Na Kaao ano Kupua

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

BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS REVISED AND ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM

Memoirs of the Bernice Pauahi Bishop Museum

Volume V—Part III

Honolulu, H. I.
Bishop Museum Press
1919

Part III

Mythical Tales.

The Bones of Pele.

Ka Iwi O Pele.

This is a prominent hill situated at Hana, Maui. It is named Ka-iwi-o-Pele, on account of a man named Namakaeha, who came from Kahiki and met Mahinahina. On meeting her, Namakaeha spoke to her because she was a good-looking woman. Her husband was Kapapauoa who lived near Puuhele, Hana, Maui, the place referred to by the bards as “The surf of Puuhele that is ridden.”

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

Namakaeha said to Mahinahina: “Supposing we go along together from here, for you are familiar with this place where you are living.” Mahinahina answered: “I would consent to your proposal, but here is the trouble of our meeting; you are a man from a strange country, and I am a woman of this place, also a resident of it; you may want to get me for your wife.” Namakaeha replied to Mahinahina: “I do not desire such between us, because I have a wife still at Kahiki; but because of my great desire to go traveling, that is why I have come; I would have passed right on by the main road, only happening to see you, I came here and met you.”

Ninau aku o Namakaeha ia Mahinahina: “E aho eu haele kaua ma nei wahi aku, o oe hoi ke kamaaina o neia wahi au e noho nei.” Pane mai o Mahinahina: “E ae aku ana au i kau koi mai, eia ka mea hewa, o ko kaua hui pu ana, no ka mea he kane oe no ka aina-e, a owau nei he wahine au no keia wahi a he kamaaina no hoi no keia wahi, malia paha o kii mai oe ia’u i wahine nau.” Pane mai o Namakaeha ia Mahinahina: “Aole o’u makemake e hana ia mea mawaena o kaua, no ka mea, he wahine no auanei ka’u, aia no i Kahiki, a no ka nui o kuu makemake e hele i ka makaikai, nolaila au i hele mai nei; he hele loa ae nei no ma ke alaloa, o ka ike ana mai nei ia oe nolaila, kipa mai nei maanei a loaa oe.”

Mahinahina agreed to his proposal, and so they set forth and met Kanahaha. Mahinahina said: “There is another good-looking woman; but because she discovered Puuhele, she died. That is her spirit sitting there; she, however, is the oldest woman resident of this place.” They continued on until the woman spied them, when she called out: “The stranger and the kamaaina arrive. It is unfortunate that you do not find me in the flesh; this is a spirit body which exists; my way of living is not right, for I am only a spirit as you see; because I was much ashamed of Puuhele, therefore, I died.” Namakaeha quickly spoke to Mahinahina: “Let us proceed.” They kept on their way until they were seen by Lehoula, who came along to a little hillock; and while Lehoula was waving to them, the spirit woman chanted as follows:

Ae mai la o Mahinahina i ka ianei olelo, o ko laua nei hele aku la no ia a halawai me Kanahaha. Olelo mai o Mahinahina: “Aia kela wahine maikai la, no ka ike ana ia Puuhele make ai oia. O ka uhane nae kela e noho mai la, o kela nae ka wahine kahiko o keia wahi.” I ko laua nei hele ana aku, a ike e mai la ua wahine a olelo mai: “Hiki mai ka malihini a me kamaaina. Aole o ke ea mai he kino maoli e noho aku ana, o ke kino eepa nei e noho nei, aohe kupono o ka noho ana, no ka mea he uhane wale no au e noho aku nei no ka nui o kuu hilahila ia Puuhele, nolaila, make iho nei au!” Pane koke aku no o Namakaeha ia Mahinahina: “Ina kaua,” o ko laua nei hele aku la no ia a ike e mai la o Lehoula, o kona hele e mai la no ia a hiki ma kahi oioina; i uo o Lehoula nae e ani peahi ana, kani mai la ke mele o ua wahine uhane nei, penei:

You have arrived this day,
Looking round for an opponent
Where the wind swirls the leaves of the hau,
Perhaps calling to me to be friendly,
This is what you are searching for, ye stalwart! etc.

Hiki mai hiki mai e ka la—e,
O ka imi ana o ka ikaika la,
A loaa ka lau o ka hau i ka makani,
E-i mai ana paha ia’u i hoa nona-a,
O keia imi ia e ka ikaika, a pela aku.

When she had finished chanting, Namakaeha waited a little and then sang as follows:

A pau ka ua wahine nei mele ana, kakali iho la o Namakaeha a hoopuka aku i kana mele penei:

I have not come to test strength;
I have come as a traveler;
If it is strength you desire,
Pass by on that side.
It would be a pity to hear the ulili saying, “you are dead,” etc.

Aole au i hele mai ma ke ano ikaika
I hele mai au ma ka makaikai
Ina he makemake no ka ikaika
E hele no ma ia aoao.
Aloha ka leo o ka ulili i ka-i mai-e, ua make oe, a pela aku.

When he had finished chanting, Lehoula spoke up and asked: “What is the object of your travel to this place?” He replied: “I am traveling to see the country, and when I saw you, I came right over here.” Namakaeha said to Lehoula: “Suppose we go traveling together.” She consented, and they went together to view the hill. But Lehoula said: “On our way, if Pele should see us first, she wins, but if we should spy her first, we win.” So they went along, and Namakaeha caught sight of her first and he said to Lehoula: “There is the woman”, and he commenced to chant. Thus did Namakaeha pray, a chant however customarily used for Pele:

Apau kai nei mele ana, o ka i mai no ia o ua Lehoula nei me ka olelo iho: “He huakai aha kau o ka hele ana mai nei o nei?” Olelo aku keia: “He huakai makaikai ka’u i hele mai nei, a ike mai nei nae ia oe, nolaila, hele loa mai nei maanei.” Olelo aku o Namakaeha ia Lehoula: “E aho e hele kaua i ka makaikai,” o koi ala ae mai la no ia, o ko laua hele aku la no ia e makaikai i ua puu nei. Ninau e mai nae o Lehoula, “I hele auanei kaua a i ike e mai o Pele ia kaua, alaila make kaua, aka, ina na kaua ka ike mua, make ia ia kaua.” O ko laua hele au la no ia, a ike e aku la no o Namakaeha, olelo aku ia Lehoula: “Aia ua wahine nei la,” o ke kau aku la no ia i ka pule. Penei ka pule ana aku o ua Namakaeha nei, o keia pule nae ua maa mau ia Pele:

An exhorting cry reaching up to high heaven,
To drop the one thing abhorred, the rain.
The rain from the east, from yon high heaven;
From heaven the rain falls quickly in a narrow stream, etc.

Kani kahoa kaluna kiei opua,
Haule ka inaina hookahi, ka ua.
Ka ua i ku kaua i lani nei,
Ke ahalani kuku ka ua maaweau, a pela aku.

After his prayer, Pele looked up from where she was digging potatoes and spoke to Namakaeha. She also saw Lehoula lying down and peeping, so Pele chanted as follows:

Apau kai nei pule ana, o ko Pele ea ae la no ia mai ke kilo uala ana. A pane mai ia Namakaeha, ike e mai la nae ia Lehoula e moe ana ilalo e kiei mai ana, ike aku ua Pele nei a kau aku i kana pule:

Notice the woman skimming along the ground,
Facing downward; came near dying, being stripped off.
Rid her of fear for safety,
Of jealousy for safety. By the prophet art thou saved!

He wahine auhea ke ku hanai mai nei,
I na la ilalo ke alo, mai pepehia mai holeholehia,
Oi ka ia i ka makau la i malu,
I na lili oe e malu ai, i kaula oe e malu ai, a pela aku.

Pele asked: “What is the purport of the journey?” “A journey taken to see the country,” said Namakaeha, “and also to seek out champions” (for opponents). Pele said: “I had thought it was a journey for a good purpose, but it is a journey with an evil design.” While they were talking Lehoula disappeared, and went back to her place. These two fought until Pele was weakened. The body of Pele was then taken and the bones were stripped of flesh and taken and buried in the ground. They were exhumed by dogs, placed in a pile and that was why this hill was so named, because the bones of Pele were stripped off there. Perhaps others have a different explanation, but this is what I have obtained by questioning friends concerning this subject. This hill stands on the east side of Maui, near Hana.

Pane mai ua Pele nei: “He huakai aha ka huakai?” “He huakai makaikai,” wahi a Namakaeha, “ame ka imi ikaika no hoi kekahi.” Pane mai o Pele: “Kai no he huakai no ka pono, eia ka he huakai no ka ino.” Ia manawa no a laua nei e kamailio ana, o ka nalo aku la no ia o Lehoula, a hoi aku la no i kona wahi. O ko laua nei hakaka iho la no ia a nawaliwali o Pele. O ka lawe ia ae la no ia o ke kino o ua o Pele a holehole ia na iwi, lawe ia aku la na iwi a huna ia ilalo o ka lepo a hue ia e na ilio, hoopuupuu ia iho la ka iwi a ku ke ahua, malaila mai ka mea i kapa ia ai ka inoa o keia puu la no ka holehole ia ana o na iwi o Pele. Malia paha he wehewehe okoa ae no ka kekahi, o ka wehewehe no nae keia i loaa ia’u ma ka ninau ana aku i na hoa no keia mea, o kahi nae i ku ai o keia puu aia no ma ka hikina o Maui nei, kokoke ma Hana.

FAMOUS PLACES ON THIS HILL.

NA WAHI PANA O KEIA PUU.

Right on top of this hill is the place where Peapea’s bones were burnt. On the eastern side of the same hill are the holes made by the club of Kane and Kanaloa. On the western side were the boys digging potatoes; near that is the fishing Noio (small black bird). These are the famous places on this hill. Perhaps there are other famous places on this hill; you will supply them.

Aia maluna pono o ua puu nei, na iwi o Peapea i puhi ia ai i ke ahi, ma ka aoao hikina o ua puu nei, na lua palau a Kane ma laua o Kanaloa, aia ma ka aoao komohana no, na keiki kilo paoo, kokoke no ma ia wahi, ka Noio aukai oia iho la ua wahi pana o keia puu. He wahi pana okoa ae no paha kahi, na oukou no ia e hoolawa mai.

NAMAKAEHA CONTINUING HIS JOURNEY.

NO KA HELE HOU ANA O NAMAKAEHA.

When Namakaeha continued his journey, he met Pihehe, a good-looking woman: and when she saw him approaching, she said: “[I feel] sorry because of the death you will receive from Wakiu; that man is always full of anger.” He replied: “I came prepared to die if need be.” So he went right into the fight with Wakiu. Namakaeha was killed by Wakiu. Wakiu, however, had used his numerous bodies, and that was how he won; had he used his single body like the other, he would not have been safe from the champion of Kahiki. That is the story of this hill.

John Moo.

Aia ia Namakaeha i hoomaka hou ai e hele i ka makaikai, halawai oia me Pihehe, he wahine maikai keia, a no ka ike ana mai ia ianei e hele aku ana, kamailio e mai kela: “Minamina ino oe i ko make mai ia Wakiu, he keu aku kena a ke kanaka huhu.” Pane mai kela: “I hele mai no ka hoi mamuli o ka make,” o koi nei hele aku la no ia a hakaka me Wakiu. Make ua Namakaeha nei ia Wakiu, he kino lau nae ko Wakiu oia ka mea i make ai iaia ina o na kino hookahi o laua, ina no aole pakele i ke keiki o Kahiki. Oia iho la ka moolelo o keia puu.

John Moo.

Legend of the Oopu God.

Moolelo No Ke Akua Oopu.

During times long past the oopu god was worshiped. This was done to increase the oopus. If the god was not worshiped, the oopus would be neither fat nor numerous. This god was called Holu. This name was derived on account of the keeper going to the beach to fish and catching soft-shell crab (aama which had shed its shell and was consequently soft); that was why it was called Holu. Before that there was no name. The keepers were Kalana and Waihauakala, and from them were born two children, Ahakeanui, a daughter, and Kaneikakalua, a son.

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

When the parents died, the children continued in caring for Holu. The people continued also to come up to worship. Here were the things brought: a black pig, a white chicken, root of the black awa, dark coconut, and red fish. It was taken and placed on a prepared stone platform. Then was lighted the imu for the pig, the imu for the chicken and the fish, and the awa chewed, the awa to be drunk by the god. A child who had never cohabited was selected; when everything was ready, the god’s [offering] was given first, and after that the people’s.

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

This place had three platforms; the first platform for the women and girls, the second platform for the men and boys, and the third platform for the priests. Prayers for blessings on this life were offered; after that the cup of awa was taken and given to this god to drink; he appeared just like a man, but was in reality a network, and was wrapped in a wicker basket with the exception of the head and the mouth. After that everything was free; the oopu was obtained; it was then like the sand-sleeping opule; when it was eaten it was delicious.

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

CONCERNING THE RETURN OF THE PEOPLE TO THEIR HOMES.

NO KA PAU ANA O KANAKA I KA HOI I KAI.

The people would return rejoicing that Holu had partaken of the sacrifice, for when that was finished [the god] would not sulk and render the oopus lean. The people next began the construction of a ha; these were small sticks similar to house battens, which were set close together, but without the covering of sugar-cane leaves; tied down with cords of i-e, which was the proper vine for cords. The ha was built along one side of the stream, walled in well by rocks; and any kind of wood was used. But it must be wood which was known to be durable. The posts and the sills were important timbers, more so than the battens [which may be of any kind of wood]; the side in the water was braced with wooden posts.

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

CONCERNING THE COMPLETION OF THE HA.

KA PAA ANA O KA HA.

When the ha was completed, a pig was killed, the awa was chewed, and when everything was ready, a prayer was offered to Holu in this manner:

No ka paa ana o ka ha kalua ka puaa, mama ka awa, a makaukau, pule aku ia Holu. Penei ka pule ana:

“O Holu, grant the desire of your ha-constructing devotees; give them the lehua-fed oopus of Hoopulu. Harken, thou chief of Hoopulu. Return to partake of the drink and the food. Amen.”

“E Holu, e hooko mai oe i ka makemake o kau poe pulapula kukulu ha, e haawi mai i ka oopu ai lehua o Hoopulu; E hoolohe mai oe e ke alii o Hoopulu. Hoi mai e inu, e ai. Amama.”

After eating, the water was diverted, so that it would flow towards the ha, by banking up the head so that the water would rise and flow over the ha. The value of this was only for the time of a freshet, when the oopus were taken by the water and stranded on the ha where it was protected by the bank on either side. The owner of the ha waited until the first fish was caught which fish was thrown aside, for that was the custom; for if it were not cast aside, that which had been prepared would become useless, for it would be torn by the water from the head to the rear and become good for nothing.

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

THE KAPUS OBSERVED ABOUT THE HA.

NA KAPU O KA HA.

It was kapu for a woman having her menses to climb or walk on the ha, because a woman in that condition was despised by Holu. It was kapu to bathe at the head of the ha. It was kapu for a man, woman or child who had been to a house of mourning to walk on the ha. He or she should do this first: purify with olena-salt water—olena and water and salt mixed together—by throwing the same on the eyes of the unclean. The owner of the ha performed this service.

Aole pono i ka wahine kahe koko ke pii iluna o ka ha, no ka mea he hookae o Holu i na wahine kahe koko. Aole no e pono ke auau mamua o ke poo o ka ha. Aole e pono ke hele ke kanaka maluna o ka ha, a wahine, a keiki paha, ina ua hele e uwe i ka mea ua make, a kanu pu paha. Eia ka pono, e pikai kaiolena; he olena me ka wai ame ka paakai, alaila pi aku i ka maka o na mea i haumia, na ka mea nana ka ha e hana i keia mea.

DAMMING AND DIVERTING THE WATER SO AS TO CATCH OOPUS.

NO KA PANI OOPU ANA.

It was not well to dam up water where the stream was narrow; the best place was where there was a natural division of the water—where some of it flowed on one side and some on the other side. Then in that case the head of one branch was dammed up and all the water was diverted into the other. After the head was dammed up, and that side was dry, then was the time to look for oopus. If one had an apua that was placed where there was plenty of water so that when the oopus were being swept along, they would be caught in this. The apua was a basket braided like the traps used in catching fish in the sea; small at the bottom and large at the mouth like that of a bell; and was braided in the form of a funnel.

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

THE KAPUS RELATING TO THIS WORK.

NA KAPU O KEIA HANA.

It was kapu for a woman, child, or a man to sit on a knoll, or walk at the head [of this place] or to cause a shadow to fall [on this place] or to make a noise with or in the water behind the apua. It was not well to cook the nuukole (the red-tail mudfish) and pound it until pulverized, and then throw it into the water. If that were done, a freshet would come and break down the head of the dammed up division. All these kapus belonged to Holu.

Aole pono e pii ae ka wahine a keiki, a kanaka paha, maluna o ka ahua, aole nohoi e hele mamua, aole ma ke hoomalumalu maluna, aole ma ke hoohala mai i ka wai mahope o ka apua. Aole e pono ke pulehu ia ka nuukole (oopu hiu ulaula) a kui ia a wali hoolei ia iloko o ka wai. Ina e hoolei ia, wai kahe koke pau i ka nohaha na niho pohaku i pani ia. Keia mau kapu apau no Holu wale no.

That was how the people of Honokohau observed this kapu until the days of Haumalaue, the oopu god of Makamakaole, who fought with and was killed by Kaneikapalua with the aid of Holu. It was he who urged Kaneikapalua to cast his spear and strike the gill; and thus he [Haumalaue] died. At the same time the earthly body of Waihauakala became a large koa tree which stands even to this day, a place for recuperating from the effects of an illness. Kalana’s soul, however, went and lived at the source of the water, and became a large koa tree for the pali of Kalana. Ahakeanui was carried by the water to the shore of Kunounou. After a while Holu wanted some awa, so he changed from his stone body and went for some; after he obtained it, he still lacked water. So he stretched out his legs and with one foot on one side of the precipice and the other on another side, he trod down and water came forth. Those springs were named Waipu and Kaluaokapuhi. Holu was carried by the water to the sea; he tore off a part of his body, and that became the sea oopu, known as poopaa. At this time there are no more restrictions on any of these things; the people no longer go up to worship. No attention whatever is paid to them.

Lemuel K. N. Papa Jr.

Pela no ka malama ana o na kanaka ma Honokohau ia kapu, a hiki i ka la a Haumalaue ke akua oopu o Makamakaole; hakaka me Kaneikapalua, a make o Haumalaue, ma ke kokua ana o Holu, nana i kono ia Kaneikapalua e hou i ka ihe a ku ma ka maha, o ka make no ia. Ia manawa lilo iho la ke kino lepo o Waihauakala i koa nui a hiki i keia manawa he wahi hoolana mai ia. Hoihoi ko Kalana uhane a noho i ke kumu o ka wai, he koa nui ia o ka pali o Kalana. Lilo hoi o Ahakeanui i ka wai a noho i kai o Kunounou, noho ua Holu nei a ono i ka awa, haalele i ke kino pohaku ona a kii i ka awa a loaa ka awa koe ka wai kii i ka wai, kikoo ma kela ame keia aoao o ka pali na wawae a hehi, puka mai ka wai. Kapa ia ia mau puka wai o Waipu ame Kalua o ka Puhi. Lilo o Holu i ka wai lilo i kai, uhae ia i kahi kino ona, nona mai ka ka oopukaipoopaa kahi inoa. A i keia manawa ua pau na kapu oia mea, aohe pii o kanaka e hoomana. Aole no he hoomaopopo ia.

Lemuel K. N. Papa Jr.

Myth Concerning Molokini.

He Moolelo No Molokini.

Molokini is an islet, although it is counted as one of the Hawaiian Islands; it is comparable in size to Kaula, Nihoa and Lehua, the smallest of this Hawaiian group, and is not fit for human habitation. The subject of this story is between Kahoolawe and Makena, Maui, in a southeasterly direction from Lahaina. But what is wanted is to find out the cause of its origin. I have two important matters to present concerning the origin of this islet: 1. Relating to its having been born by parents; 2. Its originating from Haupu, that mountain on Molokai.

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

The parents of Molokini were Puuhele the father and Puuokali the mother; they were lizards, those hills standing just beyond Kamaalaea. After they became husband and wife, Puuokali became pregnant with their first child, and gave birth to a daughter, a lizard like themselves, to whom was given the name Puuoinaina. This daughter of theirs was placed on Kahoolawe; the name of Kahoolawe at that time, however, was Kohemalamalama; it was a very sacred land at that time, no chiefs or common people went there.

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

There lived here in Lahaina a chief named Hua, whose elder brother, Namakaahua, was living at Hawaii at that time. Hua lived along until he desired to get some ua’u squabs to eat; then he sent some men up to the mountains above Oloalu to get some squabs to satisfy his desire. He did not wish for birds from the beach. When the birds were obtained, they were to be taken to the priest for him to ascertain where the birds came from; if he should give out the same information as the men had given to the chief as to the source of the birds, then he would be safe; if he should give a contrary answer, he would be killed. The name of this priest was Luahoomoe, and he also had children. When the men went up, they could not find any mountain birds at all, so they decided to get some shore birds. When they caught some, they daubed the feathers red with dirt so that the chief would think the birds came from the mountain. When they returned and handed the birds to the chief, he was exceedingly glad because he thought the birds came from the mountain. The chief told the men to take them to the priest for his inspection. The priest perceived, however, that the birds came from the seashore, so he told the chief that they did not come from the mountain, but from the seashore. Then the chief said to the priest: “You shall not live, for you have guessed wrongly. I can very well see that these are mountain birds.” Then and there an imu was prepared in which to bake the priest.

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

Before he was placed in the imu, however, he said to his children: “You two wait until the imu is lighted, and when the smoke ascends, should it break for the Oloalu mountains, that indicates the path; move along; and where the smoke becomes stationary, that indicates where you are to reside. Also, do not think of any other woman for a wife; let the daughter of Puuhele and his wife be your wife. With that wife you will live well, and your bones be cared for.” Then the priest was cast into the oven and the opening closed up tightly. The smoke arose and darkened the sky; for six days did the smoke darken the sky before the fire in the imu gave out. But after the priest had been in the imu for two days, he reappeared and sat by the edge of the imu unknown to any one; the chief thinking all the time that he was dead; but it was not so.

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

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

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

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

Hua, the chief, lived on, and because of the lack of water and food he sailed for Hawaii, the home of his elder brother; but because Hawaii also suffered from lack of water and food he came back and lived at Wailuku. Wailuku also did not have any water, and that caused the chief to be crazed, so he leaned against the edge of the precipice and died, and that was the origin of the saying “The bones of Hua rattle in the sun.”

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

These sons lived until their food was ripe, then they cooked it and carried it to their parents-in-law and their wife. These sons, however, were birds; Kaakakai was the elder and Kaanahua was the younger. A prophet living at Kauai noticed this smoke hanging right over Hanaula, so he sailed towards it with eight forties of pigs to be offered as a sacrifice to these sons, so that life might be restored to the whole of the Hawaiian Islands.

I ka noho ana hoi a ua mau keiki nei a oo ka ai a laua, kalua a mo-a, o ka lawe no ia na na makuahonowai a me ka wahine. O keia mau keiki nae, he mau manu laua, Kaakakai ka mua, o Kaanahua ka muli. Noho mai la hoi ka makaula o Kauai a ike i keia uahi i ke kau pono iluna o Hanaula, holo mai la oia me na lau puaa ewalu, i mea hahau imua o ua keiki nei, i loaa ke ola o keia mau aina a puni o Hawaii nei.

When the prophet arrived, these two flew on to the parents-in-law; when the prophet arrived there, they flew to Kahoolawe, and from there they returned to Hanaula, and at that place the prophet met them [and offered his sacrifice]; and that was how the rain was restored. While these sons lived at Hanaula, they thought a great deal of Puuoinaina, their wife, but they did not know what she was doing. Because after that Puuoinaina took for her the husband of Pele, Lohiau, and forgot her own husbands.

I ka hiki ana mai o ka makaula, e lele aku ana laua nei iluna o na makuahonowai, a hiki ka makaula ilaila, lele laua nei i Kahoolawe, a mai laila ae, hoi hou laua nei i Hanaula, a malaila, loaa i ka makaula, oia ka ka loaa o ka ua a hiki mai i keia wa. I ua mau keiki nei hoi e noho ana iluna o Hanaula, me ke kau nui loa o ko laua manao ia Puuoinaina ka laua wahine, aole hoi laua i ike aku i ka mea a ka laua wahine e hana nei. Nokamea, ma ia hope mai, ua kii o Puuoinaina i ke kane a Pele, oia hoi o Lohiau, ua pau aku la ka manao i kela mau kane.

But when Pele heard what Puuoinaina had done she became angry. She then cursed Puuoinaina. When Puuoinaina heard this cursing from Pele she felt so ashamed that she ran into the sea. She left her home, Kohemalamalama, now called Kahoolawe. Pele, residing at Kahikinui, thought so much of her husband, Lohiau, who was living at Kealia, Kamaalaea, that she started out to meet him; but she found her way blocked by Puuhele, so she went from there and waded through the sea. She saw her lizard rival, Puuoinaina, stretching from Kahoolawe to Makena, so she came along and cut the lizard in two, right in the middle, separating the tail from the head. The tail became Puuolai at Makena, and the head became Molokini. When the husbands heard that their wife was dead, they looked and beheld the head of their beloved standing in the sea, so they called the name of the islet Molokini. That is the story of how it was born of its parents and how it obtained this new name Molokini.

Aka, i ka lohe ana o Pele i keia hana a Puuoinaina, lilo iho la ia i mea ino loa ia Pele. Ia wa oia i hoopuka aku ai i na olelo ino loa imua o Puuoinaina, a lohe ia i keia mau olelo ino a Pele, o ka hilahila no ia o ua o Puuoinaina a holo iloko o ke kai, haalele aku la i kona aina ia Kohemalamalama, o Kahoolawe hoi ka inoa i keia wa. Noho mai la hoi o Pele i Kahikinui, a aloha i ke kane ia Lohiau e noho ana i Kealia ma Kamaalaea, ia hele ana mai, ua paa ke alanui ia Puuhele, malaila ka iho ana a au iloko o ke kai, ike aku la nae oia i ka moe a kona punalua moo, oia hoi o Puuoinaina, e moe ana mai Kahoolawe a hiki aku ma Makena, o ka hele mai la no ia o Pele a ooki iho la mawaenakonu o ua moo nei, a kaawale ka hi-u, kaawale ke poo. O ka hi-u, oia o Puuolai ma Makena, o ke poo hoi, oia o Molokini. Aka, i ka lohe ana o na kane ua make ka laua wahine, nana aku la laua o ke ku mai o ke poo o ka laua lei aloha iloko o ke kai, kapa aku la laua i ka inoa o ua wahi moku nei, o Molokini. Oia iho la kahi moolelo no kona hanau ia ana mai e kona mau makua, a loaa’i keia inoa hou o Molokini.

HOW IT WAS OBTAINED FROM HAUPU, THAT HILL ON MOLOKAI.

O KONA LOAA ANA MAI MAILOKO MAI O HAUPU, KELA PUU MA MOLOKAI.

Here is the reason why Molokini was detached from Haupu. It was during the battles of Kana with the chief of Haupu; the latter had taken his mother, and Kana wanted her released to return to her husband; the husband had felt very badly because his mate, the wife, was separated from him; he had cast about for a way of getting her back, but found none. So the father thought that Kana could bring her back, because he had numerous bodies, and he was born in a queer way. But when Kana went to get the mother, the hill started to grow upwards and nearly touched the heaven. This was the reason for it: there were two turtles under the mountain; so when Kana went over for his mother, the people on the mountain called to the turtle in this manner: “O Kahakauwila, lift up the hill;” then the mountain would rise until Kana became a dwarf alongside of it. This was continued until Kana was hungry, because his food had given out, so he laid down towards Uli, his grandmother, who was residing on Hawaii. She nourished him until he grew large. When his younger brother saw that Kana’s feet were plump he said to himself, “Strange! here you have enough to eat and I live in hunger; I shall cut off your feet.” So he cut off Kana’s feet. Kana said to his grandmother: “My feet are getting cold.” The grandmother replied: “Yes, your younger brother noticed that your feet were fat; he became peeved; and that was why he chopped them off.”

Eia ke kumu o ke kaawale ana o Molokini mai Haupu mai. I ka wa a Kana i kaua ’i me ke alii o Haupu, no ka lilo ana o kona makuahine i ua ’lii la o Haupu, nolaila, kii aku ia e hookuu mai e hoi me kana kane, oiai, ua uluku loa ka manao o ke kane i ke kaawale o kona koolua he wahine, ua imi hoi i mea e hoi mai ai, aole nae he loaa. Aka, manao iho la ua makuakane nei, o Kana ka mea e loaa ’i, ka mea kino lau, no ka mea, he keiki ano e ia o ka hanau ana. I ke kii ana ’ku hoi i ka makuahine, e pii ae ana ua puu nei iluna a kokoke e pili i ka lani. Eia ke kumu o ka pii ana. He mau honu malalo o ua puu nei, i ka wa a Kana e kii aku ai i ka makuahine, o ka wa ia a na kanaka oluna e kahea iho i ua mau honu nei. Penei e hea ’i: “E Kahakauila-e! hapai ia ka puu!” ia wa, o ka pii ae la no ia o ua puu nei a haahaa iho’la o Kana. Pela ka hana mau ana a pololi o Kana i ka ai ole, e hina aku ana ua Kana nei i o Uli ’la ke kupuna wahine e noho ana ma Hawaii, o ka hanai ia o ua o Kana a nui. Ike iho la hoi kahi pokii oia nei i ka nelunelu o na wawae o ua o Kana, olelo iho la ua wahi keiki nei: “Kahaha, o oe ka hoi ke ai a maona, noho hoi au i ka pololi, e moku ana ko wawae ia’u,” o ke oki iho la no ia o ua wahi keiki nei i ka wawae o Kana. I wa, olelo aku o Kana i ke kupunawahine, “Huihui mai la ka hoi kuu wawae;” olelo mai la ke kupunawahine: “Ae, noho iho la ko wahi pokii a ike iho la i ka nui o ko wawae, hoohalahala iho la, oia ka mea i oki iho la i ko wawae.”

Then Kana arose and commenced the fight with his enemy again; the mountain started to rise because of the call from the people to do so. But when the mountain rose up, Kana also rose up. They went up together until the hill was lower than Kana. Kana tipped it, and when the people [on the hill] looked up and saw Kana’s eyes glaring down at them, they trembled with fear. Kana then trod the hill, and broke it into small pieces; some flew over towards Koolau, Oahu; some were thrown right near Molokai, and some flew over towards Maui. That was how Molokini was originated; it was a part of Haupu wet with the sea.

Ia wa, o ke ala mai la no ia o Kana, a hoomaka hou me kona enemi e kaua, a mahope iho, o ka pii ae la no ia o ua puu nei, mamuli o ke kahea ana a na kanaka, pii no ua puu nei pii pu no me Kana, o ka hele ia a haule ua puu nei malalo o Kana, oi ae la keia maluna, nana ae la hoi kanaka a ike i na maka o Kana i ka aa iho maluna, aole o kana mai ka makau a me ka weliweli. O ka hehi iho la no ia o Kana i ua puu nei, nahaha liilii, lele aku la kekahi mau apana ma Koolau, Oahu, o kekahi hoi, ma Molokai iho no, a ma Maui nei no hoi kekahi. Oia ka mea i loaa’i ke kumu o Molokini, he apana no Haupu kele i ke kai.

This is all that was told me as to the origin of our subject.

Jos. K. Kahele Jr.

Oia iho ’la kahi mea i hai ia mai ia’u i ke kumu o ko kakou wahi moolelo i loaa’i.

Jos. K. Kahele Jr.

Pa’Upa’u.

No Pa’Upa’u.

This is one of the famous hills of Lahaina of olden times, when our ancestors lived in their pagan and ignorant ways. We know that at that time murders, adultery, and doubtful pleasures were frequent. Listen therefore to what your friend has collected. Let it not, however, cause you to wonder, and your eyes to stare.

O kekahi keia o na puu kaulana o Lahaina i ka wa kahiko, ka wa a na kupuna o kakou e noho ana iloko o na hana uko ole o keia noho ana naaupo. Ua ike ia ia wa, na hana pepehi kanaka, a me ka moekolohe, a me kekahi mau lealea e ae. Nolaila, e huli mai kakou a hoolohe i ka mea a ko oukou wahi hoa nei i imi ai, a mai lilo hoi ia i mea e nalu ai ko oukou mau puuwai, a nana ku mai na maka.

ORIGIN OF THE NAME PA’UPA’U.

KE KUMU I LOAA MAI AI KEIA INOA PA’UPA’U.

This name originated from one of the descendants of Papa and Kumuhonua. Kumuhonua took to wife Kauaohilo and begat Kaenaena; Kaenaena took Waiukeke of Kaliuwaa and begat Lihau. It was said that he excelled in comeliness any other handsome man of that time, and from him descended men of this group who were good to look upon. Lihau took to wife Kapulani and begat Ihiihi, the one whose name is—Pa’upa’u. Because the parents and servants [of Ihiihi] became wearied with constant going down to Kahala to get water with which to bathe the child, the parents complained and said: “There is too much labor connected with this work [he pa’u keia hana], and too little benefit. Therefore they named the place where their child lived Pa’upa’u.

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

THE FAMOUS THINGS ON THIS HILL.

NA MEA KAULANA MA KEIA PUU.

Right on top of this hill is a large heiau called the heiau of Kamohomoho, one of the noted chiefs of the olden times. He was the first one to build a heiau for the worship of a god called Moo. This lizard [god] excelled in strength; it had a stumped tail; that is the way the tails of the lizards of the present time appear, because of Moo, the great and strong.

Aia maluna pono o keia puu he heiau nui, i kapaia ka heiau a Kamohomoho, kekahi alii kaulana o ka wa kahiko. A nana i kukulu mua i ka heiau hoomanakii no kehaki akua, o Moo, kona inoa. He oi aku ka ikaika o keia moo, kona ano he huelo muumuu, a pela e ike mau ia nei na huelo o na moo o keia wa, mamuli o Moo ka nui a me ka ikaika.

Here is another thing: On the western side of this hill is buried the remains of a celebrated and wise man, David Malo. Here is one of his famous remarks: “If we live together and I die, do not bury me down here at Lahaina; carry me to the top of Pa’upa’u and bury me there, because the white man is a seeker of land.” What he prophesied has come to pass.

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

Here is another thing: On the eastern side of the hill is a place of refuge where those fleeing from battle sought safety, also a hill where those who fled [from other troubles] were assured protection. That was probably the place to where Kahekili the great and his soldiers fled after his battles with Kamehameha, chief of Hawaii. In the battle fought below Kauaula where Kamehameha was victorious, they [Kahekili and his forces] ran to the place of refuge for safety; when the Hawaii forces commenced to climb, stones were rolled down on them; thus Kahekili escaped from the great spear of Kamehameha; thus the Maui forces escaped.

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

VEGETATION ON THIS HILL.

NA MEA ULU MALUNA O KEIA PUU.

A great variety of plants and trees grow on this hill. Here are some of them: the ulei, the lehua, the creeping akia, the small-leaved koa, the fragrant maile, the ever-shaded fern, the mule-kick pala, the guava, the rabbit’s foot (that is the present name; in the olden times it was called rat’s foot), and so forth. You will add what are omitted.

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

ANIMALS ON THIS HILL.

NA HOLOHOLONA MALUNA O KEIA PUU.

There are plenty of wild turkeys on this hill, turkeys which are not cared for by man, and which simply wander about. They are called wild. There are some cattle and horses running on this hill which belong to the teachers of this seminary; there are none for the pupils, only for the teachers. Why is it that the pupils of this school are not allowed to keep horses for themselves? Perhaps it is because they favor the white men; they can’t be Hawaiians, else they would recognize their own.

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

THE FAMOUS WIND OF THIS HILL.

KA MAKANI KAULANA O KEIA PUU.

The famous wind is the Kauaula. This wind blows along the eastern side of this hill. It is a wind made famous by the bards of the olden times; here are a few lines of a song:

Kauaula is pretending the wind of Ulupau,
[That it is] the rain of Kaawaawa,
[Thus causing] calm at Boston, etc.

There are a number of other things not enumerated. You will supply those.

S. P. Kanoa.

O ka makani kaulana, oia no ke Kauaula. Eia keia makani ma ka aoao hikina o keia puu, ua kaulana keia makani i ka poe haku mele o ka wa kahiko, a penei kekahi wahi lalani mele: “Hookohukohu Kauaula, ka makani o Ulupau, ka ua i Kaawaawa, lai ai o Bosetona,” a pela aku. He nui na mea i koe, a na oukou e hoolawa.

S. P. Kanoa.

The Flood in Hawaii in the Olden Times.

No Ke Kaiakahinalii Ma Hawaii Nei.

I sought for some one who could tell me about the Flood in the olden time here in Hawaii, and I learned some bits of information concerning the said Flood from an old man whose number of years approaches seventy-two, from the time of Kamehameha II to the present. There are, however, two divisions which I will explain: first, concerning the one who brought the Flood; second, concerning the sea of Kahinalii.

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

It is said that Pele was the one who brought the sea of Kahinalii; she was begotten of Kahinalii, her mother; Kanehoalani was her father; Kamohoalii and Kahuilaokalani brothers. Pele was born at Hapakuela. It is said that this land touches the sky to the southwestward of us. She lived with her parents until she was married. She begat two children, Laka, a daughter, and Menehune, a son. Wahieloa was their father and husband to Pele. But while living together with her husband he was enticed and snatched away from her by Pelekumulani; and because she was deprived of her husband she was displeased. She came away because of the love of husband.

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

Secondly, concerning her bringing the Flood and all else relating to that journey. It is said that here in Hawaii in the earliest times there was no sea; the land was exposed. There was not even fresh water, but because she brought the sea it reached Hawaii. Because Pele was displeased on account of her husband being enticed from her, she came to Hawaii; her parents gave her the sea, so that when she came she could bring her canoes. She arrived at Pakuela, and from there she came to Kanaloa where she poured out the sea from her head, and there and then Hawaii first received the sea. When the sea broke [on the land] her brothers composed this chant:

Alua, no kona lawe ana mai i ke Kaiakahinalii, a me na mea e pili ana ma ia hele ana mai. Ua hai ia mai, ma Hawaii nei mamua loa, aole he kai, he waiho wale no, aole hoi he wai maoli, aka, ma kona lawe ana mai i ke kai, ua loaa ke kai ma Hawaii nei. No ka hoohalahala o Pele i ka lilo ana o kana kane, ua hele mai oia i Hawaii nei, a ua haawi pu mai kona mau makua i ke kai, aka ia ia i hele mai ai, ua hele pu mai no me kona mau waa, a hiki oia ma Pakuela, a malaila mai a hiki ma Kanaloa, ua ninini aku oia i ke kai mai kona poo aku, a oia no ka hoomaka ana o ke kai ma Hawaii nei, aka i ka wa i hai ai ke kai ua paa mai ke mele i kona mau kaikunane, a penei no ia:

The sea! O the sea!
The sea is breaking,
Breaking on Kanaloa.
At the cliffs is the grave of the sea.
Passed is the quietness of the sea:
It is breaking double,
It is breaking triple.
It is a sea carried on the back of Pele.
The sea turned around and smote the earth.
The sea is rising, rising to Kilauea,
Raising up the hand of Pele.
The sea of Pele is growing larger—
The sea nestled on the breast of Pele.
The voice of the sea is tumultuous at Papalauahi;
The sea is rising to the height of Akanikolea;
The sea is spreading to the ki at Wahinekapu.
It is the sea of Pele the goddess!
Thy compassion be on us!

He kai! e he kai!
Popoi aku la ke kai,
Popoi aku la i Kanaloa,
Aia i na pali ka ilina a ke kai,
Hala ae la ka maha a ke kai,
Hai kualua ke kai,
Hai kuakolu ke kai,
He kai haawe i kekua o Pele,
Huli iho la ke kai, wahi i ka honua,
Ke amo la ke kai, amo i Kilauea.
He kai kalele i ka lima o Pele,
Hoomakua mai la ke kai a Pele,
Kai hii i ke alo o Pele
Wawa ka leo o ke kai i Papalauahi,
Pii ae la ke kai iluna o Akanikolea,
Holo ke kai i na ki o Wahinekapu,
Kai a Pele a ke Akua.
Elieli e kau mai.

When the sea broke it rose from the surface of the land until it reached high ground. However, all the land was not covered, some places were still exposed, such as the summits of Haleakala, Maunaloa and Maunakea; these were not totally submerged. This sea was named after the mother of Pele, i.e., Kahinalii, because the sea belonged to her; Pele simply brought it, and caused it to recede to what it is which we see today, floating calmly at Hauola.

I ka popoi ana o ke kai, ua pii ae ke kai mai ka iliwai like ae o ka honua, a hala loa iluna. Aka, aole i nalowale loa ka aina i ke kai, ua koe iki ae kekahi wahi, oia no o luna o Haleakala, a me Maunakea a me Maunaloa, aole i nalowale loa, a ua kapaia keia kai mamuli o ka inoa o ka makuahine o Pele, oia hoi o Kahinalii. Nokamea, o Kahinalii ka mea nana ke kai, a he lawe wale ana mai no ka Pele, a na Pele no hoi i hoihoi hou iho a like me keia e ikeia nei i keia manawa ka laua molia i Hauola.

From that time Pele and her whole family left Hapakuela for good, and all came here to Hawaii. Pele, however, came first and her brothers followed. When the brothers arrived at Kanaloa, Pele had arrived at Kauai. It was there the brothers chanted another song:

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

Pele sailed for Kauai;
Her canoes landed at Mookini.
Pele and others stood before the image.
Pele dwelt in the sea.
Pele offered sacrifices there.
Pele progressed with her retinue
And at the cape of Leleiwi
Scented the fragrance of the hala
And the lehua-flowers of Makaulele,
The lehua standing red at Puuloa.
[Saw] the large house at Kilauea,
The sleeping house at Papalauahi.
Pele arrived from heaven
[With] the thunder and the earthquake,
The severe rain and the soft rain;
Returned by Kaumeaiku,
[By] the women of the land in the clouds.
Answer thou, Pele! Prepare! Prepare!
Here we are thy numerous ministers!
Have compassion on us!

Holo mai Pele a Kauai,
Kau na waa i Mookini
Ku o Pele ma i ike kii
Noho i ke kai a Pele
Kanaenae Pele ilaila
Kai a huakai; kai mai Pele,
A ka lae i Leleiwi,
Honi i ke ala o ka hala,
He lehua o Mokaulele,
Kuula na lehua i Puuloa,
Halauloa o Kilauea,
Hale moe o Papalauahi,
Haule mai Pele mai ka lani mai,
Ka hekili o ke olai,
Ka ua loku o ka ua poko,
Hoihoi o Kaumeaiku,
O na wahine i ke ao maukele,
O mai Pele! e liu, e liu e!
Eia makou koolau kaula la,
Elieli, e kau mai!

There were reasons for composing this song, because the brothers did not know for a certainty where Pele, their sister, would make her permanent abode, not knowing she would make it at Kilauea. They had composed the chant before she came to live there.

Aka, he mau kumu no keia haku ana i keia mau mele, no ka mea, aole i maopopo lea i na kaikunane kahi e noho paa loa ai o Pele ko laua kaikuahine eia ka auanei e noho paa aku ana i Kilauea, mamua ka loaa ana i ke mele a mahope ka noho ana’ku.

Pele lived at Kauai, and when she left that place she came and lived at Kalaupapa, Molokai, at a place called Kauhako; from there she came and lived at Puulaina; she dug there; leaving Puulaina, she went to live at Haleakala; she also dug there. From there she went to Kilauea. There she caused a separation of their residences. Kamohoalii was assigned one place, and Kahuilaokalani was given a different place. From that time forth Pele was never seen at Kamohoalii’s place, because she had another body, the rainbow; her division of land is very sacred, and no fire was kindled there.

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

[Moanauli.]

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

Moanauli.

A Story of Poo.

He Moolelo No Poo.

A certain person lived with his brother-in-law, and after some time the latter said to him: “Let us go up to get battens for our house.” So they prepared for the journey, and one day they went up to cut battens. They went to a place right above Kaanapali, called Wahikuli. They went up from Lahaina. Arriving there they cut the battens that whole day. That night, however, was showery and it was cold, so they talked about going back because it was night. The husband insisted on sleeping up in the mountains, and it was so decided. Before they went to sleep, however, they went and gathered a lot of wood which they placed all around the cave. That cave is still at that place today.

I ka noho ana o kahi kanaka me kona kaikoeke, a hala kekahi manawa, ua olelo aku ke kaikoeke ia ia: “E pii kaua i ke kalai aho no ko kaua hale.” Ia manawa, ua hoomakaukau laua i mau mea e pono ai ko laua pii ana, a i kahi la, ua pii aku laua i ke kalai aho. O ko laua wahi nae i pii ai, aia no ia mauka ae e kupono ana paha iuka o Kaanapali; o ka inoa oia wahi a laua i pii ai o Wahikuli, a mai kai aku no o Lahaina ko laua pii ana. I ko laua pii ana a hiki malaila, ua hoomaka no laua nei i ke oki i ka aho, mai kela la a po; i kela po nae ua nui ka ua liilii, a nui ke anu, a ua olelo aku kekahi i kekahi: “E hoi kaua ua po.” Ua olelo mai no ke kaikoeke, e moe no mauka nei, a ua moe no laua. Mamua nae o ko laua moe ana, ua hele laua e hana i wahie a nui, a hoopuni a puni ke ana, aia no ia ana ke waiho nei malaila a hiki i keia wa a’u e olelo nei.

When they did this, and lighted the fire, they went to sleep. While sleeping and nearing midnight, the brother of the wife awoke startled, on account of the great heat; when he awoke he found that the fire had commenced to burn his feet, and that was really the reason for his awakening; but the brother-in-law still slept. The fire, however, had commenced to consume his feet; so he tried to awaken him, but without any success; the fire burned up to the knee, and he was still trying to awaken the brother-in-law; he kept this up until his stomach, his breast and his shoulders were consumed. When the fire reached the neck he ran away. He climbed a hill and when near the top he heard the head calling: “Let us not go home now; wait until I arrive, then we will go home together.” But he kept on running; the head meanwhile kept on calling from behind. He passed one hill and while descending the second hill, the head commenced to roll after him. At the same time he saw tongues of fire shooting out from the rolling head. It called again, “O Head! O Head! retard him so that I can catch him.” They thus raced along until a number of valleys had been passed; and when they reached the plains above Puulaina he realized that the head was close behind him, so he did not go by way of Puulaina but made a short cut for the sea by the trail heading for Keonepoko, on the western side of Mala. At the same time, a prophet who was going to Kaanapali with some friends saw this person running along, so he said to his friends: “If this person running towards us is not caught by that head until he comes up to us, he will be saved; but if he be caught above here he would be fortunate if he lives.”

A i ko laua hana ana a pau, a hoa i ke ahi, ua hoomaka iho laua nei e moe, a i ko laua nei moe ana a kokoke i ke aumoe, ua hoomaka ke kaikunane o ka wahine a ke kaikoeke e puoho, no ka nui loa o ka wela i ke ahi a i kona ala ana, aia hoi, ua hoomaka mai ke ahi e a i ko ia nei mau wawae, o ke kumu ia o kona ala ana, aka, o ke kaikoeke ke moe ala no kela. Ua hoomaka mai nae ke ahi e a i kona mau wawae, a ua hoala aku keia, aole no he wahi mea a ala iki o kela mea e moe ana; ua hoomaka mai ke ahi e a a hiki i ke kuli, ke noke nei no nae keia i ka hoala, pela mau ka ia nei hana ana, a pau aku ka opu i ke ahi, a hiki mai ka a ana i ka umauma, pela no a hiki i ka poohiwi ke noho nei no keia, a hiki ka a ana i ka pu ai, ua hoomaka keia e holo, ua holo keia a pii i ka pali a kokoke keia e puka iluna o ka honua, ua hoomaka mai kela poo e kahea: “Alia hoi paha kaua e hoi, aia hoi a hiki aku au, alaila, hoi kaua.” Holo no keia kahea mai no kela, pela no a hala hookahi pali, a kaa i ka lua o ka pali, ua hoomaka mai kela poo e kaapa mai. Ia manawa no ike aku keia i ka lapalapa o ke ahi e kaa pahuku mai ana me ke poo. Ia manawa ua kahea mai kela poo: “E poo e! E poo e! kohia iho i paa.” Pela no laua nei e holo nei a hala kehaki mau kahawai, hiki laua nei i ke kula e hele mai ai a hiki i Puulaina, ia manawa, ike aku la ua kanaka nei, ua kokoke loa mai ua poo nei mahope ona, nolaila, aole oia i holo a hiki ma Puulaina, aka, ua iho koke kela kanaka i kai e kupono ana i kai o Keonepoko, ma ke komohana aku o Mala. Ia manawa, ua ike mai kahi makaula e hele ana i Kaanapali, me kona poe hoa, i keia mea e holo aku ana, ia wa, ua olelo aku kela makaula i kona poe hoa: “Ina o keia kanaka e holo mai nei, ina aole oia e loaa mai i kela poo a hiki i o kakou nei, alaila, e ola ana kela kanaka; aka, ina oia e loaa mai ana iuka, alaila, pomaikai kona ola.”

His friends were filled with fear and urged him to continue on their journey. The prophet replied: “Let us wait; if we go on that man would die.” He directed them to split the bambu into small pieces. It was done at once. When the man arrived before them, the head was right at his heels; he fainted away. The others lashed the head with the split bambu and it died; the brother was still in a dead faint. After a while, however, he came to and told them of their journey, and how this trouble came to him. After that the others continued their journey, while he went home. Arriving at the house his sister asked: “Where is your brother-in-law?” He replied: “You question as if it were correct. Your husband is no good. I thought he was man; I found him a god. He came near killing me.” The other asked: “Kill you, how?” So he told what happened from the time they went until they came by this trouble. The sister approved of what had been done, saying: “It is well he died! I see that he is a god.”

Ia wa ua nui ka makau o kona poe hoa, a ua olelo aku e hele kakou. Ua olelo mai ka makaula: “E noho kakou, ina kakou e hele, alaila, e make ana kela kanaka.” Ka olelo aku la no ia o ua makaula nei: “E wawahi mai oukou ina ohe a liilii,” aole i manawa ua pau i ka hana ia. Hiki ana no ua poo nei me ke kanaka e kuike ana nae kela poo ma kona mau wawae, a hiki imua o lakou, ua moe a make kela kanaka imua o lakou. Ia wa, ua hahau aku ka lakou mau ohe maluna o kela poo a make iho la kela poo; o kela kanaka nae ua waiho a make aku la oia, a noho iho la lakou a liuliu pohala ae la kela kanaka, a hahai mai la i ke ano o ko laua hele ana, a loaa ai keia pilikia iaia. A pau kana olelo ana ua hoomaka lakou e hele, a ua hoi mai no hoi keia, a i ka hoi ana a hiki i ka hale ua ninau mai ke kaikuahine: “Auhea ka hoi ko kaikoeke?” I aku la keia: “O ka auhea mai anei kau he pono aohe pono o kau kane, ke kuhi nei au he kanaka, eia ka he akua. Mai make mai nei au la i kau kane.” Ninau mai kela: “Heaha hoi ka mea e make ai?” Hahai aku la no hoi keia, mai ko laua hele ana a hiki i kahi o ka loaa ana o kela pilikia, ia wa no i hoapono mai ai ke kaikuahine: “Ua pono aku la no kona make ana, eia ka he kanaka akua kena.”

Soon after this conversation the prophet appeared. He had gone on until an idea occurred to him to return, because he realized that if he did not come back then all these people would be eaten by this god; for the head was not dead; its spirit still lived. And when he came to where these two were talking he said: “I have returned because I feared you would all be consumed. Your husband is coming, but it will be when nearing night; you will then behold your husband coming to you in the same way he usually appeared. So, do not stay here; all of you go to your brother’s house, and we will wait there. When he arrives then all of you surround me so that he can not see me; do you not, however, acquiesce in his request to come back and live with him, because if you do you will surely die.”

A pau ka laua kamailio ana, hiki ana no ka makaula, ua hele kela makaula a ua loaa ka manao haupu nona, e hoi hou mai, nokamea, ua ike oia, ina oia e hoi ole mai, alaila, o kela poe apau, a pau ana lakou i ka ai ai e kela akua, no ka mea, aole i make kela poo, ua ola no kona kino uhane. A i kona hiki ana mai ma ka laua wahi e kamailio ai, ua olelo aku oia: “Ua hoi mai nei au, no ku’u manao o pau oukou i ka aina ia; eia aku ko kane la a hiki mai, aia nae la, a kau aku ke ano ahiahi, alaila, e ike aku ana no oe i ko kane e hele mai ana, o kona ano no nae a pau, nolaila, mai noho olua ma keia hale, e hoi oukou apau i ko ianei hale, a ilaila kakou a pau e noho ai. A hiki i kona manawa e hiki mai ai, alaila, e hoopuni oukou apau ia’u i hiki ole ai iaia ke ike mai, alaila, mai noho nae oukou a puni iki ke olelo mai kela e hoi aku olua e noho pu me ko kane, no ka mea ina oe e hoi ana o kou manawa iho la noia.”

Not long after that the one they were talking about appeared and urged the wife to return and live together with him, but the wife did not reply on account of fear. The prophet, however, chased it. That is what I have learned.

Aole i liuliu iho, hiki ana no ua mea nei a lakou e kamailio nei, a koi ana no i ka wahine e hoi a e noho pu, aole nae he ekemu aku o ka wahine no ka piha loa i ka makau, a mahope ua alualu ia e ka makaula, oia ka mea i loaa mai ia’u.

Before the woman was taken into the house and left there the prophet had already said to her: “If you are cold, go into the house; then listen attentively. When you hear the first whistle, then you will think that it is not near; at the second whistle, he has drawn nigh, and when the whistle sounds again, he is very near; then you move further in to the corner of the house, lie down and keep still and wait for his arrival. You will not fail to notice his coming; when the outside here is lighted up, he has appeared. When he arrives he will not enter the house; his hands will be groping inside while his head will remain outside watching other people; but when the inside is lighted up, then he has entered the house; you will then hide yourself well so that he will be delayed in his search for you.”

I ka manawa i hoohui ia ai kela wahine iloko o ka hale, a noho, olelo mua aku la nae ka makaula i ua wahine la: “Ina anu oe, e noho iloko o ka hale, alaila e hoolohe pono oe, ina i kani ka hokio mua, alaila, manao ae oe aole i kokoke mai, a alua hokio ana ua ane kokoke mai, a kani hou ka hokio ua kokoke loa, alaila, nee aku oe a maloko o kuono o ka hale, moe malie iho oe, a hiki mai kela, aole anei e nalo ka hiki mai, e malamalama ana mawaho nei, o kona hiki no ia. A i ka hiki ana mai, aole oia e komo ana iloko, o kona mau lima no ke haha iloko nei, a iwaho no kona poo, e nana ana i kanaka, a ina e malamalama oloko, alaila o kona komo no ia iloko, a i ka wa e komo ai iloko, e pee oe a nalo loa, i loihi kona imi ana.”

After the prophet was through talking, the woman went and stayed in the house. All kept awake, however, and at about midnight, they heard the sound of a whistle, and they knew that he would soon appear; when the whistle sounded again the prophet ran over to the house where the woman was and said to her: “Should your head of a husband ask you to give him your son to rear, do not consent; and should he ask you to come outside do not go outside, else you die.” The real reason for his coming up, however, was to find out whether or not she was asleep; but when he called, she answered. So the prophet returned to the house from which he came. Arrived there, he heard another whistle, and still another, and after that the head arrived at the house and called out to the wife, “O Kaneikiawaiuli!” The other answered. The head said: “Please come out here.” Kaneikiawaiuli replied: “I will not come out.” “Why not?” asked the head. “It is raining for Kaala is shiny.” “There is no rain,” answered the head.

A pau na olelo ana a ka makaula, hoi aku la ua wahine nei, a noho ma ka lakou hale. Ala aku la nae lakou a pau ka hapalua o ka po, lohe ana lakou i ke kani o ka hokio, a hoomanao ae la lakou o ka hiki mai koe, a kani hou ka hokio holo aku la ka makaula i ka hale a ka wahine e noho ana, olelo hou aku ka makaula: “Ina e noi mai ko kane poo ia oe, e haawi aku i ke keiki a olua e hanai, mai noho oe a ae, i olelo mai e puka aku oe iwaho, mai noho oe a puka o make oe;” ke kumu o kona hele ana aku no ka manao ua moe, i kahea aku ka hana, o mai la no kela, a hoi aku la ua makaula nei a hiki ia ma kona hale kani hou ka hokio, a kani hou no, a mahope iho no hiki ana ma ka hale a kahea ana i ka wahine: “Kaneikiawaiuli e!” E-a mai la no kela, olelo aku la ua poo nei: “Puka mai hoi oe iwaho nei;” olelo aku la o Kaneikiawaiuli: “Aole au e puka.” “No ke aha?” wahi a ua poo nei. “He ua ka, ke hinuhinu mai nei Kaala.” “Aohe hoi he ua,” wahi a ua poo nei.

Again the head spoke: “Then please let me have one of our children and I will give it food; I have that which is greatly desired by our child, the banana; it is well ripened.” “I will not give you one.” It went on thus for a few minutes, when he rushed in and felt around, but the woman was not found; the head finally got into the house; it was then the prophet and others ran and blocked the doorway, and the woman ran and got outside. The door was closed. The head called from inside: “Say, please do not close the door on me; I wish to come outside.” But the door was not opened, and the house was set on fire. The other kept calling from the inside. It kept on in this manner until the house was surrounded by fire, and the head of this god burst; after twelve reports [were heard] the prophet then said that [the head] was dead. This is the end of what I know, but perhaps there is more to the story.

D. Kamaha.

Olelo hou mai no ua poo nei: “Haawi mai hoi ha oe i kekahi keiki a kaua na’u e hanai aku i ka ai, eia hoi ka puni a ke keiki a kaua la, o ka maia, ua hele a kapule.” “Aole au e haawi aku.” Pela no a hala kekahi mau minute, hoomaka mai la oia e haha maloko, aole nae kela i loaa aku, a komo iho la kela poo iloko o ka hale, o ka manawa no ia i holo mai ai o ka makaula me na kanaka a puni ma ka puka, a holo mai la ka wahine a puka iwaho, a pani ia aku la ka puka a paa, a kahea mai la kela poo maloko: “E, mai pani hoi paha oukou i ka puka ia’u i puka aku au iwaho.” Aole nae he hookuu ia aku o ka puka, a puhiia aku la ka hale i ke ahi. Kahea mai la no kela maloko. Pela no a puni wale ka hale i ke ahi, a pahu ana ke poo o ua akua nei, a pau na pahu ana he umikumamalua, alaila, olelo aku la ka makaula: “Ua make.” O ka pau keia o kahi i paa ia’u, aole no paha i pau ka moolelo.

D. Kamaha.

A Story of Ualakaa.

Moolelo No Ualakaa.

This story is familiar to this and that man, and perhaps none of us have failed to hear the story of this potato. There are several versions of this story, one has a version, and another a different one; this is one.

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

This potato was planted at Manoa, Oahu, on the northwestern slope of Manoa. There were two potato fields, one for Kupihe and the other for Kapanaia. Kupihe planted his potato on the side hill while Kapanaia planted his on the flat. When they were cultivating, only one potato was found in Kapanaia’s field, so he hilled it up. But the potato grew large and became exposed from the hill in which it was planted; the field of the other man, however, did not contain any potato. Afterwards they went to their homes, and on the next day they went up again to cultivate. Kapanaia hastened to see [his potato], but when he looked there was no lump in the hill; he searched but could not find the potato. He looked here and there, but he could not find it. So he went up to Kupihe’s, the field on the hillside. When he looked, he saw this potato causing a lump in the other’s potato hill, and Kupihe was hilling up the soil. Kapanaia stood there and asked, “Whose potato is this?” The other answered: “It is mine, for it is growing in my potato-hill.” After their quarrel over the potato they returned to their homes. That night the potato rolled down the hill and made a deep hole where it first struck; from there it bounced and became again attached to its parent vine. That is one version of the story. But in the story which I heard, it is stated that the stem of this potato was bitten by a rat and the potato rolled down until it landed in Kapanaia’s field, and it was left there until new sprouts commenced to grow from it. That is why new sprouts come from potatoes as we see them now. That was why this potato at Makiki was called Ualakaa, because it rolled [down hill]. Another name which I heard [applied to it] was Iolekaa (rolling rat). Another has it that Kaauhelemoa pecked at the stem of this potato and it rolled to Kapanaia’s field, because Pupuulima chased after it.

Ua kanu ia keia uala ma Manoa, Oahu, aia ma ka pali komohana akau e pili la ia Manoa. He elua nae mala uala, na Kupihe kekahi, a na Kapanaia kekahi. O ka Kupihe mala uala, ua kanu ia maluna o ka pali, o ka Kapanaia hoi, ua kanu ia maluna o kahi honua palahalaha, i ko laua wa i mahiai ai, hookahi no uala i loaa i ka Kapanaia mala, ua hoomaka oia e puepue a hoomaka nohoi ua uala nei e nui a ahuwale aku mawaho o ka pue i kanu ia ai, o ka mala hoi a kela kanaka, aohe uala iki iloko o kana mala. A mahope, hoi laua nei a hiki i ka hale, a i ka po ana iho a ao ae, pii aku auanei ka hana o laua nei e mahiai; wikiwiki e aku la no o Kapanaia e nana, i kiei aku ka hana, aohe ahuake mai i ka pue, oi huli wale keia aohe loaa iki, halo iho la mao a maanei aohe no he loaa iki, pii aku la keia i o Kupihe la ka mea nona ka mala uala ma ka pali, i nana aku auanei ka hia, e ahuake mai ana keia uala i kana pue uala, a o Kupihe e puepue ana no. Ku ana o Kapanaia, a pane ana: “Nawai keia uala?” Pane aku keia: “Na’u no ke ku nei i ka’u pue uala.” A pau ka laua nei hoopapa ana no ka uala ko laua hoi aku la noia, a hiki i ka hale, a po iho, hoomaka ua uala nei e kaa a haule ilalo, a hohonu kahi i haule ai, a lele hou a paa i ka mole, oia kekahi moolelo i olelo ia. Ua olelo ia ma keia moolelo a’u i lohe ai, ua oki maoli ia no ke anakiu o ua uala nei e ka iole, a hoomaka mai ua uala nei e kaa a paa i ka mala a Kapanaia, a malaila kahi i waiho ai a ulu haupuupu, oia ka mea e ulu haupuupu nei ka uala a kakou e ike nei. Oia ka mea i kapa ia ai kela puu mauka o Makiki o Ualakaa, no ka kaa ana o ua ualo la. A kekahi inoa a’u i lohe ai o Iolekaa. O kekahi hoi, na Kaauhelemoa i kiko ke anakiu o ua uala la, a haule i ka mala a Kapanaia, no ke alualu ia ana mai e Pupuulima.

Story of Puulaina.

Moolelo No Puulaina.

Concerning the origin of this hill, some say that it was begotten by two mountains, Eeke and Lihau. Eeke was the husband and Lihau was the wife. They were real persons, but it will be shown later the reason for their being changed to mountains. After they had lived as man and wife, a child was born to them, a son, the subject of this story which we are considering. But after some time Eeke became entangled, for he saw a beautiful woman, Puuwaiohina from Kauaula, and they committed adultery. Because of this, Lihau thought to choke the child to death, so that the two of them could go and do mischief; this caused them to quarrel. Eeke took the child to his mother, Maunahoomaha, and left him with her. After that their god, Hinaikauluau, placed a restriction over them; they were not to live together, nor were they to have any intercourse with others; but ten days after this order, Eeke again committed adultery with Puuwaiohina above referred to, who was a younger sister to Lihau. Because of this their god punished them by making Eeke a mountain and Puuwaiohina a mountain ridge; that is the ridge prominent at Kauaula. There is, it seems, a hole below the highest point of this ridge. When sound issues from this hole, that is the time the kauaula wind blows a fierce gale.

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

After that, Lihau was possessed with love for their child, so she asked Maunahoomaha for permission to meet her son. That was agreeable to her mother-in-law, and when she met her child she was glad. When she realized what a handsome man her favorite son had grown to be, she gave him for husband to Molokini, one of the noted beauties of that time, because she was the wife intended for him.

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

But at some time, a man sailed from Hawaii to Kahikinuilaniakea; his name was Kanilolou. He possessed also an eel body. That is why an eel is named Puhikanilolou. Arriving there, he saw that it was a land not as fair as Hawaii (but Hawaii was not the name at that time). Therefore he bragged, saying: “This can not compare in beauty with my country; there are no stones for the feet to strike against.”

Aka, i kekahi manawa, holo aku la kekahi kanaka mai Hawaii i Kahikinuilaniakea, o Kanilolou ka inoa; a he kino puhi hoi kekahi ona, a nolaila no ka e kapaia nei ka puhi la, he Puhikanilolou. A hiki aku la ia ilaila, aole i maikai ia wahi elike me Hawaii nei (aole nae o Hawaii ka inoa ia manawa). Alaila, kaena iho la ia, me ka olelo ana: “Aole aku no ka e like me ko’u aina ka maikai, aohe pohaku e kuia ai ka wawae.”

When Pele heard this boast, she replied: “When you return, your country is no longer beautiful; it is covered with rocks from the mountain to the sea.” When he returned and landed first at Kauai, he found the land destroyed; he sailed on to Maui, it was as bad; and so it was when he arrived at Hawaii.

A lohe o Pele i keia olelo kaena alaila pane mai la ia ia: “Hoi aku oe, aohe maikai o ko aina, ua paa i ke a-a mai uka a kai.” I hoi mai ka hana, a pae mua ma Kauai, he ino wale no; holo mai hoi a hiki i Maui nei, he ino wale no; a pela aku a hiki i Hawaii.

However, arriving on Maui, this was one of Pele’s cruel deeds: one of her younger sisters saw how handsome Puulaina was, so she asked Molokini to let her have him for husband. The other refused, for she was greatly in love with her own husband; so she was changed into a little island, and she has remained so to this day.

Eia nae i ka hiki ana mai i Maui nei, eia keia hana ino a ka Pele; ike ae la kekahi o kona mau pokii i ke kanaka maikai o Puulaina, nonoi aku la ia Molokini nana ke kane a laua. Hoole mai kela, no ka mea, ua kupouli loko ia Kanehoa i ke aloha o ke kane; nolaila, hoolilo ia aku la ia i wahi mokupuni a hiki i keia manawa.

When Lihau heard of this, she grieved for her daughter-in-law, so she went to consult Pele on the matter. But Pele replied gruffly: “If that is the case, then I say to you that you will die; also your son.” Lihau was there and then changed into a hill where Pele resided for some time; the son also died. But the one whose was the desire, earnestly entreated and begged that her husband be spared. But the red-bleary-eyed did not wish it that way. That was how the son became a hill and has remained such until this day.

After this Pele traveled until she came to Aheleakala the large mountain of Maui at the rising of the sun. That is a misnomer, Haleakala; Aheleakala is the correct name.

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

CONCERNING THE ORIGIN OF THIS HILL.

KAHI I LOAA MAI AI KEIA PUU.

Formerly there was no hill there, but after Pele arrived, this hill was brought forth. But it was not given a name at that time; afterwards it was called Puulaina. This was the reason for so naming it: At that time a chief was living on the other side of the hill, and because he was tired of seeing it standing there obstructing his view, and preventing him from seeing the breadfruit grove of Lahaina, he ordered his men to go and construct a ti-leaf house on its top; and the hill was called Puulai. And because it was sightly to those viewing it from Lahaina it was called Puulaina.

Wahi a kekahi poe, na ka Pele no i hoohuai mai keia puu. Aole puu malaila mamua, aka, i ka hiki ana mai o ka Pele, puka mai ai keia puu. Aole nae i kapaia kona inoa ia manawa; aka, mahope mai, kapaia kona inoa Puulaina. Penei nae ke kumu i kapaia ai: I kela manawa e noho ana kekahi alii ma o aku o ua puu la, a no kona uluhua i ke ku aku o keia puu mamua e alai ai, a hiki ole ke ike aku i ka mala ulu o Lele, nolaila, kena ae la oia i kona poe kanaka e hele e kukulu i hale lai iluna; a kapaia aku la ua puu nei, o Puulai. A no ke kupono loa i ka malu ulu o Lele i ka nana aku nolaila, kapaia aku la ua puu nei o Puulaina.

WHAT WAS DONE ON THIS HILL.

NO NA MEA I HANA IA MALUNA O KEIA PUU.

Some time after the happenings above mentioned, this chief constructed a large heiau on the farther side of this hill, on the makai side, and people died there frequently. When a person died, he was buried on this side, and because the dirt slid down when graves were being dug, on account of the great number of the dead buried there, this side was named Puuheehee. There are some graves on this hill, those of the brothers of Kamikioi, wife of Nuhi of Auwaiawao.

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

D. M. K.

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

D. M. K.

A Legend of Maui.

He Moolelo No Maui.

Maui was a son of Hinalauae and Hina. Their residence was at Makaliua, above Kahakuloa, and in a northerly direction from Lahainaluna.

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

FIRST: WHAT THIS CHILD DID WHILE YET IN THE WOMB OF HINA.

AKAHI: NA HANA A UA KEIKI NEI I KONA WA ILOKO O KA OPU O HINA.

While this child was yet in the womb, and its parents realized that there was a child, on one day when the sky was clear, the mountains were green, and the sea no longer reverberated in its breaking, some men went out on canoes to fish for uhu. Arriving at the fishing grounds, they saw a handsome child diving from the precipice into the water. He was given chase; he ran and hid in the waterfall at Makamakaole; the water fell from above, but back of that was dry; he waited there and finally came out thinking to get back to the mother’s womb; but he was again seen and again pursued. He ran and entered the house. Hina was making kapa.

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

The men entered and asked: “Where is the child who came into this house?” “There is no child; I am alone.” Her husband saw this, so he came with the intention of killing these men (because it was against the law to have any man enter a house where a woman was and her husband not present). The husband asked: “Why are you here?” “We pursued a child. He ran and entered this house.” “There is a child, but it is in that one’s womb. What shall be done?” asked the husband. The men went to seek a pig, a white chicken, black coconut, red fish, red kapa and awa root, and offered them as sacrifice to the child; after which they went off. He was named Maui; but he was not yet born.

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

SECONDLY: WHAT HE DID AFTER HE WAS BORN.

ALUA: KANA HANA I KONA WA I PUKA MAI AI I WAHO.

While Maui was living with his parents, he felt sorry for his mother because of what she had to dry. The sun did not tarry long on its journey; it arose and set very quickly. The idea sprung up in him to go and snare the sun so that it would go slower. He went and at the cape of Hamakua he saw Moemoe sleeping in the cave of Kapepeenui at Wailohi; he saw the sun rising at Hana; he climbed Haleakala and inspected it and found it satisfactory. He went back to his parents’ place; he noticed that the sun still kept on in its old ways. So he came along to Peeloko at Waihee and threw down a lot of coconuts; he secured a plenty of husk and with it he went off to snare the sun.

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

Moemoe called out sarcastically, “You can not catch the sun for you are a low down farmer.” Maui answered, “When I conquer my enemy and satisfy my desire I shall kill you.” He came to Haleakala, and when the sun passed directly over him he snared it with the coco-husk, and broke some of its rays; he repeated this and broke all the strong rays of the sun. He said: “I am killing you because you travel so fast.” The sun requested, “Let me live; you watch how I travel.” He looked and beheld that it traveled slower, so he desisted from going after it again. That is why the sun goes slowly. And the name “Haleakala” given to it now is not correct; it should be Alehela, on account of Maui’s snaring the rays of the sun.

Pane kikoi mai o Moemoe: “Aohe e loaa ka la, he lopakuakea;” pane aku o Maui: “Make kuu enemi, a ko kuu iini, make oe ia’u.” Hele keia a hiki i Haleakala, a kau pono maluna oia nei, e alehe ae ana keia i ka pulu niu, haki kahi kukuna, alehe hou keia pau na kukuna ikaika o ka la. I aku keia: “Make oe i a’u no ko holo wikiwiki loa.” I mai ka la: “E ola au, e nana mai oe i kuu hele aku;” nana keia ua lohi ka hele ana, pau ko ianei manao kii hou. Oia ka mea i hele lohi ai o ka la. A o Haleakala e kapa ia nei, aole oia ka pololei, o Alehe la; no ke alehe ana a Maui i ke kukuna o ka la.

On his return he called at Moemoe’s place. It was absent. Maui traced it to Kawaiopilopilo. This place is between Kekaa and James’ canefield; Moemoe saw him, and it went on in an irregular manner, now towards the mountain and now towards the sea. Maui became greatly angered, so he flew right on and caught the other above Kekaha; he killed it; it turned, however, into a rock. That rock is still lying along there makai of the new road. Its length is nearly seven feet. While Maui was off on this journey his mother became pregnant with and bore another child, an owl.

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

THIRDLY: CONCERNING HIS GETTING INTO TROUBLE AND HOW HE WAS SAVED.

AKOLU: KONA LOAA ANA I KA PILIKIA AME KONA OLA ANA.

On Maui’s return to his birthplace at Makaliua he saw that an owl was being raised by his parents. Maui did not treat him with contempt. What he did on his return this time was to go fishing. His favorite mode of fishing was pole fishing at night: one night he went out and while he was idling away a canoe came along looking for a man to be offered in sacrifice by the king; Maui was taken prisoner and brought to the chief at Halulukoakoa. This place is at Moalii, Maui, in a westerly direction from Lahainaluna. He was to be placed on the altar the following day. At this time Hina saw in a vision what was happening to Maui. So Hina and the owl followed along and at Pohakuawahinemauna Hina stayed there. This place is between Keawaawa and Kakonamoku. The owl flew on to where Maui was being guarded; the guards were not asleep. He saw that Maui was tied up with coconut-husk cords. The owl waited until early dawn, but the guard would not sleep.

I ka hoi ana o Maui a hiki i kona wahi hanau ai ma Makaliua, ike keia he pueo ke hanai ia ana e kona mau makua, aole no o Maui i hoowahawaha iaia. O kana hana ia manawa ana i hoi aku ai, o ka lawaia; o kana lawaia makemake loa o ke kamakoi po; a i kekahi po hele keia i ka lawaia, a, iaia nei e nanea ana, hiki ana ka waa huli heana na ke alii (he kanaka e kau ai i ka lele), loaa keia lawe ia keia i heana na ke alii ma Halulukoakoa, aia ia wahi ma Moalii, Maui komohana, mai Lahainaluna nei aku; a i kekahi la e kau ia ai i ka lele. Ia manawa loaa ia Hina ma ka hihio no na mea e pili ana no Maui, o ko Hina hele maila noia me ka pueo a hiki i Pohakuawahinemauna, aia ia wahi mawaena o Keawaawa ame Kokonamoku, noho o Hina ilaila, lele akula ka pueo a hiki i kahi i kiai ia ai. Aole no i pau na kiai i ka moe. Ike akula keia ua paa o Maui i ka hauhoa ia i ka aha (puluniu ua hilo ia). Pela ke kiai ana o ua pueo nei a wanaao, aole no he moe iki o keia kiai.

Maui then spoke: “O thou Aina, retard the night that it may be prolonged!” The night was prolonged and everyone went to sleep. The owl entered and came to him; he struck at his bonds and they fell off. They set off; they came to where Hina was waiting. It was then daylight. Hina hid Maui [under the stone] and she sat right outside of him. The sun rose. She opened her sleeping garment and spread it on her lap and looked for fleas. The owl had flown to the height of Kekaa. The searching party appeared and asked, “Have you seen the man which was to be offered by the chief for a sacrifice?” “No; I have just now arisen, and because of the warmth of the sun I sought after the fleas in my kapa.”

No sooner had the others gone when these started going mauka. The owl led, while Maui followed and Hina came last. They went on in this way until they arrived at home. That was how Maui escaped death.

Olelo ae o Maui: “E Aina e, koia ka po i loihi.” Loihi hou ka po, a pau loa na mea apau i ka moe. Ke kono akula noia o ua pueo nei a loaa keia, a pai akula no ia i na mea i hoopaa ia ai, hemohemo aela; ko laua hele akula no ia a hiki i kahi a Hina i noho ai, o ke ao koke noia. E hookomo aku ana o Hina ia Maui a mawaho aku no keia. Puka maila ka la; wehe ae la keia i kahi kapa moe, a halii ihola iluna o na uha, haule aku; a o ua pueo nei ua lele akula a luna o Kekaa. Hiki ana ka huli, ninau ana: “Aole anei oe i ike i ka heana a ke ’lii?” “Aole, o ko’u ala ana aela noia la, a o ka pumehana hoi o ka la, haule ihola i ka uku o kahi kapa.” Ia lakou la no a hala, ko lakou nei pii akula no ia mauka; mamua o ka pueo, o Maui mawaena, o Hina nohoi mahope a hiki i ko lakou wahi. Pela i pakele ai o Maui i ka make.

This is the end of what was told me; the other trips were outlined to me; how he made the circuit of Hawaii and other islands, how he rubbed the forehead of the mudhen, and so forth.

Lemuel K. N. Papa Jr.

O ka pau keia o kahi i hai ia mai ia’u, a, ua hai ano nui ia mai, kona hele ana e kaapuni ia Hawaii ame na moku e ae, ame kana hia ana i ka lae o ka alae, a pela aku.

Lemuel K. N. Papa Jr.

Relating to Kekaa.

Kumumanao No Kekaa.

This is one of the famous hills on Maui; it is a noted landmark of the kingdom of Hawaii nei. The stories concerning it are profusely written in the Moolelo Hawaii.

Kekahi no keia o na puu kaulana o Maui nei, a wahi pana no hoi keia no ke aupuni Hawaii nei. Ua kakau nui ia no na moolelo ma ka Moolelo Hawaii.

Some of the ancestors of this Hawaiian race thought that Papa begat these islands, or that Wakea made them with his own hands, while still others held that they originated from Kumuhonua, or they simply appeared; while yet the intelligent folk, the people of the civilized age, say that volcanic forces raised these islands from the bottom of the sea; so it is with Kekaa. It may be that Kekaa was obtained through one of the agencies above guessed at.

Elike me ka manao ana o na kupuna o keia lahui Hawaii, na Papa mai no i hanau keia pae aina, a i ole ia na Wakea maoli i hana, me kona lima ponoi. Ua manao hoi kekahi mai a Kumuhonua mai i loaa ai o Hawaii nei; o kekahi poe hoi, manao lakou ua hoea wale mai no keia pae aina, aka, o ka manao o ka poe naauao, ka poe hoi o ke au o ka malamalama, ke olelo nei lakou, na ka Pele i hapai mai keia paemoku mai loko mai o ka moana hohonu, pela no o Kekaa, me he la elike me keia mau mea i manao wale ia pela no paha i loaa mai ai o Kekaa.

Here is another thing: Kekaa was the capital of Maui when Kaalaneo was reigning over West Maui. It is said that there were many people there. Many houses were constructed and the people cultivated a great deal of potatoes, bananas, sugar-cane, and other things of a like nature. From what I have been told that country from above Kekaa to Hahakea and Wahikuli, that country now covered with cactus in a northwesterly direction from Lahainaluna, was all cultivated; Kekaa became a city populated by a great many; this chief [Kaalaneo] also planted the breadfruit and kukui trees down at Lahaina.

Eia kekahi: O Kekaa, oia kekahi kulanakauhale ’lii o Maui nei, i ka wa e noho alii ana o Kaalaneo, i alii no Maui Komohana nei, ua olelo ia, he nui loa na kanaka ma ia wahi; ua kukulu nui ia na hale, ua mahiai nui na kanaka i ka uala, maia, ko, a me na mea ano like e ae. Ma kuu lohe mai, ua paa i ke kanu ia mauka iho o Kekaa a hiki i Hahakea, a me Wahikuli, ma kela kula panini N. W. mai Lahainaluna nei aku; ua lilo no hoi o Kekaa i kulanakauhale lehulehu loa o na kanaka; a na keia alii (Kaalaneo) no hoi i kanu na ulu makai o Lahaina, a me na laau kukui.

One time this chief and his people planted breadfruit trees. While they went ahead planting, Kaululaau followed after pulling them up. Some of these trees, southwest of the Lahaina fort, were called the breadfruit trees of Kauheana. This Kaululaau was banished to Lanai, where ghosts were plentiful, with the idea that he would be killed; but it did not turn out that way. After some time a fire was seen burning [on Lanai], therefore the chiefs wondered whether or not Kaululaau was dead on account of this lighted fire. The important point from these explanations is that Kekaa was the birthplace of Kaululaau, the famous one who traveled all over Lanai fighting the numerous ghosts there and made it a land fit to be inhabited by human beings as it is at the present time.

I kekahi manawa a keia alii e kanu ulu ana, a me kekahi o kona poe kanaka, hele no lakou mamua, uhuki mai no o Kaululaau i na ulu, mahope, ua kapaia kekahi o keia mau kumu ulu, S. W. mai ka papu aku o Lahaina, o ka ulu Kauheana. Ua hoolei ia keia Kaululaau ma Lanai, kahi nui o ke akua, me ka manao ia e make, aole nae pela. A hala kekahi manawa, ua ike ia aku no ke ahi e a mai ana, nolaila, kahaha na ’lii, kai no paha ua make o Kaululaau, ke a maila no ke ahi. O ka mea nui i loaa mai ma keia mau wehewehe ana, o Kekaa, ke one hanau o Kaululaau ka mea kaulana nana i nai o Lanai a puni me ka hakaka ana me na akua he lehulehu o Lanai, a lilo ia i aina no kanaka i keia manawa.

Another noted thing which was done there was cooking whales during the life-time of Keokiko, a half-white. When he was living this was one of his occupations, that is to cook whales; he gave a great deal of his time to this work. He caught many fish, he cooked many whales there during the years 1849–1859, if I mistake not. It was also a place for cooking sharks’ liver. At that place is a large pot for cooking whales, also a box for confining whales. Many people went there to see and examine that strange thing during those years.

O kekahi mea kaulana i hana ia malaila, o ke puhi kohola i ka wa e ola ana o Keokiko, he hapahaole ia. O kekahi o kana mau hana i kona wa e ola ana, oia keia, puhi kohola; ua hooikaika nui oia ma keia hana, ua loaa nui na ia, ua puhi nui ia ke kohola malaila A.D. 1849–1859 paha, ke ole au e kuhihewa, a he wahi puhi no hoi na ake mano. Aia malaila he ipuhao i puhi kohola a he pahu hoopaa kohola no hoi kekahi; ua hele nui na kanaka malaila e nana, a e makaikai ia mea hou iloko oia mau makahiki.

Concerning the frequent death of all those who went alone. This was a strange phenomenon connected with this hill. From the time I commenced living down at Lahaina, A.D. 1859–1872, it seemed there were nine persons who died there without any apparent cause. Keokiko was one of the corpses buried there, and is there at this time; that is the white thing on top of that hill.

O ka make pinepine ana o na kanaka apau e hele mehameha ana: he mea kupanaha no keia i ike ia ma ia puu, mai kuu hoomaka ana mai e noho makai o Lahaina, A.D. 1859–1872, me he la, ua eiwa kanaka i make malaila, me ke akaka ole o ke kumu, o Keokiko no kekahi kupapau e waiho la malaila, a hiki i keia wa, oia kela mea keokeo maluna o kela puu.

Concerning the great amount of human bones at this place. On account of the great number of people at this place there are numerous skeletons, as if thousands of people died there; it is there that the Lahainaluna students go to get skeletons for them when they are studying anatomy. The bones are plentiful there; they completely cover the sand.

O ka lehulehu loa o na iwi kanaka ma ia wahi; me he la, no ka nui loa o na kanaka ma ia wahi, nolaila, lehulehu loa na iwi kanaka me he la he mau tausani kanaka i make ma ia wahi, a malaila no hoi e kii mau ai ko Lahainaluna nei poe, i mau iwi na lakou ke hiki i ka wa e ao ia ai ka Anetomio a ua lehulehu loa ia mea malaila, ua uhi paapu ia na one.

This is also a ghostly place. Some time a number of people came from Kaanapali (from the other side) going to Lahaina during dark. When they came to Kekaa stones rolled down from the top of the hill without any cause. Listening to it, it seemed as if the hill was tumbling down; the people going along were startled and they explained, “Kekaa is ghostly! Kekaa is ghostly!” Certainly this is a strange thing for this hill to do.

He wahi lapu no hoi keia. I kekahi manawa, hele maila kekahi poe mai Kaanapali mai, ma kela aoao mai, e hele ana i Lahaina ae nei i ka wa poeleele, a hiki ma Kekaa, helelei maila na pohaku nui mailuna mai o ka puu, me ke kumu ole; i ka hoolohe ana aku, me he la, ua hiolo okoa mai no ka pali, puiwa aela ka lehulehu o ka poe a pau e hele ana, me ka olelo ana, “Lapu o Kekaa e! lapu o Kekaa e!” He mau hana kupanaha no keia a keia puu.

It is said that when a person dies his spirit journeys to Kekaa; if he has a friend there who had previously died, that one would drive it away when the spirit is nearing Kekaa. Sometimes the spirit of a person would return and re-enter the body, and cause it to come to life again; that is what has happened to those who are living again. Many souls came to this place, Kekaa. It is called the Leina-a-ka-uhane, the leaping place of the soul. Only the spirits of subjects go to Kekaa; the souls of farmers and the souls of chiefs go to the volcano when they die. If they have friends there some of them are driven back [whence they re-enter the body] and live again.

Ua olelo ia, aia a make ke kanaka, hele ka uhane i Kekaa; a ina he makamaka kona malaila, ua make mua, nana no e kipaku mai i ka wa e kokoke aku ana e lele ka uhane i Kekaa. I kekahi manawa, ua hoi hou ka uhane o ke kanaka a komo hou iloko o kona kino, a ola hou aela ia, oia ka poe e ola hou mai nei; ua nui no na uhane i hele ma keia wahi o Kekaa. Ua kapaia ia wahi o leina a ka uhane. Ko na kanaka makaainana mau uhane wale no ke hele ma Kekaa; ko na lopa mau uhane a pau, o ko na ’lii hoi, ma na lua pele e hele ai ko lakou mau uhane i ko lakou wa e make ai. A ina hoi he mau makamaka ko lakou malaila kipaku ia mai no kahi poe o lakou, a ola hou no.

At Kekaa lived Maui and Moemoe; the great desire of one was to sleep; his head on the pillow, there he would lie until Welehu became the month. This person was Moemoe. The other desired to travel. When Moemoe slept, Maui was traveling, each according to his taste. While Moemoe was sleeping a freshet came down and covered him with debris, with the exception of his nostrils; a kukui nut, however, rested on his nostrils and commenced to grow. It grew tall and at the same time tickled the nostrils of Moemoe; so he awoke and said: “Here I am at my favorite pastime, asleep, and yet I am awakened by this cursed kukui tree.” So he made up his mind to give up this to which he was addicted and to search for his friend, Maui.

Ma Kekaa e noho ana o Maui a me Moemoe; o ka puni a kekahi o ka hiamoe; kau ke poo i ka uluna o Welehu ka malama, oia hoi o Moemoe. O ka puni a kekahi o ka hele. I ka wa i moe ai o Moemoe, a hele no hoi o Maui elike me ka laua puni, i ka wa e moe ana o Moemoe, a kahe mai ka wai, paapu loa ua Moemoe la i ka lepo, a koe ka puka ihu, a kau ka hua kukui ma kona puka ihu, a kupu keia kukui a loihi iki ae, ia manawa ua maneo ka puka ihu o Moemoe, nolaila, ala kona hiamoe, a olelo iho oia penei: “O ka’u puni hoi o ka moe, ala ana ka hoi i keia wahi laau kukui ino,” nolaila, kupu ka manao iloko ona e hoopau i kona puni a e imi ia Maui kona hoa.

A road on the northeast side of Kekaa was named after one of these men; it is called “ke alanui kikeekee a Maui”—the zizgag pathway of Maui. The first one who trod this pathway, however, was Eleio, the fast runner of Kaalaneo, the excellent king of that period.

A ua kapaia, mamuli o kekahi o keia mau kanaka kekahi alanui e pili ala ma ka aoao akau hikina iki o Kekaa, “o ke alanui kikeekee a Maui.” O ka mea nae nana i hele mua ia alanui o Eleio, ke kukini mama a Kaalaneo, ke alii kupu eu oia wa.

Therefore I advise all of you, friends of enlightened civilization of this age, those who are being educated at this famous institution of learning, not to allow your thoughts to be swayed by, nor approve of, these things of an age of ignorance; let us not glance back and look upon the gross darkness of Kane. The old order of things with its wickedness has passed away; we have entered a new era and its excellence.

January 24, 1872.

S. Kaha.

Nolaila, ke kau leo aku nei au ia oukou a pau, e na makamaka o ke au malamalama o keia manawa, ka poe hoi e ao ia nei ma ke kahua hohonu o ka naauao, mai lilo ko oukou manao a hooiaio i keia mau mea o ke au pouli, ke au hoi o ka naaupo; mai haliu hou aku kakou a nana i ke au poliakua a Kane. Ua hala ke au kahiko a me kana mau haukae; eia kakou i ke au hou, a me kana mau pono.

January 24, 1872.

S. Kaha.

A Story of Kauiki.

He Moolelo No Kauiki.

Kauiki is a hill which stands on the eastern side of Maui, right in front of Hana, East Maui; it is seen by those who sail on vessels from here to Hawaii. Of this hill is the saying by some people of this time: “Kauiki is beloved floating on the sea, as if it were a bird.”

O kauiki he wahi puu keia e ku nei ma ka hikina o Maui nei, ma ke alo ponoi aku no hoi o Hana, i Maui Hikina; a ua ike nui ia e ka poe e holo ana ma ka moku, mai ianei aku, a i Hawaii; a no keia puu ka olelo ia ana e kekahi poe i keia wa, “He aloha no Kauiki, au i ke kai, me he manu la.”

This is a hill famous from olden to the present time. But there are two points which I wish to explain concerning this hill of Kauiki. First: How it originated; secondly, the famous localities near to or connected with this hill. Let us therefore examine some of the erroneous ideas of the olden time.

A he wahi puu kaulana no keia, mai ka wa kahiko mai a hiki i keia wa. Aka nae, elua a’u mea e hoakaka aku ai no keia puu o Kauiki; akahi, kona wahi i loaa mai ai; elua, na wahi kaulana e pili ana me keia puu. Nolaila, e nana ae kakou i ka manao kuhihewa o ka poe kahiko.

FIRST: HOW IT ORIGINATED.

AKAHI, KONA WAHI I LOAA MAI AI.

Olden people differed in this respect, four accounts of its origin being given 1. That this hill originated from the placenta of Hamoa, some claim that it originated from the parents of Pele and her host; others, from Kaihuakala and Kahaule, his wife; still others, from Kalalawalu; and these are their accounts: Pele, Hiiaka and Puuhele were born of their parents; Kahinalii was their mother. However, Pele and Hiiaka were born with human bodies, while Puuhele was a bloody foetus when she was born. The elders despised this body, because when they beheld it it was not a human body, but only a foetus of blood; so the two conspired and said one to the other: “It were better for us to throw away our younger sister. How can we care for it? Of course we would care for it if it had a human body!” So they threw away the bloody foetus without the knowledge of the parents.

Ua manao like ole ia e ka poe kahiko, eha wahi i loaa mai ai keia puu. Ua loaa mai keia puu mai ka iewe mai o Hamoa, a o kekahi, mai na makua mai o Pele ma, a o kekahi hoi, mai a Kaihuakala mai laua me Kahaule kana wahine, a o kekahi, mai a Kalalawalu mai; a penei na manao o lakou:

Ua hanauia mai o Pele ame Hiiaka, ame Puuhele, e ko lakou mau makua, e Kahinalii ka makuahine o lakou; eia nae, o Pele ame Hiiaka ua hanau kino kanaka maoli ia mai laua, a o Puuhele hoi, ua hanau puu koko mai oia. No ka makemake ole mai o na kaikuaana i keia kino, no ka mea, i ka nana ana iho, aole he kino maoli, aka, he puu koko wale no, nolaila, kuko iho la laua, a olelo aku la kekahi i kekahi: “E aho e kiloi kaua i ka pokii o kaua. Auhea hoi ka hoihoi aku, i ku no ka hoi ka hoihoi aku ke kino kanaka.” A o ko laua nei kiloi aku la la no ia i ua puu koko nei me ka ike ole o na makua i ko laua hoolei ana mai.

From that time onward this bloody foetus kept on traveling; it met Alenuihaha, that is the channel between Maui and Hawaii, and Alenuihaha asked it: “A journey! whither going?” The bloody foetus replied: “Just going to see what is ahead here; I was cast away by my elders and that is the cause of this journeying.”

A ma ia manawa mai, ua hoomaka keia puu koko e hele, a halawai mai oia me Alenuihaha, oia kela moana mawaena o Maui nei ame Hawaii, a ua ninau aku o Alenuihaha i ua puu koko nei: “He huakai! e hele mahea?” Olelo mai ua puu koko nei: “E hele ana ma keia wahi aku nei la, i kiloi ia mai au e o’u mau kaikuaana, a oia keia la e hele nei la.”

After their conversation the foetus passed on until it landed at Nuu; this place where it landed is at Kaupo; she walked on in the form of a human being. When Nuu looked he beheld a most beautiful woman. She kept right on until she met Puuomaiai; she also was a good-looking woman. Puuomaiai asked the stranger: “To where are you journeying?” The other replied: “Going along to places ahead of here.” Puuomaiai requested that they be friends, and they became such. She was received; they ate, and after being satisfied they went along. While they were going Manawainui voiced a chant, thus:

A pau aela ka laua nei kamailio ana, o ka hoomaka mai la no ia o ua puu koko nei e hele mai, a pae ana keia i Nuu, aia ma Kaupo keia wahi ana i pae mai ai, a hele kino kanaka mai la keia, a i ka ike ana’ku o Nuu, he keu a ka wahine maikai. O ko ianei hele mai la no ia a halawai me Puuomaiai, he wahine maikai no hoi keia. Olelo aku la o Puuomaiai i ka malihini: “E hele ana mahea kau huakai?” Olelo mai la kela: “E hele aku ana ma keia wahi aku.” A noi mai la o Puuomaiai e hoaikane, a hoaikane iho la laua nei, a hookipa ia iho la keia, ai laua a maona, a hele aku la laua nei. O ko laua nei hele ana, kani ana ka Manawainui mele, penei no ia:

A restlessness seizes me on account of thee, O stranger!
It is causing numbness to my feelings.
Is it an antagonist?
Or is it a traveling companion?

Kau ka lia ia oe e ka malihini,
Ke hele nei a maeele kuu manawa,
He hoa paio paha,
He hoa makaikai paha e?

The foetus turned back and asked: “Why are you calling from behind?” Manawainui replied: “Because I saw you very able in walking, that was why I called you.” “What have you to present that you should call?” “Because I saw that you were nothing but a bloody foetus cast away by your elders! and yet here you are walking! You had better be named Puuhele.” After their conversation the two came along until they arrived at Hana. Puuomaiai said to Puuhele: “I had better return; we have come together; there is yet another time for meeting.” Puuhele consented, at the same time saying: “I know not how prosperous this journey is; I may see you again or I may not,” and Puuhele kissed her friend on the nose.

Huli ae la ua puu koko nei i hope, a olelo aku: “Heaha kau o ke kahea ana mahope?” Pane mai o Manawainui: “No kuu ike ana ’ku nei ia oe, i ko mama i ka hele, nolaila kahea aku nei au ia oe.” “Heaha kau makana nui o ke kahea ana?” “No kuu ike ana aku nei ia oe, he puu koko wale no i kiloi ia mai e kou mau kaikuaana, nolaila, hele mai nei oe, e aho e kapa ia kou inoa o Puuhele.” A pau ka laua nei kamailio ana, o ko laua nei hele mai la no ia a hiki mai i Hana. Olelo aku a Puuomaiai ia Puuhele: “E aho e hoi au, ua hele pu mai la no hoi kaua, eia aku no hoi ua wa e hui hou ai.” O ka ae mai la no ia o Puuhele, me kae i mai: “Aole i akaka ko’u pono e hele nei, he ike hou paha ia oe, aole paha,” a o ka honi mai la no ia o ua Puuhele i ka ihu o ke aikane.

She no sooner commenced on her journey again when she met Kanahaha. Kanahaha first spied Puuhele, however, and she immediately became dead, her limbs extended and spread apart. When Puuhele came up, she found the other dead. This place Kanahaha is a hill from which gushes forth a spring of water to this day. Puuhele passed right on until she met Lehoula. Lehoula said to her: “What a beautiful woman you are!” Lehoula wished to follow her. Coming to Wananalua, Puuhele made a vow to stay there, and she said to Lehoula: “I have a great desire for this place; I came along looking for a good place to locate in, and I have just located it. Therefore I will abide here until my death.” Lehoula returned to her usual home.

O ko ianei hoomaka ana e hele, halawai aku la keia me Kanahaha, ike e mai la o Kanahaha, a o kona make koke iho la no ia, a waiho kahelahela iho la na uha o ua wahine nei. O ko ia nei hele aku no ia, a ike ua make. O keia wahi o Kanahaha, he punawainui a hiki i keia wa. Hele loa aku aku la no o Puuhele a halawai me Lehoula. Olelo mai o Lehoula: “Nani hoi ka wahine maikai o oe,” a makemake o Lehoula e hele pu meia, a hiki ma Wananalua, hoohiki iho la o Puuhele ia wahi, a olelo aku ia Lehoula: “Nani mai la kuu makemake i keia wahi; o i hele mai nei e imi i kahi kupono e noho ai, akahi no a loaa. Nolaila, e noho au a hiki i ko’u wa e make ai,” a o ka hoi mai la no ia o Lehoula a hiki ma kona wahi mau.

Puuhele lived here. When Kaihuakala saw her he came down and met her and spoke reprovingly. “By what right did you come here?” Puuhele humbly replied: “I came to see the country, and seeing this beautiful country, I vowed to stay.” Then Puuhele was killed, and buried. She used her divine power, the hill rose high. Kaihuakala named the hill Kauiki, and that is the name by which it is known to the present time; that also is the cause for the song some people use, thus:

Noho iho la no hoi o ua Puuhele; a ike mai la o Kaihuakala o ka iho mai la no ia o Kaihuakala a halawai me ia, a pane kiko e mai no o Kaihuakala: “Heaha kou kuleana nui o ka hiki ana mai o onei nei?” Olelo aku la o Puuhele me ka nawaliwali: “I hele mai nei hoi au i ka makaikai, a loaa keia wahi maikai, a hoohiki iho nei e noho.”

Ia manawa, pepehi ia iho la o ua o Puuhele a make, kanuia iho la a nalo. E hao ae ana keia i kona mana, o ka pii ia o ua puu nei a kiekie, kapaia ka inoa o ua puu nei o Kaihuakala, o Puuiki, a mahope kapaia o Kauiki, a oia ka inoa e kapaia nei a hiki i keia wa, a oia iho la ke kumu o ke mele a kekahi poe; a penei no ia:

At Kauiki is the mail bag of the wind,
Being tossed about by the heavy black rain;
Facing is the surf of Anini to the windward,
Facing so as to head for the water of Punahoa.

Aia i Kauiki ka eke leta a ka makani,
Kahi paialewa ia mai la e ka lau awa,
Huli ka nalu o ke Anini i ka makani,
I hoohuli no a huli i ka wai o Punahoa.

But according to the idea of some people it was Lalawalu who brought it from Kahiki; she brought it as her foster child, but because she was vexed at the child for constantly nipping her breast, therefore the mother made up her mind to leave it. She brought it along to Koloa, Kauai, and there she wanted to cast it away, but the child did not fancy staying there. She persevered in carrying the child until they arrived at Kaena; again the child did not desire to be left there, so it was brought along until they landed at Kawaipapa, Hana, East Maui, and it was left with him; and there it stands until this day. That was the idea of some olden people.

Aka, o ka manao o kekahi poe, na ka Lalawalu i lawe mai, mai Kahiki mai, i lawe keiki hanai ia mai, a no ka uluhua o ka Lalawalu i ke nahu pinepine o ua keiki nei i ka waiu, nolaila, kupu ka manao iloko o ka makuahine e haalele ia ia, lawe mai la a pae ma Koloa, i Kauai. Manao ia e kiloi, aole nae he makemake o ua keiki nei e noho malaila. Hoomanawanui mai la no oia i ka hii ana, a hiki i Kaena ma Oahu. Aole no he makemake o ua keiki nei, nolaila, lawe loa ia mai a pae ma Kawaipapa ma Hana i Maui Hikina, a hoonoho ia me ia a hiki i keia wa, a pela iho la kekahi manao o ka poe kahiko.

SECONDLY: THE FAMOUS PLACES CONNECTED WITH THIS HILL OF KAUIKI.

ALUA: NA WAHI KAULANA E PILI ANA MA KEIA PUU O KAUIKI

On this hill are many famous places; for instance, right on top of this hill was the house in which Peapea was consumed by fire, when he was burnt out by Liionaiwaa and others; thus the saying at the present time, “Consumed by fire is Peapea.” A little to the south of this hill is a famous landing place for canoes, called Kaihalulu (the roaring sea); concerning this place is the saying now quoted: “The roaring sea in the presence of Kauiki.” At the same place, too, are the coconuts of Kane; right makai of this place is a large rock in the sea which is called Mokuhano. To the east of Kauiki is Pueokahi; this place was so named on account of an owl belonging to the chief, Peapea. When the bird saw there were plenty of people, it flew to the door of the chief, indicating a multitude. Afterwards it was killed, and that was why it was called Pueokahi.

Aia ma keia puu, he nui na wahi kaulana, oia hoi, maluna pono o keia puu ka hale o Peapea i pau ai i ke ahi, i puhiia ai e Liionaiwaa ma, a oia ka mea i oleloia: “Pau Peapea i ke ahi.” Aia hoi ma ka hema iki o keia puu he awa pae waa keia, o Kaihalulu ka inoa, no ia wahi keia olelo e olelo ia nei, Kaihalulu i ke alo o Kauiki. Aia no hoi malaila na niu a Kane; aia aku makai ponoi o ia wahi he pohaku nui iloko o ke kai, ua kapaia ka inoa o ia pohaku o Mokuhano. Aia hoi ma ka hikina ponoi o Kauiki o ka Pueokahi, ka mea i kapaia ai ka inoa o ia wahi, he pueo no na ke alii na Peapea; aia ike ua pueo nei i ka nui o kanaka lele mai no ia a kau ma ke kikihi puka o ke alii, alaila, ua nui kanaka; a mahope pepehiia a make, a oia ka mea i kapaia ai o ka Pueokahi.

To the north of Kahulili, with its foundation right under Kauiki, was what was known as the hair of Puuhele. Kaihuakala is mauka of Kauiki. Kaihuakala is not usually seen; when Maui is calm, then that locality is seen. Then Papahawahawa stands forth and brags, saying, “Here I have lived, and yet this is the first time I have beheld the calmness of Maui; it is indeed clear, for Kaihuakala can be seen.” [One must behold] Kaihuakala mountainward and Kauiki seaward in order to complete one’s journey of sightseeing. Thus the saying by composers of chants:

A ma ka akau ponoi no hoi o Kahulili, a malalo pono no o Kauiki kona kumu, ua kapaia oia na lauoho o Puuhele. Aia mauka o Kauiki o Kaihuakala. Aole e ike wale ia o Kaihuakala, aia a malie o Maui nei alaila, ike ia keia wahi. Ia wa no, ku mai la o Papahawahawa a akena iho la me ka i iho hoi, “He noho ae nei no hoi, akahi no a ike ia ka malie a Maui, o ka malie ka ia ke ike ia aku la o Kaihuakala.” O Kaihuakala kai uka, o Kauiki ka i kai, alaila pau i ka makaikai ia na wahi a pau. A oia ka mea i olelo ia nei e ka poe haku mele, penei:

Maui is calm, for Kaihuakala is seen;
Kaihuakala mountainward, Kauiki to seaward.
The surf breaks at Kaihalulu in the presence of Kauiki;
Kauiki is nursing Mokuhano,
Nursing the sand of Pueokahi,
Nursing the cold wind from Kailiili,
Nursing the surf of Keanini,
Including Mokumana;
A canoe from Hawaii
[Enters] the harbor of Waikaakihi.
With the water at Punahoa, the sand at Pueokahi,
[With] Honuaulu mauka, [and] Kahulili on top,
Consumed indeed is Peapea by fire.

Malie o Maui, ua ikea o Kaihuakala,
O Kaihuakala kai uka o Kauiki kai kai,
I poia e ke kui, Kaihalulu i ke alo o Kauiki,
Hii Kauiki ia Mokuhano,
Hii ke one ka Pueokahi,
Hii waikoloa i Kailiili,
Hii ka nalu ia Keanini,
Hoea ana i Mokumana,
He waa Hawaii e,
Waikaakihi ke awa,
Punahoa ka wai oneone ia ka Pueokahi,
O Honuaula mauka o Kahulili ka iluna,
Pau Peapea la i ke ahi.

If some people are going to Kauiki [let them see] these places which have been mentioned. This is all of what has been told me by some one who knows the story of Kauiki; there is much more, but this which has been learned by heart is sufficient.

[Moanauli.]

A ina e hele ana kekahi poe ma Kauiki i keia mau wahi i hai ia ’ku la, a o keia iho la na mea e pili ana i ka hai ia ana mai ia’u e kekahi mea i ike i ka moolelo o Kauiki, he nui aku no, aka, ua lawa keia mau wahi mea i panaau no keia manawa.

[Moanauli.]

A Story of Pumaia.

He Moolelo No Pumaia.

Pumaia was born at Koloa, Kauai. Malaihi was the father and Kuhihewa was the mother. They lived together until the child had grown up, and his body had acquired strength, when Pumaia said to his father, “You will please let me go to see the club of my grandmother.” The father gave his consent. The son went, and arriving at the house of Kiha, his grandmother, he asked, “Where is the club?” “Here it is,” said the grandmother. He took it. The nets of calabashes were thereby dashed to the ground and broken to pieces. He shouldered the club and commenced his journey. He caught up with Wakaina, and the latter inquired, “Where are you journeying to?” “Going sightseeing,” replied Pumaia. “Please let me go with you.” Pumaia consented and they went along.

Ua hanauia o Pumaia ma Koloa i Kauai, o Malaihi ka makuakane, o Kuhihewa ka makuahine. Oi noho lakou nei a nui ua keiki nei, a ikaika no hoi kona kino, olelo aku o Pumaia i ka makuakane: “E oluolu oe e hele au e ike i ka laau a ku’u kupunawahine,” o ka ae mai la no ia o ka makuakane. O ko ianei hele aku la no ia, a hiki ma ka hale o Kiha, ke kupunawahine, a olelo aku la: “Auhea la ka laau?” “Eia ae no,” wahi a ka luahine. O ko ianei lawe ae lo no ia. O ka paipu, ulupa ia iho la ilalo, a okaoka liilii. O ka hiu ae la no ia i ua laau nei a kau i ka a-i, a hoomaka e hele aku. Halawai mai la me ia o Wakaina, a pane mai o Wakaina: “He huakai e hele ana ihea?” “E hele ana i ka makaikai,” wahi a Pumaia. “E aho hoi ha owau kekahi me oe.” O ka ae mai la no ia; o ko laua hele aku la no ia.

Puukolea stood forth and called out, “Whose offspring are you?” “Our own,” replied Pumaia. “If you excel in strength, you are saved; if your strength is meager, I will kill you.” Then they commenced to fight. That man, however, had a dual body, while these had the ordinary living body. Pumaia asked Wakaina, “Which of us shall be the first one to fight with this man?” The other replied, “It is better that I do it.” Pumaia consented and Wakaina went to fight Puukolea. Before they commenced fighting, however, he chanted a portion of a song, thus:

Ku ana o Puukolea, a olelo ana: “Nawai ke kupua o olua?” “Na maua no,” wahi a Pumaia. “A nui ka ikaika ola olua, hapa ka ikaika make olua ia’u.” O ko lakou nei hakaka iho la noia. O ke kino na’e o kela kanaka he kino papalua, o ko laua nei kino hoi he kanaka ola maoli no. Ua ninau aku o Pumaia ia Wakaina: “Owai ka mea mua o kaua e hakaka me ianei?” Pane mai la kela: “E aho owau.” Ae aku la no hoi keia; o ko Wakaina hele aku la no ia e hakaka me Puukolea. Mamua nae o ko laua hoomaka ana e hakaka, hoopuka ae la oia i kekahi mau lalani mele, penei:

Behold! behold! the mere lehua of Puuoni,
Struggling with the clouds of the air,
Now above, now below the rain clouds.

Aia, la, aia la, o ka lehua wale o Puuoni,
Ke a uume inai la me opua i ka lewa
Maluna malalo ka wai opua.

The other spoke up and said, “Why are you delaying? You are provoking me through your song!” Wakaina had not completed his song before they commenced to fight. From afternoon to near midnight [did they fight]. Wakaina said to Pumaia: “You simply look on and do not come to aid me; I am nearly dead.” Pumaia jumped in and fought with the other, while Wakaina went to seek food for them. They kept on fighting until Pumaia was weakened. He thought of his club; so when Wakaina came back and inquired, “How are you?” he answered, “I am weak; go and fetch my club; perhaps it can do something.” While they yet spoke the other man appeared in a different body. They fought on, and before Pumaia could reach for his club, he was killed by this man; Wakaina also was killed. Their spirits returned to their parents and were seen by them. (The parents of Wakaina had gone over and were living together with Pumaia’s parents.) While they were idling away their time a chant was voiced by the wandering spirits:

O ka pane e mai la no ia o ua kanaka nei. “E hoololohi ana oe i ke aha? he mele hoonaukiuki kau no’u.” Aole nae i pau ke mele ana o Wakaina, o ka hakaka iho la no ia; mai ka auina la a kokoke aumoe. Kauoha aku la o Wakaina ia Pumaia: “O ka nana mai no ka kau, aole oe e kii mai ia’u la, ua kokoke au la e make.” O ka lele mai la no ia o Pumaia, a hakaka me iala; oi nei hoi, hele aku la e huli ai no laua nei. Oi nonoke aku no hoi laua nei i ka hakaka, a aneane nawaliwali nae o Pumaia; noonoo keia i ka laau a ianei; a ku ana o Wakaina, a olelo mai, “Pehea oe?” Hai mai kela: “Ua nawaliwali au, e kii aku oe i kuu laau e lawe mai, malia paha he hana ka ia laau.” Ia laua nei e kamailio ana, ku ana ua kanaka nei me ke ano okoa. O ka hakaka iho la no ia; aole nae i lalau aku o Pumaia i ka laau a ia nei o ka make mai la no ia i ua kanaka nei; a make pu no hoi me Wakaina. O ka hoi iho la no ia o na uhane o laua nei a ku ana imua o na makua, a i ka ike ana mai o na makua o Wakaina a me Pumaia, no ka mea, ua hoi aku na makua o Wakaina a noho pu me na makua o Pumaia. Ia lakou nei e nanea ana, kani ana ke mele a ua mau uhane haukae nei, penei:

Fear is creeping over us,
Coming for us to go;
We can not; we are held by Waiauau.
Come to give us life!
Life—indeed.

Ko mai ana ke ano io maua nei,
E kii mai ana ia maua e hele,
Aole e hiki ua paa ia Waiauau,
E kii mai ana ia maua e hoola—e
E ola no—e.

When these ghosts finished their chant the parents came out immediately, but they saw nothing. They looked here and there, but they could not see them. Meanwhile the two had gone as spirits until they met Pupuilima. Some people saw these two coming, but Pupuilima said: “Those are not men; those are ghosts.” “How do you know those are ghosts?” said the others. So they laid wagers. Pupuilima then said to them, “I will spread an ape leaf on the ground; and if it breaks, then they are men, but if it does not, then they are spirits.” He spread it. Meanwhile Pumaia said to Wakaina, “There is our death being prepared.” “How shall we be saved?” Pumaia explained: “Where my feet tread there you tread; because I was raised from my young days until I died, and until I found you; for this process is like that done to Pamano when by the spreading of an ape leaf he was saved.” So when they proceeded Pumaia trod on the ape leaf and it broke through; the friend treaded after him. They were chased by the prophet until they were caught. That is what I have obtained.

A pau ke mele ana a ua mau eepa nei, o ka oili koke mai la no ia o na makua; aole nae he ike iki. Oi nana wale lakou nei ma o a maanei, aole no he ike iki ia.

O ka uhaele uhane aku la no ia o laua nei a halawai me Pupuilima. Ia wa ike mai na kanaka i ka hele aku o keia mau kanaka elua, ia wa olelo mai la o Pupuilima: “Aole kela he mau kanaka, he akua kela mau mea.” “Mahea kahi i maopopo ai ia oe he akua?” wahi a ua poe nei. O ko lakou nei pili iho la no ia. Olelo aku la o Pupuilima ia lakou: “I halii auanei au i ka lau ape ma ke alanui nei a i nahae, alaila, he kanaka, aka hoi, ina nahae ole, alaila, he devil.” O ko ia nei halii iho la no ia. Ia wa, pane iho la o Pumaia ia Wakaina, “Aia ko kaua make la, ke hana ia mai la.” “Pehea la auanei kaua e pakele ai?” Hai mai la o Pumaia: “Ma ko’u wawae e hehi ai, malaila mai no oe e hele ai, no ka mea, ua hanai ia wau mai kuu wa uuku a i ko’u wa i make ai, a loaa oe, no ka mea o keia hana ana, ua like me ko Pamano halii ia ana e ka lau ape, a pakele ke ola.” Ia laua nei i hele aku ai, o ka hehi iho la no ia o Pumaia i ka lau ape, a nahae, a mahope iho la no hoi ke keehi ana o ke aikane. O ko laua nei hahai ia aku ’la no ia e ua makaula nei a loaa i kahi i loaa ai.

Oia iho la no kahi mea i loaa ie mai nei.

While they were going along they were given chase. They came along until they caught up with Pueonuiokona. The owl, however, did not catch sight of them while they were coming. When they had passed ahead the prophet who was chasing them caught up with Pueonuiokona. The owl asked, “What is the cause of this heavy breathing and this perspiring?” This one answered, “That you should be asking ‘what’? Spirits! and there they are! I am chasing them, but can not catch them; I have been wishing to get near them so that I can kill them, for I am possessed with great anger towards them.”

Ia laua nei e hele ana, ua alualu ia mai la nae laua nei. O ko laua nei hele maila no ia a halawai me Pueonuiokona, aole nae he ike mai o ua Pueo nei i ka laua nei hele aku. A kaa laua nei mamua, ia manawa halawai mai la ka makaula e alualu nei ia laua me Pueonuiokona. Pane aku la ua Pueo nei: “Heaha ka mea i nui ai o ka hanu a kahe hoi ka hou?” Hai aku la keia: “Heaha mai ka hoi kau, he mau uhane aia la, o ka’u ia e alualu nei aohe loaa iki; e ake ana hoi au o ka lihi launa aku, make la hoi ia’u, ua hele mai kuu ukiuki a nui ia laua.”

When the owl heard what the prophet said, he said to him, “You are a prophet, and I am a prophet, still I did not see them; and now I hear you saying that if you catch them they die.” Where they were holding this conversation, however, was on the plain of Kamaomao. While the others prepared to come for the spirits, Pumaia said to his friend, “Here comes our death; but we will wait. If the new one gets ahead of the old one then we have hope for life.”

Ia lohe ana o Pueo i ka olelo a ka makaula, ia manawa oia i olelo aku ai i ua makaula nei: “He makaula oe, a he makaula wau, eia nae, aole wau i ike aku nei ia laua, a no kuu lohe ana mai nei i kau olelo, ke loaa aku ia oe make.” O kahi nae a laua e kamailio nei, aia ma ke kula o Kamaomao. Ia laua nei nae e hoomakaukau ana e kii i na uhane, olelo aku la o Pumaia i ke aikane: “Eia a’e ka make o kaua la, aka, i kali auanei kaua a i oi kela mea hou mamua o ka mea mua, alaila, manao ae ke ola.”

So they sat and watched the two prophets. When Pueo distanced the other, Pumaia said to the friend, “We are now saved; it were better that we go to our parents. It may be that we would be found there.” The friend consented. They came along Kealia, a large pond even to this day. These places above mentioned, the plain of Kamaomao and Kealia are at the eastern isthmus of Maui, connecting East and West Maui.

O ko laua nei noho iho la no ia nana no laua nei i ua mau makaula nei. A oi no o ua o Pueo mamua, olelo aku o Pumaia i ke aikane: “Akahi kaua a pakele, e aho e uhaele kaua a kahi o na makua o kaua; malia paha, o loaa ae kaua ilaila.” Ae mai la ke aikane. O ko laua nei hoomaka mai la no ia e hele ma Kealia, he loko nui no hoi a hiki i keia wa. O keia mau wahi nae i hai ia a’e nei, no kula o Kamaomao a me Kealia, aia no ma ka puali hikina o Maui nei, alaila pau o Maui Hikina, pau o Maui Komohana.

Let us leave the ghosts and speak of the prophets. While the prophets were following, and because Pueonuiokona was the faster, an idea occurred to one of them, and he said to himself, “If I catch up to that prophet I shall kill him, for he is simply going after my enemies to save them.” The owl went along slowly until his fellow prophet thundered after him and gave his hand a jerk. Pueo asked, “What wrong has a fellow committed that you should tug at the arm from behind and thereby nearly tripping me?” The other replied with blazing eyes, “Who told you to go after my enemies with the intention of saving them? Why don’t you look for your own, and on them practice saving?” The owl replied: “If you excel in strength you can obtain them, but if you are weak you can not have them; because I, even I, am an old resident of this plain. When spirits from the dead arrive I cause them to revive. Also no prophet comes to this plain; this is the first time that I have seen a prophet on this plain, and that is yourself. Because you complained of my desire to give life to those spirits, so be it! By a test of strength will [we know] whether you obtain them or I do.”

E waiho ae kakou no ua mau akua lapu nei, a e kamailio kakou no na makaula. Aia i ua mau makaula e alualu nei, a no ka mama o Pueonuiokona, kupu mai la ka manao iloko o kekahi o laua, me ka nune iho iloko ona: “Ina e loaa ana ia’u kela makaula e make ana oia ia’u, no ka mea he kii wale i ko’u mau enemi e hoola.” Naue malie aku la nae ua Pueo nei, a halulu ana ua makaula nei, a huki mai la i ka lima o Pueo. A ninau mai la o Pueo: “Heaha iho la ka hewa o ke kanaka o kau huki ana i ka lima mahope, a mai hina wau?” Olelo mai kela me ka inoino o na maka: “Nawai oe i i aku e kii i ko’u mau enemi, me ko olelo iho e hoola? Aole no hoi oe e huli i mau mea okoa aku nau, ilaila oe e hoola ai.” Pane mai la ua Pueo nei: “Aia a nui ko ikaika, lilo ia oe, aka hoi, hapa ko ikaika, aole e loaa ia oe; no ka mea, owau nei la, he kamaaina wau no keia kula. Hele mai na uhane make, na’u no e hoola aku, aole no hoi he makaula hiki ma keia kula, akahi wale no wau a ike o oe hookahi ka makaula hiki maanei. A no ko olelo ana mai nei ia’u no kuu kii e hoola i kela mau mea; heaha la ka hana, aia mamuli o ka ikaika e lilo aku ai oe, a ia’u paha laua.”

They immediately commenced to fight. Where they fought was at Kalepolepo, near this isthmus. The prophet was killed and his entrails were disemboweled by Pueonuiokona and placed on the akolea. That shrub used to be plentiful at that place, but it is destroyed now on account of numerous animals.

August 8, 1872. Kiliona.

O ko laua nei hoomaka koke iho la no ia i ka hakaka. O ko laua wahi i hakaka ai, ma Kalepolepo, kokoke no ma keia puali. A make ua makaula nei, kua’i ia ae la ka opu o ua makaula nei e Pueonuiokona, a kauhihi ia ae la maluna o ka akolea. He laau nui keia ma kela wahi, a ua lilo nae i mea ole i keia manawa, no ka nui o na holoholona.

August 8, 1872. Kiliona.

A Story of Puupehe.

He Moolelo No Puupehe.

Puupehe was the child of Kapokoholua and Kapoiliili. On the island of Kaululaau lived the subject of this story, the champion of that past age. Let us glance briefly at the occupation of the parents. While they were living together the woman realized that she would obtain a beautiful fruit from her womb. The husband was a fisherman who used to go fishing for them, and he passed long periods at his occupation. One day Kapokoholua sailed out on the ocean in a canoe to fish. When he had gone Puupehe commenced a conversation from inside the mother’s womb. When Puupehe spoke the mother was startled from her sleep, and she wondered at this strange sound which she heard. She went to sleep again; the live one called out, “Say, my dear mother, do thou awake; father is dead.” The mother then realized that it was a human voice, but she could see no human being. She ran quickly and stood at the door of the house and looked round for the owner of the voice, but she could see no one; she thought, however, that it was her husband, but she was disappointed. She returned and sat in the house. The child voiced a chant thus:

O Puupehe he keiki ia na Kapokoholua ame Kapoiliilii. Aia ma ka mokupuni o Kaululaau ka mea nona keia moolelo, ka eueu hoi oia kau i hala. E huli iki ae kakou no na hana a kona mau makua. Aia i ka wa a laua e noho nei, ua hoomaka mai kana wahine e loaa nei mea he hua maikai no kona puhaka. O ka hana hoi a ke kane o ka hele i ka lawaia na laua, a hala kekahi manawa loihi, o ka hoomau ana o kana kane i ka lawaia. I kekahi la, ua holo aku ua Kapokoholua nei i ka moana maluna o ka waa i ka lawaia, a i kona kaawale ana aku ua hoomaka mai o Puupehe e kamailio ae iloko o ka opu o kona makuahine. Ia wa a Puupehe e kamailio nei, ua puiwa ae la kona makua mai kona hiamoe ana, a hoomaopopo iho la keia no keia mea kupanaha ana i lohe ai. Hoi hou iho keia moe no, kani ana kahea a ua eueu nei: “E! ko’u mama aloha, e ala mai oe ua make o papa.” Ia manawa hoomaopopo loa iho la keia he leo kanaka, koe nae kona ike ana aku i ke kino maoli. Holo wikiwiki aku la keia a ku ana ma ka puka o ka hale, nana aku la hoi o ka ike aku i ka mea nona keia leo; aole nae he ike ia, ua manao nae ia o kana kane, aka ua hoka nae ia. Hoi mai la no keia a noho iloko o ka hale. Kani ana ke oli a ua keiki nei, penei:

How I desire the moisture of the dew,
That water proudly hanging on the tree;
When the rain falls on the precipice
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.

Aloha au o kahi wai a ke kehau,
Oia wai haaheo mai iluna o ka laau.
A ua mai ka ua i na pali
E hoopiha ana i na kahawai.
O ka waiwai no ia a kuu maka o ka ike aku.
A ike kuu maka a nehe kuu lima.

When the child finished chanting his mother became possessed and was greatly troubled. I had better explain shortly about his chanting and falsely stating that his father was dead. It was not true as he chanted. He had gone to watch his father fishing, and he had sent for a great number of fish to come and bite the hook. He saw that his father had caught a great many fish, but he needed the second [requisite], the awa root. He knew his parents had none; that was why he voiced the few lines of song above written.

A pau ke oli ana a ua keiki nei, ua ano e mai la ka makuahine, a ku a pilikia maoli ia. E pono e wehewehe iki aku wau i ke ano o kana oli ana a me ke kamailio hoopunipuni ana ua make ka makuakane; aole he oiaio o ke ano o ke oli ana. Ua hele ia e nana i ka lawaia ana o kona makuakane, a ua kii aku ia i na i’a he nui loa e hele e ai i ka makau. No ka ike ana ua nui na i’a i loaa i kona papa, ua koe hoi ka lua, oia ka awa. Ua ike ia aohe awa a kona mau makua, nolaila oia i puana ae ai i keia mau lalani mele e kau ae la maluna.

Let us drop what the child did for some later time and turn and talk of the father. While his father was fishing he became very much interested because he caught so many. When he glanced shoreward he could not see land, because Puupehe had covered it completely with fog. He thought to himself, “What can this wonderful thing be? There is now no wind to bring the fog on to the land!” He had a premonition, however, concerning his wife, so he commenced to pull in his line. When it was near the top his line was held by a shark. The name of this shark was Puaiki.

E waiho iki kakou i na hana a ke keiki a mahope aku. E huli ae kakou a kamailio no ka makuakane. A i kona makua e lawaia nei, ua nanea loa ia i ka nui o na i’a i loaa iaia, a i kona nana ana mai iuka aohe ike ia aku o uka, no ka mea ua uhi iho la o Puupehe i ka ohu a nalowale ka aina. I iho la keia iloko ona: “Heaha la hoi keia mea kupanaha, nokamea, aole hoi he makani nana e lawe mai ka ohu a kau iluna o ka aina.” Ua halialia wale mai nae na ano o kana wahine, hoomaka iho la ia e huki mai i ka aho a kokoke e pau mai iluna, paa ana ke aho a ianei i ka mano, o ka inoa o keia mano o Puaiki.

Let me say a few words concerning this despicable fish. When he realized that it was a shark holding on he jerked the line; the fish took him to a point near the cape of Papawai here on Maui; from there he again came outside of Manele. He noticed that their house was surrounded by a many-colored cloud. When he arrived at his old fishing ground his line and hook were broken off. He returned and when near shore he saw his wife standing on the seashore beckoning to him. He said to himself, “You are unaccountable, my wife; you can see that I am returning.” With one scoop of his paddle in the sea the bow of the canoe landed on the sand. The wife ran to him and grasped him tremblingly. He asked, “What is the cause of this heavy breathing?” She replied, with tears, “Our child has acted the ghost to me.” “For what reason?” “For this reason: soon after you were gone I went to sleep and slept soundly. A voice called, ‘Say, my dear mother, do thou awaken; father is dead.’ I was startled out of my sleep; I thought it was you. Not long after that a voice chanted!”

The husband said, “Do you remember the chant?” “Yes,” said the wife.

E kamailio iki ae au no keia i’a ino. Ia ike ana oia nei he mano ka mea nana e paa mai la, huki mai la ia me ka ikaika, e hao aku ana ua i’a nei, kokoke keia mawaho ae o ka lae o Papawai ma Maui nei, malaila aku hiki hou no keia mawaho ae o Manele. Ike aku la keia i ka hale o laua ua paa i ka ua koko. A hiki keia ilaila i kahi ana i lawaia ai, ua moku aku la ke aho a ianei a me ka makau. Huli hoi mai la keia a kokoke ike aku la keia i kana wahine e ku mai ana ma ka aekai e peahi mai ana iaia. I iho la keia iloko ona: “Kupanaha oe e ka wahine, ua ike mai la no hoi ke hoi aku nei.” Hookahi no a ianei kope ana i ke kai me ka hoe kau ana ka ihu o ka waa i ke one. Ia wa holo mai la kana wahine a apo mai la iaia, me ka haalulu. Ninau ae la keia: “Heaha hoi ke kumu o ka nui o ka hanu?” Pane iho la ia me ka uwe: “Ua lapu ke keiki a kaua ia’u.” “Heaha ke kumu?” “Eia ke kumu, ia oe no hala aku nei, a liuliu iki, ua keia loa wau e ka hiamoe, kani ana kahea, ‘E! e ko’u mama aloha, e ala mai oe, ua make o papa.’ Ia wa puiwa ae la wau mailoko mai o ka hiamoe, ua kuhi wau o oe, hoi hou no wau a moe no, aole no i upu iho, kani ana ke oli.” I aku la ke kane: “Ua maopopo no nae paha ia oe ke oli ana mai?” “Ae,” wahi a ka wahine.

How I desire the moisture of the dew,
The water proudly hanging on the tree;
When the rain falls on the precipice,
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.

Aloha au o kahi wai a ke kehau,
Oia wai haaheo mai iluna o ka laau,
A ua mai ka ua i na pali,
E hoopiha ana i na kahawai,
O ka waiwai no ia a kuu maka o ka ike aku,
A ike kuu maka a nehe kuu lima.

“Those are the queer things which our child did to me while I stayed here.”

The husband replied, “If those which you have stated are true we will be benefited hereafter. Time will show and bring them to pass; therefore let us wait for the future.”

They lifted the canoe; it was heavily laden inside with fish. They returned, and reaching the house they salted the fish; the wife broiled some and when done the two prepared to eat; they prayed to this child as follows: “In the name of Puupehe, grant us eternal life. Amen. It is free.”

“Oia iho na hana kupanaha a ke keiki a kaua ia’u i noho iho nei.” I aku la kana kane: “Ina he oiaio kena olelo au, e pomaikai ana kaua ma keia hope aku. Na ke au o ka manawa e hoike mai a e hooko, nolaila, e kali kaua ma keia hope aku.”

Hapai aku la laua nei i ka waa, ua hele a piha u oloko o ka waa i ka i’a. Hoi aku la laua a hiki iloko o ka hale, hana iho la i ka i’a a miko i ka paakai; pulehu iho ka wahine i kekahi i’a a moa, hoomakaukau iho la laua i ka ai ana, pule ae la laua ma ka inoa o ua keiki nei, a penei:

“Ma ka inoa o Puupehe e ola mau loa maua. Amama, ua noa.”

They ate until satisfied, then made preparations for sleeping. While they slept that night the child went to watch what one man was doing; he was teaching his pupils the art of casting the spear, and how to fly on to a water gourd, and so forth. He was teaching them with the idea that when proficient they were to fight with his parents, Kapokoholua and his wife.

Ai laua nei a maona, hoomakaukau no na mea e pili ana no ka moe ana, a i ko laua moe ana iho i ka po, o ka hana a ua keiki nei o ka hele e makaikai i na hana a kekahi kanaka, e ao ana ia i kana poe haumana i ka oo ihe, a me ka lele ana iluna o ka ipu huawai, a pela uku. E ao ana a ike hele e kaua me kona mau makua me Kapokoholua ma.

When the child had gone the womb of Kapoiliili contracted, and she said to her husband, “Where are you? Please feel my belly.” The other felt of it: “Why, your stomach has shrunken!” “Strange!” said the wife. The husband said, “Do not be troubled, he has gone to see the different parts of the world.” They retired awhile for a short rest, when the child called out: “You two, awake, light the lamp.” They awakened and lit the lamp. “You two smoke up some tobacco for me, and chew my piece of awa root; it is above the door.”

I ka hele ana a ua keiki nei, ua mimino iho la ka opu o Kapoiliilii, olelo aku la ia i ke kane: “E ianei e! e haha mai oe i kuu opu.” Haha mai la ia: “E, ua emi iho nei ka ko opu.” “Kupanaha,” wahi a ka wahine. I aku la kana kane: “Mai haohao oe ua hele aku la e makaikai ma kela wahi keia wahi o ka honua.” Hoi iho la laua hoonanea iki, kani ana kahea a ua keiki nei: “E laua nei e, e ala, e hoa i ke kukui.” Ala ae laua hoa aku la i ke kukui. “E puhi mai olua i paka no’u, a e mama iho i kuu wahi opuupuu awa, aia maluna ae o ka puka.”

They were puzzled, because they did not drink awa; therefore they were undecided as to what to do; the child spoke with heat, “Why are you two so slow? [for I wish to] go on my business of sightseeing.” His father hastened to obey, and when everything was ready [the child] commanded him to pray. The father uttered the same prayer which he offered before; the other wouldn’t have it so. “That prayer will not save when trouble comes to you two.” The father asked, “What is the prayer which will save?” “Thus, and you must learn it by heart:

Hoaa iho la laua, no ka mea, aole he inu awa o laua, nolaila, pahaohao laua no ia mea, pane mai la ua keiki nei, me ka huhu: “E aha ana ka hoi olua e lohi nei, a hele au i ka’u hana o ka makaikai.” Ua hooko koke aku la kona makuakane a makaukau na mea i hana ia, kena mai la e pule; pule ae la ka makuakane e like me kana pule mua ana, hoole mai la ia. “Aole ia o ka pule e ola ai ke hiki mai ka pilikia ia olua.” I aku la ia: “Pehea ka pule e ola ai?” “Penei, e hoopaanaau oe.” Hai mai la ia:

Here is food, O Puaiki!
Curse those who deal falsely,
Who are envious,
Who wish us death!
Here I am, Kapokoholua!
Life for me until I walk with a staff:
That is your life, O god!

Eia ka ai e Puaiki e.
Molia i ku ia i ka hoopea wale,
I ka awaha wale mai,
I ka make wale mai,
Owau nei o Kapokoholua,
E ola ia’u a kanikoo;
O kau ola ia e ka akua.

When they had learned it by heart the father ate by himself; for it is the father who eats; the child only made a pretense of eating; that was what was done when he asked anything of his parents. When the father had finished eating, the child called for the second kind of food, that was the tobacco. After smoking the tobacco the child returned to the womb of the mother. The womb of Kapoiliili became as large as it was formerly. The wife said, “I think perhaps the child has returned to my womb.” “Why so?” asked the husband. “I am swelling,” replied the wife. “Do not wonder, because he is satisfied; he has returned to rest, and when his fullness is lessened he will go about his business of sightseeing.”

A pau keia hoopaanaau ana a laua nei, ai iho la no ua makuakane nei, oia wale no, no ka mea na ka makuakane e ai; i ke aka wale no ka ua keiki nei e ai mai; pela kana mau mea e makemake ai e olelo mai ai i kona mau makua. A pau ka ai ana a ua kanaka nei, kahea mai la no ua keiki nei i ka lua o ka ai, oia ka paka. A pau ke puhi ana o ka paka, hoi ae la ua keiki nei iloko o ka opu o ka makuahine, nui hou ae la ka opu o Kapoiliilii a like me mamua. I mai la ka wahine: “Hoi hou mai nei paha ua keiki nei iloko o’u.” “Ke aha la?” wahi a ke kane. “Ke pehu ae nei,” wahi a ka wahine. “Mai hoohuoi oe, no ka mea, ua maona kela hoi ae la kela e hooluolu a emi iho kekahi maona, hele aku kela i ka iala hana o ka makaikai.”

The wife was no longer afraid; perhaps she was a little fearful of her husband. And when it was nearly morning the child went off again as usual. I will leave this part until later. I wish to speak of the [number of] months this child was in the womb of his mother, and the cause of its going about while still in the womb. This child had been thirteen months in the womb when it acted in a ghostly manner to his mother, as stated heretofore. They (the parents) had wondered why the child was not delivered, because the time for the delivery of the child, twelve months, had passed. With their child there was no birth. In this matter they were greatly in suspense [and were surprised], because it walked about while still in the womb; its face was not seen; it talked as if it were a shadow at a distance.

Pau wale iho la no ka makau o kana wahine, no ke ano makau paha i ke kane. A i ke kokoke ana e ao ae ua po nei, ua hele ua keiki nei elike me ka mea i hala ae nei mamua. E waiho iki au i keia a mahope aku, e kamailio aku wau no na malama o keia keiki iloko o ka opu o ka makuahine, a me ke kumu o ka hele ana i ka wa no iloko o ka opu.

O na malama o keia keiki iloko o ka opu he umikumamakolu, i ka wa i lapu ai i kona makuahine, i olelo mua ia ae nei. Ua lilo no ia he mea haohao ia laua, no ke kumu o ka hanau ole, no ka mea ua hala ka palena o ka hanau ana he umikumamalua; i ka laua keiki hoi aohe hanau iki. Ma keia mea, ua kanalua loa no hoi laua; a no ka hele ana, aia no iloko o ka opu, aole nae he ike ia o ke ano a me kona helehelena, o ke kamailio aka wale mai no ma kahi e.

[UNFINISHED.]

[AOLE I PAU.]

A Story Concerning the Fire.

Moolelo No Ke Ahi.

This is the way the fire was obtained, according to some people. Maui took to wife Hina and begat Mauimua, Mauihope, Mauikiikii and Mauiokalana; they were all boys. The occupation of these boys was fishing. This was their practice in fishing while living at Kaupo, Maui: Mauiokalana wished to go fishing; he said to his elder brothers: “Say, this is a calm day; shouldn’t we sail the sea? for this is a good day, the sea is calm; this is a day when the tide is not strong in its opposition for it is flowing in one direction.” When he had finished speaking, Mauimua answered: “Let us not sail, for this will be a tempestuous day; this calmness which we see is only in the morning; when the sun rises you will see the waves rise, the wind will increase, and in a short time we will be obliged to return. Put off your fishing until a calm day.” Then Mauiokalana spoke again: “Why, I thought because you are the first-born you knew the signs of the sky, but I see you do not! Your yellow teeth signify nothing.” Then Mauimua, displeased, answered: “Say, my younger brother, you do not realize that I am the one acquainted with the ways of this place. This is the sign I know about: when you sleep until near morning, and should hear the breaking surf above the wind, then it will be calm. That is my sign, that you may hear, my younger brother. But what of it? let us sail according to your urging.” Mauimua ordered the canoes lifted to the beach. The canoes were taken to the shore, and they prepared to sail for fishing. When they arrived at the reef they saw a fire burning on land. Then Mauiokalana said to his elder brothers: “Say, there is a fire burning; whose fire can this be?” The others replied: “Whose indeed? Perhaps we had better return so we can cook some food for us.” “Pshaw! Let us first go and get some fish, then return; so that when we get back with fish we can broil them, cook the food, and then [we can] sleep well, being satisfied.” They went on; in no time they had caught some fish. They then returned. As soon as they arrived at the beach Mauimua left the canoe, and ran to where the fire was seen burning. Kaalaehuapi saw him so he and the others threw dirt on the fire and smothered it, and flew away. Mauimua was disappointed; he returned to their house. The others asked, “How about the fire?” “There is no fire; it is put out; I thought it was man, but it was not; some mudhens kindled the fire. Our bananas are being stolen.” Because they saw that their bananas were being stolen they did not go fishing; they hoped the fire would be kindled again, but it was not lighted. Then they went fishing again. Whenever they went out fishing the fire would burn. Thus were they harassed, but they could not get anything, because Kaalaehuapi knew that Maui and Hina had four sons. When they went fishing Kaalaehuapi counted them; when they were all present it would light the fire.

Eia ke kumu o ka loaa ana mai o ke ahi, wahi a kekahi poe, penei: O Maui kai noho ae ia Hina hanau mai o Mauimua, a me Mauihope, a me Mauikiikii, a me Mauiokalana, he poe keiki kane wale no keia. O ka hana a keia poe keiki he lawaia. Penei ka lakou lawaia ana, ia lakou nei e noho ana ma Kaupo, i Maui, makemake iho la o Mauiokalana e holo i ka lawaia; olelo aku i kona poe kaikuaana: “E, kai ka malie o keia la, holo paha kakou i kai, nokamea, he la maikai keia, ua hele a malino ke kai, a he la ikaika ole o ke au i ke pale, a he la moekahi o ke au.” A pau ka ianei olelo ana, pane mai la o Mauimua: “Aohe make holo o kakou, nokamea, he oi keia o ka la ino, o keia malie a kakou e ike aku nei, he malie kakahiaka, ai aenei keia a kau ae ka la, alaila, ike aku oe e okaikai mai ana, a o ke ala mai no ia o ka makani, aole e emo ka hoi koke mai no ia o kakou. E waiho no ka lawaia a hiki i ka la maile.” Alaila pane hou mai la o Mauiokalana: “E, ke kuhi nei au i kou hanau mua ike oe i na ouli o ke ao, eia ka aole, he lenalena niho wale iho no kou.” Alaila pane hookuakaeo mai la o Mauimua: “E, auhea oe e ka pokii, aole oe i ike, owau mai ka mea i kamaaina i ke ano o keia wahi; penei ka’u ouli i ike ai, aia moe aku oe a hiki i ka wehe ana o kai o ke ao, a i poha mai ka nalu iloko o ka makani, alaila e malie aenei; oia ka’u ouli, i lohe oe, e kuu pokii. Heaha la nei hoi; e holo paha kakou mamuli o kau koi.” Hoolale ae la o Mauimua e hapai na waa i kai. Hapai ia aku la no hoi na waa a hiki i ke kai, alaila makakau iho la lakou no ka holo i ka lawaia. Ia lakou nei i hiki aku ai i kohola ike aku la lakou nei i ka a mai o ke ahi o uka, alaila olelo mai la o Mauiokalana i kona poe kaikuaana: “E, ke a mai la ke ahi, nawai la hoi keia ahi?” I mai la no hoi lakou: “Nawai hoi; e hoi paha kakou i moa ona ai na kakou.” “Ka! e holo kakou a loaa mai ona ia, alaila lea ka hiamoe, ua moana.” Holo aku la lakou nei; aole i emo loaa mai la na ia. O ka hoi iho la no ia. A ia lakou nei i hiki aku ai i kahakai, haalele iho la o Mauimua i ka waa, a holo aku la e nana i kahi i a ai o ke ahi. Ike mai la o Kaalaehuapi, o ko lakou kuehu ae la no ia i ke ahipio, pau aku la lakou la i ka lele. Hoka iho la o Mauimua, hoi mai la a hiki i ko lakou hale; ninau mai la ko lakou poe: “Pehea mai nei ka hoi ke ahi?” “Aohe ahi, ua pio, ke kuhi nei au he kanaka, eia ka aole, he alae ka mea nana ke ahi. O ka maia a kakou, ua pau i ka aihue ia.” No ko lakou nei ike ana i ka pau i ka aihue ia o ka maia, nolaila aole o lakou hele i ka lawaia, me ka manao e a hou mai ke ahi. Eia nae aohe a iki o ke ahi. Nolaila, holo hou lakou i ka lawaia; aia holo lakou nei i ka lawaia, alaila e a auanei ke ahi. Pela lakou nei i hooluhi ia ai, aohe loaa iki; nokamea, ua maopopo ia Kaalaehuapi eha no keiki a Maui laua me Hina. I ka wa e holo ai i ka lawaia, helu aku o Kaalaehuapi i ka nui o lakou; a pau pono, alaila hoa ke ahi.

But Maui thought of a plan and he said to his brothers, “Say, tomorrow morning you go fishing; I will remain. You will place our calabash in front where I sit. You will cover it with kapa. Then you will go to sea.” The others consented and they went. Kaalaehuapi saw them and counted Mauimua, Mauihope, Mauikiikii, Mauiokalana. He counted all present, so the mudhens lighted the fire and roasted the bananas. Before the bananas were cooked, Kaalaehuapi said, “Say, they’re done; Hina’s son is swift.” It was then Maui jumped to grab and caught Kaalaehuapi. Then he said, “I will kill you, you mudhen. You folks indeed have the fire and you are hiding it. I will kill you, you mudhen. Kaalaehuapi said, “If I die, the fire can not be obtained.” The other mudhens called out, “O Kaalaehuapi, hold on to the fire; do not tell.” Maui commenced to twist the neck of the mudhen, planning to kill it dead there and then. The mudhen again spoke: “Grant me life, then you will obtain the fire.” Maui asked, “Where is the fire?” “In the stalk of the ape leaf.” So he went to rubbing, but it would not light; he asked again, “Where is the fire?” The other directed: “In the stalk of the taro leaf.” He again went to rubbing, but it would not light; the stalk of the taro leaf became grooved, but no fire was produced; that is why the stalk of the ape and the taro leaf has a groove, because of Maui’s rubbing for fire. Again he asked, “Where is the fire which you are hiding?” “In the green wood.” He rubbed that, but it would not ignite. Again he asked. He kept doing this until it came to the dry wood; there he found the fire. When he had produced fire, he rubbed the head of the mudhen. That is why the mudhen has a red head as we see it now. And from that time was fire obtained and has been handed down to the present time.

Aka, mamuli o ka noonoo ana a Maui ua olelo aku oia penei: “E, apopo a kakahiaka holo oukou i ka lawaia, owau o kakou ke noho; alaila o ka hokeo a kakou mamua ia o ko’u wahi e noho ai. E uhi oukou a paa i ke kapa, alaila holo aku oukou i kai;” ae mai la no hoi lakou, o ka holo iho la no ia. Ike mai la o Kaalaehuapi, helu mai la oia Mauimua, Mauihope, Mauikiikii, Mauiokalana; ike iho la oia ua pau pono, alaila ho-a ae la ua poe alae nei i ke ahi, pulehu ka maia. Aole hoi i moa iho ka maia, olelo mai o Kaalaehuapi: “E, ua moa, he keiki mama ka Hina.” Ia manawa lele aku la o Maui e hopu, a paa iho la o Kaalaehuapi. Olelo aku la o Maui: “Make oe ia’u e kena alae; eia no ka hoi ke ahi ia oukou e huna nei. E make ana oe ia’u e kena alae.” Olelo mai la o Kaalaehuapi: “Ina au e make, aole e loaa ke ahi.” Alaila no hoi kahea mai ka nui o na alae: “E, Kaalaehuapi, e paaia ke ahi; mai hai oe.” Hoomaka iho la o Maui e wili i ka puana-i o u wahi alae nei, me ka manao e pepehi a make ia manawa. Olelo hou ae la ua wahi alae nei: “E ola au alaila loaa ia oe ke ahi.” I mai la Maui: “Aihea ke ahi?” “Aia iloko o ka ha o ka ape.” O ko ianei hoomaka iho la no ia i ka hiahia, aole a iki; olelo hou aku la no keia: “Aihea ke ahi?” Kuhikuhi hou mai la kela: “Aia i ka ha kalo.” Noke no keia i ka hiahia aohe no he a; o ka ha o ke kalo kai hele a poopoo, aohe a iki; o ka mea ka ia i owawa ai ka ha o ka ape, a me ke kalo, no ka hia ana o Maui i ke ahi. Alaila ninau hou no keia: “Aihea ke ahi au e huna nei?” “Aia i ka laau maka.” Noke no keia i ka hiahia aohe no he a. Ninau no keia. Pela ka hana ana a Maui a hiki i ka laau maloo, loaa ke ahi. Ia loaa ana o ke ahi, e hiahia aku ana keia i ka lae o ua wahi alae nei; oia ka ula o ka lae o ka alae a kakou e nana aku nei. A mai ia manawa mai ka loaa ana o ke ahi a hiki i keia la.

Fire is used to cook food and fish. It also helps in the work of man, because in cultivating some people use fire [to burn off rubbish] before planting the leaves. The fire has various other uses; they can not all be explained because the time is limited.

R. Puiki.

O ka hana a ke ahi, he mea e moa ai ka ai, ka ia, oia no hoi kekahi mea e kokua ana i ka hana a ke kanaka, nokamea, o ka mahiai ana a kekahi poe me ke ahi e puhi ai i ka mala uala, alaila kanu aku ka lau. He nui aku no na hana a ke ahi aole e pau i ka weheweheia aku, nokamea he uuku ka manawa.

R. Puiki.

A Story of Makahi.

He Moolelo No Makahi.

Hamau was the father and Hooleia was the mother. A son was born to them; that is the subject of this story. They lived at Puako, Hawaii. The first-born of these people was a daughter. Luukia was her name. Sixteen years after she was born she went to Oahu. Before she went to Oahu, however, the mother was pregnant with Makahi; but she went off before the child was born; after a while it was reported back that she was married, the husband’s name being Kamauoha.

O hamau ka makuakane, o Hooleia ka makuahine, hanau mai ka laua keiki, oia keia a kakou i lohe ae nei i ka mea nona keia moolelo. O ko lakou nei wahi i noho ai, aia ma Puako i Hawaii. O ka mua o keia hanau ana mai a keia mau makua, he kaikamahine, o Luukia ka inoa, hanai ia ua kaikamahine nei, a hiki i ka umikumamaono o kona mau makahiki, hoomaka oia e holo i Oahu. Mamua nae o kona holo ana i Oahu ua hapai ua makuahine nei ia Makahi, o ko ia nei holo ihola no ia i Oahu me ka ike ole i ka hanau ana, a liuliu iki, lohe ia mai ana ua male i ke kane. O ka inoa o ke kane o Kamauoha.

At the time that he married this woman tales of his prodigious strength in casting the spear were carried all round Oahu, and he became a famous man on Oahu. The property of very many people was won by this strong man. He had many friends, and also great wealth. After they lived for some time an idea occurred to Kaaiai, a man of Ewa, Oahu, who wished to test his strength. He came and stood in the presence of Kamauoha the warrior, and spoke animatedly, thinking that he could win. Kamauoha said: “What is the main reason for coming here?” He replied: “I came to see which of us is the stronger.” The other asked: “How shall we test strength?” “By piercing with spears,” replied Kaaiai. Kaaiai’s property consisted of three narrow strips of land, six sets of scented kapa, eight dogs, fifty hogs, four houses; those were what the man’s property consisted of. When they tried, Kamauoha inflicted the first pain; all the man’s property was completely taken over by the opponent, and he returned empty handed to his house.

His wife asked, “And how was your journey?” “You ask how, indeed! The properties which we accumulated thinking that they would be added to were taken from me, and I returned stripped; the other’s strength was known and yet I dared provoke him, hoping to benefit thereby.”

Aia i ko ia nei wa i male ai i ka wahine, ua kui ia akula ko ia nei ikaika ma Oahu apuni, no ka ikaika i ka o-o ihe, a ua lilo ia i mea nui ma Oahu. O ka nui o na kanaka ua pau ko lakou waiwai i ka lawe ia e keia kanaka ikaika, ua nui na hoa aloha a ua nui no hoi kona waiwai. Mahope iho o ko lakou noho ana a liuliu, kupu maila ka manao iloko o kekahi kanaka, oia o Kaaiai, no Ewa, Oahu, hoao maila oia i kona ikaika, hele maila oia a ku i mua o ua kanaka koa nei o Kamauoha, a pane maila me ke ano hooikaika, me ka manao paha e eo ana la iaia. Olelo mai o Kamauoha: “Heaha kau kuleana nui o ka hiki ana mai o onei?” Hai aku keia: “I hele mai nei au e hoao i na ikaika o kaua.” Hai aku la keia: “Heaha ka ikaika e hoao ai?” “O ka o o ihe,” wahi a Kaaiai. O ka nui o na waiwai o ua Kaaiai nei, ekolu mooaina, eono kuinakapa o-u holowai, ewalu ilio, he kanalima puaa, eha hale, oia ka nui o ka waiwai o ua kanaka nei. I hoao iho ka hana, eha mua akahi ia Kamauoha, lawe ia aku la na waiwai o ua kanaka nei, puehu ma kela aoao, hoi nele akula keia a hiki i ka hale. Olelo maila ka wahine: “Pehea maila kau huakai?” “Pehea mai ka hoi kau, o na wahi waiwai no hoi a kaua i hoiliili iho nei me ka manao la hoi e hoonui hou ia mai ana, eia ka o ka hao ia aku nei no ia a hoi nele mai nei au, ua ike ia no la ko iala ikaika, hoonaulu wale aku nei no keia, me ka manao la hoi e loaa mai ana ka pomaikai.”

Let us leave off consideration of this brave man and this daring fellow, and speak of the child in the womb of the mother at Hawaii. When the child was born, a female prophet saw that this was to be a strong child, and no one who dared him could escape. The name of this old woman was Kolea, and she lived near the home of the child’s parents. The child was brought up until he had attained manhood, when the desire seized him to go sightseeing. He said to his father, “I am desiring to go sightseeing.” The father said: “Where do you wish to travel to?” He replied: “Along here, somewheres.” The father said: “If you wish to go sightseeing, your sister is at an island ahead here, at Kauai.” The son asked: “What is the name of the place where they are living?” The father told him, “At Mana, Kauai.” He waited for some time. Again the father said, “Should you go, and your sister does not recognize you, tell her about us, and she will then know you.” He agreed to do so. They lived together until the aspiring one went on his journey of sightseeing. The father first secured the club on which their calabashes were hanging, and gave it into the hands of the lad. He was taught how to cast the spear, until it was seen that he was very proficient. He then went along, carrying the club with him. He made a circuit of Hawaii. Finding a canoe about to sail for Maui he went and stood at the landing place. The men of the canoe saw what a handsome man he was. The names of the owners of the canoe were Liuliu, Makaukau and Aumai. The men said to the lad, “Where are you journeying to?” “Sailing for Maui; and I came to inquire concerning your canoe; where is it bound?” “We are sailing for Maui,” they replied. They sailed together and arrived at Maui. Their canoe landed at Kukui, Kipahulu. He (the lad) came along and slept at Pelekane, Lahaina. When he found a canoe going to Molokai, he sailed in it and was landed at Halawa, Molokai. He went sightseeing, and because of the heat of the sun he went in bathing. The name of the place where he bathed is Hakawai. He left his club on the bank. A man arrived and took it saying, “I have found something at Hakawai.” Then the lad said to the man, “You are taking my club; mine is the next [move] when I shall kill you.” The man had a spear. The lad followed him; when the man threw the spear at the boy the latter caught it first at the point; in returning it the man was struck in the pit of the stomach and the spear pierced the back. The lad stuck the butt of the spear in the ground and impaled the man on it. He kept on his journey. Arriving at Kaunakahakai his spear was taken by one of the champions of the place to a cave. No sooner had the other entered the cave than the lad also appeared and asked for his spear; but it was not given him. He closed the mouth of the cave; when there was a small opening left, he lighted a fire. On account of the heat in the cave from the fire, the local champion thrust out the point of the spear. The boy caught and jerked it, but the tip was already burned. He went along until he found a canoe sailing for Lanai. He boarded this canoe and met Pololu. He did not tarry long at this place. He again boarded the canoe which brought him from Molokai and sailed for Oahu, landing at Ewa. He stayed there for some time, then sailed for Kauai and landed at Wailua, but kept on until he arrived at Mana. He asked a woman whom he met, “Do you know Kamauoha?” “Yes; this is his house by which we now stand.” He turned in there; arriving at the door of the house he noticed that inside the house was full of people. His sister called, not knowing that this was her brother. She asked, “From where did you come?” He replied, “I came from Hawaii, seeking for my sister Luukia.” The other asked who his parents were, and he explained all from the beginning to the end. So they began to wail. They wailed from that day to night, and all through the night to the next day. The husband of the sister thought that this was a lover of hers. Then he told the people to prepare food; at the same time he instructed them: “When you have prepared food and the finger bowl is set in the middle, I will call him to come and eat; when he washes his hands in the basin, then I will say this: ‘You are washing your hands; for what purpose?’ When he replies, I will turn to you, and that will be your cue to deride him.” The food was prepared, as well as the basin for washing the hands in. The lad was called, and he came; and while washing his hands the brother-in-law spoke: “You are washing your hands; for what purpose?” The lad answered, “I was called by those in that corner and this corner to move up to the middle.” “Is that so? Was this one called to come and eat?” asked the evil-minded brother-in-law. “No,” replied the others. “How I am shamed!” Without touching the food, he returned to where he had previously lain, without saying a word to the sister.

Nolaila, e waiho iki iho kakou no ke kamailio ana no ke koa ikaika a me keia kanaka hoaano, a e kamailio ae kakou no ke keiki iloko o ka opu o ka makuahine i Hawaii. Aia i ka hanau ana mai o ua keiki nei, ike e maila kekahi luahine akamai i ka nana, he keiki ikaika, aole e pakele ka mea hana wale aku iaia. O ka inoa nae o keia luahine o Kolea, ua kokoke no kona wahi noho me ko na makua o ua keiki nei. Hanai ia ihola ua keiki nei a nui, a kupu aela ka manao iloko o ua keiki nei e hele i ka makaikai, a ninau aku i ka makuakane: “Makemake mai nei ka hoi au, e hele i ka makaikai.” A olelo mai ka makuakane: “Mahea kau makaikai e hele ai?” Hai mai kela: “Ma keia wahi aku nei la.” Olelo mai kela: “Ina oe e makemake e hele, aia ko kaikuahine ma keia mokupuni aku nei la, aia ma Kauai.” Olelo mai ke keiki: “Heaka ka inoa o kahi a laua e noho nei?” Hai mai ko makuakane: “Aia ma Mana i Kauai.” O koia nei noho ihola no ia a liuliu, hai mai ka makuakane: “A i hele oe ea, a i hoohewahewa mai ko kaikuahine ia oe, e hai aku oe ia maua, a nana ia e ike mai ia oe.” Ae aku nohoi keia. O ko lakou nei noho pu ihola no ia, a hiki i ka wa i hele ai ua eueu nei i kana huakai makaikai, kii e aku la nae ka makuakane i ka laau kau paipu a lakou nei, a haawi ia ma ka lima o ua keiki nei, a oia ihola nae ua keiki nei i ka pahupahu ihe, a ike maoli ia nohoi ua keiki nei i ka makaukau. O ko ia nei hele maila no ia, paa pu maila no nae me ua laau nei. Hele keia a puni o Hawaii, a ike keia he waa e holo ana i Maui, o ko ia nei hele akula no ia a ku ana i ke awa. Ike maila na kanaka o ka waa i ke keiki kanaka maikai o ia nei; o ka inoa o na kanaka nona ka waa, o Liuliu, o Makaukau, o Aumai, oia ka inoa o na kanaka. Olelo aku ua mau kanaka nei i ke keiki: “E hele ana kau huakai mahea?” “E holo ana i Maui a i hele mai nei hoi e ninau i ko oukou waa, e holo ana la i hea?” “E holo ana i Maui,” wahi a ua poe nei. O ko lakou nei holo maila no ia, a ku ana i Maui nei, ma Kukui, i Kipahulu, kahi i kau ai o ka waa o lakou nei. Hele maila no keia a moe ma Pelekane, i Lahaina nei, a ike he waa e holo ana i Molokai, e e iho no keia a holo aku a pae ma Halawa, i Molokai; kaapuni keia, a no ka nui o ka wela o ka la, hele keia e auau. O kahi aia nei i auau ai oia o Hakawai. Kapae aela keia i ka laau aia nei, hiki ana kekahi kanaka a lawe ana i keia laau, me ka olelo iho: “A ma ka’u mea haule wale i Hakawai.” Ia wa olelo aku ua keiki nei i ua kanaka nei: “Ke lawe ala oe i kuu laau, na’u aku koe, make oe ia’u.” He laau no nae ka ua kanaka nei, o ko ia nei hele aku la no ia mahope, i pahu ’ku hana o ua kanaka nei paa e ka welau o ka ihe a ua kanaka nei ia ia nei, pahu ia aku ua kanaka nei, ku ma ka opu a hula ma ke kua, hou ia ihola nae ke kumu o kana ihe i ka lepo me ua kanaka nei. Kaapuni keia a hiki ma Kaunakahakai, lilo ka ihe aia nei i kekahi kupu eu olaila, lawe ia akula a komo kela i ke ana, komo no keia i ke ana, nonoi aku keia, aohe he loaa mai. Papani keia i ka puka o ke ana, a ueeku ka puka i koe, ho-a keia i ke ahi a no ka nui loa o ka wela o ke ana i ke ahi, o nou maila ua kupueu nei i ka welau o ka ihe, a o ko ia nei huki maila no ia, ua pau nae ke poo i ke ahi. Hele maila no keia a ike keia he waa holo ana i Lanai, e e keia maluna o ua waa nei a halawai me Pololu, aole keia i noho liuliu malaila, o ua waa nei no ana i holo mai ai mai Molokai mai, e e no keia a holo ma Oahu a pae keia ma Ewa, noho keia a liuliu iki malaila, holo keia i Kauai a pae i Wailua. Hele akula no keia a pae ma Mana, ninau keia i kekahi wahine e hele mai ana, “Ua ike anei oe ia Kamauoha?” “Ae, o ka hale iho no kena a kaua e ku nei.” O ko ia nei kipa akula no ia malaila, a ku ana ma ka puka o ka hale, i nana ’ku auanei ka hana o ua keiki nei, ua hele oloko a piha i na kanaka. Kahea no ke kaikuahine oia nei me ka ike ole nae o ua kaikuahine nei o ke kaikunane keia. Ninau maila kela, “Mai hea mai nei oe?” Hai akula keia: “Mai Hawaii mai nei au, e imi ana i kuu kaikuahine ia Luukia.” Ninau pono maila nae kela i ko ia nei makua, hai akula nohoi keia mai ka mua a ka hope. O ko laua nei uwe ihola no ia ma ia la a po, ma ia po a ao. Manao ke kane a ua wahine nei, he kane keia nana, ia manawa. Olelo keia i na kanaka: “E hoomakaukau i ai, me ka olelo aku nae o ua kanaka nei: “I hoomakaukau a ua nei kakou i ka ai, me ke poi wai holoi a ku mawaena nei, kahea anei au e hele mai e ai, i holoi a ua nei ka lima i ke poi wai holoi, alaila, olelo a ua nei au me keia: “Holoi ka lima, heaha ko alaala? Nana auanei e pane mai, ui auanei au ia oukou, na oukou ka hoi ia e olelo mai. Hoomakaukau ia ihola ka ai me ka poi wai holoi.” Kahea ia akula nohoi ua keiki nei o ko ia la hele maila no hoi ia, a holoi nohoi ka lima. Pane no ua kaikoeke nei: Holoi ka lima, heaha ko alaala?” Pane no hoi ua keiki nei: “I kahea ia ae nei hoi i kela kihi keia kihi e kaikuwai e waenakonu, pela anei.” “I kahea ia aku nei anei e hele mai e ai.” Peia ka olelo a ua kaikoeke manao ino nei. “Aole,” wahi a kela poe, “U, hilahila ino,” o ko ia nei hoi akula no ia me ka ia ole, ma ko ia nei wahi i moe ai, me ka ekemu ole aku i ke kaikuahine.

[UNFINISHED.]

August 22, 1872. Iosia Waalani.

[AOLE I PAU.]

August 22, 1872. Iosia Waalani.