Na Moolelo mai na Kupuna Mai (part 2)

At the conclusion of this prayer the man returns with the food to the house, cuts his wood, cooks his pig with a few of the new fresh taro; when cooked the planter again makes another supplication, a short prayer, as follows:

A pau ka pule ana, alaila, hoi ke kanaka me ka ai a hiki i ka hale, ka-ka ka wahie, kalua ka puaa me kekahi mau kalo hou, a moa, alaila kaumaha hou no ua mahiai nei, he wahi pule uuku, a penei ka pule ana:

“O Keukulia, the food is cooked; a fresh taro, the pig is cooked; here is the food; here is the fish; return and partake of my food, the great farmer, saved by me and my family. Amen, it is done.” All then partake of the food of the farmer. This ends the account concerning dry-land farming.

“E Kukulia, ua mo’a ka ai, he kalo hou, ua mo’a ka puaa, eia ka ai, eia ka ia, e hoi e ai i ka ai a’u, a ka mahiai nui, e ola ’i a’u a me ko’u mau ohana. Amama, ua noa.”

Alaila, o ka hoomaka iho la no ia o na mea a pau e ai i ka ai a ka mahiai. O ka pau keia o na mea e pili ana i ka mahiai ana ma ka aina maloo.

Now let us take up the second division of this subject and consider it at this time, which is: the planting of wet-land taro. It is different both in the method of its cultivation and its treatment.

Alaila, lawe hou ae kakou i ka mahele alua o keia moolelo a kukulu hou mai imua o kakou i keia manawa, oia hoi keia: he okoa no ka mahi ana o ke kalo o ka ainawai, a me na mea e pili ana i ka lakou hana ana, a me ke ano o ka hana ana.

This was the way they cultivated wet-land taro in the olden time. The first duty of the farmer to perform was to clear the weeds; when that is done, then the banks must be made solid to prevent leakage. When a taro patch is dried, then the farmer digs the patch in blocks (eka) and turns it over, places the blocks against or along the banks, and the remaining dirt, or earth for the patch; because if stones only were placed along the banks the water would all flow through it. Therefore, the earth will help it. After the patch is all dug and in good order, nothing lacking, then the farmer waits a few days, allowing time to soften the earth; when he knows that the time for planting is at hand, he procures the bundle of taro tops and carries them to the patch. The planter then begins to make large mounds of earth and five men cannot encircle with their hands. After this is done, the taro-tops are then planted. Here are the names of those of the olden time: Apuwai, apowale, aweu, awapuhi, ipuolono, ieie, owene, oopukai, ohe, uwalehua, uwia, umauma, ulaula, uwahiapele, hapuupuu, hokeo, kai-kea, kai-eleele, kai-koi-o-Ewa, kumu, lauloa, lehua, lihilihi-keokeo, lola, manaulu, maunakea, moi, makohi, mahaha, mamauwea, mokulehua, manini, naioea, piko, piko-kea, poni, elepaio, apuwaipiialii, kalehua-ku-i-ka-wao, palili, pala, pipika, palakea, pueo, palai’e, wa’e and wewehiwa.

Eia ke ano o ka mahiai ana i ke kalo ma ka aina wai i ka wa kahiko. O ka hana mua a ka mahiai e hana ai, o ka waele mua i ka nahelehele apau alaila, hoonoho ka pa-e a paa loa, i ole e puka aku ka wai, a maloo ka loi; alaila, kulepe mai ka mahiai i na eka lepo, hoonoho kekahi eka ma ka pae, a koe aku kekahi lepo no ka loi, no ka mea, ina o ka pohaku wale no ke hoonoho ia ma ka pae, e pau ana no na wai i ke kahe, nolaila, me ka lepo kekahi e pono ai; a i ka pau ana o ka loi i ke kulepe, a maikai aole wahi hemahema, alaila, kakali aku ka mahiai he mau la, i pulu lea iho ka loi, a ike oia i ke ano kupono ke kanu, alaila kii i ka pu-a huli, lawe a hiki i ka loi, alaila, hoomaka mai la ka mahiai e hana i na puepue nunui, i hiki ole i na mea elima ke apo ae, a pau ka puepue ana, alaila kanu aku i na huli o ka wa kahiko. Eia ko lakou mau inoa: apuwai, apowale, aweu, awapuhi, ipuolono, ieie, owene, oopukai, ohe, uwalehua, uwia, umauma, ulaula, uwahiapele, hapuupuu, hokeo, hao, kai-kea, kai-eleele, kai-koi-o-Ewa, kumu, lauloa, lehua, lihilihi-keokeo, lola, manaulu, manakea, moi, makohi, mahaha, mamauwea, mokulehua, manini, naioea, piko, piko-kea, poni, elepaio, apuwaipiialii, lehua-ku-i-wao, palili, pala, palaii, pipika, palakea, pueo, wa’e ame ka wewehiwa.

When the taro-tops are set out and the patch is planted uniformly, the farmer then waits awhile. As the weeds spring up the planter proceeds with weeding, that method of cultivation being known as “he au loi,” burying the weeds under the surface. When three open leaves are seen on the taro-tops the taro is on a fair way. The man then plucks as many leaves as he can which he makes into a neat bundle, and lighting a fire he roasts that bundle of luau, and when cooked separates the part that may be burnt and throws it away. Uncovering the calabash he prays to the god thus: “Say, Kane of the water of life, here is the luau, the first leaves of our food. Say, Kane, return and eat; save me, thy offspring, your cultivator, to live to an old age in the everlasting world; the life is from you, my god. Amen, it is done; it flies.” When the prayer is ended then eat of the food till satisfied.

Apau keia mau huli i ke kanu, a paa pono ka loi, alaila, noho aku ka mahiai a liuliu. Ulu mai la ka nahelehele, hele ke kanaka e mahiai; o ka inoa oia mahiai ana, “he au loi,” a ekolu lau o ka ai i mohala ae, laupai ka ai, alaila, kii ke kanaka, ako i ka lau o ka ai a nui, alaila, ope a paa, ho-a ke ahi, pulehu i ua ope luau nei, a moa, wehe oia i ka mea ino a hoolei, alaila wehe ke poi o ka umeke, a pule aku i ke akua. Penei ka pule ana: “E Kane i ka wai e ola, eia ka luau; ka lau mua o ka ai o kaua. E Kane e hoi e ai, e ola ia’u i ko pulapula, i ka mahiai, a kanikoo pala lauhala kanaka i ke ao mauloa, kau ola e kuu akua. Amama, ua noa, lele wale hoi.”

The farmer then waits for the taro to ripen; when it is matured he proceeds to his taro patches and stands on the bank, calling to the god of husbandry, praying thus: “O Kukeolowalu, the taro is luxuriant; like the banana stem are the stalks of the taro; the leaves of our taro are as large as the bananas. Say, Kukeolowalu, when man is among our taro he is lost from sight. Say, Kukeolowalu, my god to the maturing of the taro. Say, Kukeolowalu, our foodstuff must be rooted. Say, Kukeolowalu, I carry the taro and the oha and the kamau; the mound remains as a means of existence for the farmer, some taro tops for an empty patch. Say, Kukeolowalu, bunch our foodstuff, carry it on the shoulder; light the oven for our foodstuff, bake our food; when cooked, pound it till our poi is mixed. Say, Kukeolowalu, put it in the calabash, mix our food till it is soft and smooth. Say, Kukeolowalu, split the wood, light the oven, choke the pig, place it on the hot stones, remove its hair with the heat of stones; take its insides out, bake our pig in the oven. I say, Kukeolowalu, when the pig is cooked cut it until the platter is full; let the husband partake, the wife partake, the child partake of our pig and taro. I say, Kukeolowalu, ye small board, ye large board, stir up your kapu; stir up your freedom; let earth proclaim it is free; the kapu is done away; it is freed.” After the conclusion of the prayer this and that person are at liberty to go and get some taro, for it is freed, released.

A pau ka pule, alaila ai ka ai, a maona, kakali aku ka mahiai o ke oo mai o ke kalo, a hiki i ka wa e oo ai, alaila, hele ua mahiai nei a hiki i na loi kalo ana, ku iho la ma kuauna, kahea akula i ke akua hooulu ai. Penei ka pule ana: “E Kukeolowalu, he olowalu ke kalo, he ha puuaia ka ha o ke kalo, laemaia ka lau o ke kalo a kaua la; e Kukeolowalu, nalowale ke kanaka iloko o ka kaua kalo la; e Kukeolowalu, kuu akua i ke oo ana o ke kalo, e Kukeolowalu e uhuki ka ai a kaua la; e Kukeolowalu lawe au i ke kalo me na oha, me na kamaukoe aku ka puu i ola no ka mahiai, i huli no ka amau a kaua la; e Kukeolowalu, huihui ka ai a kaua la, auamo ka ai, hoa ka imu o ka ai a kaua la, kalua ka ai a moa, a kui, a wali ka poi a kaua la; e Kukeolowalu, hahao i ka umeke hoowali a wali ka ai a kaua la; e Kukeolowalu e, kaka ka wahie, hoa ka imu uumi ka puaa, kau i ka imu, ununu ka hulu, kuai ka puaa, kalua ka imu o ka puaa a kaua la; ea, e Kukeolowalu a moa ka puaa okioki a piha ke palau, e ai ke kane, e ai ka wahine, e ai ke keiki i ka puaa, i ke kalo a kaua la; ea, e Kukeolowalu, a papaiki, a papanui, elieli kapu, elieli noa, i ae no honua, ua noa, pau ke kapu, ua noa.” A pau ka pule ana, a mahope aku oia wa, e kii kela mea keia mea i ke kalo, me ka noa.

This concludes the methods and treatment concerning the cultivation of taro in the olden time, both of dry-land and wet-land; there are perhaps other ways which have escaped my mind touching this subject, though this may suffice.

A ma keia wahi, o ka pau keia o na mea e pili ana i ke kanu ana i ke kalo i ka wa kahiko, mai ka aina maloo, a i ka aina wai. He nui aku no paha na mea i koe e pili ana i keia hana, he ma-u keia.

Now let us take the second subject given for our consideration, and that is: the way of cultivating taro at the present time, both of the dry-land and that of the wet-land methods.

Alaila, lawe mai kakou i ka lua o na mea i haawi ia mai ia kakou e imi, oia hoi keia: No ke ano o ka mahi ana o ke kalo o keia wa, mai ka ainamaloo a i ka ainawai.

Regarding this subject, perhaps there is not a boy that is without observing what his parents had done in both dry and wet-land cultivation. Therefore, let me relate what I have seen my grandparents do as their regular method of working. Perhaps it is best for me to first explain the planting of taro on the uplands at the present time and the methods of its cultivation.

Ma keia mea, aole paha kela keiki keia keiki i nele i ka ike ole i ka hana ana mai, a ko lakou mau makua ma ka mahiai ana i ka ainamaloo, a i ka aina wai. Nolaila, ke hai aku nei au i na mea a’u i ike ai i ko’u mau kupuna, a i kamaaina ai hoi i ka lakou hana ana. E pono nae e wehewehe e aku au i ke kanu ana o ka ai ma ka aina kula i keia wa, a me na mea e pili ana i ka lakou hana ana.

These two subject matters are quite different in their recount, while alike in their divisions, but to be able to explain the difference of the recount and the division are similar.

Our grandparents these days are enjoying a period of enlightenment and advancement; also the receipt of proper implements for performing the work. The dry-land planting of taro at this time is similar to what our grandparents did in the past, for the first thing to do is to burn off the field; that being done well, the stones are all thrown aside along the borders of the field; the act of digging holes for the plants is then begun; taro-tops are planted; the taro-tops that are to be set out at this day are the same as planted by the ancients; there are no other seed plants, and the way of cultivating is similar to that of the olden time in the treatment and care of the taro-tops, loosening the soil and pressing it down, that the bulb may be plump are identical with that of that time. Here is where it differs, in their manner of praying. At that time they prayed when the food matured: at this time, no. Perhaps there is where it varies slightly, providing the people of that time observed its practice.

Iloko o keia mau hakina elua, ua like ole na hoohelu, a ua like na mahele, aka i kumu nae e akaka ai ka like ole o na hoohelu, a like hoi na mahele. I keia wa o na kupuna hou o kakou, he au malamalama, he au naauao, a ua hiki mai na mea paahana kupono e pono ai ka hana ana. O ke kanu ana o ka ai o ka aina maloo o keia wa, ua like no me ka wa o na kupuna o ke au i hala, nokamea, o ka lakou nei mea mua nohoi e hana ai, oia ke puhi ana i ka mahakea i ke ahi a maikai, hoolei nohoi na aa apau ma kaika, hoomaka aku la no ia e pahu i na makalua, a kanu aku no hoi ka huli; o na huli nae e kanu ia i keia wa, o na huli mua no a ka poe kahiko, aohe he mau huli e ae, a o ke ano o ka mahiai ana, ua like no me ko ka wa kahiko, a o ke ano o ka hana ana i na huli, mawehe ana a nou hou iho ilalo i puipui ka ai, ua like no me ko kela wa. A eia kahi i like ole ai, o na pule a lakou, ia wa he pule ko ka oo ana o ka ai, i keia wa, aole. Eia nae paha kahi mea i kue iki, ina nae aole i hana ka poe kahiko pela.

I have seen my grandparents carry their taro-tops and plant them among the ohia grove. The first thing they did was to remove the akolea fern till it was well cleared, after which the taro tops were planted and the fern leaves were then spread all over the planted field, that the dampness may be retained and the whole field be kept moist. Weeds will not make their appearance until the taro is almost matured; at the same time adhere to the practice of the old people in constantly loosening the soil, and when you see the taro at maturity it is extra large, exceeding in size that planted on the open plain. A number of residents of my locality moved to the ohia grove to take up taro culture at that time, and the crops were large. This concludes my observations of my grandparents’ practice concerning their method of taro cultivation.

In conclusion, concerning the planting of taro in wet-land and things relating to its method. Respecting this subject, in my opinion it is needless for me to reiterate my remarks concerning the present method of preparing the patch, also of planting, for the reason that each and everyone of us are familiar with our every day duties, and it is unnecessary for me to relate it at this time, for the old-time method is that being observed and practiced by us, such as the loosening of the taro tops, pressing them down in the soil, and things relating thereto. Therefore, it is clear to us that though the recount shows a difference in the methods of culture it agrees in its divisions.

This is the result of what I have gathered upon the subject assigned for my investigation.

January 25, 1872. Samuel K. Kainoa.

I ko’u ike ana i ko’u mau kupuna, ua lawe lakou i ke kanu ana i na huli, a loko o ka ohia, o ka mea mua nae a lakou e hana ai, o ka waele mua i ka akolea a maikai, apau ka huli i ke kanu, alaila kii i na lau akolea a uhi ma kela mala i kanu ia ai ka ai i mea e mau ai ka wai, a mau ka ma-u o ka mala ai a puni; aole e ulu ka nahelehele, a kokoke i ke oo ana o ke kalo me ka malama no nae i na rula a ka poe kahiko o ka mawehe mau ana i na huli, a i kou nana ana aku i ke kalo i ka wa i oo ai, he keu ka nunui, i oi ae mamua o ke kalo o ka aina kula, a ua pau kekahi hapa o kanaka o ko’u wahi, i ka hoi iloko o ka ohia e mahiai ai i keia manawa, a ua nui ka ai. O ka pau keia o na mea a’u i ike ai i ko’u mau kupuna a me na mea e pili ana i ka lakou hana ana.

Eia ka mea hope loa. No ke kanu ana i ke kalo ma ka aina wai, a me na mea e pili ana i ka lakou hana ana. O ko’u manao ma keia mea, he makehewa ia’u ke wehewehe aku i na mea e pili ana, a me ke ano o ka hana i ka loi i keia wa, ame ke ano o ke kanu ana, nokamea, ua kamaaina kakou pakahi i ka hana ana i na loi, i kela la keia la, a he mea makehewa wale aku no hoi ka’u wahi wehewehe ana imua o oukou i keia manawa, o na rula nae o ka wa kahiko, oia no ka kakou e malama nei, ka mawehe ana, ka onou ana iho ilalo i ka huli a me na mea e pili ana. Nolaila, ua maopopo ia kakou ka like ole o na hoohelu o keia mau hakina, a like hoi na mahele, nolaila oia ka nui ame ka lawa o ko’u manao no ka moolelo i haawi ia ia kakou na’u e imi.

January 25, 1872. Samuel K. Kainoa.

A Story of Kamehameha.

He Wahi Moolelo no Kamehameha.

It was thought that the father of Kamehameha was either Kahekili, Haalou or Kaleiopuu, because at that time [the people] lived promiscuously, and no attention was paid [to the fact] of a man having for his wife one woman. Therefore it was thought that out of these three was Kamehameha begotten. Another thing, I was not told who his mother was.

Ua manao ia, o na makuakane o Kamehameha nana i imi a loaa, o Kahekili, o Haalou, a me Kaleiopuu, nokamea, he moe aku a moe mai ia wa, aole maopopo ke kane hookahi a me ka wahine hookahi, nolaila ua manao ia, mai kekahi mai o keia poe ekolu i puka mai ai o Kamehameha. Pela no hoi, aole i hai ia mai ia’u kona makuahine.

He was born at Kailua, on the western side of Hawaii, and what he did from his early youth until he became a man has not been spoken of much.

Ua hanau ia keia ma Kailua, ma ka aoao komohana o Hawaii. O kana mau hana i kona wa liilii a hiki i kona wa i nui ai, aole i hai nui ia mai.

CONCERNING HIS SAILING FOR MOLOKAI.

NO KA HOLO ANA I MOLOKAI.

When he became a man he sailed with a great many people on one hundred canoes; the kind of sails used was mats braided round and flat. They landed at Kaunakahakai and lived there. The reason for this coming was because the king was fond of maika, that is, rolling a stone which was made round with flat sides.

I ka noho ana a kanaka makua, holo aku la oia a me na kanaka he nui, maluna o na waa hookahi haneri. O ke ano o ka pea, he lauhala i ulana ia a palahalaha poepoe maikai. Ua hiki aku lakou ma Kaunakahakai, a malaila lakou i noho ai. O ke kumu nae o keia holo ana, no ka lealea o ke ’lii i ka maika; oia hoi, he olokaa i ka pohaku i hana ia a poepoe, a palahalaha na aoao.

While Kamehameha lived at Kaunakahakai he had nothing with which to amuse himself. He sent his friend Kikane to get stones from Kahekili who was living on Oahu. When he sailed he went alone. Arriving in the presence of Kahekili, they wailed together, after which Kahekili inquired: “What does the chief desire that he sent you to me?” Kikane answered: “I came to get the stone for a plaything for your child; we came together and he is now residing at Kaunakahakai, Molokai; he sent me to come to you.”

I ka wa e noho ana ma Kaunakahakai, aohe ana mea e lealea’i ia wa; hoouna ’ku la ia i kana aikane o Kikane ka inoa, e kii i na ulu ia Kahekili e noho ana ma Oahu. I ka holo ana o ua kanaka hookahi nei wale no. A hiki keia imua o Kahekili, uwe iho la a pau; ninau mai kela: “Heaha ka makemake o ke ’lii i hoouna mai nei ia oe io’u nei?”

Olelo aku ’la keia: “I kii mai nei au i ka ulu i mea lealea na ko keiki; ua holo mai maua a aia i Kaunakahakai i Molokai aenei kahi i noho ai, hoouna mai nei kela ia’u e holo mai iou nei.”

Kahekili again inquired: “What stone does he desire?” He replied: “The stone at the flap of the malo.” The meaning of this is that it was a peerless stone, and was carefully guarded. Do not mistake, my friends, this kind of a stone; it is made in the way above stated and called ulu. Kahekili handed over the stones saying: “This, the stone called Hiupa, is not to be cast on the windy side, lest it be struck by the force of the wind and be unsteady in its rolling, for it is a light stone; it is to be cast on the calm side; but this, Kaikimakua, is to be cast on the windward side for it is a heavy stone. The names of these stones are Hiupa and Kaikimakua.”

Ninau hou mai kela: “I aha la ka ulu?” Olelo aku hoi keia: “Aia ka o ka ulu i ka pua o ka malo.” O ke ano o keia, he ulu alii, he ulu i malama ia i ka poli. Mai kuhihewa e na hoa, o ka ulu maoli nei, he pohaku e like me ka mea i hoakaka iki ia mamua ’e nei, ua kapa ’ku lakou ia he ulu. Haawi maila no hoi o Kahekili me ka olelo pu mai: “O ka ulu Hiupa auanei, aole e hoolei ma ka aoao makani, o puhi ia a olepelepe ka lele ana, oiai, he mama ia ulu, ma ka aoao pohu ia e kiola ’i. O Kaikimakua hoi, ma ka aoao makani e kiola’i, oiai, he kaumaha ia ulu; o ka inoa ia o keia mau ulu, o Hiupa ame Kaikimakua.”

Kamehameha had sent Kahekili a present of a calabash full of feathers. After the chief was through giving instructions to this man, he reached for the calabash of feathers and opened it, and when he saw what was inside he wept loud and long, saying these words in a chant:

O ka Kamehameha makana i haawi aku ai na Kahekili, he ipu hulu manu. A pau ke kuhikuhi ana a ke ’lii i ua kanaka nei, lalau iho la ia i ka ipu hulu a wehe ae la, i ka ike ana iho, aole o kana mai o ka uwe; a puana ae la ia i keia mau lalani mele, penei:

Lihau, mountain in the mist;
Kalae, clear and calm.
Like a flying arrow which has been shot forth
Is the shadow of the smoke carried by the wind.
My wind, the kilioopu
Of my four waters
[Which] when joined by that youngster,
The kaahaaha, turns [the smoke] to blackness.

Lihau mauna i ka noe,
Kalae ahu i ka malie
Me he pua lele io ia ’la
Ke aka ka uahi i ka makani
O kuu makani kilioopu
O a’u wai eha
I hui ia me ka ia iki
Me ke kaahaaha ka ele loli.

When he finished chanting, he said to Kikane: “You go back to the chief and tell him to return to Hawaii; then wait until he sees that the black kapa has covered me, and the blackness has crept up to my lips, then come to get the land.” (These words, it seems, were uttered in a contemptuous way, meaning that he [Kamehameha] should await Kahekili’s death before attempting to conquer the country.) Kikane returned to Kamehameha. The chief asked: “Did Kahekili give you no message?” “There is a message,” replied his friend. “What is it?” He then repeated what was given to him.

A pau ke mele ana, olelo mai kela ia Kikane: “E hoi oe a ke ’lii, olelo aku e hoi i Hawaii, alaila nana mai ia’u, a uhi kapa eleele, a kau hoi ka puaa i ka nuku, alaila, kii mai i ka aina;” me he mea la, he olelo hoohuakeeo keia, o ke ano oia, aia a make kii aku i ka aina. O ka huli hoi mai la no ia o Kikane a hiki imua o Kamehameha. Ninau aku ke ’lii: “Aohe huaolelo a Kahekili ia oe?” “He huaolelo no,” wahi a ke aikane. “Pehea?” Hai aku la no hoi keia e like me ka mea i olelo ia mai iaia.

THE RETURN OF THE CHIEF TO HAWAII.

NO KA HOI ANA O KE ’LII I HAWAII.

When the chief heard these words, he surmised that it was Kahekili’s intention to wage war against him. So he did not cast these maika discs on account of the home-going. The canoes were prepared and when all was ready, the men as well as the chief embarked, and sailed until they reached Kawaihae. This place is at Kohala, on the northwestern part of Hawaii. The chief lived there, and commenced the construction of the large canoes called the peleleu. At the same time the king proclaimed his law the mamalahoa, which meant that no chief or commoner should undertake anything of his own initiative; he who disobeyed was killed; it was only by doing the chief’s [Kamehameha’s] work [that he was saved]. One of the chiefs, named Keoua, did not heed this; he went of his own volition and slaughtered the people of Waimea. Kamehameha, however, did not immediately visit the penalty of the law on him.

A lohe ke ’lii i keia mau olelo, manao iho la ia e kipi ana o Kahekili iaia. Aole nae keia i maika i ua mau pohaku nei, a o ka hoi e no keia. Makaukau na waa aohe mea koe, kau iho la na kanaka he nui a me ke ’lii pu kekahi, a holo aku la a hiki ma Kawaihae; aia kela wahi ma Kohala, ma ke komohana akau o Hawaii. Noho ke ’lii ilaila; o ka hoomaka ana ia e oki ka waa nunui i kapaia he peleleu. Ia wa, hai ae la ke ’lii i kona kanawai he Mamalahoa, o ke ano oia, aohe alii, aohe makaainana e hele ma ko lakou manao iho i ka lakou hana; o ka mea hoolohe ole i keia, he make kona; aia wale no ma ka ke ’lii hana e hana ai. O kekahi alii o Keoua ka inoa, aole ia i hoolohe, ua hele ia ma kona manao iho a luku aku i na kanaka o Waimea, aole nae i hooko koke o Kamehameha i ke kanawai maluna ona.

In the work of hewing and making the canoes, it took three years to build six forty canoes; that is equal to two hundred and forty. When he finished this he went and resided at Hilo where he built another six forty canoes in three years, which added to those already built made 480 canoes in six years. When this was finished, the chief returned to Kawaihae where he again built six forty canoes in another three years, which added to the former made 720 canoes in nine years. After which he again went to Hilo where he built six more forty canoes in another three years, and together with what had been already built, gave him 960 canoes constructed in twelve years; and that satisfied the chief.

I ke oki ana i ka waa a me ka hana ana a maikai, ekolu makahiki pau eono lau waa, ua like ia me elua haneri a me kanaha. Pau keia, hoi ke ’lii i Hilo, malaila ooki hou i na lau waa he eono iloko o na makahiki ekolu, hui ia me kela mau waa mamua 480 iloko o na makahiki eono. Pau ia, hoi hou ke ’lii i Kawaihae, oki hou i na lau waa he eono i na makahiki ekolu, hui ia me kela mau waa, 720 iloko o na makahiki eiwa. Pau ia, hoi hou ke ’lii i Hilo e oki hou i mau waa eono lau i na makahiki ekolu, hui ia me kela mau waa mamua, 960, iloko o na makahiki he umikumamalua; alaila ua lawa ka makemake o ke ’lii.

When he finished the construction of the peleleu canoes, the chief sent two messengers, Kameeiamoku and Kamanawa to go and bring Keoua. When they came to Keoua’s presence he asked: “Why did you two come to me?” They answered: “The chief sent us to come and get you.” Keoua said: “If the chief contemplates death for me, this is the proper time for you to say it.” Kamanawa and the other replied: “Your nephew does not desire your death; your nephew loves you; that was why we were sent.” Keoua’s advisers said to him, “O ye chief! those words which have been spoken are false; they are lies—no truth in them; but this is our advice: let us go overland: if we go overland, then Kamehameha has death, and so have we.”

Pau ka hana ana i na waa peleleu, hoouna ’ku ’la ke ’lii elua mau kanaka, o Kameeiamoku ame Kamanawa, e kii ia Keoua. A hiki keia mau elele imua o Keoua, ninau mai kela: “Heaha ka olua i hele mai nei i o’u nei?” Pane aku laua nei: “I hoouna mai nei ke ’lii e kii mai maua ia oe.” Olelo aku o Keoua: “Ina he make ka ke ’lii ia’u ano ka wa pono o olua e hai mai.” Olelo aku o Kamanawa ma: “Aohe make a ko keiki, he aloha ko keiki ia oe, nolaila, ko maua mea i hoouna ia mai nei.” Pane mai na kahu o Keoua: “E ke ’lii, o kela mau olelo i hai ia mai la, he alapahi, oia hoi, he wahahee, aohe oiaio, eia nae ka maua, mauka nei kakou e hele ai, ina mauka nei, alaila, he make ia Kamehameha a he make no hoi ia kakou.”

But because Kameeiamoku was persistent and cunning in his conversation the chief was deceived, and he consented to sail on the canoes. When they arrived at Kawaihae, they saw that the place was covered with a multitude of people. The chief Keoua then realized that he would be killed, so he reached for a cord and tied around his person. The men whom Kamehameha sent to him said: “It is high time for you to be girding up your loins; you will be killed for being cruel to others, for rebelling, for disobeying the laws of the chief.” Then Keoua and his retinue wailed with loud voices. Kamanawa and Kameeiamoku seized Keoua and held his head under the water until he died, whence he was taken and baked in the imu. After Keoua died, one of his attendants, Kaoleioku, begged Kamehameha, “O ye chief! grant me protection that would save me.” Kamehameha gave him the papa as such; he rejected it, saying that could not save him. Kamehameha next gave the water of Ahukini (perhaps this water is still at Kawaihae at this time). He persisted in his refusal, saying that could not save him. So Kamehameha granted him the mamalahoa, saying at the same time, “No subject and no chief shall take your life; you may live!” The other chiefs objected to this [gift] and said that mamalalaau should be given instead, meaning by this a law which would allow of his being killed; but Kamehameha would not concede, for he had already spoken. Then one of Keoua’s attendants, Wailama, cried as follows:

Aka, mamuli o ka paakiki ame ka maalea o na olelo a Kameeiamoku, ua puni ke ’lii, a o ka ae no ia e holo maluna o na wa a. I ka holo ana o lakou nei a hiki ma Kawaihae, ike aku la lakou, aole o kana mai ua mea he kanaka e kuku mai ana mauka. O ke ’lii o Keoua hoi, ua ike e ia e make ana oia, lalau aku la oia i ke kaula a hikii iho la i ka ma-i a paa. Eia hoi ka olelo a na kanaka a Kamehameha i hoouna ’ku ai: “Ke hikii la ka hoi oe e hikii ai i ko ma-i, e make ana hoi paha oe he hana aloha ole i kanaka, he kipi, he hoolohe ole i ke kanawai o ke ’lii.” Ia wa, uwe ae la o Keoua me ka leo nui a me na kahu pu kekahi. O ka hopu aku la no ia o Kamanawa a me Kameeiamoku ia Keoua, a lumai iho la iloko o ke kai a make, lawe ia ’ku la a kalua ia i ka imu. A make o Keoua, nonoi aku la kekahi kahu ona ia Kamehameha, oia hoi o Kaoleioku: “E ka lani-e! i kanawai no’u e ola ’i.” Haawi aku o Kamehameha i ka papa he kanawai ia, hoole mai kela, aole au e ola ia kanawai. Haawi hou o Kamehameha i ka wai o Ahukini, aia no paha ia wai ma Kawaihae a hiki i keia la, hoole no kela, aole au e ola ia kanawai. Haawi aku o Kamehameha i ke kanawai he Mamalahoa me ka olelo aku: “Aohe makaainana, aohe alii e kii a lawe ae i kou ola, ua lanakila oe.” Hoole mai hoi na ’lii, i mamalalaau kanawai, o ke ano oia, he kanawai e make ai, aole nae he ae aku o Kamehameha, ua hai kela i ka olelo paa mamua. Ia wa, uwe iho la kekahi wahi kahu o Keoua, o Wailama ka inoa, penei:

My lord of the driving rain,
The rain flying in the upland of Auaulele:
The rain flies, flying with the wind,
Flying to the headwater [the spring] to give it life.
My lord from [the land of] the waterfall.

Kuu haku i ka ua haao
Ke lele mauka o Auaulele
Lele ka ua, lele pu me ka makani,
Lele poo a na ka wai o ka ha
Kuu haku mai ka wai haule poo.

After this Kamehameha sent some canoes to sail ahead to Oahu. These canoes touched at Haneoo, Hana. Kahekili had arrived from Oahu, and it was made known that it was his intention to wage war on Kamehameha. Kamehameha was sent for. He came from Hawaii, and on arriving the fighting began, and was kept up until Kahekili was defeated. Kahekili returned to Oahu while Kamehameha returned to Hawaii. Kamehameha, however, set up the image called Kawalakii, clothing it with ahuula and with mahiole for a hat; a spear and a war club of Kona were placed by it, and it was consecrated to Malio. Because Kahekili’s famous soldier, Keawepuahiki, saw that it did not move he went and struck at it with a club and broke it into small pieces. Kahekili sent another famous soldier, Kapakahili by name, to battle with Kamehameha, and they fought here on Maui until Kapakahili was defeated. Then Kamehameha returned to Hawaii, and when he heard of Kahekili’s death he went after his kingdom. Then Kaiana rebelled, but was not victorious over Kamehameha.

Mahope iho, hoouna ku ’la o Kamehameha i kekahi mau waa e holo e mamua i Oahu, a pae aku la ua mau waa nei i Haneoo ma Hana. Ua holo mai hoi o Kahekili mai Oahu mai, a lohe ia ae la he manao kaua kona ia Kamehameha. Kii ia ku la o Kamehameha ma Hawaii, a hiki mai la, o ka hoomaka no ia o ke kaua a hee o Kahekili. Hoi aku la o Kahekili i Oahu, a hoi no hoi o Kamehameha i Hawaii. Kukulu iho la nae o Kamehameha i ke kii o Kawalakii ka inoa, a hoaahu ia i ka ahuula a hoopapale ia i ka mahiole, a hookau ia iho la ka ihe, laau pololu o Kona, ua hoomalu ia na Malio. No ka ike aku o ke koa kaulana o Kahekili, oia o Keawepuahiki i ka oni ole, o kona kii no ia a hili me ka laau a haihai liilii iho la. Hoouna hou mai o Kahekili i kekahi koa kaulana, o Kapakahili ka inoa, e holo e kaua me Kamehameha, a ma Maui nei no kahi i kaua ai a hee o Kapakahili. O ka hoi no ia o Kamehameha a Hawaii; a lohe i ka make o Kahekili, o ke kii no ia i ka aina, a kipi mai hoi o Kaiana, aole nae i lanakila maluna o Kamehameha.

That was when Kamehameha commenced the cultivation at Ualakaa; the chief was three years on Oahu; then he came to Lahaina. That was the time of the sounding reed, that is, a thinned stem of coconut leaf placed on a flat piece of wood which fitted in the mouth; or it may be fibrous lauhala, and so forth. After three years here, he returned to Hawaii.

[Keakaloloa.]

O ka hoomaka ana ia o Kamehameha e mahi ia Ualakaa; ekolu makahiki o ke ’lii i Oahu hoi mai a Lahaina, he niaukani ia wa, oia hoi he niau me ka laau palahalaha maikai e komo pono ana i ka waha, a he lauhala paha a pela aku; ekolu makahiki maanei o ka huli hoi no ia i Hawaii.

[Keakaloloa.]