Chapter VI (5)

At the end of this begging chant [168] by Kulepe, those within invited him to enter; so he went in and took some food. The fellow, however, had never lived with Peleioholani, neither was he a soldier. He had not even lived anywhere near the king; but through his great cunning he pretended that he had so as to get something to eat. He was indeed artful. Very few people in these islands can compare with him.

HE KAAO NO KULEPE.

He kanaka akamai loa o Kulepe i ka hoopunipuni me na olelo maalea, kanaka noonoo ma ka olelo ana. No Oahu nei o Kulepe, o Peleioholani ke ’lii ia wa, o Halakii ka wahine a Peleioholani, o Kaneaiai na waa o Peleioholani. Holo aku la o Kulepe mai Oahu aku nei a pae ma Kalaupapa i Molokai, hele aku la ia a hiki i ka hale, e ai ana kanaka me ke kulou o na poo i lalo, aohe ea i luna. He pololi ko Kulepe e hele nei, ku iho la keia ma ka puka, kiei aku la i loko o ka hale, a olelo iho la:

Aloha mai la ka hoi ka mea ai
A ko makou alii o Peleioholani,
E hoonuuu, e nuu, e nuunuu iho ai,
E noho iho ai i luna o na waa o Kaneaiai,
Me kuu wahine o Halakii.

I aku na kanaka o ka hale: “O kou alii ka o Peleioholani?” Ae aku o Kulepe: “Ae, oia ke ’lii o makou na koa.”

Kahea hou o Kulepe, oia wale iho no keia olelo nei, e ake ana o ke kahea ia mai e ai.

E Molokai e, i luna ka hoe,
Nana iho, ehuehu he pili ia,
Uliuli iho he poo ia no ke kanaka.

O keia mau olelo a Kulepe, no lakou la, i ka hoonuu i ka ai me ka ia, i ka miki o na lima i luna e wala ai i ka poi, i ka kuaehu o na pa i ka ia, i ka uliuli o na poo i ke kulou i lalo, i ka ai a hoe iho, pela kai nei mau olelo hoopilipili:

Oili iho la au, ku ana i ka one maka,
Ku ana lakou la i ke one maloo,
A ke one maloo wau,
Ku ana lakou la i ka pohuehue,
A oi hopo kela ui,
Ike no wau i ka ane o,
He mea aaka ka, ka lae,
He mea mimino ka ihu,
He mea hau ka piko.
E o iho ana kela,
E koe lauhala ae ana au.
Nu aku ana i ka lani me he hekili la,
Nei aku la i ka honua me he olai la,
Lele aku la a pa i ka puukai,
Me he malolo la ka oili.
Ikea mai la au e Kamanuiki,
Ainoa a Keakahiwa.
E ao o loko, o Kulepe na,
He kanaka koa,
O ka waihona laau na a Puhali.
I kuu inoa no makau o uka.

Ma keia olelo pahapaha a Kulepe, kahea mai o loko o ka hale e ai, komo aku la o Kulepe ai iho la. Aole keia kanaka i noho pu me Peleioholani, aole no he koa, aole no i pilipili alii aku, aka, ua lawe mai oia ma kana mau olelo maalea, i mea e loaa ai ka ai iaia, loaa io no hoi, noonoo maoli. Kakaikahi ka poe e like me ia o keia mau mokupuni.

LEGEND OF KIHAPIILANI.

Kihapiilani was one time king of Maui. It was he who caused the road from Kawaipapa to Kahalaoaka to be paved with smooth rocks, even to the forests of Oopuloa in Koolau, Maui. He also was the one who built the road of shells on Molokai. Lonoapii, a boy was the first-born; then came Piikea, a girl; then Kihawahine, another girl (who is now spoken of as the lizard god Kihawahine); then came Kihapiilani, the youngest, a boy; there being two boys and two girls. [169] At the time of this narrative Lonoapii was the king of the whole of Maui; and Piikea was the wife of Umi, the king of Hawaii.

Kihapiilani lived with his brother, Lonoapii, in Waihee. One day two calabashes of salted nehu [170] were brought to Lonoapii, which he gave out to everybody except Kihapiilani. That being the only fish to be had, Kihapiilani reached over and took some out of the calabash. This action displeased Lonoapii so much that he took up the calabash and threw the fish and brine into the face of Kihapiilani. At this Kihapiilani rose up and went away from the place, accompanied only by his immediate attendant, until they came to Kula, where they made their home. They took to farming and planted eight large fields of potatoes, using but one load of tops to cover the whole area.

After a time Kihapiilani journeyed to the place where a priest named Apuna was living, and said to him: “I have been insulted; [171] a dish of brine has been thrown into my face. Will you tell me the proper thing to do?” The priest replied: “I cannot do anything for you; but go you to Koolau, at Keanae, and there Kahoko will tell you what to do in the matter; tell him your story.” The priest then asked that, in case the insult were avenged he be given the land of Kula. Kihapiilani replied: “Yes, it shall be yours.”

When Kihapiilani arrived in the presence of Kahoko at Keanae, he said to him: “Say, I have been insulted; a dish of brine was thrown into my face. Tell me what to do in the matter.” Kahoko replied: “I cannot do anything for you; but I will advise you what to do. Go on your way until you reach Kauwiki, where you will find Lanakila, who will instruct you what to do.” Kahoko asked that in case he should gain his object that he be given the land of Koolau. Kihapiilani replied: “It shall be yours.”

When Kihapiilani arrived at Kauwiki, he found Lanakila, to whom he told just what he had told the other priests. Lanakila then said: “I am not able to carry out your desire; but I will advise you what to do in the matter. Here is a canoe; here are the men; there is Hawaii where the clouds are hanging over like a mantle; take that dark object as your guide and follow it.” Lanakila then in turn asked for the land of Hana. Kihapiilani replied: “Yes, it shall be yours.”

Kihapiilani then left Kauwiki and set sail for Hawaii, landing at Umiwai in Kohala, where he slept, and the next day set forth on his way, a large number of people following him, for he was a very handsome man and was therefore taken by some of them for a friend. From this last place he continued on his way as far as Lamakee, in Kaauhuhu, where he rested; from this place he went on to Laaumama, in Ohanaula, where he was taken in by a chief of that place, Kapuaikahi by name. After partaking of a well served meal he continued on to Waiaoopu in Halaula, where he took a drink, thence to Puaiole, in Aamakao, where he went in bathing; from this place he journeyed to Waikuaala, at which place he took another drink, then continued on to the cliffs of Kaenaokamakaohua, and on down the Pololu valley, pushing on to Honokane and to the cliffs of Kuukuunaakaiole, at which place his friends were afraid of the sharks; but Kihapiilani plunged into the sea, forcing his friends to follow, and together they swam around the inaccessible cliffs at this place. In swimming around these cliffs, Kihapiilani was but following the instructions given him by the priest Lanakila, to follow the dark object which he saw at sea.

After passing the cliffs at this point they swam on to Kakaauki, then to Elelu; and from this place on to Laupahoehoe, where they spent the night. On the next day they pushed on to Waipio and from there to Kapulena, in Hamakua, where they spent the night; from this place they continued on to Kaumoali, to Kaala, to Kaula and on to Laupahoehoe in Hilo, where they slept that night. He discovered that Umi and his wife Piikea were living here; arriving at the house he went in, and being unable to contain himself he wept copious tears. Upon seeing this Umi asked him: “Which one of us is related to you? Is it I, or is it her?” Kihapiilani replied: “It is your wife.” At this Piikea said: “I don’t understand you.” Kihapiilani said: “Lonoapii was the first, then came Piikea, then Kihawahine and then Kihapiilani. I am Kihapiilani, your youngest brother.” Piikea then fell upon him and wept, after which she ordered Umi to prepare food and meat and set them before his brother-in-law. He and his friends then sat down and ate till they were satisfied.

Umi asked him: “What is the object of this journey that brings you here?” Kihapiilani replied: “I am seeking for some one to avenge me, for Lonoapii threw brine into my face. This is the cause of my coming here.” Umi then turned to Piikea and asked: “What are we to do regarding this request of the chief?” Piikea replied: “Fulfill it, since he has crossed the seas.” Umi then sent out his messengers to carry his orders around the island of Hawaii, that canoes be hewed out. After a number of ten-day periods, the work was finished and his army set sail for Maui. This voyage was known as the sailing of the numberless canoes. The sea from Kohala to Kauwiki was covered with canoes. When the first canoe reached Kauwiki the last canoe was still at Kohala. The canoes were then fastened together in twos and in this way the men walked instead of sailing for Maui, the canoes being a regular road.

In the army of Umi was a man by the name of Piimaiwaa who was a friend of Umi’s, as well as Omaokamau another friend, and also Koi an adopted son. These three men were Umi’s greatest warriors.

Hoolae, a chief who had charge of the fort on the top of the hill called Kauwiki, had a great wooden image hewed out, Kawalakii by name, and placed it at the top of the ladder leading to the top of the hill. In the day time his men fought from the top of the hill, and at night the wooden man was made to stand up. This wooden man was a huge thing and in appearance looked just like a man. He held a large war club in one hand. One night, as this image was stood in place, Omaokamau with a number of men under him climbed the hill; but when they came in sight of the wooden man they were frightened. This occurred perhaps three nights.

By means of this big wooden man those on top of the hill were for a time secured from attack, as the soldiers of Umi were afraid to climb the hill in the night. Piimaiwaa therefore questioned Omaokamau as follows: “How does the man stand? Does he turn around? Does he change his war club to the left hand?” “No,” said Omaokamau. “He faces but one way and holds his war club in the same hand always. He does not at all twirl his war club.”

That night Piimaiwaa took up his war club and proceeded on his way to the hill. After climbing it he at last came to the big man, Kawalakii. There the man stood right above him, but Piimaiwaa fearlessly climbed the ladder, and when he was within a few fathoms of the big man, he twirled his war club, Heleleikukaemakuu, first above, then sideways, then downwards and at last made a swinging motion. In all these motions the big man stood in one position and made no attempt to swing his war club. By this Piimaiwaa made sure it was but a wooden man. He therefore approached it and tapped it with his club, and sure enough it sounded like wood. Piimaiwaa then understood the reason why the wooden man was put at the head of the ladder at night; it was to secure peace and safety on the hill of Kauwiki during the night.

On this night the chiefs and the soldiers of Hoolae, the officer in charge of this fort, were slain, but some of them fled. Piimaiwaa followed Hoolae until he caught him on the eastern side of the mountain of Haleakala where he was killed. War was carried on in general all over Maui until finally Lonoapii was captured at Waihee and killed by the men of Umi.

After the battle and the conquest of Maui, Umi, being the conqueror, gave the island over to Kihapiilani, his brother-in-law, and Kihapiilani took possession and became the king of Maui. It was in his reign that the roadway from Kawaipapa to the forests of Oopuloa was made and paved with smooth rocks. It was also in his reign that the road on Molokai was made and paved with shells instead of rocks. The name of Kihapiilani has therefore been made famous by these roads he built.

After the settlement of all the lands under Kihapiilani was accomplished, Umi returned to Hawaii. The expedition by Umi was termed the expedition of numberless canoes, and is now known as one of the foremost events of ancient Hawaiian history.

This story gives an idea of the benefits that come to one who travels along patiently like Kihapiilani, and the evils that will surely follow the footsteps of those who act like Lonoapii.

HE KAAO NO KIHAPIILANI.

He ’lii o Kihapiilani, nana i hana kela alanui kipapa pohaku, mai Kawaipapa a Kahalaoaka, a ka nahele o Oopuloa ma Koolau o Maui, nana kela alanui pupu i Molokai. O Lonoapii ka mua, he kane ia, o Piikea kona muli, he wahine ia, o Kihawahine kona muli iho, he wahine ia (oia ke ’kua moo e olelo ia nei i keia wa, o Kihawahine). O Kihapiilani kona muli iho, he kane ia. Alua kane, alua wahine, o Lonoapii ke ’lii o Maui ia wa a puni, o Piikea hoi, o Umi kana kane o ke ’lii o Hawaii.

Noho pu iho la o Kihapiilani me kona kaikuaana me Lonoapii i Waihee, a mahope, lawe ia mai la elua ipu nehu maka me ke kai, a mua o ke alo o Lonoapii, haawi aku la o Lonoapii i na mea a pau loa a koe o Kihapiilani. Lalau aku o Kihapiilani i ka ipu, e nini mai ana o Lonoapii i ka nehu me ke kai paakai i na maka o Kihapiilani. Ku ae la o Kihapiilani hele me kona wahi kahu a noho i Kula, mahiai iho la ia, ewalu kihapai uala, hookahi apana lau ua paa.

Iho aku la o Kihapiilani i kahi o ke kahuna o Apuna hai aku la: “E! He makaia ko’u, ua ninini ia kuu maka i ke kai paakai, e hai mai oe i ka mea e pono ai.” I mai ke kahuna: “Aole e pono ia’u, e hele nae oe a Koolau i Keanae, i o Kahoko la, aia ia ia ko alanui e hele ai, nana oe e hai aku.” Nonoi mai o Apuna ke kahuna: “O Kula ko’u aina.” Ae aku o Kihapiilani: “Nou ia, ua lilo ia oe.”

A hiki o Kihapiilani i mua o Kahoko ma Keanae, i aku: “E! He makaia ko’u ua kopi ia kuu maka i ke kai paakai, e hai mai oe i ka mea pono.” I aku o Kahoko: “A o e pono ia’u ko makaia, e kuhikuhi aku wau ia oe, e hele oe a Kauwiki, aia i laila o Lanakila, nana oe e olelo mai.” Nonoi mai o Kahoko: “O Koolau ko’u aina.” Ae aku o Kihapiilani: “Nou ia.”

A hiki o Kihapiilani ma Kauwiki, loaa o Lanakila, hai aku la keia e like me na olelo mua i kela mau kahuna. I mai o Lanakila: “A o e ku ko makaia ia’u, e kuhikuhi aku wau ia oe i ko alanui e hele ai. Eia ka waa, eia ke kanaka, aia o Hawaii ke kipu mai la ke ao, o ka punohu kou maka e hele ai.” Nonoi aku keia: “O Hana nei na’u e ai.” Ae mai o Kihapiilani: “Ae, nou ia.”

Haalele o Kihapiilani ia Kauwiki, holo aku la a pae ma Umiwai i Kohala, moe iho la a ao ae hele. Hahai mai la na kanaka ia Kihapiilani no ke kanaka maikai, a lilo ae la i mau aikane. Malaila aku a Lamakee i Kaauhuhu noho iho la hoomaha; mai laila aku a Laaumama i Ohanaula, hookipa ia e ko laila konohiki, o Kapuaikahi ka inoa, a pau ka ai ana, hele aku la a Waiaoopu i Halaula, inu wai. Mailaila aku a Puaiole i Aamakao auau i ka wai; mailaila aku a Waikuaala, inu wai; a ka pali o Kaenaokamakaohua, iho i Pololu, a Honokane, hiki i ka hulaana o Kuukuunaakaiole; makau na aikane i ka mano, au no o Kihapiilani, hookahi ka au ana me na aikane. Ma keia au ana a lakou ma ka hulaana, mau no ke ku o ka punohu i ke kai, e like me ka olelo a ke kahuna a Lanakila.

A hala keia hulaana, au aku o Kakaauki, o Elelu, pela lakou i hele ai a Laupahoehoe, moe; ao ae, hele a Waipio, mai laila aku a Kapulena i Hamakua, moe. Mai laila aku a Kaumoali, a Kaala, a Kaula, a Laupahoehoe i Hilo, moe. Ilaila o Umi, me ka wahine o Piikea, hiki ana keia a ka hale, uwe ana keia me ke kulu o ka waimaka. I mai la o Umi: “Owai la o maua kai pili ia oe, owau paha, oia nei paha?” I aku o Kihapiilani: “O ko wahine.” I mai o Piikea: “Aohe maopopo ia’u?” I aku o Kihapiilani: “O Lonoapii ka mua, o Piikea aku, o Kihawahine, o Kihapiilani aku. Owau no o Kihapiilani ko oukou pokii.” Lele mai la o Piikea uwe, kena aku la ia Umi, i ai, ia na ko kaikoeke, ai iho la keia me na aikane a maona.

Ninau mai o Umi: “Heaha ka huakai o ka hiki ana mai?” I aku o Kihapiilani: “He makaia, i kapi ia kuu maka i ke kai paakai e Lonoapii. Oia kuu mea i holo mai nei.” Ninau aku o Umi ia Piikea: “Pehea la keia olelo a ke ’lii?” I mai o Piikea: “E hooko aku no hoi paha, ua au mai la ka hoi keia i ke kai.” Kena ae la o Umi i na luna, e hele e olelo ma Hawaii a puni, e kalai ka waa, he mau anahulu i hala, oki ka waa. Holo i Maui, kapa ia keia holo ana o ka waa nui. Mai Kohala a Kauwiki i Maui ka moe a na waa, o ka maka mua o na waa i Kauwiki o ka hope i Kohala. Hoomoe palua ia na waa, maluna o laila na kanaka e hele ai, aohe holo, he alanui maoli iho la no ka waa.

Aia me Umi, o Piimaiwaa he koa, he aikane na Umi, o Omaokamau alua aikane, o Koi, he keiki na Umi, he mau koa lakou no Umi.

O Hoolae ke ’lii i luna o ka puu o Kauwiki, nana ke kii o Kawalakii; i ke ao kaua na koa maoli i luna o ka puu o Kauwiki, a po kukulu ua kii nei o Kawalakii ma ka aoao o ka puu, kahi e pii mai ai o lalo. He kii nui o Kawalakii, me he kanaka maoli la ke ano, me ka laau palau i ka lima, i ka wa e kukulu ia ai o ua kii nei i ka po, pii aku o Omaokamau me na koa i ka po, i nana aku ka hana e ku mai ana neia kanaka nui, makau no hoi, ekolu paha po i hana ai peia.

O ua kii nei ke kumu pakele o luna o ka puu o Kauwiki, no ka manao ia he kanaka keia mea nui, ke ku mai i ka po, nolaila ka pii ole o na koa o Umi i ka po i luna. Nolaila, ninau aku o Piimaiwaa ia Omaokamau ma: “Pehea ua kanaka la ke ku mai, he huli no, he hoololi no i ka laau ma ka hema?” “Aole,” wahi a Omaokamau, “hookahi no aoao e ku ai me ka laau palau, ao’e hookaa.”

Ia po iho, pii aku la o Piimaiwaa me kana laau palau a kokoke i ke kii, ia Kawalakii, e ku mai ana kela maluna mai e pii aku ana keia ma lalo aku nei me ka ia nei laau. He mau anana ke kowa ma waena o laua, hookaa o Piimaiwaa i kana laau, ia Heleleikukaemakuu, a pau ia, hookaa aoao a hualepo, oniu. Aohe oniu mai o ua kii nei i kana laau, nolaila, maopopo ia ia nei, he kii keia kanaka e ku nei, nolaila, hele aku la ia a hookoele i kana laau, a koele ua kii nei. Ia wa, maopopo he kii hoopunipuni keia, i maluhia ka puu o Kauwiki i ka po.

O ka wa no ia i hee ai ka puu a me na ’lii, na koa, a holo aku la o Hoolae ke ’lii me ka mama loa, hahai aku la o Piimaiwaa, a loaa i ke kuahiwi o Haleakala, ma ka huli hikina o Maui, pepehi ia iho la a make. Hele aku la ke kaua ma Maui a puni, a loaa o Lonoapii i Waihee, kaua iho la a make ia Umi ma.

Ma keia kaua ana a Umi, a hee ai o Maui, haawi ae la o Umi i ka aina ia Kihapiilani kona kaikoeke, a noho iho la o Kihapiilani he ’lii no Maui ia wa. Nolaila, hana iho la ia i ke alanui mai Kawaipapa aku a komo i ka nahele o Oopuloa, me ke kipapa i ka pohaku. Pela no hoi ke ala i Molokai, he pupu ka pohaku o ia ala, kela mea liilii o loko o ke kai, e hana ia nei, nolaila, kaulana o Kihapiilani ma keia mau hana ana o ke alanui.

A pono na aina a pau loa malalo o Kihapiilani, hoi aku la o Umi i Hawaii. Ua kapa ia keia holo ana a Umi o ka waa nui oia ka helu mua i olelo ia ma ke kuauhau o na mea kahiko o Hawaii nei.

Pela iho la ka pomaikai o ka noho pio ana o Kihapiilani i kona wa ilihune a me ka poino i ili aku maluna o Lonoapii.

LEGEND OF HIKU AND KAWELU.

Keahuolu was the father and Lanihau was the mother of Hiku, a boy. These people once lived in Kaumalumalu in the district of Kona, island of Hawaii. Hiku lived with his parents in the uplands of Kaumalumalu until he was grown up. He was of very handsome appearance and was very pleasant to look upon. After he was grown into manhood he left home one day and started down towards the lowlands with his sugar-cane arrow called Pua-ne. While he was engaged in the game of arrow-shooting with the boys he sent his arrow flying in the air and it went buzzing over the head of a bald-headed man, then over a sore-eyed man and then over a lame man, passing over three ahupuaa [172] in its flight, until it dropped at the place where a young girl, by the name of Kawelu, was living. When the arrow struck the ground, Kawelu was sitting outside the house, so she ordered one of her attendants to bring the arrow to her; after she looked at it she hid it.

Kawelu was a young girl and was very beautiful. She was without blemish, and was of very high rank, being the daughter of a high chief who lived at some distance away. She was at this time living with her attendants.

Hiku in his desire to find his arrow arrived at this place and asked of Kawelu if she had seen his arrow which he thought had fallen somewhere near her. “No,” said Kawelu. Hiku said: “I saw my arrow drop here.” “We have not seen your arrow,” replied Kawelu. Hiku then said: “If I call for my arrow by its name it would make answer.” “Please do so,” continued Kawelu. “Pua-ne, Pua-ne,” called out Hiku. “Yes,” answered the arrow. “There you are, you two have hidden my arrow.” Kawelu then called out to Hiku: “Come and get your arrow.” As Hiku reached for the arrow, Kawelu grabbed his hand and pulled him into the house. As Hiku entered, Kawelu ordered her attendant out, after which they plighted their vows. This was kept up for five days, when Hiku became very hungry, for Kawelu went and took her meals by herself without asking Hiku. On the sixth day, as Kawelu went out to the eating house to take some food, Hiku rose and went up to his home at Kaumalumalu.

When Kawelu came back after her meal she discovered that Hiku was not in the house, so she went out to look for him; as she came out of the house she saw him climbing the heights of Puukuakahi. Kawelu then started after him, calling her husband to come back; but Hiku refused to come back saying: “I will not return, for I was made to feel hungry in your house; go back.” When Kawelu reached the top of Puukuakahi, Hiku had reached the top of the heights of Puukuakolu, and this distance between them was maintained until Hiku had reached the heights of Puukuaumi and Kawelu on the heights of Puukuaiwa. At this place Hiku called out for the maile vines, the ie vines, the ohia trees and all the different kinds of vegetation to creep over and to grow up in the pathway behind him, thus closing the way to Kawelu. She, however, upon coming to the place where the different vines had tangled up her way, struggled on, tearing her pau and other garments and receiving scratches all over her body. At this Kawelu chanted her love to Hiku in the following lines:

Hiku is climbing the heights,
As the branches of the trees are hindering my way.
It is being pressed down by the rain,
The flowers have fallen down below,
The flowers rejected by Kanaloa.
Let me have some of the flowers that I may string me a wreath,
The flowers that we two have indulged in;
For you have indulged, Hiku, in the love of a sister.

Kawelu wept bitter tears upon finding herself thus abandoned, and after a while again chanted:

Kawelu shall henceforth live in Hanakaumalu,
Kawelu shall henceforth live in Hanakaumalu,
Where the koolau winds waft there below,
Stringing the blossoms of the kou, [173]
For my companion hath now become my idol to be carried standing and
at my breast, [174]
For I shall henceforth belong there below.

In this chant of Kawelu she voiced her intention of giving up the idea of again looking for Hiku, her lover, and of going home and strangling herself, and thereby go down to dwell with Milu [175] in the under world, as in the last line of her plaint.

Hiku continued on his way until he arrived at his parents’, where he again lived with them. His love for the vanished twilight of Kona, [176] Kawelu, however, kept growing stronger and ever stronger, until it was more than he could bear. He finally decided to return to Kawelu as soon as he could forget her ill treatment of him.

Kawelu after voicing her intent returned home and said to her attendants: “I am going to sleep and I don’t want you to wake me up, nor to hear any disturbances. I shall awaken when I feel like it.” Upon entering the house she laid down as though to sleep and strangled herself to death. After a day and a night had gone by, the people began to grow restless about Kawelu, so they opened the door and entered the house. Upon looking at Kawelu they saw her tongue hanging out; she was quite dead.

The people mourned for her many days, the people of Kona joining in, for they all loved Kawelu. After the time of mourning was ended the people went up to the mountains for timbers, for the purpose of building a house in which to place her corpse. While on this mission some of the people went up as far as the place where the parents of Hiku were living, and they were asked as to the object of their mission. They replied: “We have come for house timbers for our young chiefess, who is dead.” “What is her name?” “Kawelu.”

The men then returned; while Hiku, who was lying down, rose and came to ask his parents, saying: “What were you talking about out there with those men?” “Kawelu is dead, and they came up here for timbers to build a house in which to place her dead body. That is what the men said.” When Hiku heard this he wept sorely, for he loved Kawelu. After a while Hiku asked his parents if he could go and get Kawelu; the parents replied: “Go to the priest and tell him your wish.” Hiku then rose and went to the priest and told him of his intention of going in search of Kawelu. To this the priest replied: “Go and get much kowali vine, then go out to mid-ocean and let down one end of the vine into the sea, for your wife is now in the possession of Milu. It is possible the spirits may all have a desire to take a ride on the swing, then you will be able to get Kawelu; but you must first rub yourself all over with old decayed kukui nut.” [177]

Hiku did as he was instructed by the priest, and after collecting all the kowali vines he could get, he took a double canoe and paddled out to mid-ocean; he then lowered one of the kowali vines into the sea, and taking another vine he lowered himself down. Just as he was going over the side of the canoe he told the men: “When you feel a jerky motion, haul up the vine.” Hiku then lowered himself down and when he reached the lower world he began to swing himself on his vine. [178] When the people of the lower world saw Hiku swinging himself back and forth, they all wanted to have a ride. Kawelu was by the side of Milu. The spirits then called out: “Say, you ill-smelling spirit,” but Hiku paid them no attention. The spirits were all anxious for a ride on the swing and were also taken with the chant Hiku was singing:

I have a swing,
While the rest of you children have none;
When you fall, it is only to sit on your behind.

By these actions of Hiku they all jumped on the vine and began swinging back and forth. Milu could not keep himself away, so he too took a ride, leaving Kawelu all by herself. Hiku on seeing this invited Kawelu saying: “Here is our swing, come and ride with me.” “I will not ride with you for you smell bad.” Hiku replied: “I will cover myself over with my mantle and you can sit on me.” At this Kawelu consented and she jumped and sat on Hiku, and they began to swing back and forth. While Kawelu was enjoying herself, Hiku pulled on the vine, so those on the canoe began to haul it up. Just as they were about to reach the surface Hiku held on to Kawelu very tightly and held her so until they got into the canoe, and from there on to the house.

When they reached the house where the dead body of Kawelu was lying, Hiku pushed the spirit of Kawelu into the body from the feet. After the spirit had gone as far as the knees, it came back as it was afraid of the body for it was decaying. Hiku, however, kept on urging the spirit up into the body, and he did this for some days until it finally entered the body, then on to the breast, then to the throat and at last Kawelu crowed like a rooster. After this she was taken up and warmed until Kawelu was restored to life [179] and was again herself.

The two from this time on again took up their thread of life where they had left it and lived on as husband and wife.

HE KAAO NO HIKU A ME KAWELU.

O Keahuolu ka makuakane, o Lanihau ka makuahine, o Hiku ke keiki, o Kaumalumalu ka aina, o Kona ka moku, o Hawaii ka Mokupuni. Noho o Hiku i uka o Kaumalumalu me kona mau makua a hiki i ka wa nui, he keiki nani loa ia ke nana aku, he helehelena maikai loa kona, a mahope iho oia i kai e ka pua ai me kana pua o Pua-ne. Ia ia e ka pua ana me na kamalii, lele aku la kana pua a he ohule, ne iho la, a he makole, ne iho la, he oopa, ne iho la; ekolu ahupuaa i hala i ka lele ana o kana pua, hiki i ko Kawelu wahi e noho ana. Mawaho o ko Kawelu wahi kahi i haule ai o ka pua, kena aku la o Kawelu i kona kahu e kii i ka pua a lawe mai, a loaa mai la ka pua ia Kawelu, huna iho la ia.

He wahine opiopio puupaa maikai loa o Kawelu ke nana aku, aohe ona kina, he ’lii, e noho ana ia me kona kahu, o kona mau makua ma kahi e aku.

Hiki mai la o Hiku a ma waho o ka hale, ninau aku la: “E na ’lii e, aole anei olua i ike i kuu pua i lele mai nei a haule iho nei maanei iho nei?” “Aole,” wahi a Kawelu. I aku o Hiku: “Ua ike pono mai nei au i ka haule ana o kuu pua maanei.” “Aole maua i ike i kau pua,” pela mai o Kawelu. Wahi a Hiku: “Ina no wau i kahea aku i ka inoa o ka’u pua, e o mai no.” “O i ana,” pela mai o Kawelu. “Pua-ne, Pua-ne.” “O.” “A aia hoi paha la, ua huna olua i kuu pua.” Kahea mai o Kawelu ia Hiku: “Kiina mai ko pua.” Ia Hiku i kii ai i ka pua, lalau mai la o Kawelu a huki aku la ma ka lima. A komo o Hiku i loko o ka hale, kipaku o Kawelu i ke kahu e hele i waho, a hele ke kahu, ia wa laua i umeume ai i na kaula maawe a ka manao, he hana io. Noho iho la laua i loko o ka hale i ke ao a me ka po, a hala elima la ia laua, ma keia mau la a laua i noho ai, ua pololi o Hiku i ka ai, no ka mea, ala ae la no o Kawelu, hele e ai, me ka olelo ole ia Hiku. I ke ono o ka la, hele o Kawelu e ai, ia wa i hoi ai o Hiku i kona wahi i uka o Kaumalumalu.

Ma keia hoi ana o Hiku, hele o Kawelu e ai a hoi mai, i nana aku ka hana aole o Hiku o loko o ka hale, huli ae la ia a nana i uka, e pii ana o Hiku i Puukuakahi. Hahai aku la o Kawelu mahope i ke kane, e kahea ana e hoi mai, hoole mai o Hiku: “Aole au e hoi aku, no ka mea, ua pololi au i kou hale, o hoi.” A hiki o Kawelu i Puukuakahi, a Puukuakolu o Hiku, pela laua i pii ai a hiki o Hiku i Puukuaumi, hiki o Kawelu i Puukuaiwa. Kahea o Hiku i ka maile, ke ie, ka ohia, ka nahelehele. Ia wa, hihi o mua a paa ke alanui, aohe alanui e hiki aku ai o Kawelu, a ua pau ka pa-u a me ke kapa, ka ili i ka poholehole. Ia wa kau aku o Kawelu i kona aloha ia Hiku, penei:

Pii ana Hiku i ke kualono,
E ka lala e kau kolo nei,
Ua keekeehia e ka ua,
Ua helelei ka pua i lalo,
Ka pua malau a Kanaloa,
Homai ana kekahi pua e kui ae i ko’u lei,
Ka pua i walea ai maua;
Ua walea oe e Hiku i ka ipo kuahine.

Uwe iho la o Kawelu me na waimaka e helelei ana, a hopu iho la i ka upe a ka ae la, kau hou aku la ia:

Noho ana Kawelu i Hanakaumalu,
Noho ana Kawelu i Hanakaumalu,
Aheahe koolau wahine o lalo,
Kui ana i ka pua o ke kou
Ko’u hoa, ua lilo i hiiku i hiialo,
No lalo ka hoi oe e ke hoa.

Ma keia mele hope a Kawelu, ua pau kona manao uhai ia Hiku, eia ka mea i holo i kona manao, o ka hoi a kaawe, a iho i lalo me Milu e noho ai, e like me ka lalani hope o ke mele ana.

Hoi aku la o Hiku a hiki i na makua, noho iho la me ke aloha i ka liula koili o Kona, oia o Kawelu, e manao ana a pau kona huhu hoi me Kawelu.

Hoi aku la o Kawelu a hiki i ka hale, olelo aku la i na mea a pau: “E hiamoe ana au, mai hoala oukou i kuu hiamoe; mai komo mai kekahi ma ko’u wahi moe; mai hoohalulu, na’u no wau e ala ae.” Ma keia moe ana o Kawelu, ua kaawe oia a make iho la. A hala ka la a me ka po, nauki loa na mea a pau i ka moe loa o Kawelu, kii aku la wehe i ka puka, i nana aku ka hana, e lewalewa mai ana ke elelo, ua make loa.

Uwe iho la lakou me ka kanikau i na la he nui; makena iho la na makaainana o Kona ia Kawelu, a hala ia, pii na kanaka i laau hale e waiho ai ke kino kupapau o Kawelu. Ma keia pii ana, hiki loa aku la kekahi kanaka ma kahi a na makua o Hiku e noho ana, ninau mai la: “E pii ana oe i hea?” “I pii mai nei makou i laau hale no ke ’lii wahine o makou ua make.” “Owai ka inoa?” “O Kawelu.”

Hoi aku la ua kanaka ala, ala mai o Hiku a ninau mai i na makua: “Ea! Heaha ka oukou olelo ma waho nei me ke kanaka?” “Ua make o Kawelu, o ia kona kumu i pii mai nei i laau hale e waiho ai ke kino kupapau. Oia ka olelo a ua kanaka ala.”

A lohe o Hiku, uwe iho la ia me ka waimaka, no ke aloha ia Kawelu. Ia wa, ninau aku la o Hiku i na makua, no ka pono o ke kii ana ia Kawelu. Olelo mai na makua: “E hele oe a ke kahuna olelo aku.” Hele aku la o Hiku a hiki i ke kahuna, hai aku la i na mea a pau loa e pili ana no Kawelu. I mai ke kahuna: “E imi oe i kowali a nui, alaila, holo a ka moana, hookuu iho i lalo, no ka mea, ua lilo ko wahine ia Milu; malama o lealea na akua a pau i ke kowali, alaila loaa o Kawelu, a e hamo hoi oe ia oe i ke kukui pilau.”

Hana aku la o Hiku e like me na olelo a ke kahuna. Holo aku la me na waa a ka moana, hookuu i na kowali i lalo a pau loa, a o Hiku hoi ma kekahi kowali, lele ana i lalo, olelo aku o Hiku i ka poe o luna o na waa: “Ina i umeume au i ke kowali, alaila huki oukou.” Iho aku la o Hiku me na kowali a hiki i lalo, lele ana, ike mai la na mea a pau loa i ka lele o Hiku, lealea mai la; e noho ana o Kawelu me Milu. Kahea mai la na mea a pau loa: “Kahi akua pilau, kahi akua pilau.” Aka, ua makemake loa na mea a pau i ka lele o Hiku i ke kowali, a me kona olioli mele ana, penei:

Ko’u kowali,
Kamaliilii kowali ole,
Haule iho i lalo papaakea ka okole.

Ma keia mau hana a Hiku, kau mai la na mea a pau i ke kowali a me Milu kekahi, a lele aku la, a koe o Kawelu aohe ona kowali e lele ai. Kahea aku o Hiku: “Eia ko kaua kowali e lele ai.” Hoole mai o Kawelu: “Aole au e lele me oe, he pilau oe.” I aku Hiku: “Pale ae no hoi paha wau i kahi kapa, a kau iho no hoi oe maluna o’u.” Ma keia olelo a Hiku, lele mai la o Kawelu a kau pu me Hiku i luna o ke kowali hookahi a lele aku la. A nanea o Kawelu i ka lele o ke kowali, ia wa umeume o Hiku i ke kowali, alaila huki o luna, a kokoke i luna loa, puliki o Hiku ia Kawelu a paa, a puka loa laua i luna a kau i na waa, a hoi aku la i ka hale.

A hiki i kahi i waiho ai ke kino kupapau o Kawelu, hoo aku la o Hiku i ka uhane o Kawelu ma na wawae, komo aku la a na kuli, hoi hou, no ka makau i ka pilau o ke kino. Pela o Hiku i hana ai a hala he mau la, komo ka uhane a loko o ke kino, a ka umauma, a ka puu, o o moa ae la o Kawelu.

Mahope o laila, puholoholo iho la a ola ae la o Kawelu, a hoi no e like me mamua, a noho iho la laua he kane a he wahine.

LEGEND OF KAHALAOPUNA.

Manoa in Oahu is the land in which Kahalaopuna was born; and Kahoiwai is the place on which the house stood. Kauakuahine [180] was the father and Kahoiamano was the mother. Kahalaopuna was a young and beautiful girl, a virgin; she was good to look upon and was a favorite with her people. Some time before, her parents had promised her to Kauhi, a man of note who was at this time living with Kakuhihewa, the king of Oahu. Kauhi belonged to Koolau and he lived at a place called Alele.

When Kauhi heard that the parents of Kahalaopuna had given their consent to their engagement, he began to collect and to send her all manner of good things. After the lapse of certain ten-day periods (anahulu) he, however, found something against her, and it came about in this way. Some people who were desirous of seeing Kahalaopuna put to death, while on their way from Manoa to Koolau, upon meeting Kauhi made up a slanderous story [181] against her in the following manner: “How strange indeed was the behavior of your intended wife, Kahalaopuna! She went dancing two nights now, and on each night had a separate lover.” When Kauhi heard this from these men, he said to himself: “I shall indeed kill her for she has taken all the good things from my lord which I gave her. She has now gone and defiled herself.”

Kauhi then came up to Manoa and found Kahalaopuna, and asked her to go with him to Pohakea, a place above Ewa lying close to the Kaala mountain. While on their way, she meditated within herself as to the probable cause of this journey. In going they took the upper road where people seldom passed, passing along Pauoa [182] and Waolani, [183] then along upper Kalihi and so on to Manana, [184] where they spent the night. In all this traveling the hands of Kahalaopuna were bound with a cord by Kauhi and consequently her skirt (pa-u) became unfastened and trailed on behind, she being unable to fasten it properly as her hands were bound.

On the next day they resumed their way until they came to Pohakea, [185] then on up to a large lehua [186] tree, where Kauhi called Kahalaopuna to come near to him. Thinking that the call boded no evil she went up to him, but no. As she stood in front of Kauhi, he said: “Lie down.” Kahalaopuna obeyed. Kauhi again said: “I am going to kill you for you have taken the property of my lord, which I gave you, and have allowed yourself to be defiled.” Kahalaopuna answered: “My husband, for you are indeed my husband, I am not defiled; you must not kill me.” [187] Kauhi then broke off a lehua branch and struck Kahalaopuna with it; two and three times he struck her, when Kahalaopuna chanted the following lines:

My husband from the uplands of Kahoiwai,
From the uplands where the creeping trees grow,
My husband from Kahaimano, alas!
Like unto a shark is your jealousy of me,
Quickly returning to bite at me,
My great love for you is, however, broken, alas!

Kauhi again said to her: “You shall not live, for you have allowed yourself to be defiled by another.” Kahalaopuna answered: “I am not defiled, and I cannot see any reason why you should beat me thus.” Again Kauhi beat her until she was almost dead, when Kahalaopuna again chanted:

My husband from the rising dust of Kawiliwili,
From the sunny plain of Mahinauli.
The dark spot on the skin reminds me of you.
Alas! I am anxiously waiting for the heavy rains,
And the wind from the front of Pokiikaua,
My husband in the twilight of Mana
Who accuses me unjustly.
I stood and gazed there,
Ready to weep
As the tears gathered in my eyes.
Alas! Alas, my dear companion!

At this Kauhi again prepared to strike her with the stick to kill her. In her last faint cry she said: “My love to you. Let me kiss you, my husband, ere I depart from this life. Tell our parents of my love for them.” Kauhi then said: “Why do you give your orders when you are thus about to die? I shall kill you.” With that he struck her with the stick and killed her. Kauhi then dragged the dead body and laid it under the lehua tree, covered it over with leaves and ferns, fixed it so that it could not be seen and returned to his home. The spirit of Kahalaopuna flew to the top of the lehua tree and called out in a chant:

O ye vast company that is passing by,
Go ye to my parents
And tell them that Kahalaopuna is dead;
For she lies in the uplands of Pohakea,
Beneath the lehua tree.

Kahalaopuna saw the company of people as they were passing along the road, which was the reason why she chanted. At the close of the chant the people stood and listened, uncertain whether it was the voice of people, the wind, or the squeak caused by the rubbing together of trees.

After a while Kahalaopuna chanted a second time, which made the people know that it was the spirit of a dead person; so they continued on their way until they arrived at Manoa, where they informed the parents of Kahalaopuna of what they had heard. Upon hearing this the parents arose and went to the place where their daughter had been killed. When they arrived at Pohakea, they looked for the lehua tree where the body was hidden. At last they found it and they took up the body and with it they returned to Manoa, where they worked over it until she was restored to life and assumed her former self. [188]

The news of this restoration of Kahalaopuna to life was carried to Koolau and to the hearing of Kauhi, who came up to see for himself, to pay her a visit and to beg to be loved again; but Kahalaopuna would not listen to him. This is the nature of this legend.

HE KAAO NO KAHALAOPUNA.

O Manoa ma Oahu ka aina hanau o Kahalaopuna, o Kahoiwai ke kahuahale, o Kauakuahine ka makuakane, o Kahoiamano ka makuahine. He kaikamahine opiopio maikai o Kahalaopuna, he wahine ui a maikai ke nana aku, he puupaa hoi aole i naha kona mai. Ua palama kona mau makua i kona kino a na Kauhi, he kanaka koikoi e noho ana me Kakuhihewa, ke ’lii o Oahu nei. No Koolau o Kauhi, no Alele.

I ka lohe ana o Kauhi he wahine o Kahalaopuna nana, malama mai la ia i na mea a pau loa no Kahalaopuna, a hala he mau anahulu, alaila, loaa ka hewa. Imihala kekahi poe ia Kahalaopuna i mea e make ai. Hele aku la lakou mai Manoa aku a Koolau, a loaa o Kauhi, olelo aku la me ka epa: “Kupanaha ko wahine o Kahalaopuna, alua po i ka hula, alua no hoi po me ke kane hou.” A lohe o Kauhi i keia mau olelo epa a kela mau kanaka, olelo iho o Kauhi: “Make ia wahine ia’u; ua pau ka waiwai a ko’u haku iaia, eia ka no hai e wahi kona mai.”

Pii mai la o Kauhi a loaa o Kahalaopuna ma Manoa, olelo aku ia ia e hele i Pohakea, ma uka o Ewa, e pili la me ke kuahiwi o Kaala. I ko laua hele ana, noonoo iho la o Kahalaopuna i ke kumu o keia hele ana. Ma keia hele ana o laua, ma ka uka pili kanaka ole, ma uka o Pauoa a me Waolani, malaila, a ma uka o Kalihi, pela ko laua hele ana a Manana moe laua. Eia nae, ua paa na lima o Kahalaopuna i ka nakii ia e Kauhi i ke kaula, nolaila, helelei no ka pa-u o Kahalaopuna ma kahi a laua i hele ai, no ka lima ole e hana iho ai.

A ao ae, hele aku la laua a hiki i Pohakea, pii aku la laua a hiki malalo o kekahi kumu lehua, kahea mai o Kauhi ia Kahalaopuna: “Ea! E Kahalaopuna, hele mai maanei.” E manao ana o Kahalaopuna i keia kahea a Kauhi he pono la, aole ka! A hiki o Kahalaopuna, olelo o Kauhi: “Moe aku.” Moe o Kahalaopuna, olelo iho o Kauhi: “Make oe ia’u, no ka mea, ua pau ka waiwai a ko’u haku ia oe, eia ka! na hai oe e wahi a naha, aole hoi oe i naha ia’u.” Olelo mai o Kahalaopuna: “E ke kane, e moe mai oe i ka mai a i naha, pono hoi ka make ana, aka hoi i naha ole, mai pepehi oe ia’u.” Hahaki iho la o Kauhi i ka lala lehua o ka ohia, a uhau aku la ia Kahalaopuna, elua, ekolu hahau ana, pane mai o Kahalaopuna ma ke oli penei:

Kuu kane mai ka uka o Kahoiwai,
Mai ka uka laau hihi i ka nahele,
Kuu kane o Kahaiamano e! Auwe!
Me he mano la no ka lili ia’u,
Ka hoi koke mai no nanahu ia’u
O kuu nui aloha, ua hai iho nei e! Auwe!

I aku o Kauhi: “Aole oe e ola ia’u, no ka mea, ua naha kou mai ia hai.” I aku o Kahalaopuna: “E moe mai oe e ke kane a i naha ka mai, pono hoi kau pepehi ana.” Lele hou o Kauhi pepehi, a kokoke e make loa o Kahalaopuna, ia wa kau hou mai o Kahalaopuna i ke oli:

Kuu kane mai ka ea a Kawiliwili,
Mai ke kula la i Mahinauli.
Ka uli o ka ili manao i ke hoa.
Auwe! E manao aku ana au o ka naulu,
O ka makani i ke alo o Pokiikaua,
Kuu kane liula i Mana e!
A kukui au a ka hewahewa.
Ku wau nana i laila,
Ha nana ana wau e uwe,
Haloi, haloi, kuu waimaka,
Auwe! Auwe kuu hoa e!

Ia wa, lele mai o Kauhi hahau i ka laau, o ka make loa keia, kahea ae o Kahalaopuna: “Aloha oe, ho mai ka ihu, e ke kane, a hele ae au; e hai aku oe i na makua o kaua i kuu aloha.” Olelo iho o Kauhi: “Ka! Waiho ka kau kauoha ia’u a mainoino oe, make oe ia’u.” Ia hahau ana a Kauhi i ka laau, make loa o Kahalaopuna. Alako aku la o Kauhi a malalo o ke kumu lehua, uhi iho la i ka lau laau, a me ka opala, hana iho la a nalo, hoi aku la i kauhale.

Lele ae la ka uhane o Kahalaopuna a luna o ke kumu ohia lehua, oli mai la:

E kela huakai nui e hele ae la,
E hele oukou a i o’u makua
E hai aku oukou ua make o Kahalaopuna;
Aia la i ka uka o Pohakea,
I ke kumu lehua la o lalo iho.

Ua ike o Kahalaopuna i ka huakai e hele ana ma ke alanui, nolaila, kana oli ana, a pau ke oli ana a Kahalaopuna, ku iho la ka huakai e hoolohe, i keia leo, he kanaka paha, he makani paha, he uwi laau paha.