Chapter II (4)

Ihiawaawa was at this time being courted by three young men: Hala, Kumunuiaiake 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 exhibition of themselves, together with Kalanimanuia. The three then arrayed themselves in their best kapas scented [769] 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: “Striking and knocking, who is that?” “I am Puakuakua, the soles of the feet of Kalanimanuia.” “I am Moi, the knees.” “I am Lohelua, the two thighs.” “I am Limuhuna, the hair.” “I am Mohoea, the eyes.” At this the beauty and fine appearance of Kalanimanuia 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 beauty and jumped up and down with joy.

At daylight 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. [770] 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 without 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.

KAAO NO KALANIMANUIA.

O Ku ka makuakane, o Kaunoa ka makuahine, o Kukaniloko i Lihue ka aina, o Oahu ka Mokupuni. He ’lii o Ku no Lihue, ia wa, a he wahine okoa no kana e noho ana, a he kane okoa no hoi ka Kaunoa e noho ana. He mea mau 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 mau mea e hele ae ai a loaa au.” Noho iho la o Kaunoa a hanau, he keiki kane, kapa iho la o Kalanimanuia; hanai iho 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 mau 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 ou 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 kahu 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 kahi 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 kina ino,
I kau kama,
Aohe nana iho o kona malo hume,
Aohe kilohi iho o kana ihe,
Anuanu koekoe
Ka hale a ka makua e.

E Kaunoa e.
E Kaunoa e.
E kuu makuahine,
Mai ka makani apaapaa
Lai poko i o maua hale-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.

Aia iloko o ka heiau elua elemakule kiai, na Ku ke ’lii i hoonoho; nana aku la laua i keia uhane i na ahiahi a pau, a me keia leo o ua keiki nei e kahea ana. Olelo iho la laua: “O ke keiki no paha keia a ke ’lii i kiola ai i loko o ke kai.” Nolaila, noho iho la ua mau 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 mau 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. Alaila, 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 mau mea ka’u i haawi, he malo, he ihe.” “Nau no kela 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 Aholenuimakaukai. Ninau aku o Kalanimanuia: “Owai kau mau 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 huluhulu, huhuki iho no, o ka ole loa iho la no ia, lilo loa i pupuka.” “O Aholenuimakaukai.” “Ae, he pono kakahiaka; a ahiahi popoi nalo, aohe kane, he pupuka, makehewa kou kino ia mau kanaka inoino.”

O keia mau olelo a pau 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 Kalanimanuia. 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.

I 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. Owai keia.” “Owau nei o Puakuakua; he mau kapuai keia no Kalanimanuia. O Moi o na kuli ia. Lohelua na uha ia. Limuhuna, o ka lauoho ia. Mohoea, na maka ia.” Ia wa, hoi mai ka nani o Kalanimanuia, uwa ka nahele, 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 hookahakaha me ka poe kane a ke kaikuahine. O ka poholima o kahi kahu ona, ko Kalanimanuia alanui i hele ai, uwa ka nahele, 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 noho ana na ’lii a me na kanaka, holo ua mau kanaka nei no ka hilahila. 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 pau loa ia ia nei, ike na makua, ike ke kaikuahine, lilo ae la keia i alii no Waianae ia wa.

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, Kawaunuiaola 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.

In this conversation, she asked and answered the questions herself. People passing by who heard it were made to believe that Kawaunuiaola 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!
Like the paddling of the fishermen in the ocean,
The husbandman cultivates [771] 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 and 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 rumors 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.

KAAO NO KAWAUNUIAOLA.

O Kula 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.

Ma keia olelo a Kawaunuiaola, oia wale iho no, kuhi na mea a pau loa he kane ka Kawaunuiaola, i ke kamailio mehe mea ala elua ka walaau.

Eia ka ai la e ke akua,
E hina mai ka lani kui aloha i loko,
E muki e! Eia ka ai.
Na muki ka ai,
Na ke akua lele po,
E hina i uka,
E hina i kai,
E hina 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 mau hana a Kawaunuiaola, 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 Kawaunuiaola, 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 kela poe, ku ae la ia a haalele i kana wahine e noho pu ana, ka wahine nana i kaili iaia mai a Kawaunuiaola 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’u kane, owau wale no.” Hoi ae la laua a noho pu e like me mamua, he kane a he wahine. Nani ka maalea o kana wahine.

LEGEND OF AIAI.

Kuula was the father and Hina was the mother of Aiai. They lived in Niolopa, [772] Nuuanu. Kuula and his wife were great fisher folks, and they had in their possession a pearl fish-hook of great value [773] called Kahuoi. This pearl fish-hook was in the keeping of a bird called Kamanuwai and it was kept at Kaumakapili. [774] This pearl fish-hook was so enticing that every time Kuula went out for aku, outside of Mamala, [775] upon seeing the hook they would jump into the canoes of their own accord. This fish was the food which this bird lived on.

While Kuula was out for aku one day, outside of Mamala, Kipapalaulu the king of Honolulu, also went out fishing; and when he came near the place where Kuula [776] 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 only deprived Kuula of his favorite hook, but the bird also hungered from loss of its food. Through this seizure of the pearl hook by Kipapalaulu 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, [777] 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, [778] where his palace was situated, 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 Kauaelemimo 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 out 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.” Kauaelemimo 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 [779] are now 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 described 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, Kamanuwai, its guardian. This is the legend of Aiai.

KAAO NO AIAI.

O Kuula ka makuakane o Hina ka makuahine, o Aiai ke keiki, o Niolopa i Nuuanu 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.

I kekahi holo ana a Kuula i ka hi aku, i waho o Mamala, holo aku o Kipapalaulu, ke ’lii 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 Kahuoi, 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 muliwai e waiho la ma lalo o Kaumakapili, lawe ae la ka wai a hiki i ka uapo a Hooliliamanu 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 Kauaelemimo e auau me kona mau wahine, loaa iho la o Aiai e waiho ana, lawe ae la o Kauaelemimo 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 Halekuke, 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 wahine, hele aku la ia a hiki i mua o Kipapalaulu. Ninau mai o Kipapalaulu: “Heaha kau?” “I hele mai nei au 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, akahi au 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.”

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 he umi anana ka loa. Oia ka waa au e olelo aku ai i ko makuakane.” A hiki ka wahine imua o Kipapalaulu, nonoi aku la i waa, a hiki 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.

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 supply me with my 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 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 drinking 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.

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 hanai. He mea mau i ke kahu ka holo e lawaia, a o ua ilio nei mahope o ke kahu; loaa no ka ia pau no i ka ilio, pela aku no, a no ia pau o 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, alaila, 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 mau 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 kela: “Ae.” I aku ua kanaka nei: “Ua hewa olua i ke ’lii ia Hakau, oia ka awa a ko ilio e kii nei, o ka awa a ke ’lii.” Lalau aku la ua kanaka nei i ka ilio a me ke kahu, 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?” “Ae, na’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, he pu na ke ’kua, o Kuana ka inoa o ia pu, iluna aku o Waipio, e kani mau ana ua pu nei i na po a pau loa, nolaila, uluhua 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 lohe nei o Pupualenalena. A ahiahi, kani ka pu a ke ’kua; a aumoe, moe ke ’lii o ke ’kua, ala na kiai, a mahope pauhia 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 wahi, ae aku la no keia maluna 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 holo mai la.

Ma keia holo ana, ua puka i waho o ka hale, pa kekahi aoao o ka pu i ka pohaku, niho mole, ala 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 punahele na 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 Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale and last came Kaulanapokii making five daughters. After the children were grown up, Mailelaulii asked her younger sisters, saying: “Let us go sight seeing [780] 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 they 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 Mailelaulii 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 carrying sea water for salt making and 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, they met Hikapoloa, the chief of Puuepa and Hukiaa; 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 aku 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 our 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 [781] 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, [782] 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 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 ready and while on their way they fished for aku. When they arrived at Kukuipahu, in Kohala, their canoe was loaded down deep with aku. As they came ashore they were all faint with hunger from want of food; so they 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 should be killed?

The umu by this time was hot and ready; the body was then put into the umu. After it was cooked Hikapoloa said: “The person who will eat the biggest amount [783] shall be presented with the largest ahupuaa.” After the body was eaten the bones were thrown onto a pile of sugar-cane 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 out to Hikapoloa: “Say, there is a thin man coming 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 aku in his hand, he asked the watchman: “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 house, when down came the axe and his head was cut 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?

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 Kalino then answered:

Is that all the fault why a man should be killed?

Kalino’s body was then cooked in the umu and was then eaten up; and the bones were thrown in a heap of ahuawa. [784]

There were five brothers, requiring five umus and five different kinds of firewood:

Mumu, the man, the wood was opiko. [785]
Wawa, the man, the wood was aaka. [786]
Ahewahewa, the man, the wood was mamane. [787]
Lulukaina, the man, the wood was pua. [788]
Kalino, the man, the wood was alani. [789]

They were all killed without the knowledge of their sisters, as they were at this time composing a mele 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 people while composing a name chant were restricted [790] 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 husband, 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.” Hikapoloa then came into the house. As he entered, Kaulanapokii called out to her sisters:

Say, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, [791]
Let the ie and the rivers of water
Block up the back, block up the front.
Ye fog that creeps there in the uplands,
Ye fog that creeps there in the lowlands,
Ye ugly 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 Mumu?

“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.

KAAO NO KAULANAPOKII.

O Holualoa 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 hiki i Huehue e nana ala 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 Mailelaulii i wahine, a moe iho la lakou ia po a ao ae la. Nana aku la lakou ia Puako, 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 kela, luhi kakou i ka hoohaha paakai, i ka lawe i ke kai, hele wale iho no ke kino a kuanoni.”

Olelo aku la o Mailelaulii ia Puako: “E hele ana makou e makaikai, ke koi nei lakou nei ia’u e hele makou.” Ae mai la o Puako, nolaila, hele lakou nei ma Kohala nei. A hiki lakou i Kohala a noho ma Kokoiki, e noho ana o Hikapoloa he ’lii no Puuepa a me Hukiaa, aohe wahine ana, nolaila, lawe ae la o Hikapoloa ia Mailelaulii i wahine, a noho iho 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 Mumu 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 mau 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 mau kaikunane 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 aua ia oe, ke olelo aku oe he kaikoeke oe no lakou, a ke hai aku oe o Mailelaulii kau wahine.”