Chapter II (2)

No Kalelealuaka. I ke ao, moe oia a kani ka moa kuakahi o ka wanaao, hele e pepehi i na ’lii koa o Pueonui. Mai lalo mai o Ewa e holo ai, a loaa na ’lii koa a me ke kaua i Kapukaki e nana ala ia Halawa. Lawe kela i ka mahiole a me ka ahuula o na ’lii a me na koa, hookahi laau palau e uhau ai ma ka akau, a pela ma ka hema, ua pau loa ia poe kaua; pela kana hana mau ana i na po a pau me ka ike ole ia. A i kekahi po ana i hoi hou ai, ike ia e ke kanaka mahiai i Halawa. Ua luku aku o Kalelealuaka i na koa o Pueonui a pau i ka make, ua loaa ka ahuula a me ka mahiole, e huli hoi ana ia, a no kona mama loa aole maopopo kona mau helehelena. Nolaila, hoomakakiu ua kanaka mahiai nei i kekahi po hou mai, a ike ia ia Kalelealuaka e hele ae ana me ka mama loa, ia wa, pahu kela i ka ihe laumeki kohe o mua a ku i ka lima, i ka peahi mahope mai, paa loa i loko ka upe o ka ihe. Lalau iho la o Kalelealuaka i ka ihe a uhaki ae la, paa no ka upe i loko o ka lima.

O Pueonui ua pio kona aoao, a ua pau loa kona aina ia Kakuhihewa, ua manao hoi o Kakuhihewa na Keinohoomanawanui keia pio o Pueonui, a me keia make o na kanaka. No ke kanaka mahiai. Hoole oia ia Keinohoomanawanui: “Aole nana keia make o Pueonui, he kanaka e wale no ke kanaka nana e luku nei, aia a kokoke e ao hele keia kanaka. He kanaka mama loa, aohe lua, me ka laau palau i ka lima, a i ka hoi ana mai me ka mahiole a me ka ahuula, ua pahu ia e a’u i ka ihe, a paa ka upe o ka ihe i loko o ka lima. Oia ka hoailona o ua kanaka ala.”

A lohe o Kakuhihewa i keia mau olelo kukala aku la ia i kana olelo kuahaua: “Aohe kanaka noho, aohe wahine, aohe keiki. O ka mea ku ae a hina iho, oia ke noho aku, o ka mea mai hiki ole ke hele.” A akoakoa na mea a pau loa i kahi hookahi, hele ua kanaka nei e nana i ka lima, aohe loaa iki. Ninau aku la ia Kakuhihewa: “Aohe kanaka i koe?” “Aole,” pela aku ke ’lii. “Aka, o kuu hunona wale no koe e moe la i ka hale, aohe ana hana e loaa.” “E kii aku, e lawe mai e nana aku au,” pela aku ke kanaka mahiai. A hiki mai la o Kalelealuaka, hoike mai la i kona lima, i nana iho ka hana e paa ana ka upe o ka ihe i ka lima. “He oiaio, o keia kanaka ka mea nana i luku ko Pueonui aoao a pau i ka make. O ke kanaka keia a’u i hoomakaukiu ai i ke kakahiaka nui poeleele, i a’u e hele aku ai e mahiai, a na’u no keia ihe i pahu i ka lima o ia nei. A he nui loa ka mahiole a me ka ahuula i ko ia nei wa e hoi mai ai, a mehe mea ala ua piha ko ia nei hale ia mea; e pono e kii aku kekahi.” Ia laweia ana mai, ku ke ahua o ka maihole a me ka ahuula. Ia wa, maopopo o Kalelealuaka ka mea nana keia lanakila nui i pio ai o Pueonui. Alaila, lilo ae la o Kalelealuaka i alii maluna o Kakuhihewa a noho aku la ia malalo.

LEGEND OF PUMAIA.

On the land of Pukoula which adjoins Waiahao [688] in the district of Kona, Oahu, was the home of Pumaia. His chief occupation with that of his wife, was hog raising. They at one time had as many as ten hog pens; but amongst his whole herd [of hogs] there was one he thought a good deal more of than all the others; one that measured over a fathom in length which he had vowed he would never part from. This hog was to be kept until the death of Pumaia when it was to be killed.

Kualii who was king at this time, was building the temple called Kapua, which was situated to the east of Leahi Hill overlooking Mamala. At the completion of the temple, Kualii ordered that a hog be brought from Pumaia. Upon the arrival of the messengers, Pumaia asked them: “What is the object of your call?” “We have been sent by Kualii to you for a hog for the temple. You give us one.” “Yes, you can have one,” said Pumaia. “There is the pig pen.” This request was kept up until all the ten hog pens were exhausted and there remained but the one hog he thought so much of. After a time Kualii sent his men for another hog. Upon their arrival in the presence of Pumaia, they were asked: “What has brought you here?” “We have been sent by Kualii to come for the hog that is left.” “You shall not have it. He is only seeking trouble. I thought he was really in need of swine, but no.” The men then grabbed the hog and fought with Pumaia for its possession, many against one. In this fight sometimes Pumaia would get possession of the pig and again the others would get it. This was kept up for some time when at last a regular fight was had. Pumaia then struck out one blow on the right and one on the left with his fists, killing all the men except one, who ran to the king, Kualii, and reported to him, saying: “We have all been killed by Pumaia and I alone am left to bring the tidings to you.” Kualii then ordered his soldiers and officers to arm themselves with their spears and other implements of war and to dress in their war helmets and feather capes and when ready to go and make war on Pumaia.

After this fight Pumaia left Pukoula and moved on to Kewalo where he was met by the soldiers and a regular battle was fought in which Pumaia slew all of Kualii’s warriors and officers. One of the men, however, managed to escape and carried the result to Kualii. When Kualii heard that his warriors and officers had all been killed, he called all his chiefs and warriors to come together, with his god, Kanemuka. Pumaia in the meantime had moved on to Pawaa, where he was met by Kualii and his men, and another battle was fought in which Pumaia again slew all the chiefs and warriors, with the exception of Kualii and his god. When Kualii saw that his men and chiefs were all slain he prayed to his god to capture Pumaia, and so through the power of this god Pumaia was caught and bound. Kualii was so incensed at Pumaia that he was immediately killed and was dragged to Kapua where his dead body was thrown into the pit with the men he had killed. In the course of the ill treatment given his body, the jaws were crushed and cut up into fragments.

Pumaia’s wife and young daughter in the meantime were at home where they were awaiting for his return, from early in the afternoon until midnight. At this long absence of Pumaia the mother remarked to the daughter: “Your father perhaps is dead. In all his travels before this he generally returned home before dark.” While the two were talking they heard a shaking noise outside the house and an indistinct call to open the door. The mother then rose and opened the door, and lo it was the spirit of Pumaia.

Relating to the spirit of Pumaia: It is told in this legend that the spirit is always much stronger than the living body and that several people have been killed by spirits; the following narrative will show this.

As the jaw bones of Pumaia were so crushed his words were indistinctly heard, so the spirit had to resort to whispers and gesticulations of the hands, like a deaf and dumb person, in order to be understood. Pumaia then said to his wife: “I struck out right and left and killed them all.” The wife asked: “You killed them all?” “Yes, yes,” at the same time bringing the hands together and making the negative motion to indicate that nothing was left. Pumaia then said to the wife: “Let us go and get my body.” The wife assented and took a piece of kapa cloth in which to wrap the body. The blazing spirit [689] then went ahead, the wife following until they reached Kapua, the temple of Kualii and the pit where the body had been thrown. The spirit of Pumaia then flew and landed right in the center of the pit and flamed; the night guards were fast asleep, as it was then well on towards midnight, [690] the Milky Way being plainly seen. The wife then approached the hole and felt of the dead bodies. The spirit then whispered and at the same time making motions with the hands to remove the dead bodies and pointed down in the bottom of the hole. The wife followed the instructions until she found the body of Pumaia beneath, all ragged and torn. She then collected the pieces and put them in the kapa cloth, in the form of a bundle, put it on her back and returned home. Upon her arrival at the house Pumaia’s spirit told the wife, at the same time pointing at the floor of the house, to remove the mats, dig a hole and conceal the body, before the arrival of the people who would search for the body the next day. The wife did as she was told. On the next day a searching party arrived looking for the body of Pumaia. The searchers asked Pumaia’s wife: “Did you not go and remove the body of your husband last night?” “I do not know anything about it nor have I removed it. Is Pumaia then dead? This is the first that I have heard of his death.” When the searchers heard this they were certain that the wife could not have removed the body, so they returned [to the king].

On the second night, the spirit of Pumaia again came to the wife. The reason for this coming was this: The wife that day looked at her daughter and said: “Yes, I am grieving at our fate as our bones still need blood, not your father as his bones have no blood.” At this Pumaia’s spirit asked: “What are you two talking low about?” The wife replied: “Nothing, we are just talking about death, not of you of the bloodless bones.” Pumaia’s spirit then spoke to the wife: “Let us get away from this place. Take me out and take me along.” After the body had been dug up, they left Pukoula and walked toward the mountains along the road leading to the junction of Pauoa and the road that leads to the Alekoki pool. They then continued on up toward Maemae, and by dawn of [the next day] they reached Nuuanu.

On the top of the left hand peak of the Nuuanu Pali where you come down toward Hoowahapohaku and look towards the eastern peaks of the pali and right at the top of this left hand peak is a cave. The spirit of Pumaia flew to this cave and lit there flaming. The wife with the bones of Pumaia and the daughter then climbed up the cliff [691] until they arrived at the cave, where they made their dwelling. At the end of the fourth day, the last finger [692] of food for the daughter was eaten up when the mother said: “I am distressed at your fate, the one having bones that need blood. Here we are following after the bones that have no blood, and have left food and meat.” When they woke up the next morning they saw food, meat and other articles such as kapas, skirts and various other things. All these things had been brought by the spirit of Pumaia from Waikiki. In that one night the spirit had traveled over the whole district. This was carried on for several nights and the food and animals, the fish in the ponds and the growing food were brought to the cave. The spirit of Pumaia kept up these raids until at last it began to raid Kualii’s own lands. All the different properties were taken, even the canoes, mats, war helmets, feather capes, calabashes, water gourds and various other things of the house and the land. At night, while the people were asleep, Pumaia’s spirit would enter the house, carry out the sleepers and then empty the house of their valuables. Upon waking up in the morning the people would find themselves out of doors and their houses robbed of all the things of value; even the growing crops in the field were stolen by Pumaia’s spirit. By these raids the wife and daughter were able to have all they wanted and far more than their needs. One day the wife sighed and said: “Yes, we have all we need, but there is one thing lacking, we have no servant to do our work for us.” When Pumaia’s spirit heard this, it went off and brought back a servant for the wife and daughter.

Kualii in the meantime was being puzzled and often asked who this unknown thief could be. A priest who was living with him at the time then told Kualii who the thief was in the following manner: “This thief is no other person than your enemy Pumaia; his body is dead, but his spirit is at large and is much stronger than when the body was alive. You will soon be killed; if you act rightly you will then be saved.” “What must I do to be saved?” asked Kualii. The priest replied: “You must build three houses; one house for the wife and daughter; one house for the property and servants; and one house for the bones of Pumaia. After the houses are completed go and bring your enemy back and take good care of his bones; he may then take compassion on you and you will then be saved.” Kualii then consented to do all the things advised by the priest.

While this conversation was being carried between the priest and Kualii, Pumaia was amused as he heard the advice of the priest and the consent given by Kualii. He then advised his wife and daughter to return to the shore. The wife in obedience to the instructions made ready for their return. While on their way back to the old home they met Kualii’s men who had been sent to bring them to the king. Upon their arrival at the king’s house, they found everything prepared for their reception and they lived with the king ever after this.

KAAO NO PUMAIA.

O Pukoula e pili la me ka waiahao kahi noho o Pumaia, ma Kona, Oahu. O kana hana he hanai puaa ma kana wahine. Aia ia laua he umi pa puaa, a hookahi puaa punahele loa ia Pumaia, he puaa anana, he puaa lilo ole ia hai, he puaa hanai a make pu me Pumaia.

No Kualii, oia ke ’lii nana ka heiau o Kapua e waiho la ma ke komohana o Leahi puu e nana ala ia Mamala. A paa ka heiau, kena o Kualii e hele i o Pumaia ala i puaa, a hiki na elele, ninau aku o Pumaia: “Heaha ka oukou huakai?” “He puaa, i olelo mai nei o Kualii i puaa no ka heiau ia oe, e haawi mai oe.” “Ae he puaa,” pela mai o Pumaia; “aia ka pa puaa.” Pela no ke noi hooune ana a pau na pa puaa he umi a Pumaia, a koe kana puaa i minamina loa ai. Kena o Kualii i na kanaka e kii i ka puaa, a hiki lakou imua o Pumaia, ninau mai la o Pumaia: “Heaha ka oukou o ka hele ana mai nei?” “I kii mai oukou i ko puaa i koe e lawe, pela mai nei o Kualii.” “Aole e loaa ia oukou, he imihala ia; kai no paha he make puaa kona, aole ka.” Ia wa, lalau lakou la i ka puaa, a lawe me ke aumeume me Pumaia, hookahi keia he nui lakou la. Ia ianei ia lakou la, pela ke aumeume ana a hakaka maoli. Hookahi puupuu a Pumaia ma ka akau, a hookahi ma ka hema, pau loa na kanaka i ka make, a koe hookahi kanaka. Oia kai holo aku a mua o Kualii olelo aku: “Ua pau loa makou i ka make ia Pumaia, a owau, hookuu ia mai i ahailono i lohe oe.” Ia wa, kena o Kualii i na koa, a me na ’lii koa, me koa, me ko lakou mau makaukau a pau loa, na mahiole, na ahuula, na ihe, na pololu, na mea make a pau loa. A makaukau lakou e hele mai e kau me Pumaia.

Haalele iho la keia ia Pukoula, nee aku la ia a Kewalo, o kahi ia i hoouka ai me Pumaia, malaila i luku ia ai na koa, a me na ’lii o Kualii a pau loa i ka make ia Pumaia. Hookahi i pakele a lohe o Kualii. Ia lohe ana o Kualii, ku ia, me kona mau alii a pau loa, hele mai me na koa, me kona akua o Kanemuka. Ua nee aku la o Pumaia a Pawaa, i laila, loaa o Kualii ma, o ke kaua iho la no ia, pau loa o na koa a me na ’lii i ka make ia Pumaia, a koe o Kualii me ke akua ona. Kaumaha o Kualii i ke ’kua ona ia Pumaia, ia haawi ana i ke akua, paa o Pumaia i ka hopu ia ma ka mana o ke akua. No ka nui loa o ka huhu o Kualii ia Pumaia, pepehi ia iho la ia a make, alako ia a hiki i Kapua, kiola ia ilalo o ka lua, maluna iho ka poe make a Pumaia i luku ai. Ma keia hoomainoino ana ia Pumaia, ua wali ka iwi auwae, a ua weluwelu no hoi.

No ka wahine a Pumaia. Noho iho la ia me ka laua kaikamahine opiopio i ka hale, e kali ana i ka hoi mai o ke kane, mai ka aui ana o ka la a ke aumoe kupono i ke kau. No keia hoi ole mai o ke kane, olelo aku la ka makuahine i kahi kaikamahine: “Ua make paha ko makuakane, aole pela ia e hele nei, i ke ao no hoi.” Ia laua e kamailio ana, halulu ana ma waho o ka hale keia mea, me ke kahea mai e wehe ka puka o ka hale, kii aku la ka wahine wehe, aia hoi, o ka uhane o Pumaia. No ka uhane o Pumaia. Ua olelo ia i loko o keia kaao, he oi aku ka ikaika o ka uhane, mamua o ke kino, ua nui ka poe i make i ka uhane; ma keia hoomaka ana e ike ia ai.

No ka wale loa o na iwi o Pumaia e pili ana i ka waha, nolaila, ua pono ole ke olelo me ka leo, he hawanawana wale no me ke kuhi ana o ka lima, ma o a ma anei e like me ke kuli. Olelo mai la o Pumaia i ka wahine: “U-U-iho-ka akau iho-ka-hema, pau loa i ka make.” I aku la ka wahine: “Pau ia oe i ka make?” “E-E”—hoopili ae i na hapa pulima a hoole mai. I aku o Pumaia i ka wahine: “E kii kaua ia’u.” Ae aku ka wahine; lawe ae la ia he ahu he aahu kapa i mea wahi; mamua ka uhane o Pumaia e lapalapa ana, mahope ka wahine, a hiki laua i Kapua ka heiau a Kualii, aia malaila kona lua i kiola ia ai. Lele aku la ka uhane o Pumaia a luna pono o ka lua, lapalapa, o na kiai ua moe, no ka mea, ua huli ka ia, ke kau o ka po, hele aku la ka wahine a hiki i ka lua, haha iho la, e ahu ana ke kino kanaka.

Hawanawana maila o Pumaia, me ka pale mai o ka lima, ma oa ma o, aia ia i lalo ponoi o ka lua. Hana iho la ia peia, a loaa ke kino o Pumaia ilalo, ua weluwelu a okaoka, hooiliili ae la ia a loko o ka ahu a me ke kapa, hana iho la a haawe, hoi mai la. A hiki laua i ka hale, olelo hou mai o Pumaia i ka wahine me ke kuhikuhi o na lima ilalo o ka hale, e wehe i ka moena, a kohi i lua nona, i nalo i ka poe huli kupapau ke ao ae. Hana iho la ka wahine e like me na olelo a Pumaia, a ao ae la, huli ia mai ana ke kino o Pumaia, a hiki na elele i ka wahine a Pumaia, ninau mai la: “Aole oe i kii i ko kane a lawe mai i keia po?” “Aole au i ike, aole no hoi i kii; ua make ka o Pumaia? Akahi no au a lohe ua make.” A lohe na elele, maopopo aole i kii ka wahine, hoi aku la lakou.

I ka lua o ka po, hiki hou ka uhane o Pumaia i ka wahine. Eia nae ke kumu i hiki ai. Nana aku la ka makuahine i ke kaikamahine a pane aku: “U, o kaua ka hoi ka mea aloha o ka iwi koko, aole o ko makuakane o ka iwi koko ole.” I mai la o Pumaia: “Heaha ka olua e hamumu nei?” “Aole, e mea wale ae ana no maua i ka make, aole ou o ka iwi koko ole.” I aku la o Pumaia i ka wahine: “E hele kakou; e wehe ia’u a lawe pu.” Pii aku la lakou mai Pukoula aku a ka uakee o Pauoa e hele la a hiki i ka wai o Alekoki, ma laila aku a Maemae, pela lakou i pii ai a owakawaka kai ao o ke kakahiaka nui, hiki lakou i Nuuanu.

Aia ma kela huli o ka pali o Nuuanu e lou mai ana, i ka iho ana a ka Hoowahapohaku, nana aku i ka hikina o ka pali o Nuuanu, aia iluna pono, i ka welau pali oia iho, aia ilaila he ana. Lele aku la ka uhane o Pumaia a laila lapalapa, pii aku la ka wahine me na iwi o Pumaia a me ke kaikamahine a hiki, i nana aku ka hana he ana. Noho iho la lakou ilaila. Eha la i hala, pau kahi mikiai a ke kaikamahine, pane aku ka makuahine: “U, o oe ka hoi ka mea aloha o ka iwi koko; hele mai nei kaua mahope o ka iwi koko ole, haalele aku nei kaua i ka ai me ka ia.”

Ia po ana iho, moe laua a ala ae o ke kakahiaka nui, e ku ana ka ai, ka ia, ka waiwai, ke kapa, ka pau, na mea a pau loa. O keia mau mea a pau loa na ka uhane o Pumaia i kii a lawe, mai kai o Waikiki aku, hookahi po mai uka a kai o ka aina, pela aku he po, pau loa ka ai, ka holoholona, ka ia o ka loko, a me ka ai e ulu ana. Pela no ka hana ana a ka uhane o Pumaia, a hiki i ko Kualii mau aina ponoi. Pau loa ka waiwai, na waa, na huamoena, na mahiole, na ahuula, na ipu a me na huawai na mea a pau loa o ka hale a me ka aina. No ka mea, i ka po, i ka wa moe o kanaka, lawe o Pumaia i ke kino a waho o ka hale, waiho, moe oe a ala ae hoi aku i ka hale, aohe na pono o loko, ua pau ia Pumaia i ka lawe ia, pela ka ai o waena; o luna e ulu ana, o ka io ua pau.

No keia hana a Pumaia, ua lako loa ka wahine a me ke kaikamahine; nolaila, kaniuhu iho ka wahine, penei: “U, nui ka waiwai ia kaua, a hookahi hemahema i koe, o ke kanaka ole nana e lawelawe mai.” Lohe no o Pumaia, kii no, loaa ke kanaka lawelawe o ka wahine a me ke kaikamahine.

No Kualii. Nui loa kona haohao, a me ka ninau i keia aihue ike ole ia, aia he kahuna e noho pu ana me ia, nana i hai mai ia Kualii. “Aole na he kanaka e, o ko hoa paio o Pumaia; ua make ke kino, o ka uhane ia e hele nei; eia nae, ua oi ka ikaika o ka uhane mamua o ke kino.” Kokoke oe e make, ina e noonoo pono oe, alaiia ola oe. “Pehea e ola ai?” wahi a Kualii. I aku ke kahuna: “E hana oe i ekolu hale, i hookahi hale no ka wahine me ke kaikamahine, i hookahi no ka waiwai a me ka ohua, i hookahi no na iwi o Pumaia. A paa ka hale, kii oe i ko hoa paio a hoihoi mai me ka malama pono, malama o maliu mai ko hoa paio, ola oe.” Ae aku o Kualii i ka olelo a ke kahuna.

Ma keia olelo a ke Kahuna ia Kualii, ua akaka wale no ia ia Pumaia. A makaukau o Kualii i na mea a pau loa, ia wa, pane aku o Pumaia i ka wahine a me ke kaikamahine, e hoi i kai. Ae mai ka wahine: “Ae, e hoi kakou.” Hoomakaukau iho la lakou e hoi i kai nei. Ia lakou e hoi mai ana i ke alanui, loaa aku la i na kanaka o Kualii. A hiki lakou io Kualii la, ua hooko ia na mea a pau loa, ua oluolu a me ka noho pu lakou ia wa.

LEGEND OF HANAAUMOE.

Hanaaumoe was a flattering spirit who lived in Oahu, as the island of Oahu in the olden days, during the reign of Halalii, was the home of the spirits. The duty of this spirit, Hanaaumoe, was to meet all the canoes that arrived from other lands and through his cunning and flattery urge the people to land. In this way several people were killed and eaten by the spirits. As this spirit had no equal in the art of flattery, he was delegated by Halalii the king of the spirits to guard all the points along the coast of Oahu. While he was on duty one day he saw canoes approaching Oahu from the west. In the double canoe was Kahaookamoku the friend of the king of Kauai, several men and Kaneopa a lame fellow. These people were from Kauai and were on their way to Hawaii to make a visit.

Hanaaumoe upon seeing these people invited them to come ashore: “Come ashore, land your canoe. Don’t go to Hawaii for that island is filled with spirits. Hawaii has spirits for Kanikaa lives there. Maui has spirits for Keoloewa lives there. Lanai has spirits for Pahulu lives there. Molokai has spirits for Kaunolu lives there. Here is the island that has no spirits; land the canoe. There is food ashore, there are houses, there are women for each, the paddlers shall have two apiece, as wives, and your chief Kahaookamoku shall have five wives.”

When the people heard the invitation extended by Hanaaumoe, they came ashore at the landing at Kou, hauled the canoes on to the beach, entered the long shed where they slept awaiting for the things promised them by Hanaaumoe. Late that evening Hanaaumoe came to the door of the house where the strangers were sleeping, scattered here and there like castaways, being very tired from the effects of the sea trip, and called out:

Asleep are you?
Piled on one another,
Scattered here and there,
Are you all asleep?

Everybody was fast asleep except Kaneopa who was still sitting up. Upon hearing the call, Kaneopa answered: “We are not asleep, we are still awake waiting for the food, and meat and our wives.” Hanaaumoe then resorted to falsehood: “The things cannot arrive in a hurry as the road from Nuuanu down is long, the climb from Kapukaki is long and the plain Kulaokahua is also afar off.” Hanaaumoe soon after this returned to Halalii and to the rest of the spirits who asked him: “How is it, are they asleep?” Hanaaumoe answered: “No, they are not asleep yet?” At midnight Hanaaumoe again returned and called, the second time:

Piled on one another,
Scattered here and there,
Are you all asleep?

Kaneopa answered: “We are not asleep, we are waiting for the two wives apiece for the paddlers and the five wives for the chief Kahaookamoku.” Hanaaumoe again answered as he did before and then departed, being certain that the people were not asleep yet.

Certain thoughts then entered Kaneopa that the island of Oahu was full of spirits and they would all be eaten by them; so he looked for a place within the house where he could conceal himself. After studying the matter for a while he at last decided to dig a hole under the door sill; for he reasoned that the king would, upon entering the house, naturally sit on the door sill. All this time the rest of the people were in a deep sleep, no one was awake except Kaneopa. Kaneopa was sorry for the chief Kahaookamoku because he would surely be eaten up by the spirits and Kaneopa was at a loss to know how he was going to save him. Kaneopa tried to keep himself awake, but could only last until the crowing of the first cock, when he too became so overcome with sleep and moved under the door sill and sat in the hole. Just as soon as he entered the hole, Hanaaumoe arrived and he again called as before, for the third time. There was no answer. He called again, again there was no answer. Hanaaumoe then said: “You will surely be all killed. Why didn’t you sleep at Kauai instead of coming and sleep on the island of Halalii where the spirits live? You are as good as dead, there is no escape; your flesh, your bones, your bowels, your blood, your eyes, will all be eaten up.” During all this talk by Hanaaumoe, Kaneopa was listening. At the end Hanaaumoe returned to Halalii. Halalii then asked him: “How is it, are they asleep?” “Yes, they are asleep, let us be going,” said Hanaaumoe to the rest of the spirits.

When the spirits arrived at the long house where Kaneopa and his companions were sleeping they all entered and Halalii sat on the door sill. The spirits were so numerous that they were without number. [693] They made but one smack and the people disappeared, all eaten up by the spirits. The spirits then began digging up the floor of the house except that portion under the sill where Halalii was sitting. At the approach of day the spirits all returned to their home and Haneopa came out of his hiding place and limping to the canoe he pushed it into the sea and set sail for Kauai.

While Kaneopa was on his way to Kauai, Hanaaumoe appeared on the coast and beckoned to Kaneopa, inviting him to land, saying: “Come ashore. Let the canoe come ashore.” Kaneopa then answered angrily: “You are a filthy old spirit. Didn’t you eat up our chief? I will not come ashore.”

Upon Kaneopa’s arrival at Kauai, he informed the king and people how his companions had been eaten up by the spirits of Oahu, and how he was saved only through his wit. The king then asked the priest: “What must we do?” The priest, Hanakapiai, answered: “Proceed and hew out a countless number of wooden images that will look as near as possible to human beings.” After the images were ready, the king, the priest and a large number of followers set sail for Oahu and in course of time hove to directly off Leahi, when they saw Hanaaumoe appear on the coast and called out as he did the other time. Kaneopa, who was in the company on this second visit, said to the people who were with him: “That is Hanaaumoe the great flatterer. That is the spirit who deceived us and got us to land.” The king and priest in answer to the invitation replied: “Yes, we will land.” The people then all came ashore and approached the long house where Kahaookamoku and his companions had stayed and were eaten up by the spirits.

Toward dusk that same evening, the priest instructed the people saying: “Let everybody retire to where the canoes are lying and leave the wooden images in the house. Let everybody be supplied with lights with which to set the house on fire as soon as all the spirits have entered the house.” Late that evening, the flatterer, the spirit Hanaaumoe came to the house and called out:

Piled up on one another,
Scattered here and there,
Are you all asleep?

No one answered from within; he called a second time, still no answer. Hanaaumoe then spoke to himself: “Ha, ha! Why didn’t you sleep on Kauai instead of coming here and sleep on the spirit island of Halalii? Dead, you will not be saved.” While Hanaaumoe was calling the people were listening. At the end of his call Hanaaumoe returned to Halalii and reported to him that the people were all asleep. Upon hearing this report Halalii issued a call that all the spirits be brought together; after this they proceeded to the long house at the beach. Upon coming up to the house the spirits all entered and Halalii sat on the door sill. The spirits then took up the wooden images and began eating them. “Oh, how tough!” was heard from one of the spirits. “So is the one I am eating,” said another. It was customary in days gone by for the king to receive the choicest portions of the meat, so these portions were given to Halalii by the spirits. Upon taking a bite at one of these choice portions, Halalii remarked: “Very tough.” The rest of the spirits answered: “All these people are very tough, not one of them is fat, they are all thin and tough. They are not at all like the first lot that came.”

While the spirits were busy eating the wooden images, the Kauai people surrounded the house and set it on fire, killing all the spirits with the exception of Hanaaumoe who some how managed to escape.

KAAO NO HANAAUMOE.

He wahi akua malimali o Hanaaumoe, no Oahu nei, no ka mea, he moku akua o Oahu nei i ka wa kahiko. O Halalii ke ’lii, a o ka hana a keia wahi akua, o ka malimali i na waa holo mai o na aina e, e makaikai. Nui ka poe i make a pau i ka ai ia e ke akua. No ka maa o keia wahi akua i ka malimali, nolaila, hoonoho o Halalii ke ’lii o ke akua i kiai no na makalae a pau o Oahu nei. Iaia e kiai ana, hoea mai la ka auwaa ma ke komohana mai o Oahu nei, oia o Kahaookamoku, ke aikane a ke ’lii o Kauai, me na waa, a me na kanaka, o Kaneopa kekahi, he wahi oopa ia, mai Kauai mai lakou, e holo ano i Hawaii e makaikai ai, kahea ana o Hanaaumoe mauka. “E pae! E pae ka waa! Mai holo i Hawaii he moku akua, akua Hawaii, akua ia Kanikaa. Akua Maui, akua ia Keoloewa. Akua Lanai, aku ia Pahulu, akua Molokai, akua ia Kaunolu. Eia ka moku akua ole la o Oahu nei, e pae na waa, he ai no o uka, he hale, he wahine, pakahi, palua ka na hoewaa wahine, palima ka ke ’lii o oukou a Kahaookamoku.”

A lohe lakou i keia olelo a Hanaaumoe, pae mai la lakou ma ke awa o Kou nei; hapai na waa a kau iuka, komo lakou i ka halau, malaila lakou i moe ai e kali ana i na mea a Hanaaumoe i olelo aku ai ia lakou. A ahiahi poeleele, ku ana o Hanaaumoe ma ka puka o ka hale a lakou e moe nei, no ka mea, ua luhi i ke kai, a e ahu ana lakou mehe mau olulo la:

Kahea ana o Hanaaumoe, moe ea?
Halahala kau e,
Halahala kau e,
Ua moe oukou?

Ua pauhia na mea a pau i ka hiamoe, a koe o Kaneopa e ala ana. Kahea mai o Kaneopa: “Aole makou i moe, ke ala aku nei no. Ke kakali aku nei no i ka ai, i ka ia, i na wahine.” Olelo mai o Hanaaumoe me ka hoopunipuni: “Aole e hiki koke mai; he loihi ka ihona o Nuuanu, he loa ka piina mai o Kapukaki, he kula loa o Kulaokahua.” Hoi aku la o Hanaaumoe a hiki imua o Halalii a me ka nui akua, ninau mai la: “Pehea, ua moe?” Hoole aku o Hanaaumoe: “Aole i moe.” A aumoe, hoi hou aku o Hanaaumoe a kahea hou, o ka lua ia:

Halahala kau e,
Halahala kau e,
Ua moe oukou?

I mai o Kaneopa: “Aole makou i moe; ke kali aku nei no i na wahine palua a na hoewaa, palima a ke ’lii a Kahaookamoku.” Pane mai o Hanaaumoe e like me na olelo maluna, a hoi aku la; maopopo iho la iaia aole i pau i ka moe.

Ia wa, komo mai la ka noonoo ia Kaneopa, he moku akua keia, o Oahu nei, a e pau ana lakou i ka ai ia. Nolaila, imi iho la ia i wahi nona e nalo ai i loko o ka hale. Aia malalo o ka paepae o ka puka komo, kohi iho la ia a loaa he lua, no ka mea, oia kahi o ke ’lii e noho ai, o Halalii, pela kona noonoo wale iho i loko ona. Aia hoi, ua pau loa lakou i ka pauhia i ka hiamoe nui loa, aohe mea ala, hookahi wale no o Kaneopa, nolaila, minamina loa o Kaneopa i ke ’lii ia Kahaookamoku, i ka pau i ka ai ia e ke akua.

Oi hahai ala aku o Kaneopa a kani ka moa mua, ikaika loa ka hiamoe, nee aku la ia a malalo o ka paepae puka, noho iho la. Ku ana o Hanaaumoe, a kahea ana, o ke kolu ia, e like me na olelo mua, aohe leo pane mai; kahea hou, aohe pane mai; i aku o Hanaaumoe: “Make! i hea la ka moe moe aku i Kauai, lawe ia mai ka ka moe a ka moku akua o Halalii. Make, aohe wahi e ola ai, pau ka io, pau ka iwi, pau ka naau, pau ke koko, pau na maka.” I loko o keia wa a Hanaaumoe e olelo nei, ke hoolohe nei o Kaneope. A pau ka olelo ana, hoi aku la o Hanaaumoe a mua o Halalii. Ninau mai la o Halalii: “Pehea, ua moe?” “Ae, ua moe, ina kakou, pela aku o Hanaaumoe i na akua apau loa.

A hiki lakou i ka hale o Kaneopa ma e moe nei, komo ke akua a pau loa i loko o ka hale, noho iho la o Halalii ke ’lii ma ka paepae o ka puka. O ka nui o ke akua, o kini o ke akua, o ka lehu o ke akua o ka mano o ke akua, o ka pukui akua, o ka lalani akua. Hookahi no ka muka ana ae pau na kanaka, aohe mea koe, eli aku la ke akua ia loko o ka hale, a koe kahi a Halalii e noho nei, oia ka paepae puka, ao loa ae la, pau ke akua i ka hoi i ko lakou wahi. Oili ae la o Kaneopa, a nee hele aku la i kahi o na waa e kau ana, a panee aku la i loko o ke kai, a holo aku la, e hoi ana i Kauai.

Ia Kaneopa e holo aua i loko o ke kai, ku ana o Hanaaumoe ma ka lae kahakai, peahi ana ia Kaneopa: “E pae! e pae ka waa!” I mai o Kaneopa me ka olelo huhu: “E akua ai lepo o ke kanaka, kai no ua pau ko makou alii ia oukou; aole au e pae aku ana.”

A hiki o Kaneopa i Kauai, hai aku la i ke ’lii a me na kanaka, i ko lakou pau i ka ai ia e ke akua o Oahu nei, a koe ia ma kona maalea. Ninau aku la ke ’lii i ke kahuna: “Pehea la ka pono?” Olelo mai ke kahuna o Hanakapiai: “E kalai i kii a lehu, a mano; e hana a nui, hoohalike a like loa me ke kanaka.” A makaukau keia mau mea a pau loa, holo ke ’lii me ke kahuna, a me na mea a pau loa, a hiki lakou ma Oahu nei, hoolulu iho la lakou ma waho ae o Leahi, ku ana o Hanaaumoe ma ka lae kahakai. Kahea ana e like me ke kahea ana mamua, o Kaneopa kekahi i holo pu mai i keia huakai alua. I aku o Kaneopa: “O Hanaaumoe kela o ua wahi akua malimali nei. O ko makou mea kela i puni ai, pae ae i uka nei.” Ae, aku ke ’lii a me ke kahuna: “Ae, e pae.” Pae lakou a ka halau mua i noho ia ai e Kahaookamoku ma, a pau ai i ka ai ia e ke akua.

A ahiahi poeleele, olelo ke kahuna: “E hoi na kanaka a ma kahi o na waa i kau ai, a e waiho ke kii i loko o ka hale, a e makaala na mea a pau me ke ahi e puhi i ka hale i ka wa e pau ai ke ’kua i loko o ka hale.” A ahiahi, a poeleele, ku ana ua wahi akua malimali nei o Hanaaumoe, a kahea ana:

Halahala kau e,
Halahala kau e,
Ua moe oukou?

Aohe leo pane o loko, kahea hou, o ka lua ia, aole no he leo pane mai. Olelo iho ua o Hanaaumoe: “A ha ha! Ihea no la ka moe i Kauai, moe aku; lawe ia mai ka ka moe a ka moku akua o Halalii. Make! Aole e ola.” Ma keia olelo a Hanaaumoe, ke hoolohe nei na mea a pau loa, a pau ka olelo ana hoi aku la i kahi o Halalii, e noho ana, a hai aku la ia Halalii, ua pau i ka hiamoe.

A lohe o Halalii, kuahaua ae la i na akua a pau loa, hele aku la lakou a hiki i ka hale, noho iho la o Halalii ma ka paepae o ka puka komo, o na akua a pau loa komo aku la i loko. Ia wa lalau lakou i na kii a ai iho la: “Oolea!” pela aku kekahi akua i kekahi akua. I mai kekahi, “pela no hoi ka’u kanaka e ai nei.” He mea mau i na ’lii, o ke ka kana e ai ai o ke kanaka; haawi aku la ke akua ia Halalii i ke ka o ke kii, a ai iho la o Halalii: “Oolea,” pela aku o Halalii. I mai na akua a pau loa, pela wale no na kanaka a pau, aohe kanaka momona, he wiwi wale no, he oolea, aole e like me na kanaka mua i ai ia ai.

Ia lakou e walea ana i ka ai i ke kii, hoopuni ia ae la ka hale a puni e na kanaka me ka momoku ahi, o ka manawa ia i puhi ia ai ka hale i ke ahi, a pau loa ke akua i ke ahi, a lilo aku o Hanaaumoe a pakele aku la.

LEGEND OF ELEIO.

Lele, otherwise known as Lahaina, in Maui, is the country in which the events of this legend took place and the time was during the reign of Kakaalaneo who was king of the whole island of Maui. Eleio was a very fast runner, faster than the wind, and could make three complete circuits of the island of Maui in one day. Because of his great speed, he was made runner to King Kakaalaneo. It was his duty as runner to bring (awa [694]) fish from Hana for the king. When a meal was about ready, Eleio would set out for Hana to bring fish and he would always return before the king sat down to eat. Once while he was on his way back, he met on the road Kaahualii, [695] a spirit, who asked him for some fish. Eleio answered: “Take the hairs on your behind for the fish and your urine for water.” When Kaahualii heard this, he chased Eleio. Upon coming by Kamaalaea, Eleio’s sister who was residing at this place saw that her brother was out of breath, so she took down her pau and exposed herself to the spirit. [696] This action so shamed the spirit that it abandoned Eleio. The name of this sister of Eleio was Pohakuloa. Being chased by this spirit on three different occasions along this same road, Eleio upon his next return trip went around the west side of Hana by way of Kaupo. Upon his arrival at Kaupo one day he found a woman by the name of Kanikaniaula sitting by the roadside, but he passed right along without noticing her. Kanikaniaula at this want of respect on the part of Eleio called out after him: “Say, are you going to pass right along without greetings?” When Eleio heard this call he turned back and greeted her. Kanikaniaula then invited him to the house which invitation was accepted by Eleio.

Let us here take up a short sketch of Kanikaniaula.

Kanikaniaula at the time when this conversation was taking place was dead. Although she appeared in the form of a live person it was really in spirit. Kanikaniaula was a very fine woman and came from a line of high chiefs of Hawaii. She, however, upon coming to live in Kaupo, Maui, married a person of low rank who lived in the back country. Their time was spent chiefly in the tilling of the soil and the preparation of food, stock raising and fishing. This was kept up until the death of Kanikaniaula. Upon her death the husband built a tomb, [697] a small house of poles in the form of a pyramid, in which he placed the dead body of his wife. When she came to Maui to live she brought along with her from Hawaii a feather cape which was the insignia of a very high chief, but which article she had hidden up to the time of her death, nor had she ever once alluded to her rank as a high chiefess.

When Eleio arrived at the house he saw a man occupying it but the woman was not to be seen. Eleio then asked the man: “Where is my companion?” The man asked in turn: “Who is your companion?” Eleio answered: “My companion was a woman.” “She is dead, my own wife, she is laid in that small house yonder,” said the man. Eleio then asked the man: “How many days has she been lying there?” The husband answered: “Two days already, this is the third day in which we are speaking.” “Yes, I will undertake to bring your wife to life again,” said Eleio. Eleio then proceeded, and at the end of the fourth day Kanikaniaula was brought back to life and in all respects became as she was before her death. Kanikaniaula then asked Eleio: “What indeed shall I give you as a recompense? Shall it be myself?” Eleio answered: “I will not take anything in payment from you, but I wish you to become the wife of my lord, Kakaalaneo.” Kanikaniaula consented to this, saying: “Yes, he shall be my lord; but here is a present which I wish you to take to him; a feather cape.” At this the husband for the first time was made aware that Kanikaniaula was a chiefess. “You may now return and in the nights of Kane you may come for me. I am going to my place on Hawaii, and shall return in a few days.” Eleio then returned [home] wearing the feather cape tied around his neck. Feather capes at this time were so rare that even Kakaalaneo the king of Maui did not have one in his possession.

As Eleio had been absent a number of days, Kakaalaneo became very angry and ordered his chief officers to start an umu and make it very hot, in which to bake Eleio upon his return. In the meantime Kakaalaneo had posted spies along the Aalaloloa cliffs to watch for the return of Eleio, and when seen to start a fire as a signal to the people at Lele [698] of his approach when the umu was to be started and made hot before the arrival of Eleio; so when Eleio arrived at the Aalaloloa cliffs, the fire signal was started and the people at Lele started the umu.

As Eleio came running at full speed with the feather cape over his shoulders, on arrival at Lele and seeing the umu burning and the king sitting near it, he jumped right into the hot umu. When the king saw something red and pretty on Eleio’s shoulders, he called out to the men: “Seize Eleio! Seize Eleio!!” At this the people got ahold of Eleio and he was pulled out of the umu and was saved; but the feather cape was torn to pieces: a small piece, however, was saved in the hands of Eleio. Kakaalaneo then called Eleio to come to him and when he got in the presence of the king, the king asked him: “Where did you get this beautiful thing?” Eleio replied: “This was the cause of my delay. Kanikaniaula, a very handsome woman was dead and I brought her to life again. I have told her that you are to be her husband.” Kakaalaneo then asked Eleio: “Why didn’t you bring her along with you then?” Eleio replied: “I am to go and bring her in the nights of Kane.”

When Eleio arrived at Kaupo in the nights of Kane [699] he found that Kanikaniaula had returned from Hawaii with some of the chiefs, their servants, and with feather capes. When they reached Lele and stood before the king Kakaalaneo then took Kanikaniaula and they dwelt together, husband and wife. Not very long after this Kanikaniaula conceived a child.

RELATING TO KAULULAAU.

At last Kanikaniaula the queen was known to be with child and in due course of time she brought forth a son who was called Kaululaau, known as the one who pulled up the breadfruit trees of Lele.

On the day when it was discovered that the queen was with child (the sign being unpleasant sensations and vomiting although having an appetite for proper things), Kakaalaneo sent out his messengers to make a circuit of Maui and find out all the chiefesses who were also with child on that same day. The intention of the king being, to procure servants and playmates for the coming heir. In due course of time the queen gave birth to a baby boy and he was called Kaululaau. All the children who were born on the same day on Maui were brought to the king and reared with the prince Kaululaau.

As Kaululaau grew to manhood, so also grew his playmates, and as he grew older he became more and more mischievous. His father Kakaalaneo was then still king of Maui. In those days it was customary for the boys with him to climb the breadfruit trees and pick the fruit; and when the fruit got fewer and beyond their reach, Kaululaau would then pull up the trees with his hands. This was done so often that the trees became scarce in the district of Lele. At last the father Kakaalaneo, took pity on the people knowing that they would some day go hungry; so he ordered that all the boys be sent home to their parents, believing that this would make his son less mischievous; but instead of improving he grew worse. After considering the matter for some time, the father at last hit upon a course of action and thereupon told the queen and attendants to take Kaululaau and abandon him on Lanai with the spirits. This was agreed on by the chiefs and people and preparations were immediately made; the food and meat were cooked, kapa and other things were gotten ready and the canoes set out with Kaululaau. Upon their arrival at Lanai, Kaululaau was put ashore with all the things prepared for him and the canoes returned.