Chapter II (1)

As Pikoiakaalala was shouting, Mainele and the chiefs heard it, so Mainele spoke up: “You are a deceiving man. Where is the rat that will come into this great assembly of people? You are the greatest of liars.”

“A rat! A rat!” continued Pikoiakaalala. Mainele replied: “Let us make a wager.” In this new wager the king and queen again took part; the king backed up Mainele while the queen supported Pikoiakaalala. As soon as the wager was decided on, Pikoiakaalala made ready to shoot. Before his arrow left the bow, however, Mainele remarked: “If the actual rat is hit then the wager is won and Pikoiakaalala can have the stakes.” He said this because they all felt sure that no rat would be seen in the crowd of people.

When Pikoiakaalala let fly his arrow, it hit the old woman whose eyes were dim and had grown small because of her great age. [676] At seeing this Mainele and the people refused to give up the stakes as the old woman was not a rat, but a human being. Pikoiakaalala answered that the object hit by his arrow was a rat, saying: “When a baby is born it is called a child; when it grows bigger it is called a youth; when it stops growing it is called a full-grown man; when he walks with a cane he is called an old man; and when his eyes grow small he is likened to a rat ‘haumaka-iole,’ [677] a rat. Is not that a rat? It is a rat.” Mainele was therefore beaten.

After the bet was settled they went into the house and sat down; Pikoiakaalala then looked up at the rafters and said: “Look at that big rat sitting there! Look at that big rat sitting there!!” At this Mainele remarked: “You are a deceiving man. Where is the rat to come from that you could see there? You are the greatest liar I have ever seen. You have no equal.” Pikoiakaalala said: “There is a rat. If I should shoot and hit a rat, what would you do?” “All right, we will make a bet, if you shoot and hit a rat I lose and if you don’t hit one you lose,” said Mainele. The bets were then made, the king and queen doing the betting, consisting of articles of value and land. After the bets were made, Pikoiakaalala let fly his arrow which flew and hit the top-most batten Kuaiole. [678] At this Mainele looked on and said: “That is not a rat, that is a batten, you have not beaten me.” Pikoiakaalala replied: “That is a rat, for the common expression is this: ‘Put on and bind down the rat-backed batten.’ Is not that expression connection with the word rat? I say it is; therefore, I have won.” At this everybody present decided that Mainele was beaten. When Mainele was beaten this time, his skill and fame began to wane, while the skill and fame of Pikoiakaalala as a shooter of rats was established.

We will now introduce our readers to Keawenuiaumi the king of Hawaii. While Keawenuiaumi was on his way with his canoe makers to the forest of Hilo one day, for the purpose of cutting down a large koa tree for a canoe, two birds flew on to the very top of the tree and called out in a loud voice: “Say, Keawenuiaumi, you cannot make a canoe [out of this tree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe that will never reach the ocean.”

When Keawenuiaumi heard this call from the birds the tree-felling was abandoned. As the birds kept up this calling continually Keawenuiaumi became vexed and thereupon made up his mind to go in search of a skillful archer to come and kill the birds. About this time the fame of Mainele as an archer reached Hawaii, so Keawenuiaumi made a vow, “That if Mainele would kill the birds he should receive the king’s daughter in marriage [679] together with a portion of the island of Hawaii.” Upon the arrival of Keawenuiaumi’s messengers in Oahu, Mainele was informed of the wish of the king. As soon as Mainele heard that he was wanted on Hawaii, he immediately prepared his double canoe and got together his men who were to accompany him.

When Kauakahi, the man who found Pikoiakaalala sleeping on the sand, heard of the contemplated trip to be made by Mainele to Hawaii, he went to Pikoiakaalala and told him of what he had heard, saying: “Mainele is going to Hawaii to shoot birds for Keawenuiaumi; the messengers have just arrived from Hawaii.” Pikoiakaalala answered: “If you wish me to go along you had better go up and get some ie vines and make a basket in the shape of a calabash for me to hide in, so that I may not be seen by Mainele, and you can say that it is a basket for the safe keeping of your god. This will be the means of getting me to Hawaii.” Kauakahi then followed out the instructions given by Pikoiakaalala and had the basket made, and the trip with Mainele arranged.

When Mainele’s preparations were finally completed, he approached Kauakahi and said: “Let us sail to Hawaii.” Kauakahi replied: “All right, I am willing to go to Hawaii with you providing you give me your consent to do what I want.” “What is it you want?” asked Mainele. “I have a basket where my god is kept. The canoe in which this god is to be taken, as I want to take it along, must be tabued and no one must be allowed to take passage in it outside of myself.” This was satisfactory to Mainele. On the day agreed on for the voyage to start for Hawaii, Mainele, his followers and paddlers boarded their double canoe, while Kuakahi and Pikoiakaalala, who was in the basket, boarded their canoe, the basket in the after part and Kuakahi in the fore part of the canoe.

A few words of explanation relating to the basket. This was made with several openings which allowed a free current of air and enabled Pikoiakaalala to sit therein. After leaving Oahu to their rear, the canoes after a quick passage, were laid to off the cliffs of Kaholo, at Lanai, on the afternoon of that same day. In the evening the breeze from Kahalepalaoa which came directly from behind them sent their canoes flying along at such a rate of speed that by dawn of the next morning they were able to make out the waterfall of Kawaikapu on the steep cliffs of Makaukiu, Kohala, Hawaii. At this place is a sort of a bay surrounded by high cliffs which opens directly to the sea and which was right ahead of the canoes as they were approaching land; the name of the place is Kuukuunaakaiole. Pikoiakaalala upon seeing where they were said to Kauakahi: “Tell Mainele to shoot at the mouth of the rat which is dimly seen ahead of us.” When Mainele heard this he replied to Kauakahi: “That is not a rat, that is a cliff, you are mistaken.”

Upon passing the cliffs they continued on their way to Hilo, at which place they arrived the next day and landed at Kaipalaoa. Everybody upon landing proceeded to the place where Keawenuiaumi was at that time residing with the exception of Kauakahi and his basket. When Mainele saw that Kauakahi was left behind he asked him: “Let us go on up?” Kauakahi replied: “I will not go on up unless the basket which my god is in goes with me.” When Mainele heard this, he requested of Keawenuiaumi that men be furnished to carry the basket along up to the house, whereupon Keawenuiaumi ordered four men to pack the basket to the house. Upon their arrival at the house, Kauakahi spoke to Mainele: “I don’t think it right for us to live in the same house with our god; it is best that you ask Keawenuiaumi that a small house be given me where I can live with the god.” Mainele therefore requested of Keawenuiaumi for a house for the god and Kauakahi. As soon as the king heard this, orders were given that a small house be built, which was finished in no time, where Kauakahi moved in with his basket. This request was really made at the wish of Pikoiakaalala, in order that he might not be seen by Mainele and the people.

On the second day of their arrival at Hilo, Keawenuiaumi, Mainele and the people proceeded up into the koa forest where the tree that had been already picked out was situated. On this trip the basket was carried along, and when they arrived at the tree, Kauakahi and his basket remained at a little distance from the others. The king’s canoe makers then proceeded to cut down the tree. Just as soon as this was done the birds lit on the tree and called out: “Say, Keawenuiaumi! You cannot make a canoe [out of this tree], it is hollow. It is a worthless canoe, a hollow canoe. A canoe that will never reach the ocean.”

As soon as the people heard the call, Mainele shot at the birds, but his arrow did not come anywhere near them on account of the height of the tree. A staging was then built up which reached about half way up the tree, but even then Mainele’s arrow did not reach the birds. Pikoiakaalala then whispered to Kauakahi: “Ask Mainele and Keawenuiaumi why the birds are not hit. Perhaps Mainele was not shooting at them, if he did he would hit them.” When Mainele heard the remarks of Kauakahi, he replied: “Why don’t you shoot at them yourself? There are the birds, here is the bow and here are the arrows, go ahead and shoot, may be you will hit them.” At this Kauakahi replied: “All right, I will ask my god to shoot the birds.” Pikoiakaalala then came out of the basket with his rat shooting arrows to the surprise of Mainele and the Oahu people that accompanied him, for they had not known that a man had been in this basket all this time. Upon coming up to Keawenuiaumi, Pikoiakaalala requested that a basin of water be brought and made to stand under the tree. As soon as this was done Pikoiakaalala came and stood over the basin; while he looked into the basin at the reflection of the birds in the water, he held his arms above his head with his bow bent and his arrow aimed at the birds; as soon as he saw that the birds were in line he let fly his arrow which flew true to the mark hitting both birds and they came tumbling down to the ground. The people upon seeing this great skill shown by Pikoiakaalala gave a mighty shout.

Keawenuiaumi, true to his word gave his daughter to Pikoiakaalala to wife and also gave him a portion of Hawaii, which made Kauakahi a very rich man. Mainele was so ashamed that he immediately returned to Oahu.

KAAO NO PIKOIAKAALALA.

MOKUNA I.

O Alala ka makuakane, o Koukou ka makuahine, o Iole, o Opeapea na kaikuahine o Pikoiakaalala, he mau mua laua ma ka hanau ana no Pikoiakaalala. Olelo hoakaka. He mau makua iole keia a me na keiki, a he kanaka kekahi ano o lakou, maloko o keia kaao e maopopo ai. O Wailua i Kauai ka aina hanau o Pikoiakaalala, hapai o Koukou a hanau, oia o Iole he kaikamahine, hapai hou a hanau o Opeapea, he kaikamahine, hanai ia laua a nui, holo i Oahu nei. Hoao laua me na kane kaukau alii koikoi ai ahupuaa o Oahu nei. Ia wa e alii ana o Kaulamawaho me kana wahine o Kekakapuomaluihi no Oahu nei. No ko laua haalele ana ia Kauai a holo i Oahu nei, ike ole laua i ka hanau ana o Pikoiakaalala, ko laua pokii kane. A hala mai laua, hapai o Koukou ko lakou makuahine ia Pikoiakaalala, a hanau he keiki kane, hanai ia a nui, ua pii kona kino me ka makai o ka helehelena, o ka lauoho nae he ano hulu iole.

I loko o ia wa he mea mau i na kanaka a me na keiki ka akoakoa ma kahi hookahi o Wailua e lealea, e makaikai no na mea e hana ia ana. Ia lakou e uwa ana me ka hookanikani pihe no ka olioli, komo aku la keia leo ma na pepeiao o Pikoiakaalala, alaila, ninau oia i ko lakou makuakaue ia Alala: “E, Alala, heaha keia leo e uwa nei o kai o Wailua nei?” “He olohu,” wahi a Alala. “Pehea ia mea?” wahi a Pikoiakaalala. “Penei: olohu iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka pihe, oia kela leo au e lohe la.” I aku o Pikoiakaalala: “E iho au e nana ia mea?” “Aole oe e iho e nana,” wahi a Alala, a hala keia la. Uwa hou ka pihe, kokolo hou ka leo a lohe o Pikoiakaalala. Ninau hou ia ia Alala, o ka lua ia: “Heaha keia uwa hou o kai?” “He pahee; pahee iho la a holo loa aku la ka pahee a kekahi uwa ae la.” “E iho au,” pela aku o Pikoiakaalala. Hoole mai o Alala: “Aole oe e iho.”

Uwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: “Heaha keia leo hou e uwa nei?” Hai mai o Alala: “He koieie i ka haki wai ana, penei ke ano: he wahi papa pokole i hana ia a maikai, lawe a kahi o ka wai-kahe e ili ana mehe ale la o ka moana ke opu ae a haki aku, ilaila e lana malie ai me ke kauaheahe. A o ka mea e lana ana peia me ka lilo ole i ka wai, oia kela pihe e uwa maila.” “E iho au?” pela aku o Pikoiakaalala ia Alala. “Ae.”

Hana iho la o Alala i koieie na Pikoiakaalala a hookuu aku la e iho i kai o Wailua, i kahi o na kanaka e piha ana. A hiki o Pikoiakaalala me kana koieie, nana mai la na mea a pau ia ia nei me ka haohao. Mahope olaila, kiola na mea a pau i ka lakou koieie i ka wai (oia ka muliwai o Wailua), o Pikoiakaalala kekahi i kiola i kana koieie, oi loa aku la ka maikai o ke kau aheahe o kana koieie mamua o ka na keiki a pau. Nolaila, huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i ka Pikoiakaalala koieie a kiola i kahi kahe ikaika o ka wai, a kahe aku la ka wai me ka ikaika loa, lilo aku la ke koieie a hui me ke kai.

Mahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi a ke koieie i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka wai; po a ao, ao a po i ka moana pae i Oahu nei. Me ke awa o Kou nei kona pae ana a noho iho la ma ka ae one, he olulo ke ano, no ka mea ua pololi i ka make a ka ai a me ka ia.

NO NA KAIKUAHINE.

E noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o laua, he kanaka malama waiwai, o Kauakahi ka inoa. Hele aku la o Kauakahi ma kahi a Pikoiakaalala e moe ana, ninau iho la: “Mahea mai oe?” “Ma ke kai mai nei,” pela aku o Pikoiakaalala. “E hoi kaua i ka hale,” pela aku o Kauakahi.

A hiki laua i ka hale, olelo aku la o Kauakahi ia Iole a me Opeapea, na kaikuahine o Pikoiakaalala: “He keiki ka’u eia la, loaa aku nei ia’u e moe ana ma ka ae one; nolaila lawe mai nei au i ka hale nei e noho ai me a’u.” Ninau aku la o Iole me Opeapea ia Pikoiakaalala: “Mahea mai oe? Owai kou aina hanau a me na makua?” I aku o Pikoiakaalala: “O Wailua i Kauai ko’u aina hanau, o Alala ko’u makuakane, o Koukou ko’u makuahine.” A lohe o Iole a me Opeapea i keia olelo a Pikoiakaalala, maopopo ia laua he kaikunane pokii keia no laua, ma ka loaa ana o ka inoa o na makua. Lele aku la laua uwe, a hai aku la i ka pili ana ia Pikoiakaalala.

O ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia Kauakahi e kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o Kauakahi, olelo aku la: “I kauoha mai nei na ’lii wahine ia olua e hoi olua i ka hale, ua puka mai ko olua kaikoeke mai Kauai mai, e kalua puaa a me ka ai.” Ia wa, makaukau na mea a pau a hiki i ka hale, kalua ka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka aku la i kahi o na ’lii o Oahu nei e noho ana, a hiki ia, e pili ana na ’lii i ka pana iole.

Na ’lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili ana laua i na waiwai. O Mainele ka ke kane pana iole, a o ka wahine alii aole ana pana iole; nolaila, olelo hooioi o Pikoiakaalala imua o Mainele, penei: “He mea liilii wale no ia mea, aole ia he mea nalowale.” Lohe ke ’lii wahine i keia olelo a Pikoiakaalala, kahea mai e hele aku a kokoke, a hiki ia, ninau mai ke ’lii wahine: “He ike no oe?” “Ae,” pela aku o Pikoiakaalala. Wahi a ke ’lii wahine: “Ina he ike oe i ka pana iole, alaila, o oe ka’u pana iole, a e pili ko’u waiwai mahope ou, a e pana olua o Mainele, a holo ko laua olelo ana, pili na waiwai.”

No Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma ka pana iole, nana wale no ke eo ke pili, he umi iole e ku i ka pua hookahi, i ka pana hookahi ana.

No ka pili ana. Pili ke ’lii kane i kona waiwai mahope o Mainele, pili hoi ke ’lii wahine i kona waiwai mahope o Pikoiakaalala, a mau na pili. Na Iole. Ina e ku na iole he umi i ka pua i ka pana hookahi ana, alaila, eo ka waiwai, ina emi i ka eiwa iole o ka pana hookahi ana, aole eo, pela na aoao elua. Ia wa pana o Mainele, ku he umi iole i ka pana hookahi ana, kanikani pihe ka aha e nana ana, “Eo ia Mainele! Eo ia Mainele!” Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele: “Hawawa! A e pono no paha ke ku ma ke kino o ka iole he aka nui; kai no paha i ka umiumi o ka iole e pana ai, akaka la hoi ke akamai, aole ka!” Olelo mai o Mainele: “Keiki hoopunipuni oe. Mai ko’u la i pana iole a hiki i keia la, aole au i ike i kekahi kanaka e pana ana ma ka umiumi o ka iole.” No ko laua hoopaapaa loihi, pili hou no ke ku i ka umiumi o ka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole, mehameha ka nahele; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi e ike ia ai, he ano kino iole na makua a me na kaikuahine.

Aia la o Pikoiakaalala,
O Kama a’u a Alala,
I hanau ia e Koukou,
O Alala ka makuakane
O Koukou ka makuahine,
O Kikoo o ka po,
E kikoo aku ana au ia oe,
Ia uluku, ia ululono,
O Kaulamawaho he alii,
O Kekakapuomaluihi
O Kau la hooholo ia mai
Aia la! Aia la!
Aia ka iole i ka hua o ka aweoweo,
I ke kumu o ka aweoweo
I ka lau o ka aweoweo
Aweoweo ula i ka la,
I moe i ke pili o kuahuia nei la,
Moe, moe maila ka iole,
A hoi maila i ka iki.

Pana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o ka pua he opeapea, hui ia umikumakahi, ma ka umiumi o ka iole ka paa ana. Olelo o Mainele, kona hoa pana iole, a me na kanaka a pau: “Ua pai! Ua pai, no ka mea, he umi iole o kau pana hookahi ana e Mainele, a he a Pikoiakaalala, a o ke opeapea aole heia iole.” I aku o Pikoiakaalala: “He iole ia, ua ku i ka pua; penei ka olelo ana:

Opeapea i ke kau malie,
Kou pokii e iole
E wi mai.

Aia la he iole,” pela aku o Pikoiakaalala ia Mainele a me na kanaka a pau loa, na ’lii. Nolaila, eo o Mainele a me kona alii o Kaulamawaho. Nolaila, ua maopopo he mau iole na kaikuahine o Pikoiakaalala, oia o Iole a me Opeapea i olelo i ma ka hoomaka ana o ke ia kaao.

No ka pololi loa o Pikoiakaalala nalo aku la ia mai ke anaina kanaka aku, hoi aku la ia a hiki i kona mau kaikuahine, ua moa ka puaa a me ka ai. Mamua o ka paina ana, pane aku o Pikoiakaalala: “E hoolohe mai oukou a pau loa, he wahi kanawai ko’u no ka ai ana, penei: “Aohe walaau, aohe hawanawana, aohe kunou, aohe iniki, aohe hamumu, a pau kuu paina ana.” Lalau aku la ia i ka puaa, hookahi kaka, o ke poi uala, hookahi nau ana, a moni, lalau hou, kokoke e pau ka puaa okoa, a me ka ai a pau o ka umu. Pane mai kekahi kanaka: “He ai na ke Akua.” Oki iho la keia. Pane mai na kaikoeke: “E oki ana ka hoi i ke aha ka ai ana?” “Aole, ua maona ae la no.” “Ae, ua lohe la hoi makou i kou kanawai,” pela na kaikoeke. Ma keia ai ana a Pikoiakaalala, ua pii kona kino a lilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.

A nalowale mai o Pikoiakaalala mai ke ’lii wahine mai, a me ke anaina kanaka a pau loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka manao o ke ’lii wahine o Kekakapuomaluihi. Nolaila, kuahaua ia mai na mea a pau e hui i kahi hookahi, mai na ’lii a na makaainanana, ke kanikoo, ka haumakaiole, ke kolopupu, koe ka palalauhala, ka mai iluna ke alo, ka mea ku a hina iho. O keia huliamahi ana o na mea a pau loa, i loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana, no ka mea, ua pii ae ke kino o Pikoiakaalala i ka nui no kela ai hookahi ana. I ka wa i pana iole ai me Mainele, he kino keiki no ko Pikoiakaalala. Iloko o keia akoakoa ana i ike ia ai o Pikoiakaalala, maloko o kana hana he pana iole.

Iloko o ke anaina kanaka e noho ana he luahine haumakaiole ua hele a liilii na maka a like me ko ka iole. Kahea o Pikoiakaalala: “Ka iole nui e! Ka iole nui e! Makau ole i ke kanaka keia iole. Ku oe i ka’u pua! Ku oe i ka’u pua.”

MOKUNA II.

I keia kahea ana a Pikoiakaalala, lohe o Mainele a me na ’lii; i aku o Mainele: “Kanaka hoopunipuni oe; aia i hea ia iole holo mai i loko o keia anaina kanaka nui? He keu oe o ke kanaka wahahee.”

“He iole! He iole!” pela o Pikoiakaalala. Olelo mai o Mainele: “E pili kaua.” Ma keia pili hou ana komo hou na ’lii, o ke ’lii kane mahope o Mainele, o ke ’lii wahine mahope o Pikoiakaalala; a pau ka pili ana o na waiwai, pana o Pikoiakaalala. Wahi a Mainele: “Aia a ku i ka iole ponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea, ua ike na mea a pau aohe iole holo mai i kawa paapu o na kanaka.”

Pana o Pikoiakaalala i ka pua, ku ka luahine haumakaiole. Hoole o Mainele a me na kanaka a pau aohe ia he iole, he kanaka ia. I aku o Pikoiakaalala, he iole ia, penei: “Hanau ke keiki; he kino uuku ia; a nui ae, he kino kamalii; a pau ka pii ana o ke kino, he kanaka makua; a lalau i ke kookoo, he elemakule; a liilii na maka, he ‘haumaka-iole,’ iole. Aole ia he iole? He iole ia.” Eo o Mainele.

A pau keia pili ana, hoi lakou a loko o ka hale, noho. O Pikoiakaalala nana ae la ia i kaupoku o ka hale a olelo ae la: “Ka iole nui e kau mai la! Ka iole nui e kau mai la!!” I aku o Mainele: “Wahahee oe e na kanaka; na wai ia iole holo mai o laila? He oi oe o ke kanaka wahahee, aohe ou lua.” Olelo aku o Pikoiakaalala: “He iole; ina i pana au i kuu pua a i ku, pehea oe e Mainele?” “Ae, i pana oe a i ku ka iole, eo au ia oe, a i ku ole, eo oe ia’u,” pela aku o Mainele. Nolaila, pili hou laua, na na haku alii o laua i pili na waiwai, ka aina. A pau ka pili ana, pana o Pikoiakaalala. Lele aku la ka pua a ku i ka “aho kuaiole” i ke kaupoku maluna iho, ku ka pua. Nana ae la o Mainele a hoole: “Aole ia he iole, he aho ia, aole i eo.” Olelo aku o Pikoiakaalala: “He iole ia, penei ka olelo ana: ‘Kau hilo ia iho ka aho kuaiole.’ Aole ia i pili i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia’u.” Ia wa, hooholo na mea a pau loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua haule loa kona akamai i lalo a me kona kaulana. Ua lilo ke akamai a me ke kaulana no Pikoiakaalala, i ka pana iole.

Maanei, e nana kakou no ke ’lii nui o Hawaii no Keawenuiaumi. I kona pii ana me kona mau kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea waa, kau ana elua manu iluna o ka wekiu, kahea iho la me ka leo nui: “E, Keawenuiaumi, aohe waa, he puha, he waa ino, he waa puha, he waa hiki ole i ka moana.”

A lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke koa, no ke kahea mau o na manu pea i na la a pau loa; nolaila, uluhua o Keawenuiaumi, a manao iho la oia e imi i kanaka akamai i ka pana pua i make na manu. Ua hiki aku ke kaulana o Mainele ma Hawaii a puni i ka pana iole, nolaila olelo o Keawenuiaumi me ka hoohiki: “Ina e make na manu ia Mainele, alaila, lilo kana kaihamahine i wahine na Mainele, a me kekahi aoao o Hawaii.”

A hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a Keawenuiaumi. Ia lohe ana o Mainele i keia holo ona i Hawaii, hoomakaukau iho la ia i na waa a me na kanaka holo pu me ia.

O Kauakahi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma ka ae one mahope o kona pae ana mai Kauai mai, olelo aku la ia ia Pikoiakaalala: “E holo ana o Mainele i Hawaii e pana ai i na manu, ua hiki mai nei na elele a Keawenuiaumi.” “Ae, ina oe e manao e holo au, e pii oe i ie, a ulana hokeo, i wahi no’u e noho ai, i ole au e ike ia e Mainele, a e olelo no hoi oe, he hokeo akua nou. Pela au e hiki ai.” Hana iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau ka hinai ie, a me ka holo o Mainele.

I aku o Mainele ia Kauakahi: “E holo kaua i Hawaii.” Ae mai o Kauakahi: “Ae, he ae no ko’u i ka holo me oe i Hawaii, aia nae a ae oe i ka’u olelo.” “Heaha ia ia olelo?” wahi a Mainele. “He hokeo akua no’u, he kapu kona waa e kau ai, aohe kanaka e kau ma kona waa, owau wale no.” Ua pono ia olelo ia Mainele. I ka la o lakou i holo ai i Hawaii, kau aku la o Mainele ma kona mau kaulua, me na ohua a me na hoewaa; o Kauakahi me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope ka hokeo, mamua o Kauakahi.

Olelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka makani i loko, aole e pau ke aho, nolaila i komo ai o Pikoiakaalala i loko e noho ai. A hala o Oahu nei mahope o lakou, hoalulu na waa o lakou mawaho o ka pali o Kaholo, i Lanai, a ahiahi, hina ke kehau o Kahalapalaoa mahope o na waa, holo aku la lakou mai ia ahiahi a owakawaka kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele o Kawaikapu i na pali hulaana, e kupono ana i Makaukiu ma Kohala i Hawaii. Aia hoi, he hulaana, o Kuukuunaakaiole ka inoa e hamama mai ana kona waha i kahi a na waa e holo aku nei. I aku o Pikoiakaalala ia Kauakahi: “E olelo aku oe ia Mainele e pana aku i ka waha o ka iole e pouliuli mai nei.” A lohe o Mainele i ka olelo a Kauakahi, hoole maila: “Aohe iole, he pali ia; he kanaka lalau oe.”

A haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma ke awa o Kaipalao; pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o Kauakahi me ka hokeo ie ana. I aku o Mainele: “E pii kaua.” Olelo mai o Kauakahi: “Aole au e pii a hiki kuu hokeo akua. Ia lohe ana o Mainele, kauoha aku la o Mainele ia Keawenuiaumi i kanaka no ka hokeo akua e hiki ai i uka. Kena mai la o Keawenuiaumi eha kanaka, amo aku la i ka hokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele: “Aole kakou e pono ke noho ma ka hale hookahi me ke ’kua o kaua, e aho e olelo oe ia Keawenuiaumi i wahi hale no maua.” Olelo aku la o Mainele ia Keawenuiaumi, i hale no ke akua o laua me Kauakahi; mahope oia lohe ana, aohe i upuupu iho paa ka hale, haawale o Kauakahi me ka hokeo ie. O keia mau hana a pau loa, na Pikoiakaalala wale no, i ole oia e ike ia e Mainele a me na kanaka.

I ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi o ke koa waa, a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki pono lakou malalo o ke kumu o ua koa nei, noho kaawale aku la o Kauakahi me ka hokeo ie. Ia wa, ooki na kalai waa a Keawenuiaumi i ke kumu o ke koa, kau ana na manu, kahea ana: “E, Keawenuiaumi e! Aohe waa, he puha. He waa ino, he waa puha. He waa hiki ole i ka moana.”

Lohe na mea a pau loa, pana o Mainele i ka pua, aohe launa ae i na manu. Hana ke olokea he alanui e pii ae ai a waena o ke koa pana ae, aohe no he launa ae i na manu. Hawanawana aku o Pikoiakaalala ia Kauakahi: “E ninau alu oe ia Mainele a me Keawenuiaumi heaha keia ku ole o na manu? He pana ole ia paha i ka pua, ina paha e pana ia ku na manu.” A lohe o Mainele i keia olelo a Kauakahi, i mai la: “Aole no la hoi e pana ae; aia no hoi ka manu ke kau mai la, eia ka pua, pana ae no hoi paha, malama o ku ia oe.” I aku o Kauakahi: “Ae, e olelo ae au i kuu akua a nana e pana na manu.” Ia wa ku ana o Pikoiakaalala mai loko ae o ka hokeo ie me kana pua pana iole. Alaila, ike o Mainele a me na kanaka o Oahu aku nei he kanaka ko loko o ka hokeo ie. Olelo aku o Pikoiakaalala ia Keawenuiaumi: “I poi wai, e lawe mai a malalo o ke kumu o ke koa nei kukulu.” I loko oia wa pana o Pikoiakaalala i na manu; kulou iho la kona poo i loko o ke poi wai, e nana ana i ke aka o na manu i kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana ai, o na maka i loko o ke poi kahi i hooponopono ai i ke kupono. Ia pana ana, ku na manu a elua, pahu ana i lalo, uwa ka aha kanaka i ke akamai o Pikoiakaalala.

Lilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekahi aoao o Hawaii waiwai o Kauakahi, hilahila o Mainele a hoi mai i Oahu nei.

LEGEND OF KALELEALUAKA AND KEINOHOOMANAWANUI.

The land where Kalelealuaka and Keinohoomanawanui lived was Lihue, situated below and to the east of the Kaala mountains on Oahu. The ground upon which the house stood is “Oahunui”. At this time Kakuhihewa was the king of Ewa and of the districts adjoining; while Pueonui was the king of the district of Kona, embracing that stretch of country from Moanalua to Makapuu. At this time these two kings were contending in war with each other whereby Pueonui was acquiring the Ewa lands. Kalelealuaka was a very brave and fearless man in battle and in fighting. Kalelealuaka and Keinohoomanawanui often spent their time wishing for certain things. The house in which they lived faced directly towards Ewa.

Usually after partaking of their evening meal they would light their kukui nut lamp and then lie down with their heads on their pillows, look up at the roof, Kalelealuaka at one gable of the house and Keinohoomanawanui at the other, when Kalelealuaka would call out to Keinohoomanawanui: “Let us name our wishes.” Keinohoomanawanui would then reply: “My wish is this: that we sleep until the first crowing of the cock, then wake up and proceed down to the plain, pull up some ahuhu, [680] gather them together, continue on down to the beach, pound until soft, put the stuff into the cracks, catch an eel, return home, put the eel in banana leaves, cook it in the oven underground; then at the second crowing of the cock uncover the oven and place the cooked eel to one side to cool; after it is cooled we will then proceed eating until we have had our fill; when we will retire to our mats, place our heads on our pillows, face up to the roof and watch the rats race along the battens. That is my wish, I want you to know.”

Kalelealuaka would then reply: “That is no wish, I have the proper wish.” “What is your wish?” Keinohoomanawanui would ask. “That we may eat the dogs of Kakuhihewa that bite the face of people; that we may bake the hog whose tusks are crossed; that we may eat the fat awa [681] of the fish ponds; that we may drink of the best and most intoxicating awa; that Kakuhihewa himself shall chew the awa, strain it into the containers, pour it out into the cups, place the cups to our lips; and after we have slept off the effects of the awa, that he bring his daughters and make them our wives. That is my wish, I want you to know.” Keinohoomanawanui then replied: “Say, we will get killed. I thought we were to wish on other subjects; but I see your wish is in relation to the king. If that is your wish we will surely get killed.” This was carried on by these two for ten nights and over. [682]

As their lamp was seen burning for several nights, Kakuhihewa got vexed and ordered one of his spies to go on up and see what this midnight lamp was for. As the spy arrived and stood on the outside of the house he heard Keinohoomanawanui name his wish, which was followed by Kalelealuaka, after this the two became quiet. The spy then stuck a short wooden dagger in the ground at the entrance [683] of the house and returned to the king. At his arrival the king asked: “What was that lamp burning for that you went up to see?” The spy then repeated all he had heard. While the spy was repeating what he had heard to the king, a priest was at this time with the king. At the conclusion of the recital, the king turned to the priest and asked him: “What about that man Kalelealuaka? Do you think his wish proper or not?” The priest replied: “What he has said should be carried out, because he will be the man to gain the conquest for you, so that you will own the whole island. You must, however, carry out every detail of his wish with your own hands.” On the advice of the priest, Kakuhihewa [684] proceeded to carry out in detail the wish made by Kalelealuaka. The priest had, however, instructed the king to build two houses, one to serve as an eating house and the other a sleeping house; both to be built and completed in one day and then Kalelealuaka was to be sent for and brought down.

When Kalelealuaka [685] and Keinohoomanawanui [686] woke up in the morning and went out of doors, they saw a wooden dagger sticking in the ground just outside of the entrance. At seeing this Keinohoomanawanui said to Kalelealuaka: “We are going to be killed. Here is a wooden dagger at our door. We have been discovered. What a pity that we are to be killed. You can now see the consequences of disobeying my advice, not to speak anything in connection with the king.”

While they were discussing the dagger found at their door, they looked down toward Ewa and saw a company of people coming up toward them from the king’s house all armed with stone axes from front to rear of the procession. At the sight of the people Keinohoomanawanui remarked: “There perhaps is our death coming?” Kalelealuaka replied: “You coward.” The company they saw coming was on their way to cut timber for the erection of the two houses as advised by the priest. These houses were completed in one day.

HOW KALELEALUAKA AND KEINOHOOMANAWANUI WERE SENT FOR AND HOW THEY WERE TAKEN TO KING KAKUHIHEWA AT EWA.

On the following day Keinohoomanawanui again saw a large company of people coming up from Ewa, all armed with spears and other instruments of war; some had war helmets and feather capes while some had a litter for carrying people. Upon seeing the people Keinohoomanawanui turned to Kalelealuaka and said: “Our death is now close upon us.” Kalelealuaka replied: “Keep your eye on them.” Kalelealuaka all this time was lying down with his war club, showing no fear and acting as though willing to fight. When the people arrived outside of the house, six of them surrounded the house all armed with death weapons. Soon after this Kalelealuaka got up, stepped outside with his war club in hand, raised it and struck it on the house cutting it in two and scattering the grass and timbers in all directions. The officer in command of the soldiers spoke up saying: “We did not come here to inflict death, but we have been sent to bring you to Ewa by the orders of Kakuhihewa, the king. Here is the litter, get in.”

Before their arrival at Ewa, Kakuhihewa had in the meantime prepared with his own hands everything as advised by the priest, as already set forth in this story. The reason why Kakuhihewa had followed the instructions was because he wanted to gain possession of all of Pueonui’s lands, and also because the priest had advised him so. Kalelealuaka and Keinohoomanawanui were from this time on taken as the king’s sons-in-law. All Kalelealuaka did after this was to retire with the daughter of Kakuhihewa in one of the houses prepared for them.

While they were living together at this time, war was again resumed between the two kings, Kakuhihewa and Pueonui. [687] Keinohoomanawanui was at once made one of the king’s officers and he went out to take part in one of the battles, and in which Pueonui was beaten. Kakuhihewa and his men went out to fight during the daytime and they slew a great many of Pueonui’s men. Keinohoomanawanui always gained the victory in these battles so that in time the king began to give Keinohoomanawanui the credit of such splendid results.

Kalelealuaka in the meantime retired during the daytime, but at the first crow of the cock at early dawn, he would get up and go out and slay the officers in the army of Pueonui. He would run from Ewa to Kapukaki, the heights looking down at Halawa, where he would meet the officers of the opposing army and fight them single handed, striking on the right and then on the left. After slaying the enemy by the use of his war club he would carry off their war helmets and feather capes. This was carried on by him for several nights without the knowledge of anyone. One night as he was returning a farmer at Halawa saw him. Kalelealuaka had slain several of Pueonui’s men, and secured some feather capes and war helmets and was on his way home; but he was traveling at such speed that the farmer was unable to make out who he was. On the night following the farmer thought he would lie in wait for this man; sure enough he saw Kalelealuaka going along at a very great rate of speed, so taking up his spear whose point was fixed like a hook, he threw it and hit the man in the arm just above the wrist; the spear point entered and was made fast. Kalelealuaka seizing the spear tried to pull it out, but was unable on account of the peculiar point, so he broke it, leaving the point still in the arm.

Pueonui was defeated and Kakuhihewa took possession of all his lands. Kakuhihewa all this time thought Keinohoomanawanui was the cause of these victories over Pueonui and the slaughter of the men. In the meantime the farmer refused to give Keinohoomanawanui the credit of these victories and declared that the final defeat and death of Pueonui was the work of a different man altogether, who went out to fight only in the early morning. He described this unknown man as a very fast runner of whom he knew no equal; the man always carried a war club, and on his return would come with war helmets and feather capes. “I have wounded him in the arm and I think the spear point is still in his arm. It will be the means by which the man could be recognized.”

When Kakuhihewa heard this, he issued a call for everybody to come together, no man, woman or child to remain at home, excepting those who when they fell down were unable to get up again, and those who were so sick that they could not walk. After everybody had come together, the farmer proceeded to look for his man by looking at their arms; but he was unable to locate him. He then asked Kakuhihewa: “Is there no one left?” “None,” said the king, “except my son-in-law who is asleep at home, and has done nothing requiring him.” “Send for him and let me see [his arm],” said the farmer. When Kalelealuaka came up to the farmer and held up his arm the point of the spear was found. The farmer then remarked: “Surely, this is the man that slew all of Pueonui’s men, and this is the very man whom I saw coming in the early morning while I was on my way to work and at whom I threw the spear, the point of which is still in his arm. I also saw him returning with war helmets and feather capes, and I am certain his house must be filled with those articles; let someone be sent to fetch them.” When the man that was sent returned, he brought with him several war helmets and feather capes which made a huge pile, proving that it was Kalelealuaka that caused the overthrow and final defeat of Pueonui. So Kalelealuaka was made chief ruler, while Kakuhihewa served under him.

KAAO NO KALELEALUAKA A ME KEINOHOOMANAWANUI.

Oka aina i noho ai o Kalelealuaka a me Keinohoomanawanui, o Lihue e waiho ana malalo hikina o ka mauna o Kaala i Oahu. O ke kahua hale nae, o Oahunui. O Kakuhihewa ke ’lii o Ewa a me na aina e pili ana me ia; o Pueonui ko Kona nei, oia mai Moanalua a Makapuu, e noho ana laua me ka paonioni a me ke kaua, kokoke e pau loa o Ewa ia Pueonui.

He kanaka koa loa o Kalelealuaka ma ke kaua a me ka hakaka. O ka laua hana me Keinohoomanawanui, o ke kuko. O ko laua hale, ua kupono ka puka i kai o Ewa, o ko laua manawa e kuko ai, o ka wa pau o ka paina ana o ke ahiahi e pupuhi ana kukui, aia a hoi e moe, kau ke poo i ka uluna, huli ke alo iluna nana i kaupoku o ka hale. Moe o Kalelealuaka ma kona kala, moe o Keinohoomanawanui, ma kona kala, kahea aku o Kalelealuaka ia Keinohoomanawanui: “O ke kuko a kaua.” I mai o Keinohoomanawanui: “O ka’u kuko, o ka moe o kaua a kani ka moa kuakahi, iho a ke kula, huhuki auhuhu, a loaa, iho aku a kahakai, kui a wali, hoo aku i ka mawae o ka ala, make ka puhi, hoi mai a uka nei, haihai i ka lau maia, kalua, a kani ka moa, huai ae a hoomaalili ma kapa. A maalili, ai kaua a maona, hoi aku a luna o ka hua moena, kau ke poo i ka uluna, huli ae ke alo iluna, nana ae i kaupoku o ka hale, liilii ka maka o ka iole, oia ka’u kuko la i lohe oe.”

I aku o Kalelealuaka: “Aole kau he kuko; o ka’u no ke kuko.” “Pehea kau kuko?” wahi a Keinohoomanawanui. “O na ilio nahu maka o Kakuhihewa na kaua e ai; ka puaa kea o ka niho, na kaua e kalua; ke awa nui o na loko na kaua e ai, na puawa ona na kaua e inu. Na Kakuhihewa no e mama a wali, e hoka a loko o ke kanoa, e hoohee a loko o na apu; nana no e hooinu i na waha o kaua, ona kaua, moe i ka ona awa a huli ae; nana no e lawe mai i na kaikamahine ana a ma na aoao o kaua hoomoe: oia ka’u kuko la i lohe oe.” “Kahaha, make kaua; kai no paha ma na mea e ae kaua e kuko ai, eia ka o ke ’lii kau kuko; ina pela kou manao mamake kaua,” pela aku o Keinohoomanawanui. Pela ko laua hana mau ana a hala ke anahulu o na po a me na po helelei, oia he mau po keu. O anahulu a me helelei. Anahulu, he umi ia. Helelei, he keu mawaho o ka umi; oia ke ano ma ka olelo kahiko o Hawaii nei. Eia ke ano o keia mau inoa.

No keia a mau o ke kukui i na po a pau, uluhua o Kakuhihewa, kena i ke kiu e pii e nana i keia kukui a o ke aumoe. A hiki ke kiu ma waho, e olelo ana o Keinohoomanawanui i kana a pau ia, olelo o Kalelealuaka i kana a pau, hoomaha iho la laua. Kukulu iho la ke kanaka kiu i ka pahoa ma ka puka o ka hale a hoi mai la a hiki ia. Ninau aku la ke ’lii: “He kukui aha kela au i pii aku nei?” Hai mai la ke kiu i na olelo a pau loa ana i lohe ai, a lohe ke ’lii i keia mau olelo. Aia me ke ’lii he kahuna; ui ae la ke ’lii: “Pehea kela kanaka o Kalelealuaka, he pono anei kana olelo, aole anei?” I aku ke kahuna: “He pono kana olelo; o ke kanaka ia puni ko aina; o na mea a pau ana i olelo mai ai, e hooko oe, o oe ponoi no ke hana e like me ka olelo a ua kanaka ala.” O keia mau olelo a pau loa, ua hooko o Kakuhihewa ke ’lii; eia nae, olelo aku ke kahuna i ke ’lii: “I mau hale elua, i hookahi hale ai, i hookahi hale moe, hookahi la paa, alaila, kii ia o Kalelealuaka a lawe mai.”

O Kalelealuaka a me Keinohoomanawanui, i ko laua ala ana i ke kakahiaka a hele iwaho o ka hale, iko iho la laua he pahoa e ku ana ma ka puka o ka hale, ua kukuluia. I aku o Keinohoomanawanui ia Kalelealuaka: “Make kaua! Eia la he pahoa ma ka puka o ka hale o kaua! Ua loaa. Aloha ino kaua i ka make; o ka’u no ia e olelo aku ana ia oe e waiho ke ’lii, aohe make olelo.”

Ia laua e kamailio ana no ka pahoa i kukulu ia ma ka puka o ka hale, nana aku la laua i ka moe mai o ke kaoo huakai kanaka, mai kahi o ke ’lii a kokoke i ko laua nei wahi, me na koi lipi mai mua a hope o ka huakai. “Aia hoi paha ka make o kaua la,” pela aku o Keinohoomanawanui ia Kalelealuaka; makau wale. O keia huakai, he poe ooki laau hale, e like me na olelo a ke kahuna i ke ’lii, hookahi la ua paa na hale elua.

NO KE KII ANA IA KALELEALUAKA A ME KEINOHOOMANAWANUI, E LAWE I KAI O EWA IMUA O KE ’LII O KAKUHIHEWA.

Ia po a ao ae, nana hou aku la o Keinohoomanawanui i nei huakai nui e pii mai ana mai kai mai o Ewa, me na pololu, me ka ihe me ke kuia, me ka elau, me na mahiole, me ka ahuula, me ka manele auamo. Hai aku o Keinohoomanawanui ia Kalelealuaka, eia ka make o kaua ke kiina mai nei. Wahi a Kalelealuaka: “Nana ia aku.” O Kalelealuaka, ke moi nei no me kana laau palau, me ka maka’u ole me ka aa no e hakaka.

A hiki ka huakai ma waho o ka hale o laua nei, eono poe kanaka ka puni o ka hale me ka makaukau i na mea make. Ia wa ala mai o Kalelealuaka me kana laau palau a uhau iho la i ka hale, kaawale ae la elua mahele me ka lele liilii i o i anei. Olelo mai ka luna o na kanaka: “Aole ka makou huakai he kaua a he make; i kii mai nei makou ia oe e iho i kai o Ewa, ma ke kauoha a ke ’lii a Kakuhihewa. Eia hoi ka manele la kau mai iluna.”

A hiki lakou nei i kai o Ewa, ua hoomakaukau ponoi o Kakuhihewa ke ’lii i na mea a pau, e like me ka olelo a ke kahuna i olelo mua ia ma ka hoomaka ana o keia kaao. O ke kumu o keia hana ponoi a Kakuhihewa, no ke ake e lilo nui ko Pueonui aina ia ia, a no ka olelo kekahi a ke kahuna. Lilo ae la o Kalelealuaka i hunona na ke ’lii a me Keinohoomanawanui, hookahi hana a Kalelealuaka he hiamoe i loko o ka hale me ka wahine, ke kaikamahine a Kakuhihewa.

I loko o keia wa a lakou e noho nei, hoomaka ke kaua o na ’lii, o Kakuhihewa a me Pueonui. O Keinohoomanawanui lilo ae la ia i luna koa, oia kekahi i hele i ke kaua, ua lanakila ko lakou aoao ma ke kaua ana me Pueonui. O Kakuhihewa a me na koa kai hele i ke kaua i ke ao, ua nui ka make ma ko Pueonui aoao, ua lanakila loa o Keinohoomanawanui ma keia mau kaua ana, a ua manao ke ’lii o Kakuhihewa nana keia make.