf: "I say, this high surf are you strong?" The surf replied: "Yes." Kaulu asked:
"What is your strength?" "I strike from above and when I catch them I give them
a good soaking," said the surf. Eight surfs then struck Kaulu, but he was not injured.
Kaulu then asked of his hands: "Say, Hakaukahi my right hand and Limapaihala my
left hand." "What is it?" asked the two hands. "Flamed is the upper jaw, flamed is
the lower jaw."' Kaulu then reached for the surf and broke it into small pieces, thus
making the surf small unto this day. He then continued on his way until he met other

' Lewanuu and Lewalani; two spheres of cloud land, ^This has reference to a figurative power possessed by

Lewanuu being the highest. the hands, referred to here as upper and lower jaws.

Legend of Kaiilu. 523

Walianui a me na kanaka i Kauai, a owau ka i pakele." Kiuiliaua o Hawaii e hoa-
koakoa, a e hoomakaukau, hoouna mai la i na waa e kii ia Kupakoili a me Kauai a
puni, e holo i Hawaii e kii i ka waa i ka waiwai; aohe kane noho, aohe waliine, aohe
keiki e holo a pau loa i Hawaii. O keia liana ana, he wea, i make a hiki lakou i Hawaii,
pau i ka luku ia aohe mea koe.

Kaao no Kaulu.

OKUKAOHIALAKA ka makuakane, o Hinauluohia ka makuahine, o Kaeha, ka
mua, o Kamano ka muli iho, o Kaulu ka pokii loa o lakou; ekolu lakou. O

Kailua i Koolau ka aina hanau; o Kaeha ke kaikuaana aloha ia Kaulu; o Kamano
ka hana ino ia Kaulu, oia ke kaikuaana hana aloha ole. EHma makahiki o Kaulu i
loko o ka opu, ulu ka niho, loloa ka lauoho, huluhulu ka puukole. O ke kumu o keia
noho ana o Kaulu i loko o ka opu, o ka ohumu o Kamano, e pepehi ke hanau ae o
Kaulu; no keia hana a Kamano pela, noho no o Kaulu i loko o ka opu.

O ko laua kaikuaana o Kaeha, ia ia i lohe ai i ka make o Kaulu ke hanau ae,
olelo aku ia ia Kamano: "Heaha ka mea e make ai ko kaua pokii?" A lohe o Kaulu
i keia olelo a Kaeha, olelo iho ia i loko o ka opu: "Aia ua ola, o oe ka ko'u mea e ola
ai; heaha la hoi, i ola au ia oe, alalia, malama aku au ia oe." Hanau o Kaulu, he
pauku kaula aohe kino maoli; nana ke kaikuaana huhu o Kamano, aohe kino, olelo iho
ia, ina he kino kou make oe ia'u. O Kaeha hoi ko laua kaikuaana, lalau aku la ia i
ke kino kaula o Kaulu, a lawe aku la a kau i luna o ka holopapa. Malaila o Kaulu i
waiho ai a hala ekolu anahulu, me ka ike ole ia aku.

O Kaeha hoi, ko laua kaikuaana, ua lilo i ke akua, i kini akua i ka lehu o ke
akua, i ka pukui akua, i ke kaikuaana o ke akua. Lawe ia aku la o Kaeha a ka Lewa-
nuu a me ka Lewalani ka aina o Kane ame Kanaloa e noho ana.

Maluna o ka holopapa o Kaulu, a lilo i kino kanaka (ke ana o ka holopapa he
wahi kau kapa); ala ae la o Kaulu a nana ia loko o ka hale, aole kona kaikuaana o
Kaeha; oili ae la ia a ma waho o ka hale, nana ae la a ike, ua lilo i ke akua i luna o ka
Lewanuu a me ka Lewalani. Ia manawa hele o Kaulu e imi i kona kaikuaana ia
Kaeha, a hiki ia i kahi a ka nalu e poi ana, olelo aku la ia i ka nalu: "B keia nalu nui
e ku nei a kiekie, he ikaika no?" Ae mai ka nalu: "Ae." Ninau aku o Kaulu:
"Heaha kou ikaika?" "He poi iho maluna, loaa iho, eloelo," pela mai ka nalu. Popoi
ka nalu, ewalu nalu i luna o Kaulu, aohe nae o Kaulu make. Ninau ihc o Kaulu i na
lima ona, o Hakaukahi ka lima akau, o Limapaihala ka lima hema; olelo ae na lima:
"A ke aha a ke aha?" "A ke a luna, a ke a lalo." E uhae aku ana o Kaulu i ka nalu
liilii a hiki i keia la.

524 Pomander Collection of Harvntian Folk-lore.

demigods, the small and large waves to whom he said: "You are only making the ocean
look white, you have no strength." The waves replied: "We are strong and also brave."
A fight was then had in which he killed both of his opponents; therefore the waves are
small to this day. After this he continued on his way until he met Kuililoloa, a dog
that was guarding the land and the sea. Another battle was fought in which Kuili-
loloa was torn to pieces, therefore the dogs are small to this day.

When Kauhi arrived in the land where his brother was living, he approached
the house and hid himself within the leaf of a palm tree. At dusk that evening the
spirits asked Kaeha: "Let ns prepare some awa." They then all got some awa and pre-
pared the awa to be pounded. After poiinding a sufficient quantity, Kaeha went out to
cool himself. Upon seeing Kaeha Kaulu came out of his hiding place and met his
brother. At seeing this small fellow Kaeha asked: "Who is this small boy?" "I am
Kaulu, your youngest brother, whom you placed on the shelf. Because I love you I
came to look for you." Kaeha then said: "We are going to drink awa with the spirits."
Kaulu said: "Yes, tell the spirits to drink their awa first and you take j'ours after them.
Before you drink yours offer a little to me as your god by repeating the following words:
"Here is our awa." I will then answer back: "Drink it and let me have the portion
that is intoxicating." At the close of the conference held by the two Kaulu returned
to the palm leaf, while Kaeha returned to the house to join the spirits. Upon entering
the house the spirits said to Kaeha: "Drink your awa first." Kaeha replied: "No."
The spirits then drank theirs up. After the spirits had finished, Kaeha said to the
spirits: "Now you be quiet until after I have taken my awa." Kaeha then took up his
cup of awa and offered up a prayer:

Here is our awa.

[A loud voice was then heard to call out:]

Drink it and may I have the portion that is intoxicating.

When the spirits heard this loud call they began pinching one another and said:
"What a wonderfttlly loud-voiced god you have, Kaeha." Becatise of this trick played
by Kaeha and Kaulu, Kane and Kanaloa were puzzled, so they sent Kolea and his mate
to fly up to Makalii and inqtiire of him as to the meaning of the loud-voiced god of Kaeha.
Upon the arrival of Kolea and his mate in the presence of Makalii, Makalii asked them:
"What do you two want?" "We have been sent by Kane and Kanaloa to ask yoti abotit
the loud-voiced god that calls out at night." Makalii replied: "That is Kaulu the young-
est brother of Kaeha. He is all-powerful and strong and he is hiding in the palm leaf."

Upon the rettirn of Kolea and his mate in the presence of Kane and Kanaloa,
they repeated what they had been told by Makalii. On hearing the report, the spirits
went otit and searched for Kaulu in the palm leaf, but could not find him. After this
it became a general thing for the spirit to get intoxicated on awa. One night Katilti
broitght in some large stones and placed them on the place where the spirits slept at
night. In the middle of the night the spirits woke tip and bumped their heads against
them. The gods called to one another regarding these stones.

Because of these tricks played by Katilu on the spirits, the}' tried to find fault
about Kaeha in order to find catise for pttttiug him to death; so one day the spirits said

Legend of Kaiilu. 525

Hele hou o Kaiihi a lialawai nie ia kupu, o ka ale iki, o ka ale niii. I aku o
Kaulu: "O ka hookuakea moana wale no ka ohia, aohe ikaika?" Olelo mai lauala: "Ha
ikaika no, a he koa no." Hakaka lakou a make ia Kaulu, nolaila, liilii ka ale o ka
moana. Hele hou o Kaulu a loaa o Kuililoloa, he ilio ia e kiai ana i ka aina a me ke
kai, hakaka laua a make o Kuililoloa, haehae ia e Kaulu, nolaila, liilii na ilio e noho
nei i keia wa.

Hiki o Kaulu i ka aina a kona kaikuaana e noho nei; hele aku la keia a kokoke
i ka hale, pee iho la keia i loko o ka ao loulu. A ahiahi molehulehu, olelo aku la na
akua a pan ia Kaeha: "E mama awa kakou." Mama iho la lakou, a pan ka mama ana,
hele aku la o Kaeha iwaho o ka hale e hooluolu iaia iho. Hele mai la o Kaulu e ike;
ninau aku la o Kaeha: "Owai neia wahi keiki?" "O Kaulu, o kou pokii e kau ana i
ka holopapa; no kuu aloha ia oe, nolaila au i huli mai nei." I aku o Kaeha: "E inn
awa ana makou me ke akua." Olelo aku o Kaulu: "Ae, olelo aku oe, o lakou mua ke
inu i ka awa, a mahope oe. A inu oe i ko awa, e kaumaha ae oe ia'u i akua nou, penei
oe e olelo ai: "Eia ka awa o kaua."

Kahea aku au: "Inu hia, o ka ona ko onei ea." A pau ko laua olelo ana, hoi
aku la o Kaulu a ka ao loulu, hoi hoi o Kaeha a loko o ka hale me ke akua. Olelo mai
ke akua ia Kaeha: "O kou awa ke inu mua." Hoole aku o Kaeha. Inu iho la ke 'kua
a pau ka awa, koe o Kaeha a mahope; olelo aku la o Kaeha i ke akua: "E noho malie
oukou a pau kuu awa i ka inu." Lalau aku la o Kaeha i ka apu awa a kaumaha ae la:

Eia ka awa o kaua.

Inu hia, o ka ona ko'u ea.

I ka lohe ana o ke akua i keia leo nui e hea ana, iniki aku iniki mai: "Ka!
Kupanaha ke akua leo nui o kou e Kaeha." Ma keia hana a Kaeha a me Kaulu, hao-
hao o Kane laua o Kanaloa, hoouna ia Kolea ma e lele iluna i o Makalii la. A hiki o
Kolea ma i o Makalii la, ninau mai o Makalii: "Heaha ka olua?" "I hoouna mai nei
o Kane a me Kanaloa ia maua, e ninau aku ia oe no ke akua leo nui o Kaeha, ke hea
mai i ka po." I mai o Makalii: "O Kaulu na ke kaikaina o Kaeha; he mana, he ikaika,
aia nae i loko o ka ao loulu kahi i pee ai." _ _

A hiki o Kolea ma i o Kane laua o Kanaloa, hai aku la i na olelo a Makalii,
alalia, hele aku la ke akua e huli ia Kaulu, i loko o ka ao loulu aole nae he loaa. He
mea man i ke akua ka ona pinepine i ka awa i na po a pau loa, i kekahi po lawe mai la
o Kaulu i na pohaku nui a kau ae la maluna o kahi moe o ke 'kua, pela na akua a pau
loa; i waena o ka po, ala ae la lakou, kuia ke poo i ka pohaku, kahea aku ke 'kua i ke
'kua no keia pohaku. No keia man hana a Kaulu, imi liala ke akua ia Kaeha, i mea
e make ai.

526 Fornaiider Collection of Hazvaiian Folk-lore.

to Kaelia: "You must find j^our own food ' after tliis as 3'ou have eaten all of ours." So
Kaeha was forced to go about from place to place looking for food. When Kaulu saw
Kaeha going from place to place he knew what he wanted so he took Kaeha with him
and flew to Manowaikeoo, a land owned by Kane and Kanaloa, where all the food be-
longing to the spirits was raised. The place was guarded by four men, Uweliki, Uwe-
leka, Maalaka and Maalaki. These men watched in pairs. In the watch of Maalaka
and Maalaki Kaulu and Kaeha were seen so thej' turned the face of the land downward
causing a deep depression in the land whereby Kaulu and Kaeha fell off the land into
space. When Kaulu saw that they were in trouble he called out:

Saj-, Kaulu, turn down;
Say, Kaulu, stretch out;^
Say, Kaulu, double up.
[There are] four single ones
[And] four double ones.

Through the reaching powers of Kaulu they were able once more to land when
Kaulu grabbed Maalaka and Maalaki, sajnng: "I am going to kill you two." They
answered: "If we die there will be no guards fit to watch the land." This, Kaulu ac-
knowledged. Kaulu and Kaeha then continued on their way until they found Uweleki
and Uweleka on the other side of the land, who asked: "What do you two want?" Kaulu
replied: "All the good things to eat." The guards thinking that Kaiilu could in no
way take all the good things as he was a very small fellow, allowed Kaiilu to have all
he wanted. At this Kaulu took all he coiild find and eat up all the things he could lay
his hands on: the food, the fish, the pork, the chickens, all the things that were grow-
ing and all that had been planted; Kaulu took everything that could be found and then
flew up and hid the rays of the sun causing darkness. At this the guards begged of
Kaulu to give them back some of the food as seed for propagation, so he gave them
one taro top, one potato leaf, one hog, one chicken and so on to the end of the good
things, so Kaulu and Kaeha returned to Kane and Kanaloa.

After tasting the different things, Kane and Kanaloa were sure the things tasted
just like the good things of of Manowaikeoo. Upon making this discovery Kane and
Kanaloa sent Kolea and his mate to fly and inquire of Makalii^ where these good things
had come from. Upon their arrival, Makalii told them that these good things were
from Manowaikeoo which place had been invaded by Kaulu. On their arrival in the
presence of Kane and Kanaloa, they reported what they had heard from Makalii. Upon
hearing the report all the spirits got angry with Kauhi and Kaeha, so all the spirits
began to tempt Kaeha and urged him to go surf-riding. When they arrived at the
place where the surf was breaking, the spirits called for all the sharks to come together
and take Kaeha and carr}' him to their king, Kukaniauluuuiakea. This was a very
large shark, his length and breadth were unknown. When his mouth was opened the
top jaw would reach to heaven while the bottom jaw would be in the bottom of the sea; its
body was entirely covered over with coral. As Kaeha came in the presence of the shark,
he was swallowed whole. Kaulu at this time was not on his guard which was the reason

^ Momona, iooi\\ fat things of the land; although the ' K'ikoo-lia, or ia; same as pupuu-lia, or ia.

term nioniona is generally used iu qualification of food, ^Makalii god of plenty,

not food itself.

Legend of Katdti. 527

Olelo aku ke 'kua ia Kaeha: "E iuii oe i moniona nan, no ka mea iia pan ka
makou momona ia oe i ka ai ia. Nolaila, liele aku la o Kaelia me ka maopopo ole o kahi
e loaa ai o ka momona. Ike mai la o Kaulii ia Kaelia, hahai aku la; lalau ihola o
Kaulit ia Kaeha, a lele aku la i Manovvaikeoo. No Kane laua o Kanaloa ia aina, a ma
laila na momona a pau loa a ke 'kua. Eha kiai, o Uweliki, o Uweleka, o Maalaka, o
Maalaki. Ma kekahi aoao o Maalaka a me Maalaki, i ko laua ike ana mai ia Kaulu
ma, e awa iho ana laua i lalo, nanao kahako kapali, haule o Kaulu ma i lalo loa. A
ike o Kaulu i ko laua pilikia, kahea ae o Kaulu:

E Kaulu-e, awa ia,
E Kaulu-e, kikoo-lia.
E Kaulu-e, pupuu-lia.
Eha kaukahl, eha kaulua.

Kau ana laua nei i luna, a hopu ana ia Maalaka me Maalaki: "Make olua ia'u."
Olelo mai laua la: "Ina maua e make, aohe kiai o ka aina e pono ai." Ae aku o Kaulu.
Hele aku la o Kaulu ma a loaa o Uweleki a me Uweleka ma kekahi aoao, ninau mai la:
"Heaha ka olua?" I aku o Kaulu: "He momona." I loko o ko laua la manao, aole e
pau ka momona ia Kaulu no ka uuku o ke kino ke nana aku, nolaila, haawi laua i ka
momona ia Kaulu. E hao ae ana o Kaulu i ka momona, pau ka ai, ka ia, ka puaa ka
moa, na mea ulu, na mea kanu; noke ia e Kaulu a pau loa, lele ae ana o Kaulu i luna,
pouli ka la poeleele.

Nolaila, nonoi aku na kiai ia Kaulu i mea hoopulapula hou no ka aina; liaawi
mai o Kaulu, liookaki huli kalo, hookahi lau uala, hookahi puaa, hookabi moa, a pela
aku no. A hiki o Kaulu ma i o Kane a me Kanaloa, haawi i ka moana, haohao laua i
keia momona, i ka like loa me ka laua momona o Manowaikeoo. No keia haohao o
Kane a me Kanaloa, hoouna laua ia Kolea ma e lele i luna e ninau ia Makalii; a hiki
laua i luna, hai mai no o Makalii, o ka momona no ia o Manowaikeoo a Kaulu i lawe
mai ai. A hiki laua i o Kane laua o Kanaloa, hai aku la i ko laua lohe ia Makalii;
nolaila, huhu na akua a pau loa ia Kaulu a me Kaeha.

Nolaila, hoowalewale ke akua ia Kaeha, e hele i ka heenalu. A hiki lakou i
kahi o ka nalu, kahea ke akua i na mano a pau loa, e hopu a paa o Kaeha haawi aku
na ke 'lii. O Kukaniaulunuiakea ke 'Hi o na mano a pau loa, he mano nui, aole ike
ia kona loa a me kona laula; ina hamama ka waha, pili o luna i ka lani, o ke a malalo
i ka honua; ulu ke koa i luna a manamana, nana i ale o Kaeha a noho i loko o ka opu.

528 Fornander Collection of Hmvaiian Folk-lore.

why his brother was successfully carried away. After a while Kaulu discovered that
his brother was missing, so he inquired of the spirits where his brother had gone to.
Upon being told that they knew nothing about him, Kaulu then felt that he was dead.
He then proceeded to the seashore, stooped down and drank up the sea so that all the
fish were stranded, dry. Kaulu then began to make a search for his brother in all the
different man-eating fish, the common shark, the tiger shark and the hihimanu, but he
was unable to find him. He then searched in all the four corners of the sea and still
Kaeha was not to be found. Kaulu then flew up to Makalii to enquire of him for the
whereabouts of Kaeha. When he came up to Makalii he found him lying down with
his face turned up. Kaulu then pinched his mons veneris at the same time calling
him: "Dead you are, Makalii. What have 3'ou to say?" Makalii replied: "Your oldest
brother is in a shark." Kaulu asked: "Tell me of him." While Kaulu was asking
these questions of Makalii, Koeleele, a younger brother of Makalii, came in with a large
rock, called Ikuwa, which was larger than the island of Maui. Koeleele was a man who
had a \^xy bad temper and he was a very powerfiil man. At sight of Kaulu he threw
the rock at him, but Kaulu braced up his fore- or poi finger and held the rock up and
then said: "Say, the rock from the mighty one is held up, is'nt it?" When Koeleele
heard this he ran awa}', thus saving himself from Kaulu.

Kaulu then asked of Makalii: "Tell me the shark that swallowed my brother
and also the place where the shark lives." Makalii then looked, but he was unable to
see anything below them, so he chewed some kukui nuts and blew the oily substance
over the atmosphere beneath them which caused it to be clear and he was thus enabled
to locate the shark which had swallowed Kaeha. Makalii then pointed him out to
Kaulu at the same time saying: "It is the one overgrown ' with coral."

Upon the arrival of Kaulu at the place and found the mass of coral, he asked:
"Have you seen my brother?" The king of the sharks, Kukamaulunuiakea, said: "I
have swallowed him, he is now within me all digested." Kaulu again asked the shark:
"Are you strong?" "Yes, I can reach the heaven with my upper jaw and the bottom
of the ocean with my lower jaw." Kukamaulunuiakea then opened its mouth. As
soon as this was done Kaulu propped it open while he called for his brother to come
out. Kaeha then came out. His hair had all fallen off making him bald headed.
Kukamaulunuiakea was thereupon slain by Kaulu and its spirit flew up to heaven and
it turned into the Milky Way' as seen at midnight, from ancient time to the present
day. Kaulu and Kaeha then returned and Kaulu vomited out the sea water. Kaeha
was in front and Kaulu in the rear, as the ocean was restored. It is said that owing to
this action of Kaulu the sea water became salty to this day.

When the spirits looked and saw Kaulu and Kaeha returning, they said amongst
themselves: "So Kaeha is not dead." After this the spirit again tempted Kaeha and
enticed him to go and play swing. So the spirits and Kaeha proceeded to where a swing
was rigged up, when they remarked to Kaeha: "You take the first ride while we push
the swing for you." While this conversation was going on, Kaulu arrived and in a
cunning way said: "Say, if you all wish to take a ride on the swing, I will pull the

W« a«a (7 )«««<7Wrt«rt, growing and branching. the Milky Way, it being the spirit of Kukamaulunui-

= Here perhaps is the origin of the term ia, fish, for akea, the monster king of sharks.

Legend of Kanlu. 529

Ua walewale o Kaiilu i keia make ana o kona kaikiiaana, a maliope noonoo o Kaulu, i
kona ninaii ana i ke 'kua, hoole niai ke 'kua, nolaila, manao iho la o Kaiiln ua make.

Hele aku la o Kaulu i kalii o ke kat e poi ana, a hiki o Kaulu, wehe i kona mai
a liou i ke kai, ua omo ia ke kai a pau i loko ona, nolaila, wailio wale na ia i ka maloo.
Noke aku ana o Kaulu i ka liuli i na ia a pau loa, oia na mano, ka niulii, ka lalakea,
ka hihimanu, aohe loaa; noke keia ma Kahiki-ku nie Kahiki-moe i ka hiili, aole loaa o
Kaeha. Lele o Kaulu a luna i o Makalii la, ninau; ia ia i hiki ai i o Makalii la, e moe
ana o Makalii i luna ke alo, iniki ana o Kaulu i ka puukole. Olelo iho: "Make e
Makalii; heaha kau huaolelo?" "O ko kaikuaana aia i loko o ka mano. I aku o
Kaulu: "E hai mai oe ia'u?"

Ia Kaulu e ninau ana ia Makalii, ku ana o Koeleele me ka pohaku nui (ua oi ae
mamua o Maui kona nui), o Ikuwa ka inoa, he kaikaina no Makalii, he kanaka huhu
a me ka ikaika loa. Hoolei iho la ia i ka pohaku i luna o Kaulu. Koo ae ana o Kaulu
i ka manamana miki poi, paa ka pohaku i luna. Olelo aku o Kaulu: "Ea, paa ka hoi
ka pohaku a ua kanaka ikaika?" Lohe o Koeleele, holo, oia kona mea i pakele ai ia
Kaulu. Olelo aku o Kaulu: "E hai mai oe ia'u i ka mano nana i nahu, a me kona
wahi i noho ai." Nana o Makalii, aohe ike ia o lalo nei, nolaila, pupuhi ia i ke kukui
a malino o lalo nei, ike ia ka mano nana i nahu; kuhikuhi mai o Makalii, aia i ke koa
e ulu ana a manamana.

A hiki o Kaulu, ninau iho la i ke koa e waiho ana: "Ua ike anei oe i kuu kai-
kuaana?" Olelo mai ka mano alii, o Kukamaulunuiakea: "Ua pau ia'u, eia i loko o'u
ia e waiho nei, ua lepo, ua kukae?" I aku o Kaulu: "He ikaika no?" Ae mai ka
mano: "Ae, o ko'u ikaika, pili ke a luna i ka lani, o ke a lalo i ka honua." E hama-
ma mai ana o Kukamaulunuiakea, e koo ae ana o Kaulu, paa o luna i ka lani, paa ke a
lalo i ka honua. Kahea aku o Kaulu ia loko o ka opu o ka mano, e hele mai o loko i
waho, oili mai ana o Kaeha, ua helelei ka lauoha, i;a ohule ke poo. Make o Kukamau-
lunuiakea ia Kaulu, lele kona hauli a kau i ka lani, oia keia ia e kau nei o ka huli ana
o ke kau, i ke aumoe o ka po. Malaila e nana man nei ko Hawaii nei man kamaaina
mai kawa kahiko a hiki i keia wa.

Hoi mai la o Kaulu me Kaeha; mamua o Kaeha mahope o Kaulu, ia wa, kuu o
Kaulu i ka wai i omo ia ai e ka mai ona, hoi hou ke kai a like me mamua. Ua olelo ia
ma keia kaao, ua awaawa ke kai no keia hana ana a Kaulu pela, oia kona awaawa a
hiki i keia la a kakou e ike nei. Nana mai la ke 'kua ia Kaulu a me Kaeha e hoi aku
ana, olelo iho ke 'kua: "Aole ka i make o Kaeha." Nolaila, hoopunipuni hou ke 'kua
ia Kaeha, e hele e lele kowali. Hele aku la ke 'kua me Kaeha a hiki i ke kowali, i aku
ke 'kua ia Kaeha: "O oe mua ke lele, e ka makou ia oe." Ia lakou e olelo ana, ku ana
o Kaulu, a olelo aku la me ka maalea: "Ea ina oukou e makemake e lele kowali, ua'u

530 Fornander Collection of Haivaiiaii Folk-lore.

rope."' He then proceeded to instruct tliem how to ride the swing. "In my country
we ride the swing by sitting facing one another to the full length or top of the rope;
then the swing is pulled and the pleasure begins." In this way all those spirits were
killed, by the swing breaking. When the remaining spirits saw this trick played on
them by Kaulu, they thought they would get even with him by again enticing Kaeha
to go with them for rod-fishing. On this fishing excursion Kaeha was killed and he
was put in the shell of a bitter opihi," the kind that sticks to the smooth boulders. On
missing Kaeha, Kaulu went in search of him until he discovered him in an opihi; but
on account of its smooth surface he was unable to get the opihi from the boulder, so he
urinated on the opihi, which released Kaeha. This action caused all the opihi of this
kind to become bitter to this day, and it has always been known from that day as the
bitter opihi.

After Kaeha was brought to life again by Kaulu they returned to live on Oahu.
When they arrived at Papakolea, Moanalua, Kaulu left Kaeha at this place while he
continued on his way to Kapalama in search of Haumea. Haumea was a spirit that
lived at Niuhelewai, Oahu. It was a female spirit. Upon the arrival of Kaulu he found
Haumea asleep. Kaulu then called: "Say, Haumea, why don't you get up, cook your
food and afterwards fight with Kaulu?" Haumea then sat up while Kaulu returned
home and then flew up to Makalii who asked him: "What is it you want, Kaulu?"
"I have come for the net.' Give it to me so that I will be able to kill Haumea." Makalii
then gave him his nets, Maoleha and its mate. Kaulu then returned and again found
Haumea asleep. Kaulu then surrounded the house with the nets, after which he called
out to Haumea: "Are you to continue on sleeping? Whj' don't you get up and let us
fight?" Haumea then woke up and tried this wa}- and that to get out of the house.
Kaulu kept at some distance away from the house and ran around it. At seeing Kaulu
running around, Haumea attempted to get after him and was entangled in the net
where she was caught and killed. Kaulu then went for Kaeha and they returned to
Kailua [Oahu] their birthplace where their parents were then living.

Lonokaelio was the king of Koolau at this time and he was living at Kailua.
He had a very prominent forehead and was called Piokeanuenue. Soon after the return
of Kaulu to Kailua he went to the king's house and asked the king's attendants: "Who is
that man with the sharp forehead?" "Lonokaeho," replied one of the attendants. They
then called for Lonokaeho, saying: "Here is a youngster who is calling you names."
"What did he say?" "Who is that man with the sharp forehead?" Lonokaeho then said:
"Are you strong, coming to Lonokaeho's place in this way?" Kaulu replied: "I have a
little strength but not much." Lonokaeho's forehead then ascended to heaven and came
down again, with the idea of striking Kaulu and killing him; but Kaulu said:

Say, Kaulu, turu down.
Saj-, Kaulu, stretch out.
Say, Kaulu, double up.
[There are] four single ones
[And] four double ones.

' Ka, swinging by pulling, not pushing. The Hawaiian swing was a single rope, usually a cord of twisted convolvu-
lus vine kowali, written also koali, hence its name.

= Opihi, a small limpet {Neriiina granosa). ^Koko, a net for carrying or hanging calabashes.

Legend of Kaidu. 531

oukou e ka." Penei ka Kanlu olelo i ke 'kua: "Ka lele kowali o ko makou aiua, he
huli alo ka noho ana o luna o ke kowali, he alo he alo, pela no e hoonoho ai a hiki i ka
paa ana o luna, alalia, ka ke kowali, lealea." Ma keia haua a Kaulu, ua pan loa ia poe
akua i ka make, no ka moku o ke kowali. Ike iho la ke 'kiia i keia hana a Kaulu,
hoopunipuni hou lakou ia Kaeha, e hele i ke paeaea, ka makoi. Ia hele ana o Kaeha
me ke 'kua, make o Kaeha, hoopili ia i loko o ka opihi awa, oia keia opihi kau i ka
paala. Huli o Kaulu a loaa o Kaeha i loko o ka opihi, oi hamo wale o Kaulu aohe
hemo o ka opihi, e mimi aku ana o Kaulu, hemo o Kaeha, awaawa ia opihi a hiki i keia
la, nolaila, kapaia ka opihi awa, oia keia opihi e pili ana i ka ala maloo, e olelo ia ana
he kukae la.

Mahope o keia oia hou ana o Kaeha ia Kaulu, hoi mai la laua i Oahu nei e noho
ai. A hiki laua ma Moanalua, i Papakolea, hoonoho o Kaulu ia Kaeha ilaila; hele mai
la o Kaulu a loaa o Haumea i Kapalaraa. He 'kua o Haumea no Oahu nei, e noho ana
ia i Niuhelewai, he wahine o Haumea. A hiki o Kaulu, e moe ana o Haumea, olelo
iho o Kaulu me ke kahea. "E Haumea, e Haumea, ka i no he ala, kahu ke o a moa,
hakaka me Kaulu." Noho o Hanmea hoi keia. Lele o Kaulu a hiki i luna i o Makalii
la, ninau mai o Makalii: "Heaha kau e Kaulu?" "He koko ka'u i kii mai nei, e haawi
mai oe ia'u i make o Haumea." Haawi mai la o Makalii i ua koko ana, ia Maoleha ma.

Hoi mai la o Kaulu a hiki, e moe ana o Haumea; hoopuni o Kaulu i ke koko a
puni ka hale, kahea iho o Kaulu ia Haumea: "O ka moe no ka kau, ka i no o ke ala
ae e kaua kaua." Ala ae la o Haumea, hou aku la ma keia wahi keia wahi o ka hale,
hoowalewale o Kaulu me ka holo ma o a ma o o ka hale o Haumea; pela o Haumea i
hou hewa ai a loaa na koko o Maoleha ma, paa o Haumea i ka puliki ia, a make iho la.
Kii aku la o Kauhi ia Kaeha, a hoi aku la i Kailua, ko laua aina hanau, kahi o na
makua e noho ana.

O Lonokaeho ke 'lii o Koolau a me Kailua, nona ka lae oi o Piokeanuenue. A
hiki o Kaulu imua o na kahu o Lonokaeho, ninau aku la ia i na kahu: "Owai hoi keia
kanaka lae lapalapa?" "O Lonokaeho." Kahea aku la na kahu ia Lonokaeho: "Ku-
panaha keia wahi keiki i amuamu mai nei ia oe." "Pehea?" "Owai keia kanaka lae
lapalapa?" I mai o Lonokaeho: "He ikaika no, o ka hele ana mai i ko Lonokaeho
wahi?" I aku o Kaulu: "He wahi ikaika no, aole nae i mahuahua." Pii ka lae o
Lonokaeho a kiekie i luna i ka lani, iho iho e make o Kaulu, olelo ae o Kaulu penei:

E Kauhi e, awaa ia.
E Kaulu-e, kikoo-lia.
E Kaulu e, pupuu lia.
Eha kaukahi,
Eha kaulua.

Memoirs B. P. Bishop Museum, Vol. IV. — 34.

232 Fornander Collection of Ilaivaiian Folk-lore.

Kaulu's hands then asked: "What is it?" Kanln replied: "The npper jaw, hold
it up; the lower jaw, hold it down." Louokaeho's forehead was thus made fast to the
ground; the ohia trees and the grass grew over him and Lonokaeho was killed on that
famous hill of Olomana, which stands to this day.

Kaulu and Kaeha then lived together until the death of Kaeha, when Kauln took
unto himself a wife, Kekele by name. Kekele was a very handsome woman whose
breath and skin were as sweet as the inamoua.' She was a very quiet woman. Her
favorite flowers and vines were the hala, maile, ieie and all the fragrant leaves. When
she retired at night she used to sleep with her hala wreaths and would wear them until
they were dried up; therefore the hala at Kekele was planted for her and it grows to
this day. They lived as husband and wife until their death without having any children.

Legend of Hoamakeikekula.

HOAMAKEIKEKULA was a very beautiful woman and was very pleasant to
look upon. Her skin was like the covering of the young banana shoot;' her
eyes were like the weleweka ' blossom and her form was erect and faultless.
Hooleipalaoa was the father, and Pili was the mother, and the land of [Hoamakeikekula's]
birth was Oioiapaiho in Kohala. Hooleipalaoa and Pili were of very high chief rank of
Kohala in ancient time. Pili conceived and gave birth to a son Waikuaala by name.
After he was grown up Pili again conceived and gave birth to the faultless one, Hoamake-
ikekula. Hoamakeikekula upon her birth was in the form of an ala ( taro)," and not having
human form was thrown aside with a lot of sugar-cane trash by Pili the mother.

Makapailu, the mother of Pili who was a great fortune-teller, in a vision saw the
spirit of Hoamakeikekula standing before her; and on being asked: "What does this
beautiful 3foung woman, whom I have not seen before, want?" Hoamakeikekula
answered: "I am your granddaughter who has been thrown away by your daughter
Pili. I am the younger child, next to Waikuaala, therefore I want you to come for
me. I am in a pile of sugar-cane trash in the form of a taro bulb. Make haste or I
shall be devoured by dogs." When Makapailu heard this call from her grandchild,
she rose and started on her journey, weeping. When Makapailu arrived at the pile of
sugar-cane trash, she looked it over and lo she beheld a small rainbow in a thick fog,
which moved toward her until it stood in her very presence. As she kept gazing there-
on, her eyes grew dim and after a while she closed them. When she looked again she
saw a taro bulb; she took it up and wrapped it in a red kapa' and returned home.
Upon arriving at her home, she told her husband, Hawaimake by name of what she

'/«a)«o«fl, a table delicacy from pounded kukui nuts. quorum), tough and stringy; not a stone, as readily

= The banana bud, for smoothness, was the ideal of comes to mind The former might be seized by hungry

flesh condition to the Hawaiian mind; no skin could be flogs while the hitter would have no attraction,

smoother, nor iirmer. 'This wrapping of />«/(-o/;«;to/;«, a noiii colored kapa,

^IVehuvcka, velvet, borrows an introduced modern was likely one of the /«;«., or skirts of the grandmother,

term for an ancient setting. generally worn m several tolds.

^Ala, a variety or species of taro {Colocasia anti-

Legend of Hoamakcikekiila. 533

Ninau ae na lima o Kaulu: "E aha la?" "O ke a luna i luna, o ke a lalo i lalo."
Paa ka lae o Lonokaeho i ka honua, ulu ka ohia, ka rnauu i liina, a make iho la o Lono-
kaeho, ma kela puu kaiilana o Olomana, e ku nei a tiki i keia la.

Nolio iho la o Kaiilu me Kaeha, a mahope make iho la o Kaeha, noho iho la o
Kaulu a hoao me kana wahine, o Kekele ka inoa. He wahine maikai o Kekele, aohe
puu, aohe kee, he ala kona hanu a me ka ili, ua like me ka iuamona, a he wahine noho
nialie loa ia. O kana puni ka hala, ka maile, ka ieie, na mea aala a pan loa. Ina e
moe, lei pu no me ka lei hala, ina e maloo ka lei, lei no, a hiki i ka helelei ana. Nolaila,
ulu ka hala o Kekele a hiki i keia la. Noho iho la laua me Kaulu a hiki i ko laua
make ana, aohe loaa keiki.

Kaao no Hoamakeikekula.

IX E WAHINE maikai loa o Hoamakeikekula, a he nani loa kona mau helehelena
I ke nana aku; o kona ili, ua like ia me ka ili o ka Opuu-maia o ka hua hou ana
iho; o kona maka, ua like me ka pua o ka weleweka, a o kona kino ua pololei
a kina ole. O Hooleipalaoa ka makuakane, o Pili ka makuahine, o Oioiapaiho i Kohala
ka aina hanau; he mau alii lakou no Kohala i ka wa kahiko. Hapai o Pili, a hanau
he keiki kane, o Waikuaala kona inoa, a nui, hapai o Pili a hanau, oia ka mea kinaole
o Hoamakeikekula. He kino ala o Hoamakeikekula, aohe kino maoli, kiola ia a ka
puainako e Pili, ko laua makuahine, waiho.

Aia hoi o Makapailu he makuahine no Pili, he ano kilokilo hewahevva kona, ma
ka hihio, ike aku la ia i ke kino wailua o Hoamakeikekula e ku mai ana. Ninau aku
la ia: "Heaha kau e ka wahine ui maikai a'u i ike ole ai mamua aku nei?" Olelo mai
o Hoamakeikekula: "Owau no kau moopuna kaikamahine i hoolei ia e kau kaikama-
hine e Pili; ka muli hoi au o Waikuaala. Nolaila, e kii ae oe ia'u, aia an i ka puainako,
he kino ala ko'u, e wiki oe o pan au i ka ilio. A lohe o Makapailu i keia olelo a kana
moopuna, ku ae la ia a hele aku la me ka waimaka helelei.

Hiki aku la o Makapailu i ka puainako, wehewehe ae la i ka ainakoj ia wa ku
mai la imua ona he onohi i loko o ka oliu, a kau pono mai la i mua ona; ia ia i nana
mau aku ai, paia ae la kona mau maka, a nana iho la e waiho ana he kino ano ala, lalau
iho la ia a wahi i ka pukohukohu. Hoi mai la ia a kona wahi, noho iho la me kana
kane o Hawaimake ka inoa. Elua anahulu i hala o ka waiho ana o Hoamakeikekula

534 Fornmidci- Collection of Haivaiian Folk-lore.

had done. At the end of twentj^ days the outside coveriug of the package was removed
aud Makapailu looked and saw that the taro had changed and was in the form of a very
beautiful female child, one without a blemish and ver}' pleasant to look upon. The
grandparents from this time on brought her up with great surveillance under very
strict kapu." This was maintained until she was twenty j-ears of age, without the
knowledge of anybody, even her own parents. After she grew up it M^as her usual
custom to go with her attendant in the woods to string lehua blossoms into leis, with-
out the knowledge of any one. On their fourth day out in the woods to string wreaths
of lehua, they reached a section' in the thick woods, a place to them unknown where
the lehua was plentiful. While they were picking the lehua there came Elepaio, the
messenger of Kalaniaula, the lizard king of Keawewai. Elepaio' was a bird that
changed at times into a human form. It called out:

The wi is at Waiaha, the wi is at Waiaha.
The fish is good, the fish is good.

Hoamakeikekula said to her companion: "Say, there is a bird calling." The
attendant answered: "Perhaps it is the scjueak of a tree rubbing one against another,
or it may be the wind. Let tis listen." The bird again sang out:

The wi is at Waiaha, the wi is at Waiaha.
The fish is good, the fish is good.

Hoamakeikektila upon hearing the call the second time said: "There 3'ou see, it
is a bird." So the two looked more closely. While they continued watching the bird,
it changed its form and asstimed that of a human being. There stood a yottng man of
handsome appearance who said: "My greetings to you two." Btit when he saw the
beauty of Hoamakeikekula he chanted and interpreted the following mele:

Haili, the plain of lehua [flowers]

Where the birds twine them into wreaths.

The GO with its sweet note

In the leafy dell of Hilo;

Like the voice of the Achatinella

Gathering the awa*

That grows on the trees in the forests of Puna.

Upou hearing this the attendant said to Hoamakeikektila: "Let us return home;
the time for stringing wreaths is ended. Your grandparents will be worried if we
remain much lotiger. As they were about to return, Elepaio spoke to the fog:

Ye fog that creeps in the upland,
Ye fog that creeps seaward;
Ye ugly seas, ye mad seas.
Ye kapu-breaking seas.

' Palania is used here in the sense of strict surveil- in Hawaiian myths more than any other. Prof. H. W.

lance of secrecy under a sacred kapn. Elsewhere Uie Henshaw observed: "No bird has a more important place

word is used as one espoused; a fiancee. in Hawaiian mythology than the elepaio, and omens and

-k'ula, not a plain or open place, but a section of the warnings were formerly read from its actions and notes."
ohia grove where the lehua blossoms are abundant, for '.■l2L'a {Piper incihyslicuni), usually of groundculture,

the sake of which the birds assemble and sit. appears to have a variety or species whicli thrives in tree

^Tlie bird elepaio {Chasicmpii sandwie/iensis) is ihe stumps,
favorite messenger or agent for carrying out the plots

Lcgoid of Hoainakiikckula. 535

me ka nana ole ia akn, a hala ia, aia hoi, wehe ae la o Makapailu i ka wahi o waho.
Nana iho la ia i ke kino, aole lie kina i loaa, na nani loa, a ua maikai ke nana ilio.
Nolaila, liookapu loa kona man kupuna ia ia, a paa man i ka palania. Pela kona noho
ana a hala na makahiki he iwakalua, me ka ike ole o na mea a pan loa, a me kona man
makna.

He mea man ia ia ka hele me kona kahn i ke kni lehna, ma ka nahelehele ohia,
me ka ike ole ia. Eha la i hala ia lana o ka hele ana i ke kni lei, hiki akn la lana nei,
i kekahi kula e akn, na haiamu i ka lehna; walea lana i ka ako lehna me ka nanea, kn
ana o Elepaio, he elele na Kalamanla, ka moo alii o Keawewai. He wahi mann o Ele-
paio, he ano kanaka no nae i kekahi wa. Kahea ana:

I Waiaha ka wi, i Waiaba ka \vi.
Ono ka ia, ono ka ia.

I akn o Hoamakeikeknla: "E, he mann hoi keia e hea nei." I niai ke kahn:
"He wi laau paha, he makani paha, e hoolohe kana." E kani hou ana na wahi mann nei:

I Waiaha ka wi, i Waialia ka wi.
Ono ka ia, 0110 ka ia.

I akno Hoamakeikeknla: "Aia hoi paha la, he mann." Hnli akn la lana e nana
pono, ia lana i hooman akn ai i ka nana, loli ae la ke ano o ka mann a lilo i kanaka.
Kii ana he keiki ni opiopio, i mai la: "Aloha olna," a no ka ike ana mai i ka wahine
maikai o Hoamakeikeknla, kan mai la kela, i ke mele me ke kaona pn:

0 Haili kula lehua,

1 wili ia e ka mauu,

0 ka 00 kaui leo lea,

1 ka uahele o Hilo,

O ka pololei kani kuamauna
Ke lavve la ke awa,
Kau laau o Puna.

Ia wa, olelo akn ke kahn ia Hoamakeikeknla: "E hoi kana, na pan ka wa kni
lehna. E inoino mai ananei ka mano on knpnna ia kana i ka loihi loa." Ia lana i en
mai ai e hoi, e olelo ae ana o Elepaio i ka ohn:

H ka ohu kolo mai i uka
E ka ohu kolo mai i kai,
E kai pupuka,
E kai hehena,
E kai piliaiku.

536 Foniandrr Collet/ ion of Hawaiian Folk-lore.

At this tlie fog came down and covered the shrubs, and the attendant was sepa-
rated from HoamakeikekuLa. In this separation Hoamakeikekula was enveloped in
the thick fog and mist until she arrived at Keawewai, a place in the uplands of Kawai-
hac. The way was indicated b}- a colored cloud.' At this time Kalamaula the high
chief was living with his parents. Kaholeiwai was the father, Kekoolauwahineolalo
was the mother and Kanaheleikaukawaokele was the sister. The}^ were chiefs of
Kawaihae at this time. Kalamaula was a handsome youth but was not in the same
rank with Hoamakeikekula.

Upon their arrival at the house, the sun had set and darkness was approaching.
The}' then entered the house where Kalamaula was living. When Kalamaula saw this
beautiful woman coming in he greeted her; and Hoamakeikekula returned the greeting
in a very low voice saying: "My greeting to you my lord." Soon after this Elepaio
related the way he found Hoamakeikekula.

Then Kalamaula seized hold of Hoamakeikeki:la and drew her to him. Hoa-
makeikekula then said: "My lord don't defile me, your maid servant, for it would be a
wrong I would suffer from later in life. If 3'ou really desire that I become your wife,
then allow me thirty da3's, possibly the response will arise within me during that time."

On hearing this reply Kalamaula was much impressed and agreed to the condi-
tions. Hoamakeikekula remained there, but she would not touch the food placed before
her, nor did she go out of the house.

At the end of three days, she saw in a dream a man approaching her with a war
club in his right hand, who said: "Your grandmother promised me that 3'ou were to
be mine and I have, therefore, waited many days for you until my spirit within me has
fainted because that i^romise has not been fulfilled. Therefore, prepare yourself to go
on a strange journe}'." Hoamakeikekula replied: "I did not come here with the con-
sent of my people, nor were my footsteps that led me here as a stranger bargained for,
therefore, I shall take your words as a mantle and wear it over my shoulders at all times."

She then woke up and discovered that she had been dreaming. She then tried
to fathom the meaning of the dream but it was beyond her understanding. Her mind,
however, seemed to dwell on the forests. On retiring the next night she again dreamed
of the same person and held the same conversation. She then fell in love with the
person in her dreams so much so that she woke up startled and cried. She then folded
her arms,^ lamenting. When Kalamaula heard her weeping he asked her: "What are
you weeping for? You have never done this before, not since the first day you arrived
here." Hoamakeikekula did not, however, make auswer. Very early that morning
just before dawn, the mountain clouds began to thicken; drops of rain began to fall one
by one; the wind began to rise; the fog began to come creeping over the mamane; a
rainbow appeared and stood before her. She was then entirely enveloped in a thick
fog which hid everything from view.

She then rose and went out of the house and wandered over the deserted hills
and plains until she arrived in the uplands of Pahulumoa, a place entirely uninhabited.
She lived here without tasting food and spent her days picking and stringing lehua

't'a /•Oi{'o, literaUy red rain, is defined as "a cloud stand- ^ Puliki ke kino \^ Vlioxs. the folding the arms on the

ing erect and having different colors, somewhat like the body, in distress,

rainbow.

Legend of HoaDiakeikekula. 537

la manawa ulii ka oliu, paa ka nabele, kaawale ke kahu o Hoamakeikekula,
kaawale kona hakii kina ole. Ma keia kaawale ana, iia lilo o Hoamakeikekula maloko
o ka oliii, a me ka noe, a liiki i Keawewai mauka o Kawaihae, he ua koko ke alanui.

E iioho ana o Kalamaula ke 'Hi me kona mau makua, o Kalioleiwai ka makiia-
kane, o Kekoolauwahineolalo ka makuahine, o Kanalieleikawaokele ke kaikuahine.
He mau alii lakou no ia aina o Kawaihae ia wa, a he kanaka maikai no hoi, o Kala-
maula, he ui a he nani ke nana; aka, aole nae e loaa ae o Hoamakeikekula.

A hiki laua nei i ka hale, ua molehulehu ahiahi iho la, komo aku la i ka hale o
Kalamaula e noho nei, nana mai la lakou i keia wahine ui, nani loa. Aloha niai o
Kalamaula: "Aloha oe." Aloha aku o Hoamakeikekula me ka leo oluolu: "Aloha oe e
kuu haku." Mahope o keia hai aku la o Elepaio i ke ano o ka loaa ana ia ia o
Hoamakeikekula.

Mahope o laila, lalau mai o Kalamaula ia Hoamakeikekula, a hviki aku, pane
aku o Hoamakeikekula. "Ekuu haku, mai hoohaumia pono ole oe i kau kauwa wahine
o lilo ia i kina no kau kauwa nei, o hooili ia ia mea ino ma ka hope o ko'u mau la.
Ina he manao kou peia, e kakali oe ia'u i ekolu anahulu, malama o hiki mai ka ae ana
o ka hoao i loko o ia wa." Ua maikai keia olelo ia Kalamaula. Noho iho la o Hoama-
keikekula me ka ai ole i ka ai, me ka puka ole i waho.

Ekolu la i hala ia ia, ike aku la ia ma ka moe uhane i keia kanaka e hele mai
ana me ka newa, i ka lima akau, e paa ana olelo mai la: "Ua haawi mai ko kupuna-
wahine ia oe na'u, a ua kakali an i loko o na la he nui lao, a ua maule wale iho kuu
manao nou i ka liooko ole ia o ka haawi. Nolaila, e hoomakaukau oe no ka hele ana i
ke ala au e hele malihini nei." I aku o Hoamakeikekula: "Aole an i hele mai ma ke
ala o ka ae ia, aole hoi i kuai i ko'u mau kapuai no ke ala malihini nei; nolaila, o kau
olelo, oia ka'u e lei ai ma luna ae o kuu poohiwi nei." Puoho ae la ia, he moe uhane
kana; noonoo ae la ia i ke ano a me ka manao, aohe loaa. Aka, ua kau wale mai no
ke ano o ka nahele ia ia.

Moe hou iho la ia, o ka lua ia o ka po, loaa lion ka moe, o ia mau olelo no nae.
Ia wa puni ia i ke aloha i keia uhane; puoho ae la ia a uwe, puliki iho la i ke kino a
paiauma. Ninau mai o Kalamaula: "Heaha keia au e uwe nei? iVole hoi oe pela ma-
mua aku nei, mai kou la i hiki mai ai a hiki i keia la." Aohe ekemu aku o Hoama-
keikekula. A kokoke e wehe mai ka pawa o ke ao, ia wa kaiauna mai la ke kau a ke
ao. Ia manawa, kulu pakakahi mai la ka ua me ka makani, kokolo mai ana ka ohu
me ka pahola i luna o ka mamane, iho mai la ka onohi anueniie a kokoke i ke alo o ia
nei, ia wa ua puni keia i ka ohu a me na mea a pan loa.

Lilo aku la keia i ke kula mehameha kanaka ole, a noho mauka o Pahulumoa,
he aina mehameha kanaka ole; malaila ia i noho ai me ka ai ole i ka ai, o ka lehua

228 Fornandcr Collection oj Haivaiian Folk-lore.

blossoms. At night she would retire and dream of the same person. Thus they were
united in love, which became steadfast in Hoamakeikekula.

It was because of her suffering and lonesomeness in the forest that she was called,
Hoamakeikekula." After leading the life of a wanderer for some days, she was at last
found by a man called Puuhue who was after some house timber. He found her in the
following manner: On coming to an olapa' tree he saw something bright at noon
time, up in this tree. When he looked up the tree he saw a very beautiful woman hid-
ing in the ieie^ vines; so he stood under the tree and called out: "Say, come down that
I ma^^ fondle you aud that I maj^ speak to you."

Hoamakeikekula then climbed down from the tree. When she stood on the
ground, Puuhue sprang forward, lifted up and kissed the bottom of her feet and said:
"I am indeed blessed in beholding your eyes aud your face. I humbly beg of you that
if iu your goodness and beaut}-, I would be so fortunate as to please you my princess, ■*
that I offer you my noble lord, whose spirit you have often seen in your dreams." This
person was Puuonale, the king of Kohala, whose spirit Hoamakeikekula had so often
seen iu her dreams aud for whom she already had a deep attachment. He was as hand-
some as she was beautiful, both were without blemish.

As soon as Puuhue ended, the heart of Hoamakeikekula was changed by his
words, so that she left Pahulumoa aud accompanied him. When they arrived at a place
called Keolewa, they found Puuonale the king living there. When Hoamakeikekula
looked on aud saw the object of her dreams, she was unable to withhold her tears which
flooded her eyes.

At seeing this Puuouale asked: "Why these tears from the ej-es of my queen?"
"I have seen some one like you in my dreams constantly during the past days in a
form without bones for whom I am paying my debt of love with these tears; hence my
sadness and tears."

After pondering the matter over for a while, Puuonale asked: "Whom did he
resemble?" "He looked just like 3'ou; your voice sounds just like his; he, however,
carried a war club and wore a feather cape and a feather helmet." Puuonale then took
up his war club, the feather cape and helmet aud placed them belore Hoamakeikekula.
She then took them up kissed them and wept over them.

Puuonale then took Hoamakeikekula as his wife. At their union the thunder
was heard; the lightning flashed; eight rainbows arched the heavens; the pools of
Kahoolaua on Kahua were flooded; red rain passed in procession on the ocean; tlie hills
were covered with fog; and a thick mist covered the land for ten days. These were the
signs [of recognition].' The two lived on happilj' as husband and wife.

In due course of time Hoamakeikekula conceived and gave birth to child to whom
the name of Alelekiuana was given. It did not have a human form but that of a wooden
image; hence the saying: "In the upland is Hookukekii, in the lowland is Kahua."

' Hoa-make-i-ke-kula, compauion in suffering in the 'Various disturbances of the elements and strange

plain. phenomena were ever interpreted as manifestations of

^ Olapa {Chcirodendron i^aHdichaiidii). the gods in favor, or recognition, of the alii. The more

^ leie vine {Freyciiwtia aniotti). severe orpronounccd the weather phenomena the higher

"■ Kuu haku wahine, my mistress, yet more dignified in rank it denoted,
its meaning.

Legend of Hoajiiakeikckula. 539

kana mea walea o ka la e noho ai. A po iho, o kela uhane kaua kaue e moe ai, pela ko
laua pili ana me ke aloha, a me ka paa o ke aloha ia Hoamakeikekula. No loko o laila
keia inoa o Hoamakeikekula, no kona noho mehameha ana.

A liuliu kona man la ma ia walii, loaa i kekahi kanaka huli laau hale, o Puuhue
kona inoa. O kona kumii i ike ai, he ahi a i ke awakea i luna o ke kumu olapa. A
hiki ia, nana aku la i keia mea nani loa i luna o ke kumu olapa, ua' pee i loko o ka
pohai ieie, noho paa iho la ia malalo o ke kumu laau, a liuliu, kahea aku la: "E, iho
mai i lalo nei, e milimili aku wau ia oe, a e ha'i aku no hoi an i ka'u olelo."

Iho iho la o Hoamakeikekula i lalo a hiki, lele aku la o Puuhiie a ma ka poli
wawae, honi iho la, a olelo aku la: "Pomaikai au i ko'u ike ana i kou man maka a me
kou helehelena. Ke nonoi haahaa aku nei au ia oe, ina nolaila kou nani a me kou mai-
kai, e loaa ia'u ka malialo ia mai e kuu haku wahine. Eia o kuu Haki; kane, nona ka
uhane au e ike la ma ka moe uhane." O Puuonale ka inoa o ke kino maoli, he 'Hi no
Kohala, nona kela uhane a Hoamakeikekula e aloha nei, ua like ko laua nani a me ko
laua kina ole.

A pau ka olelo a Puuhue, ua hoololi ia ka naau o Hoamakeikekula e ia olelo;
nolaila, ua haalele ia ia Pahulumoa, a hoi pu mai la me Puuhue. A hiki laua ma Keo-
lewa, e noho ana o Puuonale ke 'lii, a nana aku la keia, ua like me ke ano o ke kino
uhane ana e ike ai ma ka moe, kulu iho la ka waimaka me ka haloiloi.

Ninau mai o Puuonale: "E kuu haku, heaha ka mea i helelei iho ai kou waimaka
i keia wa?" "He mea ano like me oe ka'u e uwe nei, ua launa me a'u i ua la mamua
aku nei, maloko o ke kino iwi ole. A no ia mea au i luuluu iho ai i ke kaumaha, a o
kuu mea ia e hookaa nei i ka aie a ke aloha, he kulu waimaka."

Noonoo iho la o Puuonale a liuliu, pane aku la ia: "Pehea ke ano a me ka hele-
helena i kau ike." "O kou ano a pau loa, oia kona, o kau mavi olelo, oia kana, eia nae,
he laau newa ma kona lima, a o ka aahu, he ahuula, a he mahiole ma kona poo." Lalau
aku la o Puuonale i ka newa, ka ahi:ula, ka mahiole, a waiho mai la imua o Hoamakei-
kekula, lalau iho la ia a honi iho la me na waimaka e hiolo ana mai na maka aku.

I kona naha ana, kui ka hekili pamaloo, lapalapa ka uwila, pio na anuenue ewalu,
lana na kiowai o Kahoolaua, i luna o Kahua, lalani ka ua koko ma ka moana, aaki ka
ohu i na puu, uhi ka pohina hookahi anahulu, o ia na hoailona.

Noho iho la laua he kane a he wahine, a liuliu, hapai o Hoamakeikekula, a hana
o Alelekinana, he kino kii, aolie keiki maoli, nolaila keia olelo: "I uka o Hookukekii, i

^40 Fornander Colleclion of Hawaiian Folk-lore.

The saying originated from this child image, and it is nsed to this daj-. This image
gave the people of Kohala the idea of making idols, from which the worshiping of idols
throughont Kohala in ancient time originated.

The word Hoamakeikeknla was also derived from the fact that Kohala is a roll-
ing conntr}^ and has plains, and because of this the people of Kohala have a fond attach-
ment for the land of their birth. Therefore, Kohala is noted as the proud land with
lonesome loving meadows. vSuch is the place of this legend obtained by me, which I
have narrated.

Legend of Kapuaokaoheloai.

KU WAS the father and Hina' was the mother. The}^ had two children, Hoo-
kaakaaikapakaakaua' a son, and Kapuaokaoheloai' a daughter. Waiakea in
Hilo is the country where these people lived. The brother was the first born
and the sister the last. These people were of high chief rank of Hilo. These two chil-
dren were brought up without knowing that thej? were brother and sister. They never
saw each other although they lived in the same house. The brother had a male at-
tendant and the sister a female attendant. They were brought up under a very strict
kapu; they never went out of doors, not even for the calls of nature. Ku and Hina also
left word with the attendants that if the brother sought the sister, then he and his at-
tendant would be banished to Kuaihelani (a laud in Tahiti), and so with the other.
This manner of living was maintained for twenty years, without their seeing one an-
other. One day the attendants as was their custom went to the uplands of Kaumana,
directly above Punahoa to do farm work. After the departure of the attendants in the
early morning, Kapuaokaoheloai arose and walked out of doors. Upon looking back
at the house she saw a bright light within; so she again entered the house and began
a search and found a door, which she opened. As she walked in she saw a red object
lying on a bed. She removed the tapa from the face and saw a very handsome young
man. They then slept together until the sun had passed the meridian, when she returned
to her part of the house.

When the attendants returned they did not discover the actions of their two
charges. This conduct was kept up for ten full days. One evening Kapuaokaoheloai
caught some chickens and brought them to her bed where they were concealed. That
evening she and her attendant retired very early. Not very long after they had retired,
Kapuaokaoheloai woke up and shook the chickens which caused the roosters to crow.
She then said to her attendant: "It is daylight. It is now time for you two to go up
and tend to our farm work." The attendant replied: "How quickly daylight has come.
It seems that I have just closed my eyes when I heard the cock crowing." She woke
up and went out of doors and looked up at the Milky Way which had not made its
appearance: so she reentered the house and went to bed again. Kapuaokaoheloai after

'Another Ku and Hina contribution; the favorites of story writers.

^ Hoo-kaa-kaa-i-ka-paka-ua, literally "to roll, or rolling in the rain drops."

' Ka-pua-o-ka-ohelo-ai , literally "the blossom of the eatable ohelo" (berry). ( I'aaiiiiiiiii retiiulaium.)

Legend of Kapnaokaolicloai. ■ 541

kai o Kahtia." No keia keiki kii kela olelo, ua kanlaua ia a liiki i keia la. O ia ke
kumu o na kii a pan o Koliala, no loko o laila na kii hoomana a pan o Koliala i ka \va
kaliiko. A o kela inoa o Hoamakeikekula lioi, uolaila, iiui na kula ma Koliala a pnni
i keia wa e waiho nei, no loko o kela inoa, nolaila, he knla alolia o Kokala a kiki i keia
wa. Nolaila, kanlana o Koliala i ka aina kaaheo, a me ke knla anoano aloha, pela kahi
o keia kaao i loaa i loaa ia'n, a pela an e hoike nei.

Kaao no Kapuaokaoheloai.

OKU ka maknakane, o Hina ka maknahine, o Hookaakaaikapakaakana ke kai-
kunaue, o Kapuaokaoheloai ke kaiknahine. O Waiakea, i Hilo ka aina, o ka

mna ke kaikunane, o ka mnli ke kaiknahine, he man alii lakon no Hilb. Hookahi
o laua hale i hauai ia ai, aole ike kekahi i kekahi, he kahn kane ko ke kaikunane, he
kahn wahine ko ke kaiknahine; he kapu loa ko laua hanai ia ana, aole hele i waho o
ka hale, i loko no e hana lepo ai. Ua olelo o Ku a me Hina i na kahn hanai, ina e kii
ke kaiknnane i ke kaiknahine, alaila, hele kana hanai me kona kahn i Knaihelani e
noho ai (i ka aina i Kahiki), a pela kekahi. A hala na makahiki he iwakalua ia lana
o keia noho kaawale ana, me ka ike ole kekahi i kekahi, pii na kahn o lana e maliiai i
uka o Kaumana, aia ia wahi i nka pono o Pnnahoa.

A hala na kahu i ke kakahiaka nni, ala ae la o Kapnaokaoheloai a hele i waho
o ka hale, i nana ae kona hana, e a ana keia mea wena i ka hale o lakon, hele aku keia
hnli, loaa ka puka, wehe aku la. Nana aku la ia e moe ana keia mea nla, komo akn la
ia a wehe ae la, he kanaka maikai loa, ia wa moe lana, a aui ka la, hoi aku la keia i
kona wahi. A hoi mai la na kahu, aole ike i keia hana a ka laua man hanai, pela man
no ka lana hana ana a hala ke auahuln okoa.

I kekahi ahiahi, hopuhopn iho la o Kapuaokaoheloai he man moa, hoihoi akn la
a ma kona wahi, moe iho la lana me kona kahn, i ke ahiahi ana aku, aole i liulin iho
ka moe ana. Kii akn la o Kapuaokaoheloai a na moa, hoonioni; pnkoko ka moa a kani
ae la, i aku i ke kahn: "Ua ao, e pii ae olna i ka mahiai i na mala a kakou." I aku
ke kahn: "Hikiwawe hoi ha ke ao, o ka pili ana iho nei no ka o na maka la, o ke kani
e mai nei no ia o ka moa." Pnka ae la keia a waho nana ae la i ka hnli o ka ia, hoi

542 Fo)-)iaudcy Collccliou of Haivaiiaii Fo/k-lore.

a while again reached for the chickens and shook them and the roosters again crowed.
She woke her attendant and said: "It is daylight, the chickens are all crowing together."
Her attendant then rose and went over to the other part of the house where the male
attendant was sleeping and woke him up. The two rose and started on their way to
the farm lands. As soon as they left, Kapuaokaoheloai got up and went over to the
other side of the house where her brother was and the}^ slept together. When the two
attendants were half way up to the farm lands, they sat down to await the approach of
daylight. After waiting for some time and daylight not appearing they returned to the
house and discovered their charges sleeping together. The male attendant then said to
the female attendant: "I am going up to inform their parents in obedience to the in-
structions given us in the beginning." The female attendant who was his wife replied:
"Yes, you must go up." When the male attendant arrived at the home of Ku and Hina,
he told them of the conduct of their two charges. At this Ku gave orders to his men to
go and kill the female attendant. When the men arrived thej^ caught her to carry out the
death order, but she spoke up: "Don't kill me here, take me to the chief's presence and
there I will die. I want the chief to hear me first." When the}- arrived in the presence
of Ku and Hina, Ku asked the men: "Why did you save her? Why didn't you kill
her?" "She asked that after you have heard what she has to say then she will die."
Ku then asked: "What have you to say?" The attendant replied: "The chief said, that
if my charge should make the first approach then I was to be banished with her to
Kuaihelani. This was also your charge and command in reference to the other one of
us and his charge. That is what I wish to say to the chief." "Yes, j'ou are right, you
shall not die; you and your charge .shall go to Kuaihelani."

When she arrived in the presence of her charge, the double canoe was made
ready and they sailed off; herself and her charge and two canoe paddlers making four
of them. They sailed from Hawaii to Maui; from Maui to Oahir; from Oahu to Kauai
and landed at Waimea. As they went ashore they saw a canoe on the beach from the
king of Kuaihelani who was in search of a wife. When the two messengers saw Kapua-
okaoheloai and her beauty, they said: "We are going to make an inspection of the
whole group and if we fail to find a woman who will surpass your beautj-, then we will
take you as the wife for our king." Kapuaokaoheloai and her companions, therefore,
staid at Waimea for over ten days, till the return of the messengers who reported that
they had failed to find one equally as beautiful as Kapuaokaoheloai; so they embarked
on their canoe and set sail for Kuaihelani. After they had been on their way for over
forty days, the messengers of Kuaihelani said: "We will .soon .see land; we have yet,
however, to smell the sweet perfume of the kiele." After some days they caught the
perfume of the kiele and soon after saw a beautiful country. The men then said to
Kapuaokaoheloai: "When we reach land and arrive at the king's house, and he should
invite you to come up to him on the kapa cloth, don't accept the invitation for it will
mean death to you. If his daughter should invite you on the steps with her don't go
or it will be your death; only when they take you by the hand must you accept." They
then landed and proceeded to the place of the king. Upon seeing her the king greeted
her, which greeting she returned. The king then invited her to come to him on to the
kapa, this she refused.

Legend of Kapiiaokaohcloai. 543

aku la uo nioe. Lalau hou keia i ka moa, kani liou, lioala aku la no keia: "Ua ao, ke
olowalu mai nei ka moa." Ala ae la ke kahu wahiue, kii aku la a ke kaliu kane hoala,
ala ae la, a pii aku la laua i ka nialiiai.

A liala laua, ala ae la o Kapuaokaolieloai a hoi aku la ma kalii o kona kaiku-
nane, nioe ilio la laua. Pii na kaliu o laua a waena, nolio kakali o ke ao ae, aolie ao
iki, lioi mai la laua a hiki i ka hale, loaa pono mai la na hanai e nice pu ana. I aku
ke kane i ka wahine: "E pii ana an e hai i na makua, e like me na olelo i kinohi. Ae
aku ka wahine: "Ae, o pii."

A hiki aku la ia o Ku ma laua o Hina, hai aku la i na hanai a laua, ia \va kena
mai la o Ku i na kanaka, e kii i ua wahi kahu wahine nei e pepehi ai. A hiki lakou
lalau aku la i ke kahu e make. Olelo mai ke kahu: "Alia au e make, a ke alo o ke
'lii, alalia au make, aia a lohe ke 'lii i ka'u man olelo." A hiki keia i mua o Ku me
Hina, olelo mai la o Ku i na kanaka: "Heaha iho la ka ka mea i hoola ia mai nei,
aohe pepehi iho a make?" "Ka, olelo mai nei, aia a lohe oe i kana olelo, alaila ka
make ia."

I mai la o Ku: "Heaha kau olelo?" Olelo aku ke kahu: "Ua olelo ke 'Hi, ina
na ka'u hanai ke kii, alaila, oia a me a'u e hoi i Kuaihelani. A pela no hoi kekahi o
maua me kana hanai. Oia ka'u olelo i ke 'lii." "Ae, ua pono, aole oe e make, e hoi
oe me kau hanai i Kuaihelani."

A hiki keia i mua o ka hanai, hoomakaukau iho la na waa, a holo aku la, oia
nei, o ka hanai, o na hoewaa elua, aha lakou. Mai Hawaii mai lakou a Maui, mai
Maui mai a Oahu, mai Oahu a Kauai, a pae lakou ma Waimea. E kau ana ilaila he
waa imi wahine na ke 'lii o Kuaihelani, mai Kuaihelani mai, ike mai la i ka wahine
maikai o Kapuaokaoheloai, olelo mai la: "E hele maua e nana i keia man moku a pan
loa, a i loaa ole ka wahine, alaila, o oe no ka wahine." Nolaila, nolio iho la lakou i
Waimea a liala ke anahulu, hoi mai la na kanaka imi wahine, aole nae i loaa ka wahine.
Holo lakou a hala eha anahulu i ka moana, olelo aku na kanaka o Kuaihelani: "Kokoke
kakou e ike i ka aina, aia nae a honi i ke ala o ke kiele."

He man la i hala, honi lakou i ke ala o ke kiele, ike aku la lakou he aina mai-
kai o Kuaihelani. Olelo aku na kanaka ia Kapuaokaoheloai: "I pac kakou, a kahi o
ke 'lii, i kahea mai ia oe e pii aku i luna o ka nio, mai pii oe he make; pela ke kaika-
kamahine, i kahea mai ia oe e pii i ka anuu, mai pii oe o make, aia a kii mai i ko lima
e paa ai, alaila, oe pii aku.

Pae aku la lakou a uka, hele aku la lakou a hiki i ke lii, aloha mai ke 'lii, aloha
aku keia, kahea mai ke 'lii e pii ae maluna o ka nio, hoole aku keia, aole.

544 Forjtandcr Collcclioii of Haicaiiaii Folk-lore.

The king's daughter was at this time living all hy herself at a place away from
her father, and occupied a very sacred place," with a former wife who had been dead for
some time. The name of his daughter was Kapuaokaohelo.' The king desiring to
know his daughter's opinion sent word to her by a couple of birds with orders to come
and look at this woman; and see if she intended making her a friend, or if she would
advise him to take her as his wife.

When the daughter arrived, she invited Kapuaokaoheloai to come up on the plat-
form and sit by her; but Kapuaokaoheloai refused to accept the invitation. The king's
daughter then came down and took her hand and led her up to the platform. When
the}' were about half wa}- up the steps, Kapuaokaoheloai slipped and fell behind; this
was due to the dislike of the platform as she had lost her virginity. Her friend again
reached out for her hand and led her to the top of the platform where they sat being
ministered to by the birds.

After they had lived here for some days the king's daughter became anxious
regarding her friend wishing to see if her body was as well formed as she was beautiful;
so she invited her to go bathing to which her friend agreed. When they reached the
bathing pool, which was also a very sacred place, those having lost their virginity, or
who were defiled, were not allowed to bathe in it, the friend said: "This my bathing
pool is a very sacred place. The bathers must remove all covering before entering it."
Kapuaokaoheloai agreed to observe the rule, removed all her clothes and jumped into
the water. Her friend then looked on admiringly seeing that she was indeed faultless;
but detected the marks of a bite on one of her calves. The king's daughter then climbed
lip the bank first when Kapuaokaoheloai followed after; but when she tried to climb
the bank she slipped back a sign that she had lost her virginity. At this her friend
reached out her hand and helped her out of the water. When the king's daughter saw
the sign that her friend had lost her virginity she got angry and refused to speak to
her, eat with her, or reside with her; she was so angry that she immediately sent some
birds to go to her father and inform him of her discovery and to punish her with death.

When the father heard the report from the birds he ordered all the priests who were
versed in the telling of coming events and hidden things, to come and inspect the stranger
to see whether she was of high rank or not. "If she is of very high rank she shall not
die. If she is not of high rank then she must die." The priests then gathered and
inspected her and at the end they all agreed that her parents were not of high rank.
They were of one mind with the king that she must indeed die, because she had climbed
the sacred platform. There was, however, one amongst the priesthood who was not
present at this time; so he was sent for by the king, to come and tell his knowledge
concerning the stranger. When he arrived in the presence of the king, the king asked
him: "Can you give a true interpretation concerning the rank of this woman? Whether
she is of high rank or not?" The priest replied: "Yes." The priest then continued:
"She is of the highest rank and is a chiefess from the east; she is even more sacred
than your daughter. The sacred platform is not for such as your daughter; it is the
resting place of this one. She is far above your daughter in rank. She is none other,
but is of your own blood; her mother, Hina., was the first-born and you came after. She

' Sio, a variety of handsome kapa. ^ Anuu kapii loa, the ver}' sacred philforuj of the temple.

Legend of Kapiiaokaoheloai. 545

O ke kaikamahine a ua 'Hi la, aia no i liina o ka anuu kapu loa me kana wahine
mna a make, o Kapuaokaobelo ka inoa. Kauoha aku la kona makuakane i na manu e
kii a ilio mai e nana i keia wahine, ina e lawe i aikane nana, a i ole, i wahine no na ianei.

A hiki mai la, aloha, olelo mai la e pii i ka anuu, hoole aku keia, kii mai la kela
a ka lima huki i luna, pii aku la laua a waena o ka anuu, kaa keia mahope, hehee hou
keia i hope, no ka hookae o ka anuu. O ke kumu hookae o ka anuu ia ia nei o ka noha
ana o ka mai o ia nei. Kii mai la ke aikane paa ma ka lima, a hiki laua i luna noho
iho la, he manu ke kanaka lawelawe.

A hala he man la ia laua o ka noho ana, uluhua ke aikane i ka ike ole i ke kino
o ianei, nianao iho la keia, ma waho wale no ka maikai, aole ma ke kino, nolaila, olelo
aku i ke aikane: "Kaua e auau," ae mai ke aikane. A hiki laua i ke kiowai auau, he
kiowai kapu loa, aole e auau ka poe i naha, a me ka poe haumia. Olelo mai ke aikane:
"He kanawai ko kuu wai, he vvehe ke kapa a pau a koe o ke kino, alaila, auau." Ae
aku keia; wehe ae la keia i ke kapa a pau, lele aku la i loko o ka wai, nana mai la ke
aikane, aohe pun aohe kee, pela ke kua me ke alo, aia nae ma ka oloolo wawae he nahu.
Pii niua ke aikane i luna o ka wai, kaa keia mahope, hoholo keia i lalo, huli mai ke
aikane a huki i ka lima, o ke kumu o keia hoholo no ka ike o ka wai ua naha keia.

Ia wa maopopo iho la i ke aikane, ua naha keia, nolaila, huhu ke aikane, aohe
ekemu, aohe ai pu, aohe noho pn; no keia huhu, kena aku la i na manu, e hele e olelo
aku i ka makuakane e make ke aikane, no ka naha ana o ka mai a no ka haumia o
kona kino. A lohe ka makuakane i ka olelo a na manu, hoouna aku la ia i na kanaka
a pau loa i ike i ka nana ouli, kilokilo, kuhikuhi puuone, e hele mai e nana i ke kai-
kamahiue malihini, he 'Hi paha aole paha. Ina ke 'Hi aole e make, ina aohe alii, alaila
make. Nana mai la ua mea a pau loa, aohe alii mai na makua mai; nolaila, hookahi o
lakou niauao me ke 'Hi o ka make wale no, no ka pii ana i ka anuu kapu loa.

Aia hoi, he kanaka i koe, he kuhikuhi puuone no Kena aku la ke 'Hi e hele mai
e ha'i i kona ike. A hiki mai la ua kanaka la i kahi o ke 'Hi, ninau aku la ke 'Hi:
"E hiki anei ia oe ke olelo pololei i ke ano o keia kaikamahine, i ke 'Hi, i ke 'Hi ole?"
Ae mai kela. I aku ke kuhikuhi puuone: "He 'Hi nui keia no ka hikina a ka la, he
kapu, aohe kapu o kau kaikamahine, o ka anuu kapu, aole no kau, no keia kaikama-
hine ia anuu, maluna ko ianei alii malalo ko kau. Aole he kaikamahine e, mai loko

546 Foniandcr Collection of Hatvaiian Folk-lore.

originallj- belonged to Kuaihelani but moved to Hawaii where she now lives." This
saved Kapuaokaoheloai, and her friend once more joined her and lived with her as at first.

It was customary for Kapuaokaoheloai to weep for her brother; so one day Kapu-
aokaohelo asked her: "Why are you weeping?" "I am weeping for my brother."
"Where is he?" "He is in Hawaii." "Is he handsome?" "Yes, I am but as the skin
of his feet." "Oh dear, how can I see him?" Her friend replied: "If you wish to see
him, you shall." That night in their sleep she sought after and brought the spirit of
her brother and made it sleep with her friend. This was kept up for several nights in
succession until ten full nights had passed when her friend became so much in love that
she made up her mind to go in search of her lover. So one day she said to her friend:
"Where abouts is your home?" "It is where the sun rises. If you should go, the first
land you come to is Kauai, then Oahu, then Molokai, then Maui and then Hawaii. It
is, however, at the first point where the sun comes up, called Kumukahi. The harbor
Punahoa and Waianuenue is the first object to be seen upon landing. The large house
which you will see in the upland is our home; my brother is still there with his attend-
ant." vSoon after these instructions were given, her friend left Kuaihelani and set sail
in her canoes until she arrived at Hilo and landed at Punahoa, where she saw a house
standing in the uplands. When she arrived at the house she saw an old man sitting
just within the door and a sick boy lying down. At seeing this she was puzzled, so
inquired: "Is there no one else beside you two in this house?" "No, only us two."
She then returned to the beach leaving the two persons in the house.

The sick bo}^ was Hookaakaaikapakaakaua; he had refused to eat, from the day
his sister departed from him even to this day. He therefore had grown ngl}' and verj'
thin; and his once handsome face had lost its beaut}'.

It was the custom for this womau during the next three days to come up and look
at the house and ask the old man the same questions. As this happened for three days
in succession, the old man began to grow anxious and asked his charge: "Say, I won-
der if this woman is not yours who is inquiring after you these three days. I think
your sister has sent her to you to be your wife. I am afraid your sister will get killed
if this woman does not get the husband she is after. We must therefore coax your
beauty back with food." The attendant then proceeded and thatched a small hut and
removed his charge to it; he then began to doctor him up, bathed him and fed him.
At the end of two days and nights his beaulj^ was restored and he again became as
handsome as before.

His intended wife at the end of the two days made her preparation to return to
Kuaihelani; but before returning decided to make one more visit. When she was on her
way up she saw a rainbow ahead of her and she also saw a thick rain cloud that was as red
as blood. She then recalled the advice given her by her friend, that if she should see
these things they would mean that her intended husband was there. When she arrived
at the house she saw something red sleeping, so she asked the attendant: "What is that
red object sleeping there?" "That is my charge who has just returned from a visit."
She then approached and uncovered him and laid down beside him. The man said: "We
will not now lay together," as his sister had forbidden it till she had lain with him. This
occurring in a dream the ban was removed; in that way they came together.

Legend of Kapnaokaolieloai. 547

aku no oti, o ka mua o Hina ko ianei makualiine, o ka hope oe, mai Knaihelani aku nei
ka hele ana a noho i Hawaii." Ola ae la keia, ma keia man olelo, launa mai la ke
aikane iaia nei, a noho pu iho la e like me mamua.

He mea man ia Kapuaokaoheloai, ka nwe i kona kaikunaue, ninau aku o Kapu-
aokaohelo: "E uwe ana oe i ke aha?" "I ko'u kaikiiuane." "Auhea?" "Aia no i
Hawaii." "He kanaka maikai no?" "Ae, he pale wawae ko'u ili nona." "Auwe,
pehea la wan e ike ai iaia." I aku keia: "Ina makemake oe e ike, e ike no oe."

I ka po, ma ka moe uhane, kii keia i ka uhane o ke kaikunane a hoomoe pu me
ke aikane, pela no i na po a pau, a hala ke anahulu okoa, aloha iho la ka wahine a
manao e imi. Ninau aku i ke aikane: "Aia mahea ko oukou wahi?" Aia ma ka hiki-
na o ka la; ina oe e holo, o ka aina mua e loaa ia oe o Kauai, Oahu aku, o Molokai, o
o Maui, o Hawaii, aia nae ma kahi a ka la e hiki mai, oia o Kumukahi, o Punahoa ke
awa, o Waianuenue ka maka o uka e nana ai. Ka hale nui e ku ana i uka, o ko maua
hale ia, aia no kuu kaikunane ilaila me kona kahu."

A pau ka olelo ana, haalele ke aikane ia Kuaihelani a holo mai la me kona mail
waa a hiki i Hilo a pae ma Punahoa, nana aku la ia i keia hale e ku ana i uka. Pii
aku la ia a hiki, he elemakule ke noho ana, he keiki mai ke moe ana, haohao iho la ia,
a ninau akii la: "O olua wale no i ko olua hale?" "Ae, o maua wale no." Hoi aku la
keia i kai, noho no laua nei.

O keia keiki mai, o Hookaakaaikapakaakaua, ua hookii i ka ai, mai ka hele ana
o ke kaikuahine a hiki i keia la; nolaila ua inoino ke kino, a wiwi loa, a ua haalele mai
ka maikai i ke kino.

He mea mau i ua wahine nei, ka pii i na la ekolu e nana i keia hale, e makaikai,
e ninau i ke kanaka; no keia hana, haohao ke kahu, a olelo aku i ka hanai. "E, nou
paha keia wahine e makai mau nei i neia mail la ekolu, ua hoouna mai ko kaikuahine
i wahine nan, e make auanei ko kaikuahine, ke hoi nele aku keia aohe kane. Nolaila,
e hana kaua ia oe." Ako aku la ke kahu a paa ua wahi pupupu hale, lawe aku la i ka
hanai, alaila, waiho; hana iho la keia, puholoholo; a po i ka auau kai, elua la i hala a
me na po elua, hoi hou keia a like me ke kino mua.

Makaukau ka la e hoi ai ka wahine i Kuaihelani, pii aku la ia e makai hou. I
keia pii ana, e pio ana ke anuenue, e nee ana ka ua koko. Manao keia i ka mea i olelo
ia mai e ke aikane, aia a ikeia keia mau hoailona, o ke kane ia. Hiki aku la ia i ka
hale nana aku la i keia mea ula e moe ana, ninau aku i ke kahu: "Heaha keia mea ula
e moe mai la?" "O ka'u hanai no akahi no a hoi mai, i ka makaikai aku nei." Hele
aku la keia a hiki, wehe ae la, lele iho la moe. Olelo mai ke kane: "Alia kaua e moe."
(No ka papa ana o ke kaikuahine, aia a moe meia.) Ma ka uhane moe laua, a noa ae
la. Pela laua i moe ai.

Memoirs B. P. Bishop Museum, Vol. IV.— 35.

Legend of Kalanimanuia.

KU WAS the father, Kaunoa was the mother and Kiikaniloko ' in Lihue, on the
island of Oahu, was their home. Ktr was the king of Lihue at this time but
had a different wife; Kaunoa also had a different husband. It was Ku's custom
to go traveling from place to place. One day while on one of his travels he saw Kau-
noa bathing. At sight of her he halted on his way and looked at this beautiful woman.
He was so overcome with her beauty that he approached her and asked her to be his
wife while he remained in that neighborhood. To this Kaunoa assented. After they
had lived together for a while, Ku believing that it was impossible for him to prolong
his stay, told Kaunoa: "I am certain that you are with child. If you give birth to a
boy call him Kalanimanuia, but if it should be a girl name her on your side. If, after
you have brought up the child it wishes to come in search of me, here are my tokens: '
a loin cloth and a spear; with these things he may come until he find me."

Kaunoa in due course of time gave birth to a male child to which she gave the
name of Kalanimanuia. She and her husband both brought up the boy until he was
big and strong. Kalanimanuia was ver}^ handsome and pleasant to look upon. After
he had grown into boyhood it was his custom to invite other boys to the house and give
them all the food; when the father returned home and found the food all gone he would
get angry and give Kalanimanuia a scolding. As Kalanimanuia continued to do this
the father kept on scolding him and at times would whip the boy. One day while he
was whipping the boy the mother, Kaunoa, upon hearing the boy crying, said: "Why
do you whip the boy so constantly? He is not your son, he is somebody else's son."
Upon hearing this Kalanimanuia asked his mother: "Who is my father then?" The
mother denied this and said: "You have no other father, this is your own father." The
boy, however, was not satisfied with his mother's answer and kept on asking her. This
was kept up for over ten days, when Kaunoa finally said: "Yes, here are your father's
tokens, go in search of him." She then gave him the loin cloth and the spear. Kalani-
manuia then set out in search of Ku. Upon his arrival in the presence of Ku, Ku
ordered his servants to seize the boj^, take him to the sea and kill him; for Ku did not
recognize the lad. Kalanimanuia was therefore killed and his body thrown into the
sea. The exact place where Kalanimanuia was thrown was at the Kualoa point, in
Koolau, Oahu. He was killed at this place.

Late that evening just about dusk the spirit of the bo}' flew up out of the water
and rested on the rise above the point and called out:

O Ku! Thou unnatural father, Kaunoa, O Kaunoa,

Who hast ill-treated thine own offspring, Kaunoa, O Kaunoa,

Who didst not even look at his own loin cloth. Mine own mother

Who didst not even glance at his own spear, From the fleeting winds

Cold and damp is the home of the parent. Made calm at our home.

The spirit then entered the temple and slept there. At the crowing of the cock
it rose and returned to the sea. This was kept up several nights in succession.

^ Kukaniloko, the traditional favorite birthplace of royalty, at Wahia-wa, Oahu. (548)

°A duplicate of the Umi-a-liloa plot; apparently a familiar theme.

Kaao no Kalanimanuia.

OKU ka makuakane, o Kaitnoa ka makuahine, o Kukaniloko i Lihue ka aina, o
Oahu ka Mokupiini. He 'lii o Ku no Lihue, ia \va, a he wahine okoa no kana e

nolio ana, a he kane okoa no hoi ka Kaunoa e uoho ana. He mea man ia Ku,
ka hele e holoholo ma o a maanei; ike aku la ia ia Kaunoa e auau ana, nana aku la ia
i ka wahine maikai, a makemake iho la ia e moe laua. Hele aku la ia nonoi ia Kaunoa,
e moe ae mai la o Kaunoa. Moe iho la laua, a ike iho la o Ku i ke poha ana o ke koko,
olelo aku la ia ia Kaunoa: "E, i noho oe a hanau ke keiki a he kane, kapa iho oe o
Kalanimanuia ka inoa, a i na hoi he wahine, kapa iho oe ma kou aoao. I hanai oe a
nui ke keiki, a makemake e imi ae ia'u, eia ko'u maka, he malo, he ihe; me keia man
mea e hele ae ai a loaa an." Noho iho la o Kaunoa a hanau, he keiki kane, kapa iho
la o Kalanimanuia; hanai ilio la laua a nui ua keiki la me kana kane ponoi.

He kino maikai loa ko Kalanimanuia i ka nana ana. Kii aku la ia i na keiki a
pau loa, alakai mai la i ko lakou hale, haawi aku la ia i ka ai i kamalii, hao mai la
lakou pau, hoi mai la ka makuakane huhu ia Kalanimanuia. No keia hana man a
Kalanimanuia, mau no hoi ka huhu o ka makuakane, lele aku pepehi i ke keiki, uwe
keia, lele mai o Kaunoa olelo: "Pepehi wale iho no oe e na kanaka, aole nau ia keiki:
na hai ia keiki." Ma keia olelo a ka makuahine, lohe o Kalanimanuia, ninau aku,
"A owai la ko'u makuakane nana au?" Hoole aku ka makuahine: "Aole on makuakane,
o kou makuakane no keia." Pela no ko ke keiki ninau ana a hala he anahulu okoa.

Hai mai o Kaunoa: "Ae, eia ko makuakane, o imi." Haawi aku la i ka malo
me ka ihe, a hele aku la o Kalanimanuia e imi ia Ku. A hiki ia i mua o Ku, kena ae
la o Ku i na kahii ona e lawe i ke keiki a loko o ke kai pepehi a make; no ka mea, ua
hoohewahewa o Ku. Nolaila, ua pepehi ia o Kalanimanuia a make, kiola ia i loko o
ke kai. O kalii o Kalanimanuia i kiola ia ai oia ka lae o Kualoa, e waiho la ma Koolau,
Oahu, malaila kona wahi i pepehi ia ai a make.

I ke ahiahi poeleele, lele mai la ka uhane a luna o ke ahua, olelo mai la:

E Ku e, makua kiua iuo, E Kaunoa e.

I kau kama, E Kaunoa e.

Aohe nana iho o kona malo hume, E kuu makuahine,

Aohe kilohi iho o kana ihe, Mai ka makani apaapaa

Anuanu koekoe Lai poko i o maua hale-e.
Ka hale a ka makua e.

Hoi mai la keia a loko o ka heiau noho, a moe iho la, a kani ka moa hele aku la
no keia noho i loko o ke kai, pela ka hana mau ana a ua keiki nei i na po a pau loa.

( 549 )

550 Fornander Collection of Haivaiian Folk-lore.

In this temple were two old men who acted as the guards of the place, being
placed there by Kn the king. When they saw the spirit come into the temple every
evening, with the voice of the child calling, they said to one another: "That must be
the boy the king threw into the sea." The old men after a time became deeply attached
to the spirit of the boy; so they kept it and being priests they worshipped it. This was
maintained for some days until the spirit assumed a real human form and was able to
ask for its clothing and for food; so they gave him all the things they had in their
possession.

Shortly after this they went to Ku and told him what the boy had told them.
Ku then began to think and after a while told the old men: "Yes, it is true that I had
a son." The old men then asked Ku: "Did you not take one to wife and when you
parted from her, left with her certain things?" "Yes, I did take one Kaunoa to wife
and I left with her certain things; a loin cloth and a spear." "Then the boy you killed
must have been yovir own son." "Yes," said Ku, "it must have been my own son."
Ku then inquired of the old men: "How am I to get my son?" The old men said:
"Get a net, surround the house with three thicknesses and on the outside of that place
a very fine net." Late that evening the spirit of the boy returned to the temple as
usual and fell asleep. While the spirit of the boy was sleeping the house was sur-
rounded by three thicknesses of net. On the approach of day the spirit woke up and
started to return to the sea. As it came out it saw that the house was surrounded by
nets. The spirit then began to tear the nets. Daylight, however, found him entangled
within the fine net. When the spirit was finally caught it had the form of a rat. It
was then worked over until it almost assumed its human form again. A few days after
this the daughter of Ku, Ihiawaawa ' by name, came to call on the boy, her half-brother.

Ihiawaawa was at this time being courted by three j^oung men: Hala, Kumu-
nuiaiake and Aholenuimakaukai. After Kalanimanuia had again come back to life he
asked her one day: "Which sweetheart is it that you go surf-riding with all day?"
"It is Hala." "Yes, Hala is a good enough fellow, but he has pimples on his back
which make him ugly." Ihiawaawa replied: "You are the handsome fellow having
short thin hair. Kumunuiaiake is another sweetheart of mine." "Yes, he is passable,
but the fault with him is, he has only two hairs; pull them out and he will have none
left which will make him look very ugly indeed." "Aholenuimakaukai is another
sweetheart of mine." "Yes, he will appear to be very nice in the morning and in the
evening he does nothing but catch flies. He is not a fit husband for you; he is ugly.
Your beauty would indeed be thrown away on those ugly fellows."

All these things said by Kalanimanuia relating to the three young men were
carried to them which caused them to announce that they would make a public exhibi-
tion of themselves, together with Kalanimanuia. The three then arrayed themselves
in their best kapas scented" with all the fragrant things and went forth to be viewed
by the public. When the people saw them they gave a mighty shout.

On the night before the public exhibition, Kalanimanuia upon retiring with his
attendant in their own house, heard a rattle within the house, so he called out: "Strik-

^ Ihiawaawa, bitter spear. to constitute the well-dressed man, but the fragrance

= Not only the superior kinds or quality of kapa went helped its recognition materially.

Legend of Kalaninianuia. 551

Aia iloko o ka heiau elua elemakule kiai, na Ku ke 'Hi i hoonoho; nana aku la
laua i keia uhane i na ahiahi a pan, a me keia leo o ua keiki nei e kahea ana. Olelo
iho la laiia: "O ke keiki no paha keia a ke 'Hi i kiola ai i loko o ke kai." Nolaila, noho
iho la ua man elemakule nei me ke aloha i ka uhane o ke keiki, a malama iho la laua
iaia me ka hoomana ma ko laua aoao kahuna. Pela laua i hana man ai a maopopo loa
ke kino o ua keiki nei, a ninau i ka ai a me kona kapa ponoi, haawi aku la laua i na
mea apau e waiho ana ia laua.

Mahope o laila, hele aku la laua e olelo ia Ku no na mea a pau loa a ua keiki
nei e olelo mai ai. Alalia, noonoo iho la o Ku a olelo aku i na elemakule: "Ae, he
oiaio he keiki ka'u." Ninau aku na elemakule ia Ku: "Aole au wahine i moe e aku,
aole au mea i haawi?" "Ae, he wahine ka'u i moe o Kaunoa, a he man mea ka'u i
haawi, he malo, he ihe." "Nau no keia keiki au i pepehi iho nei." Ae aku o Ku:
"Ae, na'u no." I aku o Ku i na elemakule: "Pehea la auanei e loaa ai kuu keiki?"
Olelo mai na elemakule: "I upena; e ka o waho o ka hale a puni, i ekolu puni i ka
upena, a mawaho loa i upena nae."

Ahiahi poeleele, hoi mai la ua keiki nei e like me na la mua, a loko o ka heiau
moe, iaia e moe ana, ka ia o waho i ka upena a paa loa ekolu puni. Kokoke e ao, ala
ua keiki nei e hoi, ua paa i ka upena; noke aku ana i ka haehae a kokoke e ao, paa i
ka upena nae, oia ka upena o waho loa. Ia paa ana, he kino iole ke kino, hana ia iho
la a ola, aole nae i ola loa hele mai la kona kaikuahine e ike, oia ka Ku kaikamahine,
o Ihiawaawa ka inoa.

Ekolu ana kane e hooipoipo ana ia wa, o Hala, o Kumunuiaiake, o Aholenuima-
kaukai. Ninau aku o Kalanimanuia: "Owai kau man kane e hele nei o ka la a po i
ka heenalu?" "O Hala." "Ae, he kanaka maikai o Hala, a ka puupuu o ka okole
inoino." Olelo mai o Ihiawaawa: "O oe no ke kanaka maikai, he huhuluwi ka lauoho."

"O Kumunuiaiake ia kane a'u." "Ae, he kanaka maikai no, elua no nae hulu-
hulu, huhuki iho no, o ka ole loa iho la no ia, lilo loa i pupuka." "O Aholenuimakau-
kai." "Ae, he pono kakahiaka; a ahiahi popoi nalo, aohe kane, he pupuka, makehewa
kou kino ia mau kanaka inoino."

0 keia mau olelo a paii loa a Kalanimanuia, ua olelo ia aku la ia mau kane nei
ekolu, a ua lohe; nolaila, kukala lakou, e hoike i waho na maikai o lakou me Kalani-
manuia. Kahiko iho la lakou ekolu i na kahiko nani a me na mea aala, a hele mai la
i waho o ke anaina e ku ai, me ka uwa o na kanaka.

1 ka po, a ao ae hookahakaha, moe iho la o Kalanimanuia me kona kahu i ko
laua hale, aia hoi, kamumu mai ana o loko, kahea aku o Kalanimanuia: "Kaka koele.

552 Fornander Collection of Haivaiian Folk-lore.

ing and knocking, wlio is that?" "I am Puakuakua, the soles of the feet of Kalani-
mannia." "I am Moi, the knees." "I am Lohelua, the two thighs." "I am Limuhuna,
the hair." "I am Mohoea, the e3'es." At this the beauty and fine appearance of Ka-
lanimanuia returned to him, at which the woods, and house rejoiced, as also the ants,
the roaches and creeping things, and when his attendant saw this he shouted of his
beaut}' and jumped up and down with joy.

At da^'light of the day when the public exhibition of all the sweethearts of his
sister was to take place, Kalanimanuia came out on the palm of his attendant's hand;
the woods rejoiced, the winds, the earth, the rocks; rainbows appeared; colored rain-
clouds moved, dry thunder pealed, lightnings flashed.' When he reached the assembly
where the chiefs and the people were gathered the three young men ran off ashamed.

The sign of being the most handsome fellow was a suspended cord: if the cord
fell to the ground of its own accord, then it was a sign that the person was the most
handsome man. When Kalanimanuia approached the suspended cord, called Ahaula,
it fell down withoiit being touched. The other three were never able to do this.
At this his father recognized him and everybody was permitted to come and see him.
He was then made the king of Waianae.

Legend of Kawaunuiaola.

THERE once lived in Kula, Maui, a woman by the name of Kawaunuiaola and
her husband Hoeu. After they had lived together as husband and wife for some
time, Hoeu left her and took unto himself another wife. Because of this, Kawau-
nuiaola became so overcome with sorrow, being greatly attached to Hoeu her husband,
that she decided to resort to strategy in order to make him come back to her. After her
husband had deserted her, she lived at their home all by herself. She then placed a
kapu around her home, allowing no one to come to it and keeping herself entirely within
doors: she thus lived in lonely seclusion.

At meal time she petitioned Hoeu her husband, as her god, in the following words:

Here is the food Hoeu,

Here is the fish,

Here is the water,

Accept them all, they are free from restrictions.

Then Kawaunuiaola would cunningly say:

May I eat? You may.

Which food shall it be?

Say, Laalaawale,

Which food shall it be?

Shall it be your poi?

Proceed and partake of the food.

' Even Nature is made to recognize beauty and rejoices at triumph over wrong.

Legend of Kaivaunuiaola. 553

Owai keia." "Owau nei o Puakuakua; lie rnau kapuai keia no Kalanimanuia. O Moi
o na kuli ia. Loleliia na uha ia. LimuHuna, o ka lauoho ia. Molioea, na maka ia."
la \va, lioi niai ka nani o Kalanimanuia, uwa ka naliele, uwa ka hale, uwa ka naonao,
ka elelu, ka pokipoki, ala ae la kahi kahu a nana aku me ka uwa i ka maikai, me ka
lele iluna i lalo.

A ao ae la, oia ka la liookaliakalia me ka poe kane a ke kaikualiine. O ka pobo-
lima o kalii kahu ona, ko Kalanimanuia alanui i hele ai, uwa ka naliele, ka makani, ka
lepo, ke a, pio ke anuenue, hele ka ua koko, kui ka hekili pamaloo, o ke ahi. A hiki
keia i ka aha, e noko ana na 'lii a me na kanaka, holo ua man kanaka nei no ka hila-
liila. Aia hoi ka hoailona o ka maikai, he aha na Ku, o Ahaula, ka inoa, ina e ike ua
aha nei i ka maikai haule loa a pili i ka lepo. I ka hiki ana o Kalanimanuia haule a
pili loa i ka lepo, ua aha nei o Ahaula, i na kanaka ekolu aohe haule o ua aha nei. Ike
na mea a pan loa ia ia nei, ike na makua, ike ke kaikuahine, lilo ae la keia i alii no
Waianae ia wa.

Kaao no Kawaunuiaola.

OKULA ma Maui, ka aina o Kawaunuiaola i noho ai me kana kane me Hoeu.
A hala he mau anahulu o ko laua noho pu ana, haalele o Hoeu i kana wahine a
lilo i ka wahine e. Nolaila, ae ia o Kawaunuiaola i ke aloha ia Hoeu, kana
kane, a imi iho la i mea e hoi mai ai o Hoeu a pili iaia. Nolaila hana maalea o
Kawaunuiaola. Noho iho la i ko laua hale oia wale no, hookapu ia ia waho o ka hale,
aole maalo i waho, aole kanaka hele ilaila, hoomalu iho la ia me ka noho mehameha loa.
A hiki i kona wa ai, kaumaha ae la ia ia Hoeu kana kane i akua nona:

Eia ka ai e Hoeu,
Eia ka ia,
Eia ka wai,
Amama ua noa,

Olelo maalea iho la o Kawaunuiaola, penei:

E ai paha wau?

O ai paha.

O kuu wahi ai hea la auanei?

E Laalaawale.

O ko wahi ai hea auanei?

O ko wahi poi paha.

O ai hoi ha.

554

Fornandcr Collection of Hawaiian Folk-lore.

In this conversation, she asked and answered the questions herself. People
passing by who heard it were made to believe that Kawaiinuiaola had a new husband.
She also often used the following prayer:

Here is the food, O god.

May the love that is beating within me fall.

Say, Muki ! Here is the food.

The food is for Muki,

The god that flies at night.

Fall toward the upland.

Fall toward the sea.

Fall toward the froth of the ocean.

Fill it to satisfy the craving within,

Calling from the network within.

Bind it fast

The hair of the god,

Not the binding that is loose and open

But the binding that is tight and in a knot

For the great knot that is within me is love.

Paddle away! Paddle away!

lyike the paddling of the fishermen in the ocean,

The husbandman cultivates" in the field.

Like the paddling of the god along the way.

Oh, what must it be?

Along the path trodden by you two

From Kula to Hamakua.

Like the game of hide g.nd seek is the rain of

Hamakua,
The rain where one hides in the ti-leaf,
Hide thou the object of my love there.

In all these conversations, Kawaunuiaola showed great cunning. When those
who heard her went on their way, they told others that Kawaunuiaola must have obtained
a new husband. This was carried to Hoeu her husband one day in the following way:
"Say, Hoeu, your wife, Kawaunuiaola acts in a very strange way; she must have
obtained a new husband, for we have heard two voices talking; one in the voice of a
female and the other in the voice of a man. It must be a new husband." When Hoeu
heard this from the people, he stood up and deserted the woman he was living with, the
woman who enticed him away from Kawaunuiaola and he returned to his wife, at Kula.
Upon his arrival at their home he asked his wife as to the rixmors he had heard, which
the wife denied, saying: "I have no husband, I am all alone." They again made up
and lived on as husband and wife. She was indeed cunning.

Legend of Aiai.

KUULA was the father and Hina was the mother of Aiai. They lived in Nio-
lopa,' Nuuanu. Kuula and his wife were great fisher folks, and they had in their
possession a pearl fish-hook of great value^ called Kahuoi. This pearl fish-hook
was in the keeping of a bird called Kamanuwai and it was kept at Kaumakapili.'' This
pearl fish-hook was so enticing that every time Kuula went out for aku, outside of
Mamala,' upon seeing the hook they would jump into the canoes of their own accord.
This fish was the food which this bird lived on.

'The resemblance of a husbandman to a paddler is in
the way they use their implements, always towards them-
selves in their work.

'That section of Nuuanu Valley in the neighborhood
of Wyllie Street.

^Its great value lay in the fact that it was specially
attractive to the fish desired, the aku.

'That section of Honolulu above Beretania Street,
from Nuuanu to the stream, as it used to run.

^ Mamala, Honolulu harbor entrance. Kou was the
harbor itself.

Legend of Aiai.

555

Ma keia olelo a Kawaimuiaola, oia wale iho no, kulii na mea a pan loa he kane
ka Kawauniiiaola, i ke kamailio mehe mea ala elua ka walaau.

Eia ka ai la e ke akua,

E liina mai ka lani kui aloha i loko,

E muki e! Eia ka ai.

Na muki ka ai,

Na ke akua lele po,

E liina i uka,

E hina i kai,

E hiua a ka alualu moana,

E uhao no ka pololi i loko,

A hoehoene ana i loko o ka hei,

O ka hikii paa no,

Ka huluhulu o ke akua,

Aohe ka paa a okole hakahaka,

O ka paa no a okole puu.

Ina ka puu nui i loko la he aloha.

Hoeahoe, Hoeahoe-a.

Ka ka lawaia hoe la i ka moana,

Ka ka mahiai hoe la i waena.

Ka ke akua hoe la i ke ala.

Pehea la auanei ka pono?

Ma kahi no a olua e hele ai,

Mai Kula a Hamakua,

Peepee puhala ka ua o Hamakua,

Ka ua o Hunahuna-lauki,

E huna aku oe i kuu mea ilaila.

Ma keia man hana a Kawaimuiaola, i imi ai me ka maalea, hele aku la ka poe
i lohe i keia mau olelo a hiki i ke kane ia Hoeu, olelo aku la: "E Hoeu! Kupanaha ko
wahine o Kawaimuiaola, he kane paha ko wahine e walaau ana, elua leo, he leo wahine,
he leo kane, he kane hoao paha na ko wahine?" A lohe o Hoeu i keia olelo a keia poe,
ku ae la ia a haalele i kana wahine e noho pu ana, ka wahine nana i kaili iaia mai a
Kawaimuiaola mai. Hele aku la ia e hui me Kawaunuiaola ma Kula, a hiki ia i mua
o kana wahine, ninau aku la ke kane e like me kona lohe, hoole mai ka wahine: "Aohe
a'li kane, owaii wale no." Hoi ae la laua a noho pu e like me mamua, he kane a he
wahine. Nani ka maalea o kana wahine.

Kaao no Aiai.

OKUULA ka makuakaue o Hina ka makuahine, o Aiai ke keiki, o Niolopa i Nuu-
anii ka aina. He mau lawaia o Kuula me kana wahine o Hina, na laua ka pa
ai, o Kahuoi ka inoa. O ka manu, o Kamanuwai, ke kiai o ua pa nei o Kahuoi;
o kahi e waiho ai o ua pa nei o Kaumakapili; he pa ai o Kahuoi. Ke holo o Kuula i
ka hi aku i waho o Mamala, na ke aku no e pii a e komo na waa, a o ka ai no hoi ia a
ua manu nei o ka ia.

556 Fornander ColIectioJi of Hazvat'zan Folk-lore.

While Kuiila was out for akii one day, outside of Mamala, Kipapalaulu the king
of Honolulu, also went oiit fishing; and when he came near the place where Kuula ' was
fishing, he saw the aku jumping into the canoes of Kuula of their own accord. Upon
seeing this he made up his mind to steal this fish-hook, Kahuoi, which in due time was
carried out. This act not onl}^ deprived Kuula of his favorite hook, but the bird also
hungered from loss of its food. Through this seizure of the pearl hook by Kipapala-
ulu the bird went without any food, it would fly on its roosting place and go to sleep.
It was because the bird, Kamanuwai, closed its eyes from hunger was the reason why
the place where it lived was called Kaumakapili," and the place is so called to this day.

Some time after this Hina conceived and in due time gave birth to a male child,
who was called Aiai. At the birth of the child the parents threw it into the stream
just below Kaumakapili. The water carried the child to a rock called Nahakaipuami,
just below the Haaliliamanu bridge, where it is seen to this day (of writing), where it
floated. Kipapalaulu was at this time living at Kapuukolo,^ where his palace was situ-
ated, with his daughter, Kauaelemimo by name. One day at noon she went in bathing
with her maids and discovered Aiai by a large rock. Kauaelemimo took the child as
her own and brought it up.

When Aiai grew into manhood he was very handsome; so Kauaolemimo took
him to be her husband. After a while she conceived a child and she began to have a
longing for some fish; so Aiai went oiit rod fishing along the coast and after catching
a few took the fish home and gave them to his wife. After the lapse of some twenty or
thirty days, Kauaelemimo had a longing for aku; so she told Aiai to go out aku fishing.
Aiai upon hearing his wife's request asked her to go to her father, Kipapalaulu and
ask him for a pearl fish-hook. The wife consented to this and went to her father.
Upon coming in her father's presence, he asked her: "What is it you want?" "I have
come for a pearl fish-hook for my husband." "Yes, here is a pearl fish-hook." Kaua-
elemimo took it and returned to her husband. When Aiai saw the fish-hook, he said:
"This pearl fish-hook is worthless, the fish will not bite it; it will weary one's body for
nothing." The wife then asked him: "Where can I get another pearl fish-hook then?"
Aiai replied: "You go to your father and tell him there is a pearl fish-hook that will
enrich the fishermen. It is in the fishermen's calabash of fishing utensils." By this
the husband wished to get possession of the pearl fish-hook Kahuoi which had been
stolen from his father by Kipapalaulu.

Upon coming to her father she asked for another pearl fish-hook. Kipapalaulu
refused, saying: "There is none left to give; that was the last pearl fish-hook I had
which I gave you." Kauaelemimo said: "Aiai told me, you had another one; it is in
the fishermen's calabash of fishing utensils." "Yes, certainly there is one. I now
remember it for the first time." The calabash was then brought to the king and when
he looked in it he found the hook which he gave to his daughter. The wife then
returned with it to her husband. Aiai took it and said: "My days of poverty'' are now

'A'azi/a was deified upon his death at the cruel hands claim on their effort is still stronger among the old

of Hua of Maui, according to tradition, that he became fishermen than they are willing to admit.

the god of fishermen to whom the koas around Oahu, ^Kaumakapili, roosting with closed eyes.

Maui, and other islands are dedicated, and though these 3 f ^ . i.„i c 1 * n,,. „;»„ „c *i.„ = =„t t--

'j., fill .1 J '■ Kapuukolo, from about the site 01 the present Kintf

outward evidences of idolatrous practice have passed j..,.^ ,' , , .„ „; , t;t,<> ♦ „„,i »v,^ ^t,a„„

... J f 1- r i- r ii.- ji Street market to River street and the stream,

away, the inward feeling of recognition of this god s . . , , , . .

"Another interpretation of the ola na iwi expression.

Legend of Ai'ai. 557

I kekahi holo ana a Kuula i ka hi aku, i waho o Mamala, holo aku o Kipapa-
laiihi, ke 'Hi o Honolulu i ka lawaia, ike oia i ka pii o ke aku i na waa o Kuula, lawe
aihue oia i ka pa, ia Kaliuoi, lilo iaia, nele o Kuula i ka pa, a pololi no hoi ka manu i
ka ai ole. Ma keia lilo ana o ka pa, ia Kipapalaulu, nele iho la ka manu i ka ia ole e
ai ai. Nolaila, kapaia o Kaumakapili i ka pili o na maka o ka manu o Kamanuwai, a
hiki i keia la. Nolaila, kela inoa o Kaumakapili.

Hapai o Hina, a hanau he keiki kane o Aiai, kiola iho la laua i loko o ka muli-
wai e waiho la ma lalo o Kaumakapili, lawe ae la ka wai a hiki i ka uapo a Hoolilia-
manu makai iho. Aia ilaila he pohaku o Nahakaipuami kona inoa, e waiho nei a hiki
i keia la, maluna o ia pohaku o Aiai i lana ai. Ma Kapuukolo na hale o Kipapalaulu
e ku ana, me kana kaikamahine, o Kauaelemimo ka inoa. I ke awakea, hele o Kauaele-
miuio e ai:au me kona mau wahine, loaa iho la o Aiai e waiho ana, lawe ae la o Kaua-
elemimo i keiki nana, a hanai iho la.

A nui o Aiai, he keiki maikai loa ke nana aku, lawe ae la no o Kauaelemimo i
kane nana, a moe iho la. A hapai o Kauaelemimo, ono iho la ia i ka ia, hele aku la o
Aiai i ke kamakoi ma kela wahi i Halekiike, a loaa na ia hoi mai la ai ka wahine. A
hala he mau anahulu, ono o Kauaelemimo i ke aku, olelo aku ia Aiai, e holo i ka hi
aku; olelo mai o Aiai: "O hele i pa i ko makuakane ia Kipapalaulu." Ae aku ka wa-
hine, hele aku la ia a hiki i mua o Kipapalaulu. Ninau mai o Kipapalaulu: "Heaha
kau?" "I hele mai nei an i pa na kuu kane." "Ae, he pa, eia ka pa." Hoi aku la ka
wahine a hiki, haawi aku la i ka pa ia Aiai. Olelo mai o Aiai: "Aohe loaa a keia pa;
he pa ai ole, hoeha kino i keia pa." A olelo mai ka wahine: "A auhea la auanei ka pa?"
I aku o Aiai: "O hele a ko makuakane olelo aku, he pa no, aole e nele ka lawaia i ka
pa, aia iloko o ka ipu holoholona a ka lawaia." O ko Aiai manao ma keia olelo i ka
wahine, i loaa ka pa o Kahuoi, a kona makuakane, i aihue ia ai e Kipapalaulu.

A hiki ke kaikamahine i mua o Kipapalaulu, nonoi aku i pa e haawi hou mai,
hoole mai o Kipapalaulu: "Aohe pa i koe; o ka pau ae la no ia o na pa." I aku o
Kauaelemimo: "Ka! Olelo mai nei o Aiai, he pa no, aia ka iloko o ka ipu holoholona
a ka lawaia." "Ae, he pa io, akalii aii a manao." Kiina aku la a lawe ia mai la, i nana
iho ka hana, he pa. Lawe aku la ka wahine a mua o Aiai, lalau mai la o Aiai a olelo
iho la: "Ola na iwi ua hoi mai nei oe."

558 Fornander Collection of Hawaiian Folk-lore.

over since you have come back." Aiai then said to his wife: "Go back again to your
father and ask him for a canoe; not one of five or eight fathoms in length, but get one
that is ten fathoms in length; that is the size of the canoe that I want from your father."
When Kauaelemimo arrived in the presence of her father, she asked for the canoe de-
scribed by her husband. When the canoe ten fathoms in length was brought the father
asked the daughter: "Who will be able to paddle this canoe?" "My husband will."
When Aiai heard the answer made by his wife, he took the canoe and set out with the
bird, Kamanuwai, taking the pearl fish-hook, Kahuoi, along. When he arrived off of
Mamala he took out the hook and began fishing. The aku began to come and jump
into the canoe of their own accord until it was loaded down deep. The bird then eat
some of the fish and was again restored to its former self. When Aiai came home his
double canoe was loaded down deep with aku. Upon arriving in the presence of his
wife he gave her all the fish, but the pearl fish-hook was taken by the bird, Kamanu-
wai, its guardian. This is the legend of Aiai.

Legend of Pupualenalena.

PUPUALENALENA was a dog that once lived in Puako, Hawaii, with its own
master. After a while his master was kidnapped by Kanikaa, a spirit, so the dog
went and lived with another master. It was the usual thing for the new master to
go out fishing, so he took the dog with him, making it sit behind him in the canoe.
Every time a fish was caught the dog would eat it up, and as the dog kept on doing
this for some time, the master said: "Yes, I have no objections to your eating the fish,
if you can only suppl}' me with niy favorite drink, the awa, then it would be all right
for you to eat the fish."

While the master was saying this, the dog Pupualenalena understood him. In the
evening the dog disappeared. This absence was because it went to steal awa down in
the valley of Waipio. At this time Hakau the king was living at Waipio. He owned
a large field of awa, just at the foot of the Puaahuku cliff. This was the field where
Pupualenalena came and got awa. At daybreak he would reach home with his awa,
when his master would take it, cut it up and prepare some and drink it. The master
after this had all the awa he wanted and the dog kept him supplied for many days. The
dog, however, went to the place so often that after a while very little of the field was'
left; so Hakau began to be suspicious and therefore set guards over the field. While
the guards were watching one night, the dog came to the field and began pulling up
the awa; when he had a sufficient amount for a load it took up the load and returned
home. The guards then were sure that a dog was pulling the king's awa, so they
followed it. The dog being much faster than the guards it got away; but one fellow
who was a good runner kept up the chase until Pupualenalena was finally tracked to
Puako. When the guard saw the dog's master he was covered with scales from the
constant use of awa. The guard then approached him and asked: "Say, is this your
dog?" The master replied: "Yes." The guard then said: "You two have sinned

Legend of Pupualoialcna. 559

I aku o Aiai i ka wahine: "E hoi hou oe i waa no'u; aole ka waa elima anana
ka loa, a e walu, o ka waa ke umi anana ka loa. Oia ka waa an e olelo aku ai i ko
makuakane." A hiki ka waliine imua o Kipapalaulu, nonoi aku la i waa, a liiki i ka
waa umi anana ka loa. Olelo mai ka makuakane: "Nawai e hoe e hiki ai keia waa?"
"Na kuu kane no." A lohe o Aiai i ka olelo a kana wahine kii aku la ia a lawe mai
la i ka waa, holo aku la ia me ka manu, o Kamanuwai, a me ka pa o Kahuoi, a waho o
Mamala, wehe ka pa a lawaia, na ke aku no i pii a komo ka waa, ai iho la ka manu a
ola ae la. Hoi mai la o Aiai, ua piha na waa i ke aku, a hiki i mua o ka wahine, haawi
aku la i ka ia, o ua pa nei lilo aku la ia Kamanuwai ke kiai. Pela ke kaao no Aiai.

Kaao no Pupualenalena.

HE ILIO o Pupualenalena, o Puako. i Hawaii ka aina. Noho iho la ua ilio nei
me kona kahu ponoi, a lilo aku kona kahu ponoi ia Kanikaa, he 'kua ia, noho
iho la ia me kona kahu lianai. He mea man i ke kahu ka holo e lawaia, a o
ua ilio nei mahope o ke kahu; loaa no ka ia pan no i ka ilio, pela aku no, a no ia pan

0 ka ia i ka ilio, olelo iho la ke kahu: "U, ua pono no hoi kau ai ana i ka ia, i na hoi e
loaa ana ka'u puni ia oe o ka awa, alalia, pono no hoi kau ai ana i ka ia."

Ma keia olelo a ke kahu, ua lohe ua ilio nei o Pupualenalena. I ka wa ahiahi,
nalowale ua ilio nei o Pupualenalena. O keia nalo ana, ua hele i ka aihue awa i lalo o
Waipio. O Hakau ke 'lii e noho ana i Waipio ia wa, nana ua mala awa nei i ka pali o
Puaahuku olalo iho. I laila ka awa a Pupualenalena i kii ai e uhuki, a kokoke e ao,
halulu ana ua ilio nei me ka awa, lalau aku la ke kahu a mama iho la i ka awa, a inu
iho la. Inu mau aku la ke kahu i ka awa, a nui na la i hala, kii man no hoi ka ilio i
ka awa a kokoke e pau ka mala awa a Hakau, hoohuoi o Hakau i ka pau o ka awa, a
hoonoho aku la i mau kanaka kiai. Ia lakou e kiai ana, hiki ana ua ilio nei, a kokoke
i ka mala awa, huhuki ana i ka awa, ia wa, maopopo ia lakou he ilio ka mea nana e
huhuki nei ka awa a ke 'lii. A ahu ka awa a ua ilio nei, hoi aku la, hahai aku la lakou
mahope o ua ilio nei.

Ua oi aku ka mama o ka ilio i mua o ka poe nana e hahai ana, nolaila, haalele
kekahi poe kanaka i ka hahai ana i ua ilio nei a hoi aku la. Hookahi kanaka i hahai
loa ia Pupualenalena a hiki i kai o Puako. Nana aku la ia i ke kahu o ua ilio nei, ua
hele a mahuna i ka awa, ninau aku la: "Ea, nau no keia ilio?" Ae mai la keia: "Ae."

1 aku ua kanaka nei: "Ua hewa olua i ke 'Hi ia Hakau, oia ka awa a ko ilio e kii nei.

560 Fornander Collection of Haivaiian Folk-lore.

against the king, Hakau. Your dog has been stealing the awa which belongs to the
king." The guard then took the man and his dog and brought them to Hakau in the
valley of Waipio. When they arrived in the presence of Hakau, Hakau asked: "Is this
your dog?" "Yes, it is mine," answered the man. Hakau asked: "Have you been drink-
king my awa then?" "Yes, I have been drinking it. I thought that the awa came from
.some place nearer home. But I am mistaken, and that he has been getting it from Waipio,
here." Hakau replied: "Yes, I am going to kill both of you for taking my awa."

During this time, in the reign of Hakau, there was a large shell used as a trumpet,
called Kuana, that was owned by the spirits which lived above Waipio. This shell
was blown every night and the sound from it made Hakau angry. So he said to the
master of Pupualenalena: "I will, however, save you and your dog if you will get me
the shell owned by the spirits." While Hakau was speaking, Pupualenalena heard
and understood the king's wish. That night the shell was again blown by the spirits.
At midnight the king of the spirits retired leaving the guards to keep watch; but later
on they also fell asleep. Pupualenalena then stole in and jumped over the sleeping
guards. Seeing the shell hanging over the king, it jumped over him, took the shell,
stuck his head in through the loop of the string by which it was hung up and ran off
with it. While in its flight and just as he was out of the house one side of the shell
struck a rock and a piece of the shell was broken off. Upon hearing the crack of the
shell the spirits woke up and gave chase, but they were unable to catch the dog.

When the dog arrived in the presence of Hakau with the shell, he was so happy
that he thereupon placed the master and his dog on a piece of land near by, and they
became great favorites with Hakau.

Legend of Kaulanapokii.

KAUMALUMALU was the father and Lanihau was the mother who once lived in
Holualoa, Kona, Hawaii, residing there as king and queen at that time. Mumu
was their first-born, then came Wawa, then Ahewahewa, then Lulukaina and
then Kalino making five sons. Then came Rlailelaulii, Mailekaluhea, Mailepakaha,
Mailehaiwale and last came Kaulanapokii making five daughters. After the children
were grown up, Mailelaulii asked her 3'ounger sisters, saying: "Let us go sight seeing'
hereabouts." They then started out and went as far as Huehue from which point
Kohala can be seen. On beholding the white sands of Kiholo and Kapalaoa they were
enticed to go on. When thej' arrived at Kapalaoa they thought they would keep on to
Kalahuipuaa. Upon arriving at Kalahuipuaa they met Puako.

Puako was a very handsome man whose form was perfect. When he saw Maile-
laulii he took her to be his wife and that night they were covered with the same kapa.
Very early the next morning the girls looked and saw Puako carrying sea water and
filling pools for salt making. Upon seeing this the sisters got disgusted and said to
Mailelaulii: "Say, if that is going to be your husband we will all be made weary carry-

'The expression maanei aku fiei, further ahead from here, while not embodying direction would invariably be ac-
companied by a wave or motion of the hand to indicate the point in mind.

Legend oj Kaulanapokii. 561

o ka awa a ke 'lii." Lalau aku la iia kanaka nei i ka ilio a me ke kaku, a lawe aku la
i mua o Hakau malalo o Waipio.

A hiki laua nei i mua o Hakau, ninau mai o Hakau: "Nau no keia ilio?" "z^e,
ua'u no," pela ke kahu. Wahi a Hakau: "A nau no e inu nei kuu awa?" "Ae, na'u
no, e kuhi ana au eia ma kahi kokoke keia awa, aole ka: Eia ka i Waipio nei." I aku
o Hakau: "Ae, e make ana olua ia'u no ka pau ana o kuu awa ia olua."

Aia iloko o ia wa e noho alii ana o Hakau, tie pu na ke 'kua, o Kuana ka inoa
o ia pu, iluna aku o Waipio, e kani niau ana ua pu nei i na po a pau lea, nolaila, ulu-
hua o Hakau. Nolaila, olelo aku o Hakau i ke kahu o Pupualenalena: "Aia ke ola o
olua me ko ilio a loaa ka pu a ke 'kua." Ia Hakau e olelo nei, ke lolie nei o Pupua-
lenalena. A ahiahi, kani ka pu a ke 'kua; a aumoe, moe ke 'lii o ke 'kua, aia na kiai,
a mahope paukia i ka hiamoe. Komo ana o Pupualenalena iloko, ae aku la maluna o
na kiai, nana aku la e kau ana ua pu nei maluna o ke 'lii waki, ae aku la no keia ma-
luna o ke 'lii a loaa ka pu, komo aku la ke poo o ua ilio nei maloko o ke kaula kakai o
ka pu, e paa ai, a kolo mai la.

Ma keia kolo ana, ua puka i waho o ka hale, pa kekahi aoao o ka pu i ka pohaku,
niho mole, aia ke 'kua a alualu ia ia nei, aole i loaa mai. Hiki keia i mua o Hakau
me ka pu, olioli o Hakau i ka loaa ana o ka pu, nolaila, hoonoho o Hakau i ke kahu a
me ka ilio i ka aina, a lilo ae la i piinahele na Hakau.

Kaao no Kaulanapokii.

OHOIvUALOA i Kona, Hawaii, ka aina. O Kaumalumalu ka makuakane, o
Lanihau ka makuahine, he mau alii laua no Kona ia wa. O Mumu ka mua, o

Wawa, o Ahewahewa, o Lulukaina, o Kalino, alima kane. O Mailelaulii, o
Mailekaluhea, o Mailepakaha, o Mailehaiwale, o Kaulanapokii, alima wahine. Noho
iho la lakou a pau i ke nui, olelo aku o Mailelaulii i kona mau kaikaina: "E hele kakou
e makaikai maanei aku nei." Hele mai la lakou a hikii Huehue e nana aia ia Kohala,
nana mai la, a makemake mai la i ke aiai o ke one o Kiholo a me Kapalaoa, a hiki
lakou i laila, malaila mai a hiki i Kalahuipuaa, e noho ana o Puako.

He kanaka maikai o Puako, he ui, aohe puu, aohe kee, lawe ae la ia ia Maile-
laulii i wahine, a moe iho la lakou ia po a ao ae la. Nana aku la lakou ia Piiako, e hele
ana i kuapa i ka halihali kai loko o na poho paakai, a hoowahawaha iho la ia Puako.
Olelo aku na kaikaina, ia Mailelaulii: "Ea, ina o kau kane keia, luhi kakou i ka hoo-
haha paakai, i ka lawe i ke kai, hele wale iho no ke kino a kuanoni.

562 Fornander Collection of Hawaiian Folk-lore.

ing sea water for salt making aud our skins will look like the windward bark of a noni
tree." Mailelaulii then said to Puako: "My sisters are urging me to continue on our
way sight seeing." Puako consented to this, so the girls departed on their way to
Kohala. When they arrived at Kokoiki, in Kohala, thej^ met Hikapoloa, the chief of
Puuepa and Hiikiaa; as he was a single man he took Mailelaulii to be his wife: so the
sisters took up their residence in Kohala.

Shortly after this some of the Kohala people sailed for Kekaha and from there
continued on to Holualoa, Kona, for the purpose of trade, where they met Mumu and
his brothers. Mumu and his brothers were fishermen and caught aku and all other
kinds of fish. They had in their possession some very rare pearl fish-hooks, which
supplied them with all the akii they wanted. The Kohala traders got their fish from
Mumu and his brothers.

On returning to Kohala the traders upon arriving at Puuepa took some of the
fish to Hikapoloa, his wife and sisters. When the fish was given to them the sisters
asked: "Where did you get your fish from?" "From Holualoa." "From whom at
Holualoa?" "From Mumu and his brothers." The sisters then said to Hikapoloa:
"They are ovir brothers. There are five of them and all fishermen." Hikapoloa then
asked: "Do you think I will be able to get a pearl fish-hook if I should go for one?"
"Yes, they will not refuse you one if you tell them that you are their brother-in-law
and if you tell them that Mailelaulii is your wife."

Soon after this Hikapoloa set sail for Kona and landed at Holualoa. Upon his
arrival his brothers-in-law were out fishing so he awaited for their return. Upon being
told that he was their brother-in-law, they asked him: "What is the object of your
visit?" "I have come for a pearl fish-hook for aku fishing. That is the only thing
that has brought me here, nothing else." "Yes, you shall have a pearl fish-hook.
Here it is, with the rod and line." When Hikapoloa came home his canoes were loaded
down with dry aku as well as with fresh aku.

After Hikapoloa had been home for some time he gave orders that the canoes be
made ready to go out fishing for aku. When the canoes were ready they started out
and upon coming to the aku grounds he took up the fish-hook and held it in his hand,
thinking that the aku would jump into the canoe of their own accord. He held the
hook this way all day until the paddlers were stiff with cold, but no aku was caught.
Upon failing to get any aku he took it as sufficient cause for the death of his brothers-
in-law. When they arrived home, Hikapoloa did not tell his wife of his plans to kill
his brothers-in-law; but he told the watchman ' at Kukuipahu, the place where the
canoes from Kona generally make their landing, saying: "In case my brothers-in-law
from Kona should arrive, don't give them any food; tell them they can get their food
up at Hikapoloa's place." Hikapoloa then prepared firewood and the umu,' and then
selected a guard for the door who was already armed with a stone axe and instructed
him that when any head should enter the door to cut it off.

Not very long after this a prolonged drought visited Kona and food became very
scarce. After a while there was no food to be had in the district; Kohala was the only

' Umii, or it>iii, the underground oven of lieated stones.

^Here appears to have been a system of coast guards for the execution of special orders of the king, chief or konoliiki.

Legend of Kaulanapokii. 563

Olelo aku la o Mailelaulii ia Puako: "E hele ana makoii e makaikai, ke koi nei
lakou nei ia'u e hele niakou." Ae mai la o Puako, nolaila, hele lakou nei ma Kohala
nei. A hiki lakoii i Koliala a nolio ma Kokoiki, e nolio ana o Hikapoloa he 'lii no
Puuepa a me Hukiaa, aolie wahine ana, nolaila, lawe ae la o Hikapoloa ia Mailelaulii i
wahine, a nolio ilio la lakou ia Kohala.

A liuliu iho, holo kekahi poe o Kohala i ke kalepa ia i ke kaha, a hala loa i Kona
a Holualoa, kahi o Rlumu ma. O ka Mumu ma hana me na kaikaina o ka lawaia, o
ke aku ka ia a me na ia e ae, a na lakou ua pa ai nei i ke aku. No laila ka ia a ka
poe kalepa o Kohala i holo aku ai.

Hoi mai la lakou a Puuepa, lawe mai la i kekahi man ia na Hikapoloa a me na
wahine. Ninau aku la lakou: "Nohea ka oukou ia?" "No Holualoa." "Na wai la o
Holualoa?" "Na Mumu ma." I aku lakou ia Hikapoloa: "O ko makou man kaiku-
nane ia, elima ko lakou nui, he poe lawaia wale no." Olelo mai o Hikapoloa: "Pehea,
loaa no ia'u ka pa ke kii?" "Ae, aole e aiia ia oe, ke olelo aku oe he kaikoeke oe no
lakou, a ke hai aku oe o Mailelaulii kau wahine."

Holo aku la o Hikapoloa a pae ma Holualoa, i ka lawaia na kaikoeke a hoi mai
la, e noho ana keia i ka hale. Hai aku la o Hikapoloa i na kaikoeke, e like me ka olelo
a na kaikuahine. Ninau mai la na kaikoeke: "Heaha kau huakai?" "He pa hi aku,
o ia ko'u mea i hiki mai nei, aohe mea e ae." "Ae, he pa, eia no me ka makoi a me ke
aho." Hooili mai la lakou i ke aku a na waa o Hikapoloa, a me ke aku maloo.

Hai mai la o Hikapoloa a hiki i Kohala, noho iho la a liuliu, hoolale aku la i na
waa a me na kaohi. Holo aku la lakou i ka hi aku, a kahi o ke aku, lalau iho la o
Hikapoloa, i ka pa a paa ae la i ka lima, e manao ana ia e lele mai ke aku mai ke kai
mai a komo i ka waa. Pela ka hana ana a po ka la, pau na hoewaa i ka opili, aohe loaa
o ke aku; nolaila, lilo keia loaa ole o ke aku i hala e make ai na kaikoeke. Pae aku
la lakou a uka, noho iho la me ka olelo ole i na wahine, ua holo ia lakou e make na

kaikoeke.

Olelo aku la o Hikapoloa i ke kiai o Kukuipahu, oia ke awa e pae ai ko Kona
waa ke holo mai: "E! I hiki mai o'u kaikoeke mai Kona mai, mai hanai oe i ka ai,
olelo aku oe aia i uka ka ai ia Hikapoloa." Hoomakaukau iho la o Hikapoloa, i ka
wahie a me ka umu, a hoonoho iho la i kiai no ka puka o ka hale, me kona makaukau
i ke koi, ina e komo ke poo maloko o ka hale, alalia ooki i ke koi.

A hiki i ka wa wi o Kona, aohe ai, a hookahi aina ai o Kohala, olelo aku o Kalino
i na kaikuaana: "E holo kakou i Kohala i ai na kakou." Ae na kaikuaana, holo mai

Memoirs B. P. Bishop Museum. Vol. IV.— 3h.

564 Fornander Collection of Haivaiian Folk-lore.

place that had food, so Kalino said to his older brothers: "Let us sail to Kohala and
get us some food." The brothers consented to this; so they made read}' and while on
their way they fished for aku. When the}' arrived at Kukuipahu, in Kohala, their canoe
was loaded down deep with aku. As thej' came ashore they were all faint with hunger
from want of food; so the}' went to the house of the watchman expecting to obtain some
food. When they arrived at the house the watchman said: "Your brother-in-law has
left word that you go right on up as he has the food for you." The younger brothers
then said to Mumu: "You go on up and when you get there bring us some food. After
we have some food we will also go up. Don't be long." Mumu then took up an aku and
started on his way to Puuiki, a hill looking down on Kukuipahu and from which point the
houses of Hikapoloa could be seen. As he reached the top of the hill, the watchman
called out to Hikapoloa: "Say, I see a man, he comes running with a fish in his hand."
Hikapoloa looked and saw it was Mumu, so he said: "It is the brother of Mailelaulii."
When Mumu arrived outside of the enclosure surrounding the house, he asked of the
watchman: "Where are the chiefesses?" The watchman said: "That is afterwards; enter
the house and have some food first, then you may see your relations." On thus being
invited, Mumu entered the enclosure and went up to the house. The inner guard then
called out: "Come in." At this Mumu entered, head first, when down came the axe and
the head was cut off from the body. The head rolled off to some distance and then asked:

Inquire and ask

For the fault why the man was killed:

What is the fault that a man should be killed?

Hikapoloa answered: "There is a fault. The pearl fish-hook that was worthless
was given to me and the pearl fish-hook that the aku is fond of was kept back. That
is the fault." The head of Mumu again inquired of Hikapoloa:

Is that all the fault, why a man shouUl be killed?

The umu by this time was hot and ready; the body was then put into the timu.
After it was cooked Hikapoloa said: "The person who will eat the biggest amount'
shall be presented with the largest ahupuaa." After the body was eaten the bones
were thrown onto a pile of stigar-caue trash. The younger brothers in the meantime
awaited for the return of their brother. After some time had lapsed Ahewahewa went
up and he also was killed. The next one followed and so on down to Kalino. When
it came to Kalino's turn, he took up an aku and started off. When he got to Puuiki,
he was seen, and the watchman called ottt to Hikapoloa: "Say, there is a thin man com-
ing up." Hikapoloa answered: "It must be Kalino; he must be coming up sideways
for he is a large man. He is the last one, the youngest of the brothers." When Kalino
arrived with the aktt in his hand, he asked the watchmau: "Where are the chiefesses?"
"You can see them later on, enter first and help yourself to some food, then afterwards
go and see them." Kalino then entered the hottse, when down came the axe and his
head was ctit off. The head of Kalino then asked:

Inquire and ask

For the fault why the man was killed;

What is the fault that a man should be killed?

This would seem to be a premium upon the practice of cannibalism, if such existed.

Legend of Kaulanapokii. 565

la lakou me ka hi aku a komo na waa hiki i Kukuipaliu ma Kohala. A pae lakou i
Kukuipahu, ua pololi, ua liele a maka poniuniu i ka make a ka ai, hoona akii la lakou
nei a ka hale o ke kiai, olelo mai ke kiai: "E! I olelo mai ke kaikoeke o oukou e pii
oukou ke pae mai, aia no ka ai iaia." I aku na kaikaina ia Mumu: "E pii oe, a hiki,
lawe mai oe i wahi ai na makou, a maona ia pii aku, mai lohi oe." Hopu iho la o
Mi:mu he aku, pii aku la a hiki i Puuiki, he ahua puu ia e nana ana ia kai o Kukui-
pahu, a e nana ana i na hale o Hikapoloa. Hai aku ke kiai ia Hikapoloa. "E, he
kanaka hoi keia eia la, ke holo mai nei he ia ko ka lima." Nana aku la o Hikapoloa
a ike, olelo aku la: "O Mumu, o ke kaikunane o Mailelaulii ma."

A hiki mai la o Mumu i waho o ka pa o ka hale, ninau mai la i ke kiai: "Auhea
na 'Hi wahine?" I aku ke kiai: "Mahope ia, e komo e ai a maona, alaila i ka maka-
maka." Ma keia olelo a ke kiai, komo aku la o Mumu i loko o ka pa o ka hale, a hiki
i ka hale, kahea mai ke kiai o loko: "Komo mai." Komo aku la o Mumu, o ke poo kai
komo, ooki iho la keia kanaka i ke koi, lele ke poo mai ke kino aku, a kahi e waiho.

Ninau mai ke poo o Mumu:

E ui aku, e ninau,

I ka hala i make ai ke kanaka;

Heaha ka hala o kanaka i make ai?

I aku o Hikapoloa: "He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia
aku. Oia ka hala." Pane hou mai ke poo o Mumu ia Hikapoloa:

O ka hala wale iho la no ia, e make ai kanaka?

Ua makaukau ka umu, iia enaena; ia wa, kalua ia ke kino o Mumu i ka umu, a
moa, olelo o Hikapoloa: "O ka mea ikaika i ka ai ana, e lilo ke ahupuaa nui iaia. A
pan ka ai ana, kiola ia aku la na iwi i ka puainako. Kakali mai la na kaikaina o ka
hoi aku, a liuliu, pii o Ahewahewa, pela no ka liana a hiki ia Kalino. Lalau iho la o
Kalino i ke aku, pii mai la a hiki i Puuiki, hai aku la ke kiai ia Hikapoloa: "E, he
kanaka wiwi ae hoi keia e pii mai nei." I aku o Hikapoloa: "O Kalino keia kanaka,
ua kunihi mai la ka pii ana; he kanaka nui keia, o ka pau keia o na kane. O ka muli
loa keia o Mumu ma." A hiki o Kalino, me ke aku i ka lima, ninau aku la i na kiai:
"Auhea na 'Hi wahine?" "Mahope ia, e komo e ai a maona, alaila hele aku e ike."
Komo aku la o Kalino, ooki iho la ke koi, moku ke poo. Olelo mai ke poo o Kalino:

E ui aku, e ninau

I ka hala i make ai ke kanaka;

Heaha ka hala o kanaka i make ai?

566

Fornander Collection of Hatvaiian Folk-lore.

Hikapoloa answered: "There is a fault. The pearl fish-hook that was worthless
was given to me and the pearl fish-hook that the aku is fond of was kept back. That
is the fault why he should be killed." The head of Kaliuo then answered:

Is that all the fault why a man should be killed?

Kalino's body was then cooked in the uniu and was then eaten up; and the bones
were thrown in a heap of ahuawa."

There were five brothers, requiring five unius and five different kinds of firewood:

Muniu, the man, the wood was opiko.^
Wawa, the man, the wood was aaka.'
Ahewahewa, the man, the wood was mamane.''
lyulukaina, the man, the wood was pua.s
Kalino, the man, the wood was alani.''

They were all killed without the knowledge of their sisters, as they were at this
time composing a niele or chant for the child of Hikapoloa and Mailelaulii which was
as yet unborn. They were closed up in another house, never once coming out; as peo-
ple while composing a name chant were restricted' and not allowed to go in and out of
the house. But Kaulanapokii, the youngest of the sisters, saw the spirits of their
brothers standing without heads; five bodies headless, whereupon she wept and walked
back and forth within the house. Kaulanapokii was a woman who had supernatural
powers and could see certain things. This power is even now possessed by the doctors
who give medicines in her name.

When Mailelaulii saw Kaulanapokii weeping, she inquired saying: "Why are
you walking back and forth? We are composing a chant, but you are walking back
and forth." Kaulanapokii replied: "Our brothers have all been killed by your hus-
band, for I see all five of them standing without heads. The sisters then all began
weeping for their brothers, but Kaulanapokii stopped them saying:. "Don't weep."
Kaulanapokii then told her sister Mailelaulii: "Sit down and force the child to come
forth at this time, so that your husband upon hearing the child will come in here, when
he shall be killed." Through the supernatural powers of Kaulanapokii, the child came
forth although the time for its delivery was not yet come. This was caused through the
anger of Kaulanapokii. As the child came forth, Kaulanapokii took it by the feet and held
the child up, at the same time calling to Hikapoloa: "Come and get your child." Hika-
poloa then came into the house. As he entered, Kaulanapokii called out to her sisters:

Say, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,'*
Let the ie and the rivers of water
Block up the back, block up the front.

'A/!ua:i'a, rushes from which cords were made; or, it
may have been a heap of a7c<a refuse.

'Opiko or kopiko, a firewood {Stmussia K'aduaiia).

'.-iflX-a, bastard sandalwood (yl/ro/ii^-^w sandivicmsf).

^ Manimie, a most durable hard wood {Sophorn cliry-
sophylla).

- Piia, a good firewood in that it will burn green {Pcica
.sa)ulwicensis).

*> .Uaiii, the bark and woo<l of which held medicinal
properties, and its leaves scent for kapas (Peica saiid-
wicensis).

'The kupu iiioa among the alii rank was not a sacred
name in a literal sense, but is here shown to be the
secrecy to be observed at and following the composing
of a name song or chant, until the time of its ceremo-
nial announcement or recital.

'Namesof the four varieties of the fragrant maile vine
{Al\xia oliviffonnis). These same four sistersare prom-
inent characters in the legend of Laieikawai, but in that
story they claim Kauai as their home.

Legend of Kaiilauapokii. 567

I aku o Hikapoloa: "He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, ana ia
aku, oia ka hala i make ai." Olelo mai ke poo o Kalino:

O ka hala wale iho la no ia e make ai kanaka?

Kalua ia o Kaliuo a moa i ka umu, ai ia iho la, a koe ka iwi kiola ia i waho o ke
opii ahuawa.

Elima lakou nei, elima umu, elima wahie, eia na wahie.

O Mumu, ke kanaka, he opiko kona wahie;

O Wawa, ke kanaka, he aaka kona wahie,

O Ahewahewa, ke kanaka, he mamane kona wahie.

O Lulukaina, ke kanaka, he pua kona wahie.

O Kalino, ke kanaka, he alani kona wahie.

Ua make lakou me ka ike ole o na kaikiiahine, no ka mea, e haku inoa ana na
kaikiiahine no ke keiki a Hikapoloa me Mailelaulii e hapai ana. Ua paa lakou ma
kekahi hale e aku, me ka hele ole i waho o ka hale, no ka mea, he kapu ka inoa, aole
e holoholo i waho, a i loko o ka hale. O Kaulanapokii, ko lakou muli loa, ua ike ia i
na uhane o na kaikunane i ke ku aku, aohe poo, elima kino, aole na poo, nolaila uwe
ia a holoholo i loko o ka hale.

E olelo iki kakou no Kaulanapokii. He wahine mana o Kaulanapokii, he ike;
o ia mana a hiki i keia la, a ke lilo nei oia i kumu lapaau, a haha paaoao. Ninau mai
o Mailelaiilii: "Heaha kou mea e holoholo nei, he haku inoa hoi ka kakou, he holoholo
kau?" I aku o Kaulanapokii: "O na kaikunane o kakou ua make i ko kane, eia la ke
ku mai nei lakou, a elima aohe poo." "Uwe iho la lakou i na kaikunane i ka "make
ana." Papa aku o Kaulanapokii: "Mai uwe oukou." I aku o Kaulanapokii ia Maile-
laulii: "E hookohi mai oe i ko keiki, a hemo ae i keia wa, i lohe aku ko kane hele mai,
o kona wa ia e make ai." Ma ka mana o Kaulanapokii, hemo ke keiki; aole nae i puni,
aka, no ka huhu o Kaulanapokii keia hemo ana. A hemo ke keiki, lalau iho la o
Kaulanapokii ma na wawae a hoolewalewa aku la. Kahea aku la ia Hikapoloa, kiina
mai ko keiki. Kii mai la o Hikapoloa a komo i loko o ka hale. Ia wa kahea o Kau-
lanapokii i na kaikuaana.

E, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,
E ke ie! E ka mana wai,
E kahihi kua, e kahihi alo.

^68 Fornander Collection of Hawaiian Folk-lore.

Ye fog that creeps there in the uplands,
Ye fog that creeps there in the lowlands,
Ye ngly seas, ye raving seas.
Ye seas that rise and stand.
Ye rains arise, ye winds arise,
Arise! Arise!!

Whereupon the house was completely covered over with the maile vines and the
ie vines. The rain beat down in torrents, the wind blew in a gale and the fog and mist
covered the land. This prevented Hikapoloa from getting out, as the ie and maile had
entangled the whole house. Upon seeing this the priest, Kehoni by name, who had
entered with Hikapoloa, called out:

Say, Kaulanapokii,

The all-powerful woman from the eastern sun,
The breadfruit that cannot be reached with a pole,
Allow me a pathway.

Kaulanapokii consented to this, and the maile and ie vines separated, permitting
Kehoni to walk out and thus saving himself. Hikapoloa died and the house was set
on fire. Kaulanapokii then proceeded to the place where her brothers had been killed
and called in a chant:

Say, thou smoke of the opiko send your fragrance from the uplands.
Perchance you have seen my brother Munui?

"Yes, I have seen him, his bones are lying there on the pile of sugar-cane trash."
Kaulanapokii then proceeded to the rubbish pile and collected the bones together. She
then called each brother in turn collecting their bones together until it was the turn of
her fifth brother, Kalino, when she called:

Say, thou smoke of the alani, send your fragrance from the uplands,
Are you not the wood with which my brother was cooked?

"Yes, I am the wood. He was cooked. He has been consumed and the bones
are there in the ahuawa heap where they now lie." Kaulanapokii proceeded to the place
indicated and collected them. After all the bones had been collected, Kaulanapokii
said to her sisters: "Let us work on our brothers and when they come to life again we
will return to Kona." The sisters then first took up Mumu and after he came back to
life the others were taken up. After all the brothers had been restored to life, they all
returned to Kona, where they all made oath, that they would never be covered over with
the same kapa with any man or woman from Kohala. This oath was even taken up
and kept by their children after them. Thus did they forsake the proud land of Kohala
and its favorite wind, the aeloa.

Legeitd of Kaitlaiiapokii. 569

E ka ohu kolo niai i uka,

E ka ohu kolo niai i kai,

E kai pupuka, e kai hehena,

E kai pili aiku,

E ala e ka ua, e ka makani,

E ala! l-' ala.

la wa ua paa o walio i ka inaile, i ke ie, i ka ua, i ka makani, i ka ohu me ka
pohina. Paa o Hikapoloa i loko, aole e puka i waho, ua hihi mai la ke ie, ke maile.
Kahea mai ke kahuna o Kehoni, ka inoa:

E Kaulanapokii e!
Ka wahine mana o ka la komo
Ka ulu loaa ole i ka lou ia
No'u kekahi ola.

Ae aku o Kaulanapokii, hookowa ia ka maile a me ke ie, puka o Kehoni i waho,
a ola ia, make o Hikapoloa, puhi ia ka hale i ke ahi. Hele aku o Kaulanapokii a hiki
i kahi o na kaikunane i make ai, kahea aku ma ke mele:

Ka uwalii opiko o uka e aala mai nei e!
Ua ike paha oe i kuu kaikunane o Mumu.

"Ae, ua ike, aia i ka puainako na iwi." Hele aku la keia ohi, houluulu a kahi
hookahi, pela no ka ia nei hana a hiki ia Kalino, oia ka lima:

Ka uwahi alani o uka e aala mai uei e!

O ka wahie paha oe o kuu kaikuuane i moa ai.

"Ae, owau ka wahie, ua moa, ua pau i ka ai ia, o na iwi aia i ke opu ahuawa,
kahi i waiho ai." Kii aku la keia houluulu. A akoakoa na kaikunane, olelo aku keia
i ua kaikuaana: "E hana kakou i na kaikunane o kakou a ola, hoi kakou i Kona."
Hana iho la lakou a ola o Mumu ma, alalia, hoi lakou i Kona. Hoohiki lakou aole e
moe i ko Kohala kane, aole hoi e moe i ko Kohala wahine, pela ka paa o ko lakou ma-
nao a loaa ka lakou man keiki. Pela lakou i haalele ai i ka aina haaheo o Kohala a
me ka makani aloha he aeloa.

Legend of Pupuhuluena.

IT WAS amongst the steep cliffs to the east of Kohala, Hawaii, that Pupuhuluena
once lived. When he first came to the place there was no food growing, no taro,
no potatoes, no yams, nor anj'thing else in the shape of food. All the food had been
taken and hidden by the gods in Kalae, Kau. Once upon a time Pupuhuluena had a
desire to go fishing, so he sailed to a point directly off Makaukiu. While he was busy
fishing, he saw that all the different fishes were gathered under his canoe; the uhu," the
nenue," ulna,' kahala,'' opakapaka,'^ hee," manini,' opelu,^ aku" and all the other kinds
of fishes. When he saw the fish move away he followed them until the cliffs were
passed, and as the fish kept on going he followed right along; he arrived off Kohala, still
the fish kept on: he arrived off Kawaihae, still the fish kept on: then on to Puako and to
Maniniowali where the manini remained behind, but he still followed until he was off
Kekaha and from there on to Kaelehuluhulu; here the aku and opakapaka remained be-
hind. Proceeding again until he was off the Kona coast, here some of the other fishes
remained behind, but he kept on following the others until he was off the place called
Kapukaulua, just this side of Kalae where the ulna remained behind. At this place he
saw a canoe floating with a large-mouth net let down on the coral bed. There were two
fishermen in the canoe, leiea and Poopalu; they were the fishermen of Makalii.

Pupuhuluena upon seeing the men moved on until he was quite close to them.
He then took up a kukui nut, chewed it up and blew the substance upou the surface of
the sea '° which enabled him to clearly see the bottom. As he looked down he saw the
fish entering the mouth of the net, let down by leiea and Poopalu, so he called out:
"Say, the fish have gone into 3^our net." "You are telling a lie. We are looking down
and we don't see any fish going in." The reason why leiea and Poopalu did not see
the fish was because they were chewing the sea-bean (mohihi) and blowing the juice
on the surface of the sea which did not render the sea smooth, so the}' were unable to
see the bottom very clearly. The place where they had their net was uot very deep.
Pupuhuluena, however, kept on calling to haul up the net till at last leiea and Poopalu
thought they would haul up the net, when to their surprise they discovered it was full
of fish. When leiea and Poopalu saw that Pupuhuluena had something they did not
have they requested some kukui nut; so Piipuhuluena gave some of his nuts to the
fishermen and they threw away their sea-beans. These two fishermen kept some of the
nuts and when they arrived home they planted some. This is how the kukui " was first
introduced into the districts of Kona and Kau.

Poopalu then gave Pupuhuluena some kalo and potatoes already cooked. Pupu-
huluena took them and placed them in his calabash. At this Poopalu asked him: "Why
do you put them in the calabash?" Pupuhuluena replied: "To save them for planting."

' U/iu, parrot-fish (Caloiomus sandwicheiisis).
^ Nenue, rudder-fish (^Hyphosus ftisciis).
^ Ulna {Carangus igtiobilis).
^Kahala, amber-fish {Seriola).
^Opakapaka {Apsilus microdon).
''Hee, squid {Octopus).
(570 J

'' Matiini, surgeon-fish {Teuthis sandwickensis).
^ Opelit, mackerel scad {Decapterus pinnulatus).
"^ Aku, bonito {Gymnosarda pelamis).
'"Oil on troubled waters had recognition in early days
■with a double purpose.

" A'/iA-iit {A/eurites moluccana).

Kaao no Pupuhuluena.

OKALAE i na pali hulaana ka aina, ma Koliala, Hawaii, kahi nolio o Pupuhu-
luena. Noho iho la ia ma ia aina, aohe ai, he wi, ua nele ke kalo, ka uala, ka

uhi, na niea ai a pau loa. Ua hoi ka ai, a i ke 'kua kahi i huna ia ai, ma Kalae
i Kau. Noho iho la o Pupuhuluena, a makemake i ka lawaia, holo aku la ia mawaho
ae o Makaukiu e lawa ia ai, iaia e lawaia ana, mumulu mai la na ia a pau loa malalo
o kona waa, ka uhu, ka nenue, ka ulua, ke kaliala, ke opakapaka, ka hee, ka manini,
ka opelu, ke aku, a me na ia a pau loa. Nolaila, hahai o Pupuhuluena i na ia a pau
no ka makemake, a hala na pali, aole no laila ka ia, a hiki i Kohala waho, aole no laila
ka ia. A hiki keia i Kawaihae, aohe no laila ka ai, a Puako keia hiki i Maniniowali,
alalia noho ka manini, hele hou keia a hiki i ke kaha a Kaelehuluhulu, noho ke aku,
ke opakapaka. Holo hou keia a Kona, noho kekahi mau ia, pela kai nei hahai hele
ana a hiki i Kapukaulua, i Kalae maanei mai, noho ka ulua ilaila.

Nana aku la o Pupuhuluena, e lana ana keia waa lawaia, he upena waha nui ka
upena e kuu ana. O ka inoa o keia mau lawaia, o leiea, o Poopalu, he mau lawaia na
Makalii. Holo aku la o Pupuhuluena a kokoke, lalau iho la ia i ke kukui, mama ae
la a pupuhi iho la i ke kai, malino maikai iho la o lalo. Nana aku la keia a ike ua
komo ka ia i ka upena a leiea a me Poopalu, kahea aku la: "E! Ua komo ka ia i ka
upena a olua." "Wahahee oe e na kanaka, ke nana nei no maua i lalo o ke kai, aohe ia
komo ae." O ke kumu o ka ike ole o leiea a me Poopalu, he hua mohihi ka laua e
mama ana a pupuhi i ke kai, nolaila, malino ole ke kai a ike ole ia o lalo, he papau
wale no ia wahi a laua e lawaia ana, aohe hohonu.

Hoomau aku la o Pupuhuluena i ke kahea: "E huki ka upena, ua komo ka ia."
Huki ae la o leiea a me Poopalu i ka upena, ua piha i ka ai. No keia hana a Pupuhu-
luena, o ka mama i ka hua kukui a pupuhi i ke kai, nonoi mai la o leiea a me Poopalu
i hua kukui, haawi aku la keia, a haalele iho la laua i ka laua hua o ka mohihi. Nolaila,
malama laua i ka kua kukui a kanu ihola, o ia ka lalia o ke kukui ia Kona a me Kau.

Haawi mai la o Poopalu i ka ai, he kalo moa, he uala, lalau aku la keia a ho-o i

ka hokeo. Ninau mai o Poopalu: "I mea aha ia an, e waiho nei i ka hokco?" I akuo

(571)

^72 Fornander Collection of Haivaiian Folk-lore.

Poopalu said: "They will not grow as they are already cooked. The gods have charge
of the food and all else, and we can only get it after it is cooked. If you wish to get
some for the purpose of planting then obey this instruction: You must first hew out an
image from a wiliwili ' tree and then braid a basket of ie." Pupuhuluena then consented
to do this. After the image and basket were made, Poopalu said to Pupuhuluena:
"Place the image behind you on the canoe while I will get into the basket and then we
will sail to the land of the gods."

When they arrived at Kalae where the gods were living, they were seen and be-
gan calling: "Let the canoe come ashore at the safe landing place." This place where
the gods were directing them to land was the refuse heap, which place by their power
was made to be calm, while the usual landing place was made to be very rough. Poo-
palu, however, instructed Pupuhuluena from within the basket to say: "That is a refuse
heap; here is the landing place where the surf is breaking, for I am a native son of this
place." When the gods heard Pupuhuluena, they remarked amongst themselves: "He
is a native son of the soil and not a stranger." The regular landing place then became
calm while the rough sea went back to the place opposite the refuse heap. As Pupu-
huluena went ashore, the gods came down to help him lift the canoe. At this Pupu-
huluena said: "The stern of my canoe is kapued. I will lift that part myself while
you can lift the forward part." After the canoe was carried ashore, the gods brought
all the different kinds of tubers and showed them to Pupuhuluena, saying:

Pupuhuluena,

Kapala, Kapakio,

What kind of food is this?

Poopalu spoke from within the basket: "Tell them it is a Hoi,' it is poisonous."
So Pupuhuluena chanted back:

It is a Hoi, a poisonous food.

One day to dig it,

One day to stand it in water,

One day to render it sweet,

One day to warm it in the sun.

But with all that, the children will die from eating it.

It has sprouted, it is growing over yonder.
The gods then brought out another tuber and asked: "What is this food called,

Pupuhuluena?"

It is a yam, 3 it is a life-giving food.

Go for it and bake it.

When cooked, your wife is then sustained.

The gods then showed all the different tubers to Pupuhuluena, after which they
invited him to join them in their games, which invitation was accepted. While playing
in a certain game, Pupuhuluena took some of the gods and stood them up on their heads.
This action so shamed them that they gave Pupuhuluena each of the different tubers.
Pupuhuluena then returned to Kohala and planted the yam, and yam can be found at the
bottom of the cliffs to the east of Kohala to this day; also the kalo, potatoes, gourds, and
all the different tubers. It was Pupuhuluena who first introduced them into Kohala.

■ Wiliwili {Erytlii-ina monospei»ia). ^I/oi, a species of yam used in times of great scarcity of food (Dioscorea
saliva). ''Yam, native name, uhi i^Ipomoea batatas).

Legend of Piipiihiihiena. 573

Pupuhuluena: "I mea kanu." Olelo niai o Poopalu: "Aole e ulu, ua moa, uo ka mea,
aia no i ke akua ka ai, a me na mea a pan, aia a moa loaa mai ia maua ka ai. Ina lie
makemake oe i mea kanu nan, e hoolohe mai, penei; e kalai oe i kii wiliwili, e ulana i
hinai ie." Ae aku o Pupuhuluena. A loaa ke kii me ka liiuai ie, olelo mai o Poopalu
ia Pupuhuluena: "O ke kii mahope ou i luna o ka waa, a owau iloko o ka hinai, e holo
kaua i ka aina o ke 'kua."

A hiki laua i Kalae, kahi o ke 'kua e noho ana, ike mai la ke 'ki;a i ka waa o
Pupuhuluena, kahea mai la: "E pae ka waa ma ke awa kai make." Eia: O ke kiona
o ua poe akua nei, ua hoolilo ia iho la i awa maikai loa me ke poi nalu ole, o ke awa
hoi e pae ai ka waa, ua kaikoo ae la. Olelo ae o Poopalu iloko o ka hinai ia Pupuhu-
luena: "E i aku oe, he kiona ia; eia no ke awa, e poi nei ka nalu, no ka mea, he keiki
kupa au no o nei."

A lohe ke 'kua i keia olelo a Pupuhuluena, olelo aku kekahi akua i kekahi akua:

"He kamaaina hoi ha, aohe malihini." Nolaila, kai make lana malie iho la ke awa e

pae ai ka waa, a hoi aku la ke kaikoo ma ke kiona o ua poe akua nei. Pae aku la keia

i uka, hele mai la ke 'kua e hapai i ka waa, olelo aku o Pupuhuluena: "He kapu o hope

o kuu waa, owau no malaila, mamua oukou e hapai ai." A kau ka waa i uka, lawe

mai la ke 'kua i na hua a pan loa, a hoike mai la ia Pupuhuluena, kahea mai ke 'kua:

Pupuliulueiia,
Kapala, Kapakio,
Heaha nei ai ia oe la?

Olelo ae o Poopalu i loko o ka hinai: "E olelo aku oe, he hoi, he ai make," pela

ke aoao ana a lohe a Pupuhuluena, kahea aku o Pupuhuluena:

He hoi he ai make,
Hookahi la e kohi ai,
Hookahi la e ku ai i ka wai,
Hookahi la niaualo,
Hookahi la i ka aheahea
Ai aku ka make na keiki,
Ua ulu, ua kupu, aia i o.

Hoike hou ke 'kua, he uhi ia ai: "Heaha nei ai ia oe e Pupuhuluena?"

He uhi he ai ola,
Kii aku no kalua
A moa, ola ka wahine.

Pela no ke 'kua o ka hoike ana i na ai a pau loa ia Pupuhuluena, a pau ia. Olelo
ke 'kua ia Pupuhuluena, e paani lealea, ae aku keia. Iloko o keia paani ana, lalau aku
la keia i ke 'kua a hoohuli ke poo i lalo, o na wawae ka i luna. Nolaila, hilahila ke
'kua haawi i na hua a pau ia Pupuhuluena. Hoi mai la ia a hiki i Kohala, kanu i ka
uhi, o ia ka ulu i na pali hulaana o Kohala a hiki i keia la, pela ke kalo, ka uala, ka
ipu a me na hua a pau loa, o Pupuhuluena ke kumu i laha ai keia man mea ma Kohala.

Legend of Kaipalaoa, the Hoopapa Young-ster.

KAIPALAOA was born in Waiakea, Hilo. His father was Halepaki and his
mother was Wailea the sister of Kalenaihaleauau, the wife of Kukuipahu, the
king of Kohala. After Kaipalaoa was grown np his father went off to Kanai
where he was killed by Kalanialiiloa, a kapu chief of Kauai. This chief was in the
front rank of those who took up the profession of hoopapa,' who by reason of his great
skill had his house enclosed in a fence of bones/ This fence was almost completed and
ever}- bone in it had come from those he had defeated in the profession.

Halepaki, the father of Kaipalaoa, was also educated in the profession but was
not classed as an expert; so when he journeyed to Kauai he was challenged and defeated,
and was killed by Kalanialiiloa. Pueonuiokona ' was the king of Kauai at this time.
Because of this death of Halepaki, Kaipalaoa took up the profession of wrangling or
disputation. Wailea, his mother, was skilled in the profession and so took the education
of her son upon herself until all she knew had been imparted to the boy. She then
said to him: "Go to your aunt who lives in Kohala, the wife of Kukuipahu, Kalenai-
haleauau by name. She will complete your education."

When he arrived in Kohala his aunt began her instructions. She taught him
all she knew relating to the profession: the things above and the things below, in the
uplands and in the lowlands; the things that happen by day and the things that hap-
pen b}' night; of death and of life; of good and of evil. She taught him all that she
knew, whereupon he was classed as an expert, and soon after arose and went in search
of his father. He took along with him a calabash * in which were stored all the things
relating to his profession and proceeded to the sea coast where a canoe was lying. He
took the canoe and started on his journey, first landing at Keoneoio at Honuaula where
he spent the night. Early the next morning he again boarded his canoe and set sail
landing at Kaunolu, Lanai. From this place he again set sail and landed at Kalaau
Point near Kaunakakai, Molokai, where he staid over night. On the next day he left
Molokai and set sail for Oahu, landing at Hanauma where he left his canoe and pro-
ceeded overland; he first stopped at Kaimuki, then at Niuhelewai, where he took a bath,
then continued on his way till he came to Pokai, in Waianae, where he spent the night.
When he woke up the next morning he saw the canoes of Pueonuiokona, from Kauai,
preparing for their return, so he proceeded to the landing place and asked of the men
that he be allowed to accompany them to Kauai. At this request the men said: "Be off,
you shameless youngter, you shall not take passage in the king's canoes."

When the king heard his men talking he called out: "Young man, come here
to me." When the boy stood in the presence of the king, the king asked him: "What

' Hoopapa, disputing, wrangling, wordy contentions, enclosing the house of a robber chief who waylaid trav-

ilebiite; a profession evidently wherein the interpreta- elers passing his province. It is coincident in these two

lion of' and play on words afford occasions of witticisms bone enclosures that they both lacked one victim for

in contests for entertainment, or on wager; sometimes completion,

of serious moment. ^ Pueo-nui-o-kona, great owl of Koua.

= /"a /?»'/, fence of bones here referred to, was not a testi- ■< it is not clear what the articles of a professional

mony of Kauai chiefs' supremacy only, in utilizing the wrangler would be beyond his mental powers, though

bones of his victims, for the vicinity of Fort Shaffer, doubtless he was equipped for sleight of hand and such

near Honolulu, had its pa iwi, a fence of human bones, like contests.

{ 574 )

Kaao no Kaipalaoa, ke Keiki Hoopapa.

OWAIAKEA i Hilo ka aina, o Halepaki ka makuakane, o Wailea ka makuahine.
He kaikaina hoi ko Wailea, o Kalenaihaleaiiaii, ka wakine a Kukuipahu, ke 'Hi

o Koliala. Hanau o Kaipalaoa a nui, hele koua makuakane a Kauai, make ia
Kalanialiiloa, lie 'lii kapu no Kauai, lie 'Hi akaniai i ka hoopapa, nana ua pa iwi nei o
kanaka, o Halepaiwi, he walii iki koe puni loa ua pa nei i ka iwi kanaka. Ua ike no o
Halepaki i ka hoopapa, ua ao ia no, aole nae i ailolo, holo e i Kauai a make ai ia Kalani-
aliiloa. O Pueonuiakona ke 'Hi o Kauai.

No keia make ana o Halepaki, ke kumu i ao ai o Kaipalaoa i ka hoopapa. He
akamai o Wailea kona makuahine ia mea, ao iho la laua a pan ko Wailea ike. Olelo
aku la o Wailea ia Kaipalaoa: "O hele a ko makuahine i Kohala, aia i ke 'Hi ia Kukui-
pahu, o Kalenaihaleauau ka inoa, nana e ao ia oe a pau loa."

A hiki keia i Kohala, ao iho la me ka makuahine a pau na mea a pau loa, o ko
luna o ko lalo; o ko uka o ko kai; o ko ke ao o ko ka po; o ka make o ke ola; o ka hewa
o ka pono; lolo iho la a pau, ku keia a hele inii i ka makuakane. Lalau aku la keia i
ka hokeo, aia i loko o laila na mea hoopapa a pau loa. Hele aku la keia a kahakai, e
kau ana he waa, holo keia malaila, a kau i Keoneoio ma Honuaula; moe a ao, holo keia
a pae ma Kaunolu i Lanai; malaila aku a ka lae o Kalaau ma Kaunakahakai i Molo-
kai moe a ao.

Haalele keia ia Molokai holo niai la a pae ma Hanauma; haalele ka waa ilaila,
hele mai la keia a Kaimuki, oioi, malaila mai la a Niuhelewai, luu wai a niau, hele
aku la a hiki ma Pokai ma Waianae, moe iho la a ao ae. Ua pae mai na waa o Pueo-
nuiokona mai Kauai mai, e makaukau ana e hoi; hele aku la keia a ke awa, i aku i
kanaka: "Owau kalii e holo me oukou i Kauai." I mai la kanaka: "Hele oe pela e na
keiki mai lewalewa; aole paha o kou kau mai ma ka waa o ke 'Hi." Lohe aku la ke
'Hi i keia leo, kahea mai la: "E ke keiki, hele mai maanei." A hiki keia i mua o ke

( 575 )

576 Fornander Collection of Haivaiian Folk-lore.

were you saying to the men?" I was asking them that I be allowed passage on the
canoes to Kauai; but they told me that the canoes belonged to the king." Pueonuio-
kona then said: "You may take passage in one of them. Have you any baggage to
take along?" The boy answered: "No, except that I have a calabash of clothes." "Well,
get it and come here and we will sail."

That night the boy retired ver}' early and at the crowing of the first cock he
got up. Taking his calabash he proceeded to the landing and took one of the canoes
that were lying there and set out for Kauai. The king, accompanied by his men, got
to the landing and waited for the boy until noon, but as he did not appear the canoes
were ordered to sail. When Kauai was seen, those with the king saw something float-
ing ahead of them, and when they drew nearer to the object they saw it was a canoe
with the boy in it. The king then called out to the boy: "I see that 3'ou came ahead
of us and we wasted our time waiting for 3'ou." "Yes, I thought that the king's canoes
were already overloaded with bulkj' things and with big men and large packages, so I
made up va.y mind to come ahead in the dark with the idea, however, of being overtaken
b}' 3'ou here in mid-ocean." A rope was then thrown to the boy which he made fast to
his canoe and he was towed on until they landed in Hanalei, Kauai.

When the}' arrived at this place they met two of the king's canoes which had
been out fishing that night, loaded deep down with fish. At seeing this the boy asked
the king: "Oh king, let me have some fish." The king answered: "Take one of the
canoes of fish for you." The bo}', however, reached down and only took up two fish,
one was an oililepa' and the other a kikakapu.' The king then asked the boy: "Are
those the only fish you are going to take?" "These are all the fish I am going to take
as they are the kind that will cook quickly."

Soon after this the boy left Hanalei and proceeded on his way, going by way of
Koolau until he arrived at Waiakalua where he rested. From this place he continued
on to Anahola; thence on to Kealia and then on to Wailua where Kalanialiiloa resided,
where was his bone fence, almost completed, built from human bones. When he arrived
at the place he looked and saw the bones of Halepaki his father; they were still fresh,
the bones not yet being bleached. At sight of this the bo}' bowed in sorrow and wept.
After his weeping he approached the flagstaff and pushed it down and put up the oili-
lepa, one of the fish brought along bj- him. He then next took the kapu stick and
pushed it down and put up in its place the other fish, the kikakapu. By this action of
the boy, it was meant as a challenge to the people that he was come to meet them in a
wrangling contest. When Kalanialiiloa and his instructors saw the action of the boy,
they knew at once that he was challenging them to a contest of wits, so a messenger
was dispatched to meet the bo}' showing the challenge was accepted.

COMMENCEMENT OF THE CONTEST OF WITS.

When the messenger arrived in the presence of the boy, he said to the boy:
"Young contestant, the chief invites you to come on iip." The boy replied: "Full-
grown contestant, the king invites you to come on down." At this answer the man did

'The hokeo calabash was usually a long shaped gourd ^ Oililepa, file-fish {Osbeckia scrip/a).

with an end opening for convenience of carrying the 'A'ikakapu, butterfly-fish i^Cluetodon oruatissimi(s).

"kit", or articles of utility; one's handbag.

Legend of Katpalaoa^ the Hoopapa Youngster. 577

'Hi, ninau mai la ke 'Hi: "Heaha kaii mea e olelo ana i kanaka?" "E nonoi aku ana
au, owau kekahi e kan ma ka waa a holo i Kauai, a i mai nei lakou la no ke 'Hi ka
waa." I mai o Pueonuiokona: "O ka waa ia; lie ukana kau?" "Aole, he wahi liokeo
kapa wale no no'u." "Ae, o kii a liele mai holo kakou." Hoi aku la keia a ka hale,
moe iho la a kani ka moa mua, hopu iho la i ka hokeo, hele aku la a ke awa, he waa e
kau ana, holo aku la keia i Kauai.

Ke kali nei ke 'Hi o kupono ka la, aohe hele aku o ua keiki nei; nolaila, holo
lakou a ike ia Kauai; nana aku la lakou i keia mea e lana ana i mua o lakou, a kokoke
lakou, nana aku la he wahi waa, o ua keiki nei ko luna. Kaliea aku la ke 'Hi: "Ua
holo e mai nei no ka hoi oe, kakali makehewa ana makou ia oe." "Ae, noonoo iho la
au, he waa ukana nui ko ke 'Hi, he kikoo la, he man ohua lemu kaumaha, he mau ope-
ope palale, nolaila, holo mai nei au i ka po okoa, me kuu manao no a loaa mai ia oukou
i ka moana nei." Kiola ia mai la ke kaula no kahi waa o ia nei, hekau ia aku la ma-
hope, a hiki lakou nei i Kauai a pae ma Hanalei.

Ilaila, elua waa o ke 'Hi i komo i ka ia, nonoi aku la ke keiki: "E ke 'Hi, na'u
kekahi ia." I mai la ke 'Hi: "E lawe oe i kekahi waa ia nou." Lalau iho la keia
elua ia, he oililepa he kikakapu, alua ia. Olelo mai la ke 'Hi: "O kau ia iho la no ia?"
"Ae, o ka'u mau ia iho la no ia, he ia hikiwawe o ka moa." Haalele iho la keia ia
Hanalei, hele aku la ma Koolau a hiki i Waiakalua, hoomaha; hele aku la a Anahola
a Kealia, hiki i Wailua; ilaila o Kalanialiiloa kahi i noho ai. Ilaila ka pa iwi a Kalani-
aliiloa, e ku ana, ua kokoke e puni i ka iwi kanaka. Nana aku la keia e ku ana na
iwi o Halepaki, ka makuakane, e koko ana no, aole i maloo; uwe iho la keia me ke kulu
o na waimaka. Hele aku la keia a ka pahu lepa, kulai iho la keia i ka lepa, kukulu ae
la i ka oililepa; lalau aku la keia i ka pahu kapu kulai, kukulu ae la keia i ke kika-
kapu. Ma keia mau liana a ke keiki, he hoopapa ke ano. Ike mai la o Kalanialiiloa
a me na kumu hoopapa i nei mau hana a ke keiki, maopopo ia lakou he keiki hoopapa
keia; hoouna mai la i elele e olelo i ke keiki.

HOOMAKA KA HOOPAPA ANA.

A hiki ka elele i mua o ke keiki, olelo aku la i ke keiki: "Keiki hoopapa, i olelo
mai nei ke 'Hi ia oe e pii oe i uka." I aku ke keiki: "Kanaka makua hoopapa, i olelo
mai nei ke 'Hi ia oe e iho oe i kai." Aohe hiki i ke kanaka makua ke olelo hou aku i

578 Fornander Collection of Hawanan Folk-lore.

not know what next to say to the boy; so tie returned to the chief and reported what
the boy had said. Upon hearing this the chief said: "Go down again and if he asks
you to go down, say yes to it. When you proceed to go down, he will then come up
here." The man again returned to the hoy and called out: "Youug contestant, the
chief invites you to come on up." The boy replied: "Full-grown contestant, the chief
invites vou to come on down." The man then proceeded on down and the boy went on
up to the chief's place.

When the boy arrived outside of the house, the chief's instructors in the profes-
sion of wrangling called out: "You have to remain outside, for there you will sleep then
get up and eat, where the wind and rain will beat down on you. You shall remain
there and die there. For die you must, youug man, for you cannot come in here."

The boy saw at once that no time would be wasted by the Kauai people nor
would they allow him time to prepare himself although he knew that that was a part
of the profession; but they did not, however, find him unprepared, the boy immediately
replied: "You must then remain in there, you full-grown men until you die. Eat up
what food you have, obey the calls of nature, and eat, you must die within for you can-
not come out."

At this Kalanialiiloa spoke up: "The boy is indeed right. He is on the outside
where he can sleep and get up and can go where he pleases; whereas we are huddled
up in here, and after we have eaten up our food and fish and have drunk up our water
we will not be able to get an}' more as we cannot go out. We will, therefore, remain
in here until we die. It is, therefore, best that we befriend the boy and allow him to
enter." The instructors, however, refused to allow this. In this both sides came out
even. The men had intended to best the boy in their battle of witty remarks when the
boy would have been killed.

The men then proceeded to take up all the mats and grass spread on the floor to
serve as a covering and left the bare dirt. They then poured water on the dirt and
made mud, making it unfit for any person to sit down on. They then called for the
boy, saying: "You will surely- die now for we have taken up all the covering from the
floor leaving it bare." The boy then entered the house and looked down at the lowest
battens, which were next to the ground and then addressed his calabash: "Sa}', you
must sit down here on this part of the floor where it has a covering." At this the men
said: "You are a deceiving young man, there is no covering left on the floor, for we
have taken it all up." The boy replied: "When the framework of this house was put
up the battens were put ou, beginning with the lowest one called the bottom covering.
If so, then why can not I call it a covering." "And why not? It is a covering because
it is laid at the bottom, and furthermore the rest of the battens are fastened above that
one," said the chief. Tlie men said: "The boy may have beaten us in that, but he will
never find this our next move." The men then spread out makaloa' grass on the floor,
then their Niihau' mats over the grass, then took out their kapas made on Kauai and
laid them down, saying: "Die you must, young man, for we have taken everything and
left you nothing." At this the hoy reached for his calabash, uncovered it, reached in

^Makaloa grass {Cyperus Iccvigatus'), known also as mokoloa, wherewith the fine Niihau mats were made.
°Niihau mats were regarded as the choicest quality of Hawaiian mat making.

Legend of Kaipalaoa^ the Hoopapa Youngster. 579

ke keiki. Hoi aku la ia a hiki i ke 'Hi, hai aku la i na olelo a ke keiki; i mai la ke 'lii:
"O iho a i olelo hou mai ia oe e iho i kai, ae aku oe, nau ia e iho i kai, alalia, pii mai
kela i uka nei." Hoi hou aku la ua kanaka nei a hiki, kahea aku la: "Keiki hoopapa
i i mai nei ke 'Hi ia oe e pii oe i uka." Pane aku ke keiki: "Kanaka makua hoopapa,
i i mai nei ke 'Hi ia oe e iho oe i kai." Iho aku la ua kanaka nei i kai, pii ua keiki nei
i kahi o ke 'Hi.

A hiki keia mawaho o ka hale, kahea mai na kumu hoopapa: "Mawaho iho no
o ka hale e noho ai, a moe iho no, ala no ai, nee ka ua ka makani, malaila no oe a make
iho, make e ke keiki, aohe loko o komo mai. Pane aku ke keiki: "I loko iho no e na
kanaka makua a make, ai i kahi ai a pau ae, mimi, kikio, a ai iho no, pela no e noho ai
iloko a make iho, aohe waho o puka mai." I mai o Kalanialiiloa: "Pono wale ke keiki.
Aia kela i waho, moe no kela a ala ae hele he akea o waho, o loko nei he haiki, pau ka
ai, ka ia, ka wai, aohe waho o puka aku, pela e noho ai a make iho; e aho e hookipa i ke
keiki, e komo iloko nei." Hoole aku na kumu hoopapa: "Aole." Ma keia man olelo
kike a lakou ua like loa. O ka manao o na kanaka makua, o ka paa o ke keiki ma ka
olelo ana, alalia make.

Ohi ae la na kanaka makua i ka moena, ka mauu haliilii a pau loa, koe o ka
lepo, hookele iho la i ka wai a ukele o loko, a pono ole ke noho iho. Kahea mai la na
kanaka makua i ke keiki: "E, make e ke keiki, ua ohi ae nei makou a pau ka haliilii,
aohe haliilii i koe." Komo aku la ke keiki a loko o ka hale, nana iho la i ka aho halii o
ka hale, malalo loa, e pili ana i ka lepo, a olelo iho la i ka hokeo: "E, maanei e noho ai
i kou haliilii." Hoole mai na kanaka makua. "Keiki wahahee oe, aohe haliilii i koe,
ua pau ia makou." I aku ke keiki: "Kukulu ia ka hale a ku, hoaho ia ka aho, o ka
aho halii nae ka mua o lalo e hoaho ai, aole ia he halii la?" "I ke aha hoi. He halii ia,
aia malalo loa, maluna iho na aho e ae," pela mai ke 'Hi. Wahi a na kanaka makua:
"O ka mea paha ia i loaa iaia, koe hoi keia."

Haliilii na kanaka makua i ka makaloa o ia ka mauu; hohola ka moena pawehe
o Niihau; hue ia mai la na aahu kapa pele o Kauai, a waiho ana. "Make e ke keiki; ua
ohi ae nei makou i na mea a pau a nele oe, aohe au." Lalau aku la ke keiki i ka

Memoirs B. P. Bishop Museum. Vol. IV. — 37.

580 Fornander Collection of Hawaiian Folk-lore.

and took out some kixololiia ' grass and spread it out, tlien took out a mat, then a cover-
ing" made from fragrant hala blossoms of Puna and spread it out, then an ouholowai'
kapa robe, of Olaa,^ all strongly scented with the olapa.

In this both sides were again even. The men then said: "He may have all these
things, but he will not have anything to show in our next move, when he will surely
be killed." The men then ordered that they prepare wood for the umu, start the fire
and strangle the pig; and when the pig was cooked to drink awa. Both sides then
started to carry this out and to see which side would drink awa first.

The bo}' then reached for the calabash, took out some wood already split up into
small pieces and tied up into a bundle, took off the string and let the wood fall out; he
next reached for a small bundle of pebbles, to serve as stones for his umu, placed them
on the wood and started the fire; he next reached for a piece of kukui wood,'^ called
puaa, which was made into the shape of a pig; he next reached for the cord and pro-
ceeded to wind it around one end of the piece of wood. At the process of winding the
string, a squeaking noise was heard, to which the boy said: "What a squeaking pig
this is." He then placed it on the umu and peeled off the bark leaving the white wood
exposed; the next thing was to cut it open which he did and took out a piece of pork
and portions of the offal of a pig, which had already been wrapped up in this piece of
wood, and he then went through the act of cooking it in the umu. After the suppo.sed
pig was put in the umu, he reached for a few pieces of umu covering from his calabash
and covered up the umu.

Both umus were covered at the same time and they all proceeded to prepare the awa.
The men took up real awa, while the boy took a couple of small pieces of awa already
prepared and of the kind that grows on trees. After the pigs were cooked the others
proceeded to cut up a real pig, while the boy took out his piece of pork from within the
kukui wood and began his meal, first drinking his awa. When the boy finished his
meal his head bowed down being overcome by the effects of the awa.

The men next invited the boy to join them in reciting and composing chants.
The men began reciting their verses with certain of their number sitting in the rear of
the reciters going through certain motions. When it came to the boy's turn, he placed
a wooden image behind him and began his recital. At this the men said: "It is indeed
strange that you should have a wooden image to make the motions for you, while we
had those who could talk and recite with those who chanted." The boy replied: "You
are all wrong. All great and noted chanters while reciting verses are always accom-
panied by those who make the motions in silence; the only voice to be heard is from
the one doing the reciting. I believe I have the true process, while in your case you
were all reciters."

^ Kuolohia grass {Rhynchospora laxa). troduced Hawaii to the world as Owyhee, from persons

^Ahu hitiano aala o Puna, the hala-fragrant spread, saying they were of Hawaii, o Haivaii.

or kapa, of Puna. ^ Puaa kukui is here described as a piece of kukui

'The ouhuluwai kapa was made from )«awa/tz bark, wood cut to resemble a pig. In other accounts this

and was dyed differently on its two sides. /"'"« ''■"'<"'" '» produced by markings of alaea stain or

. „, , . ... , , • , , r J coloring, and being in connection with temple ceremo-

■* The reference to this o«//;(/K?c'nr oZ-rtfl, a kapa of /.ffa, . . ?" . ,1 . ■ ., • ^ a a c .^^

1 .iT- . I. I n _, r .\ . i- c nies it suggests that in this way certain demands of the

shows this to have been the name of that portion of ■ . ^ ■ • .-. <■ c ■ ■\ u ■

,. , r^i ! . , • ., T • priests for pigs in quantity for sacrificial offerings were

Puna known now as Olaa, from taking the o as being jl , f b ^ 1 &

part of the name of the place as the early voyagers in-

Legend of Kaipalaoa, tlic Hoopapa Youngster. 581

hokeo a wehe ae la i ke poi, lawe niai la i ka mauu, lie kuolohia, a haliilii, i ka moena,
hie ahu hinano aala no Puna, a uhola; he aaliu kapa ouholowai no Olaa, ua hele a po i
ke ala o ka olapa. Ma keia man mea a lakou, ua pai wale, olelo na kanaka niakua:
"O ka mea palia ia i loaa iaia, koe hoi keia, ianei ia la make."

Olelo na kanaka makua: "E kaka ka wahie, e hoa ka umu, e umi ka puaa, a
moa, inn ka awa", hana lakou la i ka lakou la. Lalau aku la keia iloko o ka hokeo,
he pauku wahie, ua wawahi ia a liilii, pu-a ia a paa i ke kaula; huki ae la keia i ke
kaula helelei, lalau aku la keia he laulau iliili, loaa ke a o ka umu, a a ka umu. Lalau
aku la keia he puaa kukui, ua hana ia a like me ke kino o ka puaa, lalau aku la i ka
aha a uumi iho la ma ka ihu; o ka uwi a ka aha, olelo iho keia: "U, akahi ka i ka puaa
uwe loihi." Kau aku la i ka umu, a pan ae la ka ili o waho i ka paholehole, koe iho
la ke kino aiai o ke kukui; kua-i iho la ia loko, lalau iho la keia ma ka opu (ua waiho
ia he naau ame ka io o ka puaa ma ia wahi), a huki ae la i ka naau, a pan, kalua; kii
aku la i na pea kauwawe i loko o ka hokeo, kalua iho la a nalo ka umu.

Kalua like na umu, mama na awa, mama ko lakou la he awa maoli, he man
mana no koi nei ua wali, elua, he awa no luna o ka laau. Moa ka puaa, okioki ka lakou
la he puaa maoli, pololei iho la no keia a ka io o ka puaa i hoopili ia me ke kukui, lawe
ae la ai. A pau ka ai ana, ooki mai la ka ona o ka awa i ke keiki, noho iho la me ke
kuloii.

Olelo mai la na kanaka makua: "E ke keiki, e lealea kakou." "Eia ka lealea
la he hula, mamua ka hula, mahope ka hoopapa." Hula na kanaka makua, he kanaka
ko mua, he kanaka ko hope. Hula ke keiki mamua, he kii mahope e hoopaa ai. I aku
na kanaka makua: "Kupanaha, o kau hoopaa ka ke kii, he kanaka ka makou hoopaa,
he leo, he walaau, hookahi na hana like ana." I aku ke keiki: "Wahahee; i kaulana
nei mea o ka hoopaa i ka paa o hope o ka hula, aohe leo pane, aohe walaau, hookahi
waha olelo o ka hula. O ka'u ka hoopaa, he poe hula wale no oukou a pau loa."

582 Fornander Collection of Hawaiian Folk-lore.

At this Kalanialiiloa admitted that the boy was right, saying: "You are indeed
right. You have the true meaning of the duties required of a chanter." The men
said: "He has probably proved himself our superiors in that, but he will never beat us
in a contest in the use of words." The men then chanted the following lines, making
use of the word turn (kahuli): '

The fisherman's canoe is turned over,
The fisherman's outrigger is turned over,
The fisherman's iako^ is turned over,
The fisherman's bailing cup is turned over.
The fisherman's pearl hook is turned over.

"These are all the uses to which the word turn can be used, we wish you to under-
stand, young man from Hawaii, and if you can find any more uses to the word, you
shall live; but if you fail you shall surely die."

We will then twist j-our nose,

Making the sun to appear as though at Kumakena.

We will poke your eyes' with the handle of the kahili.

And when the water runs out

Our god in the profession of wrangling will suck it up,

The god Kaneulupo.

The boy then said: "After you full-grown men have found those uses, why can't
a boy find more uses to the word also? It is best that I find other uses to the word
that I may live. I shall therefore try to find other objects that can be turned over, and
if I shall fail you shall live, but in case I find other uses I will kill you all."

I will twist your noses,

Making the sun to appear as though it is at Kumakena.''

I will poke your eyes with the top end of the kahili.

And when the water runs out

My god in the profession of wrangling will suck it up.

The god Kanepaiki.

The men called back:

We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.

The boy replied:

Say, ye gods, eat up the eyes

Of the men who are in this contest with me, eat up the eyes.

The bald-headed man appears like a man with his forehead turned around.

The blind-eyed man with his eyeballs turned,

The lame man with his ankle turned.

^Kahuli, turned over. The contest here changes to a 'Poking or gouging out the eyes of a victim was one

play on words. of the cruelties practiced in olden times.

''The iakos of a canoe are the sticks connecting the *A'«;«a/vH(i, mourning, the application being that one

outrigger to it. would be blinded for the time by an act so severe.

Legend of Kaipalaoa^ the Hoopapa Youngster. 583

Ae aku o Kalanialiiloa: "He oiaio ia; o kau io ka hoopaa, he paa ka waka, hoo-
kahi waka walaau o ko ka hula." I mai na kanaka makua: "O ka mea paha ia i loaa
iaia, aole paha i loaa na mea e ae." Pane mai ke kanaka makua:

Kanaka lawaia ua kahuli ka waa,
Kanaka lawaia ua kahuli ke ama,
Kanaka lawaia ua kahuli ka iako,
Kanaka lawaia ua kahuli ke ka,
Kanaka lawaia ua kahuli ka pa.

"Aia ka makou mea kahuli la e ke keiki hoopapa o Hawaii; a i loaa ia oe, ola
oe; aka, i loaa ole ia oe make oe."

Wiliia ka pou o ko ihu la,

Kaa ka la i Kumakena,

Oo ia ko maka i ke kumu kahili,

Poha mai ka wale,

Omo aku ko makou akua hoopapa,

O Kaneulupo.

Pane aku ke keiki: "A loaa ka hoi kau ka ke kanaka makua, e o hoi e loaa ka'u
ka ke keiki; e loaa hoi paha ka'u ka ke keiki i nani ai. I ola ai hoi au alua, imi hoi
paha au a i loaa ole, kau mea kahuli, ola oukou, aka hoi, i loaa make oukou ia'ii."

Will ka pou o ka ihu,

Kaa ka la i Kumakena,

Oo ia ka maka i ka welelau o ke kahili,

A poha mai ka wale,

Omo aku ko'u wahi akua hoopapa,

O Kanepaiki.

Pane hou na kanaka makua i ke keiki:

A hua, a pane,
He pane ko ona.
He hoolohe ko onei.

Pane ke keiki:

E ke akua, aina ka maka

O na kanaka makua hoopapa nei la e, aina ka maka.

Kanaka ohule ua kahuli ka lae,

Kanaka makapaa ua kahuli ka onohi,

Kanaka oopa ua kahuli ka iwi.

584 Fornander Collection of Hawaiian Folk-lore.

The chief replied: "Yes they are indeed turned. When the sun strikes the fore-
head of a bald-headed man it will appear shiny like a pile of kauwila wood: while the
blind-eyed man will see nothing but darkness; and the lame man with his ankle turned
will limp as he walks. Yes, they are objects that indeed turn."

The men again came back with another word, chanting the following lines:

The thing of value in a canoe shed is the canoe,

The thing of value in the canoe shed is the iako,

The thing of value in a canoe shed is the outrigger.

We will then twist your nose,

Making the sun to appear as though it is at Kumakena.

We will poke your eyes with the handle of the kahili,

And when the water runs out

Our small god in the profession of hoopapa will suck it up.

The god Kaneulupo.

The boy then answered:

Ye calabash. Oh, ye calabash.
The thing of value in a calabash is the canoe,
The thing of value in a calabash is the iako.
The thing of value in a calabash is the outrigger.

The men then replied: "You are mistaken, yotmg man. How can a canoe get
into a calabash with its iako and outrigger?" The boy answered: "The kapa cloth
made from the kiwaawaa ' is first beaten and then put into the calabash. The word
(waa) canoe is there, is it not? I think it is. The kapa of iako' is also beaten and
then pitt into the calabash. Is not the iako then put into the calabash? I believe it
is. The fisherman goes out and catches an ama' and puts it into the calabash. Is not
that an ama (outrigger)? I think it is."

In this both sides were again even and a draw was declared.

The men: "The small yellow-backed crab having ten legs is an animal that crawls.
The crab is a wise old fellow, for he places all of his bones on the outside, keeping his
meat on the inside; then he crawls away from the sea and dries himself in the sun.
Let it come. A crab has ten legs; indeed it has."

The boy: "The small yellow-backed lobster has for its younger brother the red
rock lobster. The lobster is also a wise fellow, for he too places his bones on the out-
side keeping all his meat on the inside; then he crawls away from the sea and dries
himself in the sun. Let it come. It has fourteen legs; let it come."

The men: "Let us begin from Kohala and compose a few lines."

How beautiful are the rows of hills,

The rows of hills in the plain of Wainiea,

Where one rubs his freezing eyebrows.

Where one sleeps doubled up in the cold of Puupa.

' Kiu'aazt'aa , a coarse kind of kapa for various uses. equaling forty. In general practice the word kaau is

'/ako of kapa refers to a term in counting kapas, used for this number.

^ Ama, or aama, mullet (Afiigil ccp/ialiis).

\

Legend of Kaipalaoa^ the Hoopapa Yoimgsier. 585

Pane mai ke 'Hi: "Kahuli paha, pa ka la i ka lae o ka ohule, lilelile ana, mehe
pun kauwila ala ka hinuhinu; ka makapaa hoi huli ka onohi eleele ke nana mai, ka
oopa lole ka iwi ke hele mai, kahuli paha."

Pane hou na kanaka makua:

Ka waiwai nui a ka halau la o ka waa,
Ka waiwai nui a ka halau la o ka iako,
Ka waiwai nui a ka halau la o ke ania.

(E like me na olelo mua, pela koonei olelo ana, a no ka hoi akn a hoi aku, nolaila,
e waiho ia olelo paku-a.)

Pane aku ke keiki ma na olelo kike:

E ka ipu la, e ka ipu,

O ka waiwai nui a ka ipu la o ka waa,

O ka waiwai nui la a ka ipu o ka iako,

0 ka waiwai nui la a ka ipu o ke ama.

Olelo mai na kanaka makua: "Keiki wahahee; pan no ka waa iloko o ka ipu, e
laa me ka iako, ke ama?" I aku ke keiki: "Kuku ia ke kapa a kiwaawaa, hahao iloko
o ka ipu, aole ia la he waa? He waa ia. Kuku ia ke kapa a iako, hahao ia iloko o ka
ipu, aole ia la he iako? He iako. Lawaia ka ia a loaa he ama, hahahao ia iloko o ka
ipu, aole ia la he ama? He ama ia."

Pili ae la laua, man man ae la.

Kanaka makua: "Ka aama iki kualenalena, he umi wale ka wawae, ka ino ia e
hele nei la, o hala wale, he akamai nui no ka aama, i ka lawe i ka iwi a mawaho, lole i
kona io a maloko, pii i uka e kaulai ai la e; kuu ia, he umi wawae, o ka aama e."

Keiki: "Ka ula iki kiialenalena. Kaikaina ka ula papa ka inoa ia e hele nei
la, halawale; he akamai nui no ka ula, he lawe i kona iwi a mawaho, he lole i kona io
a maloko, pii i uka e kaulai ai la; kuu ia he ula, he umikumamaha wawae, kuu ia hoi la."

Kanaka niakita: "Ma Kohala kakou."

Nani ku a ka pae puu,

Ka nonoho a ka pae puu o Waiinea,

1 lonii ia ka puu maka enaena i ke anu,

Moe hoolapuu i ke anu o Puupa. ~

586 Fornander Collection of Hawaiiait Folk-lore.

Puupa is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Wailoa,
The hands are indeed made warm at Wailoa.

"Sajr, young man, you will surely die this time for we have taken all the cold
places where the hands are likely to get cold. Yes, die you must."

I

The boy: How beautiful are the rows of hills,

The rows of hills in the plain of Kahua,

Where one rubs his freezing eyebrows.

Where one sleeps doubled up in the cold of Puuhue.

Puuhue is bitterly cold for the want of a companion,

Where the hands are made warm on the way to Makiloa,

The hands are indeed made warm at Makiloa. _

"Have I found other places where the hands are also made cold? I think I have."

The men: Kauwiki, the mountain, the bat.

Created long ago by Hina, Kauwiki.
The boy: Honuiki with its round head, carried away by the sea.

Which has brought the kukala to my shores,

The small turtle.

In this they were again evenly matched and a draw was declared. The men
were unable to beat the boy, so Kalanialiiloa said: "Better stop the contest and let us
make friends with the boy; let us cook a pig and sue for peace." "No, perhaps that is
all he knows and does not know the other things. We will beat him 3'et, he shall not
escape." The men then said to the boy: "Let us carry on our contest on things per-
taining to Kona." The boy gave his consent to this."

The men: The round fish of Kalapana

That is eaten with the potatoes of Kaimu.

The fish that is picked with a stick,

That is rubbed against a stone,

That is bitten with the teeth.

That is held at the ends of the fingers;

My rich fish the inamona (roasted kukui nut),

The akimona.^

"Say, 3'oung man, die you will, for we have taken all the rich, round fish and
none is left. Die you will, you will not escape us, young man."

The boy: The round fish of Kona is at Houokohau,
That is eaten with the potatoes of Kailua,
The fish that is picked with a stick,
That is rubbed against a stone.
That is bitten with the teeth.
My fish, my rich fish.
The rich (ina) sea egg.

'The contest now centers upon a play upon words of " AkiDiotia, same as iiiaiiwmj, kukui nut jelly, a table

similar sound but different meaning, the point of which delicacy,

cannot well be conveyed in its translation.

Legend of Kaipalaoa^ the Hoopapa Youngster. 587

Anu Puupa i ka hoa ole,
Hoopumahana i ke ala i Wailoa na lima
A i Wailoa na lima e.

"Make paha auanei e ke keiki? Lawe ae la makou i na lima a pau, aoke lima i

koe; make."

Keifzi: Nani ku a ka pae puu,

Ka nonoho a ka pae puu o Kahua e,

I lomi ia ka puu maka enaena i ke anu

Moe hoolapuu i ke anu o Puuhue,

Anu Puuhue i ka hoa ole,

Hoopumahana i ke ala, i Makiloa na lima, e,

A i Makiloa na lima,

"Aole ia la he lima, lie lima."

Kanaka: Kauwiki, ka mauna, ke opaipai
E kala ia Hina, Kauwiki e.
Keiki: Honuiki poo kuekue, lilo i kai e,

E e wale mai ai kukala i ko'u aina,
Kela kauwa honu iki-uha.

Ma keia mau hana a lakou me ke keiki. ua like a ua pai, aolie paa o ke keiki;
nolaila, olelo aku o Kalanialiiloa: "E paii ka hoopapa, e ike kakoii me ke keiki, e ho-
aikane, e kalua ka puaa." "Aole, malama o ka mea ia i loaa iaia, aole hoi i loaa na
mea e ae, make ia ia kakou, aole ona wahi e ola ai." Olelo aku na kanaka makua i ke
keiki: "E hoomaka kakou i ka olelo ma Kona." Ae mai ke keiki.

Kanaka: Ka ia kaa poepoe o Kalapana
I nai uala aku o Kaimu,
Ka ia i ohiu ia i ka laau,
I kuolo ia i ka poliaku,
I nanahu ia i ka niho,
Ke haa ala ka lau o ka lima,
Kuu ia momona o ka ina mona
He kukui akimona.

"Make e ke keiki, ua ohi ae nei makou i na ia momona a pau, aohe ia momona i
koe, make, aohe wahi e ola ai e ke keiki."

Keiki: Ma Kona ka ia kaa poepoe o Honokohau,
I nai uala aku o Kailua,
Ka ia ohiu ia i ka laau
E kuolo ia i ka pohaku
I nahua i ka niho la e,
Kuu ia, kuu ia momona,
O ka ina momona.

588 Fornander Collection of Hawana7i Folk-lo7-e.

"Have I not found a fish that is rich and round? The sea egg is indeed round
and rich."

The men: Theomao' chirps,

It shivers in the rain,

In Puna, at Keaau, at Iwainalo,

In Puna.

"We have taken everything pertaining to the word (nalo) and none is left for
the boy. Young man, you must indeed die."

The boy: The alala •" caw caws
It shivers in the rain.
In Kona, at Honalo, it is (nalo) hidden.

"Have I not used the word nalo? I think I have."

The men: The filthy smell of the dung approaches.
The dung that was washed by the hand,

"We believe you are beaten this time for we have taken the only phrase where
the word lima (hand) can be used and there is none left. Die 3'ou will."

The boy: It is coming! It is coming!

The filth}- smell of the dung approaches,
Of the dunghill at Kahauloa,
At the five (elima) Kalamas.

"There is the lima for you."

77/1? 7ne7i: There is my bird, my bird.

My bird with its wings hanging down, a dragon-fly.
For at sight of water its wings hang down,
They hang down.

"You will be beaten this time, young man, for you will never be able to find any
thing with wings that hang down, for we have taken the only one and there is none
left. Die j'oti must."

The boy: There is my bird, my bird,

My bird with its wings hanging down, of kaunihi.
For at sight of a blade of grass its wings hang down,
The^- hang down.

"Don't their wings hang down by the wind? They do."

The men: The kaunooa^ plant creeps there above without roots,
It has no stem, its only stem is the wood it creeps on.
The kaunooa plant creeps.

"Die you will, boy, for we have taken the only thing that creeps without roots, or
stem, and there is none left."

' Omao, a small bird of the thrush family {Phaornis ''Alala, the Hawaiian crow (Corvus tropicus),

obscura). ^Kaunooa, a species of vine without roots.

Legend of Kaipalaoa^ the Hoopapa Youngster. 589

"Aole ia la he ia momona, he ia momona, o ka ina."

Kanaka: Ke aua ala ka omao,
Ke kuululu la i ka ua,
No Puna i Keaau, Iwainalo la,
No Puna.

"Lawe ae nei makou i na mea nalo la pau, aole a ke keiki, make e ke keiki."

Keiki: Ke aua ala ka alala,

Ke kuululu la i ka ua la e,

No Kona i Honalo la e, nalo loa.

"Aole ia la he nalo, he nalo loa ia."

Kanaka: Ke holo mai nei ka hauna lepo
I haleu ai ka lime la e.

"Make paha auanei e ke keiki i ka mea lima ole, ua ohi ae nei makoii i na mea
lima a pau, aohe mea lima i koe, make."

Keiki: Ke holo e, ke holo,

Ke holo mai nei ka hauna lepo

0 kiona i Kahauloa,

1 na Kalama elima la,

"Alima, he ole lima hoi ia la."

Kanaka: Kuu manu la, kuu manu,

Kuu manu hoolohelohe he pinao,
A ike i ka wai la hooluheluhe
E luhe ana.

"Make paha auanei e ke keiki i ka mea luhe ole, lawe ae nei makou i na mea luhe
a pau loa, aohe mea i koe, make."

Keiki: Kuu manu la e kuu manu,

Kuu manu hooluheluhe o kaunihi,
A ike i ka pua mauu la hooluheluhe,
E luhe ana.

"Aole ia la he luheluhe i ka makani, he luhe ia."

Kanaka: He hihi wale no ka ke kaunooa i luna,
Aohe kumu, hookahi kumu o ka laau,
E hihi ana ke kaunooa.

"Make e ke keiki, lawe ae nei makou i na mea hihi a pau, aohe mea hihi e koe."

590 Fornander- Collectioti of Hawaiian Folk-lore.

The boy: The spider's web creeps there above without roots,

It has no stem, its only stem is the wood it creeps on,
The spider's web creeps.

"Don't the web creep? It creeps. Yoti think, no doubt, that being men whose
teeth are 3'enow with age, that yoti are, therefore, the only ones classed as experts in
the profession of hoopapa."

The men: Puna, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.

It clings together and is made to rattle by the heat of the sun.
It clings and hides itself from the heat of the sun of Puna.
When sat on, it will cling to the back
As the squid clings to a shell.
It clings, it clings there above,
It clings there below, it clings.

"There, we have our uses of the word cling (pili), young man. We fear yoti are
beaten this time, for you will not be able to find a single phrase where you can use the
word, young man."

The boy: Kona, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.

It clings together and is made to rattle by the heat of the sun of Kona,
For the load will cling to the back when carried.
And the shoe will cling to the foot when worn.

"There we have the word cling and properly used too."

The men: The hills, yea, the hills.

The hills at Puulena, at Kauhako, at Pakini.

The wind from below, from within the hole sweeps up.

It is the wind that carries away the fishermen's canoes.

"You are beaten, young man."

The boy: The hills, yea, the hills.

The hills of Puulena, at Kahuku, at Pakini.

The wind, from the lower end of Kailua sweeps up.

It is the wind that carries away the fishermen's clothes.

"Does not that match your wind? It does."

The >iie7i: The rat is being carried off by the owl.

That thing of death the owl.

It is indeed lifeless, nothing lives.
The hoy: The shell is carrying the squid,

That thing which is dead.

It is indeed lifeless, neither of them will live.
The men: The land of many hau trees is Kohala,

I have counted [out of] one hau tree.

And have found seven hau.

Legend of Kaipalaoa^ the Hoopapa Youngster. 591

Keiki: He hihi wale no ka Punawelewele i luna,
Aohe kumu, hookahi kumu he laau.
He hihi Punawelewele ia.

"Aole ia la he mea hihi, he mea hihi, e kuhi ana no paha oukou e na kanaka
makua kuipilo, o oukou wale no kai ike i ka hoopapa."

Kanaka: O Puna nui aina la!
Ua wela i ka la e-
Ua keekeehi a e ka ua
Ka muo o ka wauke a!
Pili nakeke i ka la e.
Pili pee pu i ka la o Puna,
O ka noho ana pili i ka lemu,
O ka hee pili i na leho nei la e!
Pili, he pili i luna,
He pili i lalo, pili la.

"Aia ka makou mea pili la e ke keiki; make paha auanei i ka mea pili ole e ke
keiki."

Keiki: O Kona nui aina la,
Ua wela i ka la e!
Ua keekeehia e ka ua,
Ka muo o ka wauke a!
Pili nakeke i ka la o Kona,
. ' O ka haawe pili i ke kua,

O ke kamaa pili i ka wawae nei la e.

"Pili, aole ia la he pili, pili ia."

Kanaka: Na puu e na puu,

Na Puulena i Kauhako, i Pakini,

Lele mai ka okai makani mai lalo o ka lua.

He makani lawe i ka waa lawaia,

"Uhe, uhe, make e ke keiki."

Keiki: Na puu e na puu

Na Puulena, i Kahuku, i Pakini,

Lele mai ka okai makani mai lalo mai o Kailua,

He makani lawe i ke kapa lawaia la e.

"Uhe, uhe, aole ia la i pai? Ua pai."

Kanaka: Ke amo ia ae la ka iole e ka pueo,

E kela mea make loa he pueo,

Make loa, aohe mea ola.
Keiki: Ke amoa ae la ka hee e ka leho,

E kela mea make loa.

Make loa, aohe o laua mea ola.
Kanaka: He aina hau kinikini o Kohala,

Na'u i helu a hookahi hau,

A ehiku hau keu

592 Fornander Collectioti of Hawaiian Folk-lore.

The hau for the outrigger makes one,
The hau for the iako makes two.
The bark of the hau makes three,
The wood of the hau makes four.
The bush of the hau makes five,
The large hau tree makes six,
The hau on the mountain makes seven.

"Say, young man, you will have no hau, for we have used it all and none is left.
If you find any more, you will live; but if you fail, you will surely die."

We will twist your nose.

Making the sun to appear as though in mourning.

We will poke your eyes with the handle of the kahili.

And when the water runs out

Our small god in the profession of hoopapa will suck it up.

The god Kaneulupo.

The boy then said: "Since you full-grown men have found so many uses, you,
whose teeth are yellow with age, why can't I, a boy, find other uses? I, the youngster,
must find it for my own good and furthermore so that I may live. I shall search for
some more hau and if I fail you will live; but if I find some more use of the word, I
will kill you all."

I will twist your noses,

Making the sun to appear as though in mourning.

I will poke your eyes with the top end of the kakili,

And when the water runs out

My small god in the profession of hoopapa will suck it up.

The god Kanepaki.
The men: We have asked, the answer is yet to come.

It is for you to answer.

It is for us to listen.
The boy: Say, ye gods, eat up the eyes.

Of the men who are in this contest.

Eat up all the eyes.

"The boy then chanted back further uses of the word hau."

A land of many hau trees is Kona.

I have counted [out of] one hau tree

And have found seven hau.

Honokohau makes one,

Lanihau makes two,

Puuohau makes three,

Kahauloa makes four,

Auhaukea makes five, M

Kahauiki makes six, 1

The kehau, which drives the Kona canoe, makes seven.

"There are seven hau, ye men with the yellow teeth."

At this Kalanialiiloa said: "You have indeed found some more hau. I had thought
that these people had them all, but I see they did not have them all. Take the boy as
a friend; be friends." The instructors replied: "No, perhaps that is all he knows."

Legend of Kaipalaoa^ the Hoopapa Youngster. 593

O ke ama hau la akahi,

O ka iako hau la alua,

O ka ilihau la akolu,

O ka laau hau la aha,

O ke opu hau la alima,

O ka nanana hau la aona,

O ka hau i ka mauna la ahiku.

•'E ke keiki, make paha auanei i ka hau ole? Ohi ae nei makou i na kau a pau,

aoke Hau i koe; a i loaa ia oe, ola oe, a i loaa ole, make oe."

Wilia ka pou o ko ihu la

Kaa ka la i Kumakena,

Oo ia ko maka i kumu kahili,

Poha mai ka wale,

Omo aku ko makou akua hoopapa,

O Kaneulupo.

Keiki: "A loaa ka koi kau ka ke kanaka makua, ua hele a pilo ke kui, e o Hoi e

loaa ka'u ka ke keiki, e loaa hoi paha ka'u, ka ke keiki, e nana ai, i ola ai hoi au alua,

imi hoi paha au a i loaa ole ka'u hau, ola oukou, aka hoi i loaa, make oukou ia'u."

Will ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welau o ke kahili,
' A poha mai ka wale,

Omo aku ko'u wahi akua hoopapa
O Kanepaiki.
Kanaka: A hua a pane.

He pane ko ona.
He hoolohe ko ouei.
Keiki: E ke 'kua, aina ka maka,

O na kanaka makua hoopapa,
Aina ka maka i pau.

"Alaila, olelo aku ua keiki nei i kana mau hau."

Aina hau kinikini o Kona,

Na'u i helu hookahi hau,

A ehiku hau keu,

O Honokohau la akahi

O Lanihau la alua,

O Puuohau la akolu

O Kahauloa la aha,

O Auhaukea la alima,

O Kahauiki la aono

Holo kehau i ka waa Kona la ahiku.

"Ahiku hau la, he ole hau ia la, e kanaka makua kuilena, kui pilo? He hau ia."

Pane mai o Kalanialiiloa: "Hau paha; kai no paha ua pau ka hau ia lakou nei

i ka ohi a pau, aole ka! E ike me ke keiki, e hoaikane." Hoole mai na kumu hoopapa:

"Aole, malama o ka mea ia i loaa iaia."

594 Fornander Collection of Hawaiian Folk-lore.

The men: It comes, it comes, the sun,

The fruit (hua) of the breadfruit is partly eaten,
The fruit (hua) of the potato is down below,
The fruit (hua) of the taro is down below,
The seed (hua) of the calabash is down below.
The egg (hua) of the bird is down below.
The fruit (hua) of the yam is down below.

"Young man, you are beaten, for we have taken all the fruits of the earth, all,
there is none left."

The boy: It comes, it comes, the sun.

The fruit (hua) of the coconut is there above.
The fruit (hua) of the breadfruit is there above.
The fruit (hua) of the kukui nut is there above.
The fruit (hua) of the mountain apple is there above.
The fruit (hua) of the banana is there above,
The egg (hua) of the bird is there above.

"Are these not fruits? They are."

The men: There is my island, my island.

The island to which my canoe sails, Kaula,
The island to which my canoe sails, Nihoa,
The island to which my canoe sails, Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.

"You are beaten, young man, there are no islands left. We have taken up all
the islands that are to be found, there are none left."

The boy: There is my island, my island,

Mokuola,' where the food doth grow,

Where the coconut doth grow, where the trees grow,

Where the houses stand and the animals run.

"There is an island for you. It is an island, it is in the sea."

The men: Break a tooth and live.
The boy: Cut a joint and die.
The men: Knock out all his teeth and he will not die.

Cut off the joint of the head, cut it, cut off the head.

Cut off the shoulder joint, cut it, cut off the shoulder joint.

Cut off the hip joint, cut it off.

The contest was continued until the boy won out at the word joint (ki). The
men were then all killed and cooked in the umu and the bones were stripped of all their
flesh. Thus did he punish those who had caused the death of his father.

^Mokuola, Coconut Island, Hilo, said to have been a place of refuge in ancient time, whereby its name "life isl-
and" obtains.

Legend of Kaipalaoa^ the Hoopapa Youngster. 595

Kanaka: Hiki mai, hiki niai e ka la e,
Paina liilii ka luia a ka ulu e!
Ka liua a ka uala aia i lalo,
Ka hua a ke kalo aia i lalo,
Ka hua a ka ipu la aia i lalo,
Ka hua a niauu la aia i lalo,
Ka hua a ka uhi la aia i lalo.

"Make e ke keiki; ohi ae nei makou i ua hua o ka lepo a pan, pan loa, aolie hua
i koe o ke keiki."

A'filci: Hiki mai, hiki mai e ka la e!
Ka hua a ka uiu la kau i huia,
Ka hua a ka ulu la kau i luna,
Ka hua a ke kukui la kau iluua,
Ka hua a ka ohia la kau iluua,
Ka hua a ka maia la kau iluua,
Ka hua a ka maiui la kau iluna.

"Aole ia la he hua, ea? He hua."

Ka)iat;a: Kuu uioku la e kuu moku,

Moku kelt; i ka waa o Kaula,
Moku kele i ka waa Nihoa,
Moku kele i ka waa Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lauai, Kahoolawe,
Molokiui, Kauiki, Mokuhauo,
Makaukiu, Mokapu, Mokolii.

"Make e ke keiki, aohe moku i koe, lavve ae uei makou i ua moku a pan loa, aohe
moku i koe."

A'ri/cf.- Kuu uioku e, kuu moku,
O Mokuola, ulu ka ai,
Ulu ka uiu, ulu ka laau,
Ku ka hale, holo ua holoholoua.

"Aole ia la he moku? He moku ia, aia i loko o ke kai."

A'a/iaA-a: Hai ka uiho la ola.

Keilii: Moku ke ki la make.
A'anafca: Kui ia ka niho oia nei a pau, aohe make.

Moku ke ki poolua e, moku, moku ke poo,

Moku ke ki poohiwi e, moku, moku ka poohivvi,

Moku ke kikala e, moku.

Pela ka lakou hoopapa ana a make i ke keiki. A ke ki pau i ka make, pau i ka
umu i ke kalua ia e ia nei; o ua iwi, holehole ia, pela keia i hoopai ai i ko lakou hewa
no ka make ana o ka makuakane ia lakou.

Memoirs E. V. Bishop Muskum. Vol. IV. — 3s.

Legend of Laukiamanuikahiki.

MAKIIOEOE was the father and Hiua was the mother of Laukiamanuikahiki.
Kuaihelani was the home of Makiioeoe where he ruled as king and where his
queen lived from whom he had one child, Kahikiula bj- name. Hina belonged
to Kauai, where Laukiamanuikahiki " was born. Makiioeoe in his travels came to
Kauai where he met Hina and took her to wife, and after living with her for some time,
Hina conceived a child. Shortly after this Makiioeoe prepared to return to Kuaihelani;
so he said to Hina: "I am going home. If you should give birth to a boy give him my
name; but in case it should be a girl call her Laukiamanuikahiki. If after you bring
the child up she should express a desire to come in search of me, these shall be the tokens
by which I shall recognize the child: this necklace of whale's teeth, this bracelet, this
feather cloak." She must be accompanied by a large canoe, a small canoe, large men,
small men, a red canoe, red sails,' red bailing cup, red cords and a red man." Makii-
oeoe then took his leave and returned to Kuaihelani. When he arrived home he
instructed his guards as to the sign bj? which to recognize his daughter^ and he also
instructed his servants to proceed and plant all kinds of fruit and other things for his
daughter Laukiamanuikahiki. He also caused a pool of water to be made as well as
other things and placed a kapu on them all to be free only after the same shall have
been used by Laukiamanuikahiki.

After the birth of Laukiamanuikahiki, Hina and her husband brought her up
all b}' themselves. It was Laukiamanuikahiki's custom to bring in other children to
their home and give them all the food; which action caused her father to get angry
and verj' often punished her. This punishment was kept up by the father for some
time.' Because of this, the child suspected that this man could not be her own father;
so she began questioning her mother who her own father was until the mother could
bear it no longer. Hina then said to Laxikiamanuikahiki: "You go to that cliff; that is
your father." Upon coming to the cliff, she asked: "Are you ni}^ father?" The cliff
denied this saying: "I am not your father." The child returned to Hina and begged:
"Tell me of my father." "Yes, you go to that bambu bush, that is 3'our father."
When she arrived at the place, she asked the bambu bush: "Are you my father?"
"I am not your father, Makiioeoe is your father, he has gone back to Kuaihelani."
When Laukiamanuikahiki again arrived in the presence of her mother she said: "You
have deceived me. Makiioeoe I understand is my father and he has gone back to Kuai-
helani. You have hidden this from me." "Yes, he is your father, and he has left word
that you must not come to him without a sign or you will have a terrible suffering.
You have to go to him in a red canoe having red sails, red cords, red men and must be
accompanied by a large canoe, a small canoe, large men and small men." Laukia-

^ Laukiamanuikahiki, literally, bird-trapping leaf of ^Red, the unmistakable evidence of royal rank.

Kahiki. t x foreknowledge, evidentl}', of the sex of his child.

' Another story of an absenting father leaving tokens s a duplicate of the rmi-a-I,iloa story, except in sex

of identification for his unborn child. of l\^^. child. (sgfi)

Kaao no Laukiamanuikahiki.

OMAKIIOEOE ka makuakane, o Hina ka makuahine (o Kiiaihelani ko Makii-
oeoe aina, oia ke 'lii olaila, he vvahine no kana e noho ana i Ki;aihelani, hookalii

keiki me ia wahine, o Kaliikiula ka inoa). No Kauai o Hina, ilaila kahi i loaa
ai o Laukiamanuikahiki. Mai Kuaihelani ka Makiioeoe hele ana mai, a loaa o Hina i
Kauai, moe laua; a liuliu, hapai o Hina. Ia wa, hoi o Makiioeoe i Kuaihelani, olelo
aku ia Hina: "E, ke hoi nei au; e noho oe a i hanau he keiki kane, kapa oe i kuu inoa;
a i hanau he kaikamahine, kapa oe i ka inoa o Eaukiamanuikahiki. I hanai oe a i nui,
a manao e hele ae e imi ia'u, eia na hoailona, he lei palaoa, he kupee, he ahuula, he
waa nui, he waa iki, he kanaka nui, he kanaka iki, he waa ula, he pea ula, he ka ula-
ula, he aha ula, he kanaka ula." Hoi aku la o Makiioeoe i Kuaihelani, me ka olelo i
na kiai i ke ano o ke kaikamahine, a me ke kanu i na mea a pau loa no Laukiamanui-
kahiki, na kiowai a me na mea e ae, kapu a noa ia Laukiamanuikahiki.

Hanau o Laukiamanuikahiki, hanai ilio la o Hina me kana kane, a nui. He
mea man ia Laukiamanuikahiki, ke alakai i kamalii a ka hale, haawi i ka ai a pau,
huhu ka makuakane, pepehi iho la ia Laukiamanuikahiki. Pela ka liana man ana a
ka makuakane, a uluhua ka makuahine o Hina i ka niuau o ke kaikamahine i kona
makukane. I aku o Hina ia Laukiamanuikahiki: "O hele a kela pali la o ko makua-
kane ia." Hiki aku la keia a ka pali, ninau ana: "O oe paha ko'u makuakane?" Hoole
mai ka pali: "Aole au o kou makuakane."

Hoi aku la keia a mua o Hina koi aku la: "E hai mai oe i ko'u makuakane."
"Ae; o hele a kela opu ohe la o ko makuakane ka hoi ia." Hiki aku la keia ilaila,
olelo aku la i ke opu ohe: "O kuu makuakane paha oe?" "Aole au o kou makuakane;
o Makiioeoe kou makuakane, ua hoi i Kuaihelani." A hiki keia i mua o Hina, olelo
aku la: "Hoopunipuui oe ia'u; o Makiioeoe ka hoi ko'u makuakane la ua hoi i Kuaihe-
lani, huna oe i'au." "Ae, o ko makuakane ia; ua olelo mai ia'u, aole oe e hele malu
aku o mainoino oe, aia he waa ula, he pea ula, he kaula ula, he kanaka ula, he waa
nui, he waa iki, he kanaka nui, he kanaka iki."

I aku o Laukiamanuikahiki: "Aole au e noho, e imi ana au i ko'u makuakane."

( 597 )

598 Fornander Collection of Haivaiian Folk-lore.

manuikaliiki replied: "I am not goiug to remain, I am going in search of my father."
"Yes, yon may go, but you will have to suffer untold agon3^ Go until yon come to
two old women roasting bananas by the waj^side. They are your grandmothers, for
the}' are \\\y own mother and aunt. Reach down and take away the bananas and let
them search for them until they ask whose offspring you are, then tell them, 'Your
own.' 'Ours from whom?' 'From Hina.' Then when the}' ask you, 'What brings
you our lord ' here to us?' Tell them, 'I want a roadway.'"

When she arrived in the presence of the old women she followed according to
the instruction of Hina. At the conclusion the old women said: "There is a roadwa}?;
here it is, a bambu stalk. You climb to the top of it and when it leans over it will
reach Kuaihelani." Ivaukiamanuikahiki then climbed to the top of the bambu stalk
and sat there. The bambu then began to shoot up and when it had reached a great
distance it leaned over until the end reached Kuaihelani. Laukiamanuikahiki stepped
off the bambu and proceeded along the road until she met a girl whom she took as a
friend. They then went along until they came to a flower garden. The flowers of this
garden were all kapu; none were to string them into wreaths until they shall have been
picked by the daughter of Makiioeoe; the flowers of the ilima," the marigold and other
flowers and also the maile vine. There were guards in the garden who were watching
the flowers. Laukiamanuikahiki, however, reached out and picked the flowers, took
the maile vines and broke them off. When they came to the pool of water, which had
been kapued until it was first used by the daughter of Makiioeoe, Laukiamanuikahiki
uncovered herself and plunged into the pool of water, when a turtle came up to her
and began rubbing her back After she finished bathing she went up on the bank.
When the guards saw what she had done, they said: "You are indeed a strange girl
bathing in the pool of water which is kapued and reserved only for the king's daughter.
You will indeed die."

When the guards arrived in the presence of Makiioeoe, the}' told him of all the
girl's doings. IMakiioeoe then ordered that wood be prepared for the girl and to pack
it to the seashore where the umu was to be started the next day, for on that day the
girl was to be killed. The guards then returned, took the girl by the hands, bound
them at her back and led her to the pig house where she was tied, the guards standing
watch over her that night.

That night her friend came and asked that she too be bound; but Laukiamanu-
ikahiki said: "No, yoii must be at liberty so as to bring me food, meat and clothing."
Her friend consented to this.

At midnight a bird perched on the house where she was being held; it was an owl.
This owl was the supernatural aunt of Hina, who had come all the way from Kauai
because she knew of the coming peril of her grandchild, and who had in its keeping
the tokens that had been given by Makiioeoe to Hina by the means of which she was
to be known or recognized upon her arrival at Kuaihelani.

' Hakii, rendered "lord," is applicable to either sex; it favorite flower for wreaths, and Oahu's chosen emblem,

signifies ruler, overseer, or other authoritative superior. The introduction of the marigold reveals the modern

- Iliiiia, a Sida of which there are several species; a authorship of this storj'.

Legend of LaiikicDuauiiikahiki. 599

"Ae, e liele ana nae oe, e mainoino ana oe; e liele oe a loaa na luahine elua e puleliu
maia ana i ke alanui, lie man kupunawahine ia nou, o ko'u mau makuahine no ia-
Lalau iho oe i ka maia a lawe ae, na laua ia e linli a loaa ole, ninau iho: 'Nawai ke
kupu o oe?' Hai aku oe: 'Na olua no.' 'Na maua nawai?' 'Na Hina,' na lana e
olelo mai, 'heaha ka huakai a ko maua haku i hiki ia ianei?' 'He alanui,' pela aku oe."

A hiki keia i ua mau luahine nei, hana aku la keia e like me ka Hina olelo i
olelo mai ai; a pau ia, i mai na luahine: "He alanui, eia la o ka ohe; e pii oe a luna,
nana ia e moe aku a hiki i Kuaihelani." Pii ae la o Laukiamanuikahiki a luna o ka
ohe noho; kupu ae la ka ohe a kiekie i luna, moe aku la ka welau a hiki i Kuaihelani.
Hele aku la o Laukiamanuikahiki ma ke alanui, e noho ana he kaikamahine, lawe ae
la keia i aikane, hele aku la laua nei a hiki i ka mala pua. Ua kapu na pua a pau loa,
a lei o Laukiamanuikahiki; ka ilima, ka maile, ka melekule, a me na pua e ae. E
noho ana na kiai i ka pua. Lalau aku la o Laukiamanuikahiki, ako ana, a pau, uu
ana i ka maile; a hiki keia i ke kiowai kapu, ua hoohiki ia a auau o Laukiamanuika-
hiki; wehe ae la keia i kalii kapa a lele aku la i loko o ka wai, lele mai la ka honu,
anaanai i ka lepo o ke kua o ia nei, a pavi ka auau ana hoi ae la i luna. I mai na kiai:
"Kupanaha oe e na kaikamahine i auau iho nei i ke kiowai kapu o ke kaikamahine a
ke 'lii, o Laukiamanuikahiki; e make ana oe."

A hiki na kiai i mua a Makiioeoe, hai aku la i na hana a ke kaikamahine a pau.
Kena ae la o Makiioece, i na kanaka i wahie, no ke kaikamahine, amo aku a kai, apopo,
ho-a ka umu, ia la e make ai ke kaikamahine. Hoi aku la na kiai a hiki, lalau aku la
i na lima o Laukiamanuikahiki lilo i ke kua paa iho la i ke kaula; lawe ia aku la a ka
puoa hale puaa, hikii ia a paa ilaila, noho aku la na kiai ma waho ia po. Lele aku kahi
aikane e paa pu i ke kaula, hoole mai ke aikane: " Aole, e malama mai oe i wahi ai na'u
i wahi ia na'u, i wahi kapa no'u." Ae mai ke aikane, "Ae."

I ke aumoe, i ka hull ana o ke kau, kau ana keia manu, he pueo i luna o ka puoa
o ia nei e paa nei. O keia pueo, he makuahine no no Hiua, mai Kauai ka lele ana aku
a hiki i Kuaihelani, no ka ike e make ana ka moopuna. Aia iaia na makana a Makii-
oeoe i haawi ai ia Hina, i hoike no Laukiamanuikahiki e hele ai i Kuaihelani.

I

600 Fornander Collection of Hawaiian Folk-lore.

The owl then called out to Laukiamanuikahiki:

Say! Laukiamanuikahiki,
The daughter of Makiioeoe,
The daughter of Hina,
Die you will, die you will.

Laukiamanuikahiki replied:

Thou wicked owl! Thou wicked owl,

Thus revealing my name

As Laukiamanuikahiki,

Daughter of Makiioeoe,

Daughter of Hina,

You are a deceiving owl.

This call and reply was repeated twice before the guards heard it, when they
sat up and listened to the call and they understood the meaning conveyed by the owl
in its call. At this one of the guards said to his companion: "Say, this must be Lau-
kiamanuikahiki, the king's own daughter." The other replied: "No, this cannot be
the one, for she was to come in a red canoe having red sails, red paddles, red men, a
large canoe, a small canoe, large men and small men; these I understand are the things
that should accompany her; this girl on the other hand is a poor girl for she has come
without any of these things." The two again listened to the conversation between the
owl and girl. After a while they agreed to go up and tell the king of the possibility
of this girl being his daughter. They arrived at the home of Makiioeoe after midnight
and roused him up saying: "Say, you wake up." "What is it?" said Makiioeoe. "There
is an owl right over the pig house where the girl is held who called out to the girl in

the following way:

Say! Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
Die you will, die you will.

The girl then answered:

Thou wicked owl! Thou wicked owl.

Thus revealing my name

As Laukiamanuikahiki,

Daughter of Makiioeoe,

Daughter of Hina,

You are a deceiving owl.

This was the conversation carried on between the two. "Yes, she is my daugh-
ter, Laukiamanuikahiki." The king then accompanied by the guards proceeded to the
place where they were stationed when they heard the conversation, and Makiioeoe sat
down and listened for the call of the owl and for the girl's replj^

At the conclusion of the conversation between the owl and the girl, the king
knew this was his own daughter, Laukiamanuikahiki. He then broke into the house
took up his daughter and wept over her.

After the guards had departed to inform the king, the owl flew down and clapped
its wings on the girl, placed the necklace of whale's teeth around the girl's neck, girded

Legend of Lajikiamanuikahiki. 60 1

Kahea ana ua pueo nei ia Laiikiamanuikaliiki:

E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina
Make oe, make oe.

Pane ae o Laukiamanuikahiki i ka pueo:

Pueo ino, pueo iuo,

Hahai wale ana no oe i ko makou inoa,

O Laukiamanuikahiki,

Kaikamahine a Makiioeoe,

Kaikamahine a Hina,

Wahehee oe e na pueo.

Ehia hana ana peia, lolie na kiai, ala ae la lioololie, a niaopopo ia laua ka olelo
a ka pueo. I aku kekahi i kekalii: "E, o ke kaikamahine no paha keia a ke 'lii, o
Laukiamanuikahiki." I mai kekahi: "Aole ia; he waa ula kona, he pea ula, he hoe
ula, he kanaka ula, he waa nui, he waa iki, he waa loa, he kanaka nui, he kanaka iki,
oia kona ano ke hele mai, aole keia kaikamahine ilihune." Hoolohe hou laua nei, i ka
olelo a ka pueo a me Laukiamanuikahiki. "E pii kaua e olelo i ke 'lii, malama o ke
kaikamahine no keia." Ae aku kekahi. "Ae." Hiki laua i mua o Makiioeoe ke 'lii, i
ke aumoe, hoala aku la: "E ia nei, e ala ae oe." "Heaha?" wahi a Makiioeoe. "He
pueo, aia maluna pono o ka puoa i paa ai ke kaikamahine. Penei ka olelo a ka pueo,
a maua i lohe aku i ke kahea iho i ke kaikamahine.

E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Make oe, make oe.

Kahea ae ke kaikamahine i ka pueo:

Pueo ino, pueo ino

Hahai wale ana oe i ko makou inoa,

O Laukiamanuikahiki,

Kaikamahine a Makiioeoe,

Kaikamahine a Hiua,

Wahahee oe e na pueo.

Oia na olelo a ka pueo i ke kaikamahine la. "Ae, o kuu kaikamahine na o
Laukiamanuikahiki." Iho lakou nei a hiki, a kahi o na kiai e noho ai. Noho iho la
o Makiioeoe, hoolohe i ke kahea a ka pueo.

A pau ke kahea ana a ka pueo a me ke kaikamahine, maopopo iho la iaia o ke
kaikamahine no, Laukiamanuikahiki; wahi ae la ia i ka puoa, lalau aku la i ke kaika-

6o2 Fornander Collection of Hawaiian Folk-lore.

a pa-u ai'ound her waist and placed the feather cloak over her. These being the tokens
left b}' Makiioeoe in the keeping of Hina.

After it had become broad daylight, Makiioeoe ordered that the umu be started;
when it was sufficientlj^ heated the people who had ill-used the girl were then thrown
into the umu and the}- all perished. The girl who befriended Laukiamanuikahiki was
made a high chiefess and she lived with Laukiamanuikahiki. Soon after this a kapu
was placed over Laukiamanuikahiki and she was forbidden from going out of her living
house and no one was allowed to pass by her house or to speak to her. Laukiamanuika-
hiki was a very beautiful woman to behold and she had no equal in all the land of Kuai-
helani, for her beauty could be seen on the outside of the house, like a bright light.

About this time Kahikiula the son of Makiioeoe by his first wife arrived from
Kahikiku. This 3'oung man was married to Kahalaokolepuupuu of Kahikiku and had
come to Kuaihelani without his wife on a visit to his parents. When Kahikiula arrived
he was accompanied by his followers in a red canoe, with red sails, red cords, red pad-
dles, red men, large canoes, small canoes, large men and small men.

Upon the arrival of Kahikiala at Kuaihelani he was met by his mother and father
and all the people. Soon after this Makiioeoe requested Kahikiula to go and meet his
sister, Laukiamanuikahiki, which invitation was accepted. When the}' were near the
house, Kahikiula looked and saw a bright light on the outside of the house; so he said
to Makiioeoe: "Saj-, j-our house is on fire!" Makiioeoe replied: "That is not a fire, it
is some person sleeping within, it is your sister." They theu entered the house and
Makiioeoe approached the bed and roused his daughter saying: "Wake up, here is your
brother Kahikiula." Laukiamanuikahiki awoke from her sleep and turned down on
her breast. She theu looked up at Kahikiula and greeted him.' What a sight it was
to behold these two; one was as handsome as the other was beautiful; both were equal
in good looks, Kahikiula aud Laukiamanuikahiki.

At sight of this, Makiioeoe said to Kahikiula: "Now I request of you that you
take her as your wife." That night they were covered by the same kapa. They lived
as husband and wife for fifty days when Kahikiula begged that he be allowed to return
to Kahikiku. Laukiamanuikahiki then said: "You cannot go unless you take me along
with 3'ou." "It cannot be, for j-ou will surely experience terrible suffering through the
anger of j'our sister-in-law. You must remain, and I will return." As Kahikiula kept
begging so often to return to Kahikiku, Laukiamanuikahiki finally consented and allowed
him to go, saying: "Yes, you may return, but don't blame me if I should decide to follow
you later on, or I will kill you and also your wife, Kahalaokolepuupuu." Kahikiula
then took his departure and returned to Kahikiku to live with Kahalaokolepuupuu.
Laukiamanuikahiki remained, but was so overcome with love for Kahikiula, that she
wept; and when she saw the clouds drifting in the sky towards Kahikiku, she chanted
the following lines: ^^^^ ^^,,, j^ ^^^^ ^^ j^ ^^p_

My love is ever up before me.

It is causing me great anxiety,

It is pricking me at mj' side

For love is a burden, when one is in love.

And falling tears are its due.

'Expressions of admiration.

I

Legend of Laiikianianuikaliiki. 603

mahine, a iiwe iho la. I loko nae o ka wa i pii ai na kiai e olelo i ke 'Hi, lele iho la ua
pueo nei, a pai iho la i na eheii i luna o ke kaikamaiiue, a lei iho la i ka palaoa, kakua
i ka pan, aahu i ka ahuula. Oia na hoike a Makiioeoe i waiho ai ia Hina. Ao loa ae
la, kena ae la o Mahiioeoe e ho-a i ka umu, a enaena ka umu, kalua ia na kanaka nana
i niania wale, ka poe olelo kikoola i ke kaikamahine, pau loa i loko o ka umu, a make
iho la. O ke aikane a ianei, lilo ae la i alii, a noho pu iho la me Laukiamanuikahiki.

Kapu ae la o Laukiamanuikahiki, aole e hele i waho, aohe kanaka maalo i kona
hale noho, aohe mea kamailio ia ia. He wahine maikai loa ia ke nana aku, aohe ona
lua e like ai ma ka aina o Kuaihelani, ua puka kona ula ma waho o ka hale e a ai, me
he ahi la.

Holo mai la o Kahikiula, keiki a Makiioeoe mai Kahikiku mai, me ka waa ula,
pea ula, kaulaula, hoe ula, kanaka ula, ka waa nui, ka waa iki, ke kanaka nui, kanaka
iki. O keia keiki, na Makiioeoe me kana hanaukama, ua hoao hoi me Kahalaokole-
puupuu, oia ka Kahikiula wahine, ua noho no nae i Kahikiku, aole i holo pu mai. A
hiki o Kahikiula i Kuaihelani, halawai me kona makuahine, makuakane, na mea a
pau loa. I aku o Makiioeoe ia Kahikiula, e hele e ike i ke kaikuahine ia Laukiamanui-
kahiki; ae mai o Kahikiula.

Hele aku la laua a hiki i ka hale, nana aku o Kahikiula i keia mea ula ma waho
o ka hale, a olelo aku ia Makiioeoe: "E! Pau ko hale i ke ahi." I mai o Makiioeoe:
"Aohe ahi, he kanaka, aia i loko kahi i moe ai, o ko kaikuahine." Wehe aku la laua
i ka puka a nana aku la; kii aku la o Makiioeoe, hoala: "E, ia nei e, e ala, eia ko kai-
kunane, o Kahikiula." Ala ae la o Laukiamanuikahiki, a huli papio iho la ka umauma
i lalo. Nana mai la ia Kahikiula, a aloha mai la: "Aloha oe." Nani no a nani, ui no
a ui, aala no a aala, onaona no a onaona, he keu o ka maikai, e nana ia Laukiamanui-
kahiki, e nana ia Kahikiula, ua like a like.

Nolaila, olelo aku o Makiioeoe ia Kahikiula, eia no kau wahine o ko kaikuahine
hui ae la laua, pale ia i ke kapa. Pela laua i noho pu ai a hala he mau anahulu elima
koi aku ke kaikunane e hoi; hoole mai ke kaikuahine: "Aole oe e hoi, aia o kaua pu
ke holo, alalia, hoi oe." "A oe pona e mainoino auanei oe i ko kaikoeke; e noho no oe,
owau ke hoi." No keia hoi pinepine o Kahikiku, ae aku o Laukiamanuikahiki: "Ae,
e hoi oe, mai hoohewahewa nae ia'u ke hele aku mahope aku nei, o make oe, make ko
wahine o Kahalaokolepuupuu ia'u." Hoi aku la o Kahikiula i Kahikiku, a noho me
Kahalaokolepuupuu. Noho iho la o Laukiamanuikahiki, a aloha ia Kahikiula, uwe
iho la, a nana aku la i ka lele a ke ao o Kahikiku, oli aku la:

Kau ana ka la e kau ana,
Kau ana ke aloha i kuu maka,
Ke hooluhi nei la i kuu kino,
Ke lalawe nei la i kuu aoao.
Aloha ka ukana a ke aloha la,
He waimaka e.

6o4 Fornander Collection of Hawaiian Folk-lore.

When the desire became more than she could bear and the love for Kahikiula
could not be put aside from her by day and by night, she decided to go to the seashore
one day and weep there; and as her weeping came to an end she called out: "Ye turtle
with 3'our shinj^ back, my grandmother of the sea, come to me; here I am your grand-
child, Laukiamanuikahiki, daughter of Makiioeoe and Hina."

At the close of the call a turtle with a shiny back approached her and opened
up its back. Laukiamanuikahiki then entered into the turtle, the top was closed and
the turtle dove under water and swam until it arrived at Kahikiku. Upon its arrival
at Kahikiku the turtle uncovered its back and Laukiamanuikahiki walked out on the
seashore, while the turtle disappeared. Laukiamanuikahiki then went on her way until
she came to a fish pond which belonged to Kahalaokolepuupuu, the wife of Kahikiula.
At this place Laukiamanuikahiki changed herself into the form of an old woman and
concealed her identity by calling out:

Ye forty thousand gods,

Ye four hundred thousand gods,

Ye rows of gods,

Ye collection of gods,

Ye older brothers of the gods,

Ye four-fold gods,

Ye five-fold gods,

Take away my good looks and keep it concealed.

Give me the form of an old woman, bowed down in age and blear-eyed.

At that very moment she was transformed into an old woman wandering along
the seashore with a stick in her hand picking out sea-eggs.

Within this fish pond owned by Kahalaokolepuupuu, were kept the aholehole,"
nehu," iao,^ and all fish of this species and moss. Through the supernatual powers of
Laukiamanuikahiki all the fish in the pond disappeared, which left the pond without a
single fish. While she was crawling along the seashore two messengers from Kahala-
okolepuupuu arrived and called out: "Say, you old woman, you have taken all the
queen's fish. You are a thieving old woman." She replied: "I did not take them.
The fish from this pond disappeared long before this; but since you have seen me here
you are attributing their disappearance to me." At this time she was given a new
name, Lipewale, by the messengers. They then said to the old woman: "Let us go to
the house, your name, Lipewale, is that of the queen's sickness." When they arrived at
the house, one of the messengers said: "There is not a single fish in the pond, all have
been taken by this old woman. When we found her she was taking the sea-eggs."
Kahalaokolepuupuu then addressed the old woman saying: "I am going to call you
Lipewale, the name of my ailment. You will take this name, will you not? I will
supply you with food, clothing, house to live in and 3'ou will live with me."

That night when they retired, Kahikiula approached the place where Lipewale
was sleeping and kissed her. She then cried out: "Who is kissing me?" Upon hearing
this Kahalaokolepuupuu called out: "What is it, Lipewale?" But she would not answer.
In doing this Kahikiula showed that he had recognized his sister, Laukiamanuikahiki.

^Aholehole, a small white fish {Kuhlia malo'). ^ lao, very small fish.

'Nehu, silversides {Aiherhia).

Legend of Lmikiamaimikaliiki. 605

No ka halialia anoano wale mai o ka noho ana iaia nei, kipu mai ke oloha iaia
nei i ke ao a me ka po, nolaila, liele aku la keia a ma ke kapa kaliakai, nolio iho uwe
a pan ka uwe ana, kaliea aku la keia: "E liono kua wawaka e. Kuu kupunawahine o
kai nei la; hele mai, eia au o Laukiamauuikahiki ko moopuna, kaikamahine a Makii-
oeoe ame Hina."

Hiki mai la ka honu kua wawaka wahi ae la ke kua a hamama, komo ilio la keia
i loko o ke kua, popoi ae la a paa, luu aku la ka lionu a hiki i Kaliikiku. Welie ae la
ke kua o ka honu, oili ae la keia a hele aku la i kapa kahakai, nalo aku la ka honu i
loko o ke kai, hele aku la keia he lokoia na Kahalaokolepuupuu wahine a Kahikiula.
la wa, lawe o Laukiamauuikahiki i ke kino luahine, a huna i ke kino maikai, kahea ae la:

K kiui o ke 'kua,

V, ka lehu o ke 'kua,

K ka lalani o ke 'kua,

K ka pukui o ke 'kua,

E ke kaikuaana o ke 'kua,

E ke kokoo-ha o ke 'kua

E ke koo-lima o ke 'kua,

E lawe ae oukou i kuu kino maikai, huna oukou a nalo,

Haawi mai oukou i kino luahine no'u, kolopupu, haumakaiole.

la wa, lilo iho la keia i luahine a make loa me kahi hulilau kahakai, me kahi
laau ohiuhiu ina, wana. I loko o ka loko ia a Kahalaokolepuupuu, he aholehole ka ia
he nehu, he iao, na ia a pau loa, me ka limu, hao ae la ka mana o Laukiamauuikahiki,
pau a panoonoo ka loko.

Iaia e kokolo ana me kahi hulilau ma ke kahakai, hiki mai la na elele a Kaha-
laokolepuupuu, a kahea ana: "E kahi luahine, pau loa ka ia a ke 'lii wahine ia oe
aihue maoli oe e na wahi luahine." I aku keia: "Aole na'u, he pau kahiko no ko ka
ia o keia loko, o ko'u hele ana mai nei, kapili oukou i pau ia'u." I loko o keia wa, loaa
hou kekahi inoa o ia nei, mai na elele mai, o Lipewale, he mai no Kahalaokolepuupuu.
Olelo mai na elele: "E pii kakou i ka hale; o kou inoa, o ka inoa o ka mai o ke 'lii
wahine, o Lipewale."

A hiki lakou i ka hale, olelo aku la na elele: "Aohe ia i koe o ka loko, ua pau i
nei wahi luahine, e noke ana keia i ka ohiu i ka ina, i ka wana." I mai o Kahalaoko-
lepuupuu: "E kahi luahine, o ka inoa o kuu mai o Lipewale, o kou inoa ia, ea, he ai
ia'u, he kapa, he hale, noho no kaua."

Moe iho la lakou i ka po, hele mai la o Kahikiula ma kahi o Lipewale e moe
nei, lele iho la honi i ka ihu, kahea ae keia: "Owai keia e honi nei ia'u?" Kahea mai
o Kahalaokolepuupuu: "E Lipewale, heaha ia?" Paa loa ko ia nei waha, aohe ekemu
aku. Ma keia ano kino luahine o ia nei, ua ike mai no o Kahikiula ma na hiohiona
maka, a ua maopopo no iaia o ke kaikuahine o Laukiamauuikahiki.

6o6 Fornander Collection of Hawaiian Folk-lore.

This was carried on for several nights. Whenever she knew that her brother
and sister-in-law were about to retire together, she would get up and rattle the calabashes
forcing her sister-in-law to come and ask her reason for thus creating a disturbance;
when she would say, that it was a rat; she did this because she did not want them to
sleep together.

One day Kahalaokolepuupuu said to Laukiamanuikahiki: "Say, Lipewale, let
us go up and get some kukui nuts to print ni}' pa-u with." Lipewale consented to this.
When they arrived at the place, they collected the kukui niits and put them into a
bundle. After this was done Kahalaokolepuupuu said to Lipewale: "You will have
to carry our bundle of kukui nvtts." "Yes, I will take it." The others then went
on ahead leaving Lipewale behind with the bundle of nuts tied to her back. After
she started on her way, she put her hands behind her back, opened the bundle and
allowed the kukui nuts to drop on the road. When they arrived at the house all the
nuts were gone. Upon being questioned: "Say, Lipewale, what has become of 3'our
kukui nuts?" She answered: "You fixed the bundle and I put it on my back and fol-
lowed behind you. I have no eyes at ni}- back to see whether the nuts were falling out
of the bundle or not."

After this Kahalaokolepuupuu said to Lipewale: "You will have to stay home
and print my pa-u while the rest of us go down and have a sea bath." Lipewale was
therefore left behind to print the pa-u. She first went out and got some filth and came
back and proceeded to carry out the order by smearing the bambu sticks lengthwise
and crosswise and began the printing of the pa-u. This did not take very long, so she
followed along behind the others and went in sea bathing. On the way down to the
sea, she caused herself to be transformed back to her usual self and she again possessed
all her beauty. She continued on down and when she was near the others she passed
on by and bathed at some distance from them. When she was finished she went right
along up home. When the others saw her returning home they chased on behind, but
they could not catch up and she arrived at home some time before the others, when she
was once more transformed into the form of an old woman. When the others arrived
at home, they asked her: "Say, did you see a beautiful woman who came up this way
from below?" "No, I have not seen her. I have been sitting out here all this time
until you returned." After the others had gone to the dancing house she remained
with her brother Kahikiula. She went outside of the house and called out:

Ye forty thousand gods,

Ye four hundred thousand gods,

Ye rows of gods,

Ye collection of gods.

Ye four thousand gods,

Ye older brothers of the gods,

Ye gods that smack your lips,

Ye gods that whisper.

Ye gods that watch by night.

Ye gods that show your gleaming eyes by night.

Come down, awake, make a move, stir yourselves.

Here is your food, a house.

Legend of Laiikiamanuikahiki. 607

Pela ka ia nei mau hana i na po a pan loa; ina e ike keia e moe pu ana ke kai-
kiinane me ka wabine i kalii hookalii, ala ae la keia hoonakeke i na paipu, holo mai la
ke kaikoeke ninau, hai aku la keia he iole; no ka mea, he huhu keia i ka moe pu o laua la.

I mai la ke kaikoeke: "E Lipewale e pii kakou i kukui kapala no kuu pan, i
nka." Ae aku la keia: "Ae." A hiki lakou i uka, hoiliili iho la a loaa ke kukui, hana
iho la a haawe, olelo mai lao Kahalaokolepuupuu: "E Lipewale, ia oe ke kukui a kakou
e haawe ai." "Ae, ia'u." Kaha aku la lakou la iho, kaa iho la o Lipewale mahope
me ka haawe kukui. Wehe ae la keia a hamama malalo o ka haawe ka waha, hookomo
aku la na lima i ka aweawe, a iho aku la, ka ke kukui helelei no a hiki i ka hale, pau loa.

"Ea! Auhea kau kukui e Lipewale?" I aku keia: "Ka, o ka oukou hana ana
no a paa i ka aweawe, kau no ma ke kua iho mai nei au. Aole o'u maka ma ke kua e
ike ai au i ka helelei o ke kukui." I aku o Kahalaokepuupuu ia Lipewale: "E noho
oe e kapala i kuu pau, e iho makou e auau kai." Noho iho la keia kapala i ka pau, kii
aku la keia i ka lepo puaa a me ka lepo palahu, hoi mai la kapala, ma ka loa kekahi
ohe, ma ka laula kekahi ohe, alua kakau o ke kapala ana. A liuliu, iho aku la keia
mahope e auau kai; lawe ia ae la ke kino inoiuo luahine o ia nei, kuu ia iho la ke kino
maikai; iho aku la keia a hiki, a kokoke ia lakou la, pipa ae la keia he wahi e ae, auau
iho la keia a pau, hoi mai la no.

Alualu mai la lakou la mahope, aohe launa mai iaia nei, hiki mua aku la keia
a ka hale, lawe ia ae la ke kino maikai, kuu ia iho la ke kino luahine. A hiki lakou
la, ninau mai la: "Ea! Aohe oe i ike i keia wahine maikai i pii mai nei, makai mai
nei?" "Aole au i ike, i ka noho iho la no wan ma waho nei la a puka mai la oukou."

I mai la o Kahalaokolepuupuu: "E hele makou e hula, e noho oe i ka hale o
kakou, mai haalele oe," ae aku la keia, "ae." A hala lakou la i ka hale hula, noho
iho la keia me ke kaikunane me Kahikiula, puka ae la keia a waho o ka hale, kahea.

E kini o ke 'kua,

E ka lehu o ke 'kua

E ka lalani o ke 'kua,

E ka pukui akua

E ka mano o ke 'kua,

E kaikuaana o ke 'kua

E ke 'kua muki

E ke 'kua hawanawana,

E ke 'kua kiai o ka po,

E ke 'kua alaalawa o ke aumoe

E iho, e ala, e oni, e eu,

Eia ka mea ai a oukou la, he hale.

6o8 Fornander Collection of Hawaiian Folk-lore.

At that very moment her beauty was restored to her, while the gods set fire to
the dancing hoiise, consuming the house, her sister-in-law and all the people who had
insulted her; they all perished.

After this Kahikiula called out to his sister: "Come in, Laukiamanuikahiki."
She refused, saying: "I will not come to you, for you have caused me to suffer in 3'our
own home. Here I am returning to Kuaihelani."

In this legend, it is seen that it was not considered wrong for a brother to take
his sister to wife. It is also seen that they also suffered in those days just as we do in
these days. They also hated one another and in fact lived as we now live.' Therefore
these customs of days gone by are guidings for after generations.

■ This legend closes with a inis-stateinent of modern life resembling in all respects that of ancient times in the effort
to show that human nature is the same. Civilization, law and order and education overcame pagan customs many
years before the foregoing was written.

Legend of Lankiajnanuikahiki. 6oq

la wa, hoi mai la ke kino maikai o ia nei a pili, hao mai la ke 'kua, pau ka hale
i ke ahi, pau ka hale hula, pau ke kaikoeke, na mea a pau i oleic iuo iaia nei, pau loa
i ka make.

Kahea mai ke kaikuuane o Kahikiula iaia nei, "hoi mai kaua e Laukiamanu-
ikahiki," hoole aku keia, "aole au e hoi aku me oe, i mainoino ka hoi au i kou hale.
Eia au ke hoi nei i Kuaihelani."

E like me na mea i olelo ia i loko o keia kaao, pela no na mea o keia wa e noho
nei, ka moe kaikunane, kaikuahine, ka mainoino, ka hana aloha ole, a me na hana he
nui loa. Nolaila, ua lilo keia i kumu alakai no ka poe hou o hope loa nei.

PUBI.ICATIONS

OF THE

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.— Pomander Collection of Hawaiian Antiquities and Folk-
lore. Gathered by Abraham Pomander. "With Translations
Revised and Illustrated with Notes by Thomas G. Thrum.
Part I, 1916; Part II, 1917; Part III, 1917, with Index to volume.

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, 3, 4. 1907-. [Volume incomplete.]

Vol. IV.— Nos. 1-5. 1906-1911.

Vol. v.— Nos. 1-5. 1912-1913.

Vol. VI.-

No. I. Director's Report for 1913.— New Hawaiian Plants, IV.

By Charles N. Forbes. 1914.
No. 2. Director's Report for 1914. 1915.
No. 3. Director's Report for 1915. New Hawaiian Plants, V.

By Charles N. Forbes. 1916.
No. 4. Director's Report for 1916.— Notes on Bthnogrraphical
Accessions. By John F. G. Stokes.— New Hawaiian Plants,
VI. By Charles N. Forbes. 1917.

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 Pomander's "An Account of the 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.

082