Chapter II (2)

They lived here until after the expiration of some months when they made their preparation to return home. On leaving, Kaneapua gave Wahanui an image of a double-bodied giant, [733] the bodies being joined together by means of the ribs growing into one another. It had two heads, four hands and feet and four eyes. If one was called to obey the laws of nature, the other accompanied without such desire, and so in all their movements. Upon accepting this present Kaneapua said to him: “Don’t show this image until you reach Hawaii for otherwise you will get killed.”

On the return voyage Wahanui first landed at Kauai, where they met a great crowd of people together with the king Kupakoili and his prophet Luluupali. Because of the shouts made by the people ashore Wahanui went ashore with his present. [734] When the people saw this strange object they gave a mighty shout. When Kupakoili heard the shout, he inquired of his prophet, Luluupali: “How can I get possession of that image?” Luluupali answered: “Kill the king and his people and burn up the canoes.” This advice was carried out by Kupakoili, and Wahanui was killed and his image taken away. One man, however, escaped; he was one of the bailers; he dove into the sea and escaped. After a time he took unto himself a wife, a Kauai woman and settled there, taking up fishing as his occupation. It was this man’s usual custom while on his fishing trips to carry a large quantity of food along with him. After he had done this for some time his wife began to be inquisitive and at last asked him why he took so much food; he answered: “What fault is there in taking this food? Food is easily brought back again.” Shortly after this while out fishing, a storm came up and he was blown out to sea, and after a number of days he managed to land on Hawaii. When he met the people he told them that Wahanui and his followers had all been killed in Kauai, and that he was the only one who escaped. A proclamation was then issued calling the people of Hawaii to come together and to make preparations for avenging the death of their king. A double canoe was then sent to Kauai to invite Kupakoili and his people to come to Hawaii and get all the canoes and all the property on that island. The invitation was as follows: “Let no man, woman, or child remain, all must sail for Hawaii.” This invitation was accepted and all the people sailed for Hawaii where they were all killed; no one escaped.

KAAO NO WAHANUI.

O Wahanui ke ’lii, o Kilohi ke kaula, o Hawaii ka aina, holo mai la kona mau kaulua mai Hawaii mai, a Kaunolu i Lanai. O ke kumu o keia holo ana o Wahanui, he olelo nana i hoohiki, penei: “Aia a hehi i ka houpo o Kane laua o Kanaloa, alaila, hoi i Hawaii.” Mamua ae o ka holo ana mai o Wahanui mai Hawaii mai, e noho ana o Kane, Kanaloa a me ko laua pokii o Kaneapua, i Kaunolu, ma Lanai; he mau akua lakou ekolu, o Kane a me Kanaloa, he mau kino manu ko laua, o Kaneapua he kino kanaka kona.

Noho iho la lakou a make i ka wai, olelo aku o Kane a me Kanaloa ia Kaneapua, ko laua pokii: “E pii oe i wai no kakou, i uka o Lanai,” o Nanaihale ka inoa o ka wai. A hiki o Kaneapua me ka huewai ilaila, mimi iho la ia ma kapa nahelehele o ka wai, a pau ia, hoi iho la ia a ka punawai, ukuhi i ka huewai. Aole ia i ike, ua kahe ka mimi ona a loko o ka wai, hoi aku la ia a hiki i o Kane a me Kanaloa, lalau mai la laua i ka huewai a inu iho la, he mimi wale no ka wai, ia wa, lele laua a haalele ia Kaneapua i Lanai.

Ia Kaneapua e noho ana ma ka lae o Kaunolu, holo mai ana ka waa o Wahanui, kahea aku o Kaneapua mauka: “Nowai he waa?” “No Wahanui,” pela ’ku ke kaula o Kilohi. “O Wahanui ke ’lii, owai ke kaula?” “O Kilohi.” Ninau hou o Kaneapua: “He waa e holo ana i hea?” “He waa e holo ana i Kahiki, hehihehi i ka houpo o Kane a me Kanaloa.” I aku o Kaneapua: “Pehea la hoi owau kekahi?” Olelo mai o Kilohi: “He komokomo ka waa.” “I ka iako au.” “He komo no.” “I ke ama au.” “He komo.” Pela no ka ia nei olelo a pau luna o ka waa. I aku o Kaneapua: “E hoi he ino.” I mai o Kilohi: “O oe no ka mea e hoi ai ka waa o ko’u haku?”

Holo mai la lakou mai Kaunolu a ka lae o Kaena, loaa i ka makani, ka ino, kahuli na waa, opili ke ’lii o Wahanui, pulu na ukana, hoi aku la a pae ma Lele, i Lahaina. Moe a ao ae, holo hou lakou a Kaunolu, hana aku no o Kaneapua e like me na olelo mua, aohe ae o Kilohi, ke kaula. Holo no a make hou, hoi hou, o ka lua ia. Hooiaio iho o Wahanui i ka olelo a Kaneapua ke keiki, me kona manao ua oi kona ike i ko Kilohi, kana kaula.

Ia holo ana, kau o Kaneapua i luna o na waa a holo aku la. Elua hookele o luna, o Hookele i Hilo, o Hookele i Kau; mahope o na hookele o Kaneapua. O ka manawa ia, paa o luna i ka ohu me ka pohina, aohe ike o mua ia hope o na waa; pela ko lakou holo ana a hiki i ka aina o Kanehunamoku, he kino ilio ke ano o ka aina ma ka lakou ike aku. Olelo aku o Kilohi ia Wahanui: “He ilio. E hoi kaua i Hawaii, i honi aku i ka ihu o ke keiki me ka wahine, a papau kaua i ka ilio ai kanaka a Hina.”

Olelo Hoakaka. Ua maopopo, aohe ike o Kilohi ma keia olelo ana; mai make lakou, ina aole o Kaneapua e kau pu me lakou. I aku o Kaneapua: “Lalau oe e Kilohi, he aina ia, o Kanehunamoku, ike mai la ia oe i ka malihini, lele ae la ka hauli o ka moku iluna, hoaiai mai la; he kanaka ko uka ke uwalo mai la.” A kokoke lakou, i nana aku ka hana he aina, he kanaka, he puna ka ai, he ai make. Haalele lakou ia Kanehunamoku, holo hou lakou. I nana aku ka hana, he mau puu elua, o Paliuli, o Palikea, e oni ana iluna, a kiekie mamua o lakou nei, he mau kupua keia na Kane a me Kanaloa, e ake ana e make lakou nei. I aku o Kaneapua ia Wahanui a me Kilohi: “He make keia, ina e hiolo iho, pau kakou i ka make; na Kane laua o Kanaloa keia make.”

Olelo aku la o Kaneapua ia Paliuli a me Palikea: “E hoi i lalo, o make auanei au hilahila olua.” Ma keia olelo, hilahila na puu, hala keia make. I aku keia ia Wahanui: “E lana oukou maanei, e luu au ilalo, no ka mea, aia ilalo o ka Honunuikuaeaea, ke kupunawahine, o ke kua he make, o ke alo ke ola.” Luu keia a kahea iho: “E ka Honunuikuaeaea, huli ae ko alo iluna.” Huli ae ana kela iluna ke alo. “Nawai ke kupu o oe?” “Nau no.” “Owai kou inoa?” “O Kaneapua.” Lele mai la ke kupunawahine uwe, a ninau mai la: “Heaha ka huakai a kuu haku i hiki mai nei?” “I kaula hekau no ka waa e paa ai.” Haawi mai la ka honu i ka naau ona ia Kaneapua. Ea ae la o Kaneapua a ka waa, hikii iho la a paa.

Kuu mai ana o Kane laua o Kanaloa i ka ipu makani a Laamaomao, pa ka makani, ka ino, ke kai, popoi, haki ka nalu, lele puna i uka me ke akoakoa, hookahi anahulu o ka pa ana. A pau ka pa ana, pau ae la ka make, aohe kupu e koe, he ilio nae koe, na Kaneapua no. Pae aku la lakou a uka i ke one, olelo aku la o Kaneapua i ke ’lii ia Wahanui: “E hele oe a na kanaka ekolu e moe ana iluna ke alo, o Kane a me Kanaloa, o Mauli ke kolu, hehi iho oe i na umauma o lakou a hoi mai; mai nana aku oe i hope, hele aku la o Wahanui a hoi mai la. Olelo aku o Kaneapua: “Ea! E wahi oukou ia’u a onionio, a e olelo oukou owau ko oukou akua, o Kaneapua.” Lohe o Wahanui i nei olelo a Kaneapua, kukuli iho la ia a mohai aku la i kana waiwai i lawe mai ai na Kaneapua. Akahi a maopopo ia lakou o Kaneapua keia me lakou. Akoakoa mai la ke namu, ke nawa, ka huhu, ninau mai la: “Auhea ko oukou akua?” “Eia ke ku nei.” “U! He ’kua nui no ka ko oukou.” “Ae, he pau ko oukou i ka ai ia me kona maona ole.”

Olelo aku la o Kaneapua: “Ea, i komo oukou i ka hale, mai noho oukou ma kahi maikai, he make ia, ma kahi inoino he ola ia.” Hiki aku la lakou i ka hale. Pela ko lakou noho ana a hala he mau mahina, makaukau lakou e hoi, haawi mai o Kaneapua ia Wahanui, he mau pilikua elua. Eia ke ano o ka pilikua, o ke kua o kekahi me ke kua o kekahi hui, komo na iwi aoao a paa loa, elua poo, eha lima, me na wawae, eha no hoi maka, ina e hele kekahi e mimi, e hana lepo paha, alaila, hele kekahi me kona mimi ole, pela ma na hele ana a pau loa. No kekahi ka hele, hele aku kekahi. Lawe mai la o Wahanui i mau milimili nana. I mai o Kaneapua: “Mai hoike oe i kou wa e hoi ai, a hiki i Hawaii, o make oe.”

Hoi mai la o Wahanui ma a pae i Kauai, e paa pu ana na kanaka me ko laila alii o Kupakoili, me kana kilokilo o Luluupali. No ka uwa o uka, lele aku la lakou e nana, o Wahanui kahi i lele me ka pilikua ana; ike mai la na kanaka, uwa, lohe o Kupakoili, ninau aku i ke kilokilo ia Luluupali: “Pehea la e loaa ai ia’u ka pilikua?” I mai o Luluupali: “E pepehi i na kanaka me ke ’lii, a e puhi i na waa i ke ahi.” Ia wa ua hooko ia ko Kupakoili makemake. Ua make o Wahanui ma, a lawe ia ae la na pilikua. Hookahi kanaka i pakele, o ke kanaka ka liu; luu no ia a nalowale, a mahope moe i ka wahine o Kauai, noho iho la lawaia.

He mea mau i keia kanaka ke holo i ka lawaia, he kumaupoi kona o e holo ai, pela i na holo ana a pau loa, haohao ka wahine a ninau aku, i mai kela: “Heaha auanei ka hewa, o keia lawe ana, he mea hoihoi ka ai.” Holo hou keia i ka lawaia, e puhi iho ana ka makani lilo keia i ka moana a pae i Hawaii. Olelo aku la keia: “Ua make o Wahanui a me na kanaka i Kauai, a owau ka i pakele.” Kuuhaua o Hawaii e hoakoakoa, a e hoomakaukau, hoouna mai la i na waa e kii ia Kupakoili a me Kauai a puni, e holo i Hawaii e kii i ka waa i ka waiwai; aohe kane noho, aohe wahine, aohe keiki e holo a pau loa i Hawaii. O keia hana ana, he wea, i make a hiki lakou i Hawaii, pau i ka luku ia aohe mea koe.

LEGEND OF KAULU.

Kukaohialaka was the father and Hinauluohia was the mother of three children, all boys. Kaeha was the first-born, Kamano was the second, and Kaulu was the youngest of the three. Kailua in Koolau [was] their birthplace. Kaeha the oldest brother loved and esteemed Kaulu; while Kamano hated and ill-treated Kaulu the youngest of their family. Kaulu was in his mother’s womb five years before he was born; at birth he already had a full set of teeth; his hair was long, and his buttocks covered with hair.

The reason why Kaulu stayed in his mother’s womb so long was because Kamano had said that he would kill the next child. On hearing this Kaulu stayed in the womb. When Kaeha the oldest brother heard that the next child was to be killed, he asked Kamano: “Why should you kill the next child?” When Kaulu heard Kaeha say this he said to himself while still in the womb: “There, I see I will live. You will save me. Well and good, if you save me then I will take care of you.”

When Kaulu was born he was in the form of a piece of rope, having no human form. When Kamano, the angry brother saw that it had no human form, he said: “If you had a human body I would kill you.” Kaeha on the other hand took up the piece of rope, Kaulu, and put him up on a shelf, where he remained until all of thirty days had gone by without being once looked at. Kaeha in the meantime had been carried off by the spirits and was left in a certain place in the sky, or heaven, called Lewanuu and Lewalani [735] where Kane and Kanaloa had their home.

Kaulu remained on the shelf until he turned or received a human body. This shelf was used for the purpose of stowing away kapas. When he awoke he looked around the inside of the house and saw that his oldest brother Kaeha was missing. He then proceeded out of the house and looking up he saw that his brother had been carried up by the spirits to the Lewanuu and Lewalani. At this he started off in search of his brother Kaeha. Upon coming to where the heavy surf was beating he inquired of the surf: “I say, this high surf are you strong?” The surf replied: “Yes.” Kaulu asked: “What is your strength?” “I strike from above and when I catch them I give them a good soaking,” said the surf. Eight surfs then struck Kaulu, but he was not injured. Kaulu then asked of his hands: “Say, Hakaukahi my right hand and Limapaihala my left hand.” “What is it?” asked the two hands. “Flamed is the upper jaw, flamed is the lower jaw.” [736] Kaulu then reached for the surf and broke it into small pieces, thus making the surf small unto this day. He then continued on his way until he met other demigods, the small and large waves to whom he said: “You are only making the ocean look white, you have no strength.” The waves replied: “We are strong and also brave.” A fight was then had in which he killed both of his opponents; therefore the waves are small to this day. After this he continued on his way until he met Kuililoloa, a dog that was guarding the land and the sea. Another battle was fought in which Kuililoloa was torn to pieces, therefore the dogs are small to this day.

When Kaulu arrived in the land where his brother was living, he approached the house and hid himself within the leaf of a palm tree. At dusk that evening the spirits asked Kaeha: “Let us prepare some awa.” They then all got some awa and prepared the awa to be pounded. After pounding a sufficient quantity, Kaeha went out to cool himself. Upon seeing Kaeha Kaulu came out of his hiding place and met his brother. At seeing this small fellow Kaeha asked: “Who is this small boy?” “I am Kaulu, your youngest brother, whom you placed on the shelf. Because I love you I came to look for you.” Kaeha then said: “We are going to drink awa with the spirits.” Kaulu said: “Yes, tell the spirits to drink their awa first and you take yours after them. Before you drink yours offer a little to me as your god by repeating the following words: “Here is our awa.” I will then answer back: “Drink it and let me have the portion that is intoxicating.” At the close of the conference held by the two Kaulu returned to the palm leaf, while Kaeha returned to the house to join the spirits. Upon entering the house the spirits said to Kaeha: “Drink your awa first.” Kaeha replied: “No.” The spirits then drank theirs up. After the spirits had finished, Kaeha said to the spirits: “Now you be quiet until after I have taken my awa.” Kaeha then took up his cup of awa and offered up a prayer:

Here is our awa.

[A loud voice was then heard to call out:]

Drink it and may I have the portion that is intoxicating.

When the spirits heard this loud call they began pinching one another and said: “What a wonderfully loud-voiced god you have, Kaeha.” Because of this trick played by Kaeha and Kaulu, Kane and Kanaloa were puzzled, so they sent Kolea and his mate to fly up to Makalii and inquire of him as to the meaning of the loud-voiced god of Kaeha. Upon the arrival of Kolea and his mate in the presence of Makalii, Makalii asked them: “What do you two want?” “We have been sent by Kane and Kanaloa to ask you about the loud-voiced god that calls out at night.” Makalii replied: “That is Kaulu the youngest brother of Kaeha. He is all-powerful and strong and he is hiding in the palm leaf.”

Upon the return of Kolea and his mate in the presence of Kane and Kanaloa, they repeated what they had been told by Makalii. On hearing the report, the spirits went out and searched for Kaulu in the palm leaf, but could not find him. After this it became a general thing for the spirit to get intoxicated on awa. One night Kaulu brought in some large stones and placed them on the place where the spirits slept at night. In the middle of the night the spirits woke up and bumped their heads against them. The gods called to one another regarding these stones.

Because of these tricks played by Kaulu on the spirits, they tried to find fault about Kaeha in order to find cause for putting him to death; so one day the spirits said to Kaeha: “You must find your own food [737] after this as you have eaten all of ours.” So Kaeha was forced to go about from place to place looking for food. When Kaulu saw Kaeha going from place to place he knew what he wanted so he took Kaeha with him and flew to Manowaikeoo, a land owned by Kane and Kanaloa, where all the food belonging to the spirits was raised. The place was guarded by four men, Uweliki, Uweleka, Maalaka and Maalaki. These men watched in pairs. In the watch of Maalaka and Maalaki Kaulu and Kaeha were seen so they turned the face of the land downward causing a deep depression in the land whereby Kaulu and Kaeha fell off the land into space. When Kaulu saw that they were in trouble he called out:

Say, Kaulu, turn down;
Say, Kaulu, stretch out; [738]
Say, Kaulu, double up.
[There are] four single ones
[And] four double ones.

Through the reaching powers of Kaulu they were able once more to land when Kaulu grabbed Maalaka and Maalaki, saying: “I am going to kill you two.” They answered: “If we die there will be no guards fit to watch the land.” This, Kaulu acknowledged. Kaulu and Kaeha then continued on their way until they found Uweleki and Uweleka on the other side of the land, who asked: “What do you two want?” Kaulu replied: “All the good things to eat.” The guards thinking that Kaulu could in no way take all the good things as he was a very small fellow, allowed Kaulu to have all he wanted. At this Kaulu took all he could find and eat up all the things he could lay his hands on: the food, the fish, the pork, the chickens, all the things that were growing and all that had been planted; Kaulu took everything that could be found and then flew up and hid the rays of the sun causing darkness. At this the guards begged of Kaulu to give them back some of the food as seed for propagation, so he gave them one taro top, one potato leaf, one hog, one chicken and so on to the end of the good things, so Kaulu and Kaeha returned to Kane and Kanaloa.

After tasting the different things, Kane and Kanaloa were sure the things tasted just like the good things of of Manowaikeoo. Upon making this discovery Kane and Kanaloa sent Kolea and his mate to fly and inquire of Makalii [739] where these good things had come from. Upon their arrival, Makalii told them that these good things were from Manowaikeoo which place had been invaded by Kaulu. On their arrival in the presence of Kane and Kanaloa, they reported what they had heard from Makalii. Upon hearing the report all the spirits got angry with Kaulu and Kaeha, so all the spirits began to tempt Kaeha and urged him to go surf-riding. When they arrived at the place where the surf was breaking, the spirits called for all the sharks to come together and take Kaeha and carry him to their king, Kukamaulunuiakea. This was a very large shark, his length and breadth were unknown. When his mouth was opened the top jaw would reach to heaven while the bottom jaw would be in the bottom of the sea; its body was entirely covered over with coral. As Kaeha came in the presence of the shark, he was swallowed whole. Kaulu at this time was not on his guard which was the reason why his brother was successfully carried away. After a while Kaulu discovered that his brother was missing, so he inquired of the spirits where his brother had gone to. Upon being told that they knew nothing about him, Kaulu then felt that he was dead. He then proceeded to the seashore, stooped down and drank up the sea so that all the fish were stranded, dry. Kaulu then began to make a search for his brother in all the different man-eating fish, the common shark, the tiger shark and the hihimanu, but he was unable to find him. He then searched in all the four corners of the sea and still Kaeha was not to be found. Kaulu then flew up to Makalii to enquire of him for the whereabouts of Kaeha. When he came up to Makalii he found him lying down with his face turned up. Kaulu then pinched his mons veneris at the same time calling him: “Dead you are, Makalii. What have you to say?” Makalii replied: “Your oldest brother is in a shark.” Kaulu asked: “Tell me of him.” While Kaulu was asking these questions of Makalii, Koeleele, a younger brother of Makalii, came in with a large rock, called Ikuwa, which was larger than the island of Maui. Koeleele was a man who had a very bad temper and he was a very powerful man. At sight of Kaulu he threw the rock at him, but Kaulu braced up his fore- or poi finger and held the rock up and then said: “Say, the rock from the mighty one is held up, isn’t it?” When Koeleele heard this he ran away, thus saving himself from Kaulu.

Kaulu then asked of Makalii: “Tell me the shark that swallowed my brother and also the place where the shark lives.” Makalii then looked, but he was unable to see anything below them, so he chewed some kukui nuts and blew the oily substance over the atmosphere beneath them which caused it to be clear and he was thus enabled to locate the shark which had swallowed Kaeha. Makalii then pointed him out to Kaulu at the same time saying: “It is the one overgrown [740] with coral.”

Upon the arrival of Kaulu at the place and found the mass of coral, he asked: “Have you seen my brother?” The king of the sharks, Kukamaulunuiakea, said: “I have swallowed him, he is now within me all digested.” Kaulu again asked the shark: “Are you strong?” “Yes, I can reach the heaven with my upper jaw and the bottom of the ocean with my lower jaw.” Kukamaulunuiakea then opened its mouth. As soon as this was done Kaulu propped it open while he called for his brother to come out. Kaeha then came out. His hair had all fallen off making him bald headed. Kukamaulunuiakea was thereupon slain by Kaulu and its spirit flew up to heaven and it turned into the Milky Way [741] as seen at midnight, from ancient time to the present day. Kaulu and Kaeha then returned and Kaulu vomited out the sea water. Kaeha was in front and Kaulu in the rear, as the ocean was restored. It is said that owing to this action of Kaulu the sea water became salty to this day.

When the spirits looked and saw Kaulu and Kaeha returning, they said amongst themselves: “So Kaeha is not dead.” After this the spirit again tempted Kaeha and enticed him to go and play swing. So the spirits and Kaeha proceeded to where a swing was rigged up, when they remarked to Kaeha: “You take the first ride while we push the swing for you.” While this conversation was going on, Kaulu arrived and in a cunning way said: “Say, if you all wish to take a ride on the swing, I will pull the rope.” [742] He then proceeded to instruct them how to ride the swing. “In my country we ride the swing by sitting facing one another to the full length or top of the rope; then the swing is pulled and the pleasure begins.” In this way all those spirits were killed, by the swing breaking. When the remaining spirits saw this trick played on them by Kaulu, they thought they would get even with him by again enticing Kaeha to go with them for rod-fishing. On this fishing excursion Kaeha was killed and he was put in the shell of a bitter opihi, [743] the kind that sticks to the smooth boulders. On missing Kaeha, Kaulu went in search of him until he discovered him in an opihi; but on account of its smooth surface he was unable to get the opihi from the boulder, so he urinated on the opihi, which released Kaeha. This action caused all the opihi of this kind to become bitter to this day, and it has always been known from that day as the bitter opihi.

After Kaeha was brought to life again by Kaulu they returned to live on Oahu. When they arrived at Papakolea, Moanalua, Kaulu left Kaeha at this place while he continued on his way to Kapalama in search of Haumea. Haumea was a spirit that lived at Niuhelewai, Oahu. It was a female spirit. Upon the arrival of Kaulu he found Haumea asleep. Kaulu then called: “Say, Haumea, why don’t you get up, cook your food and afterwards fight with Kaulu?” Haumea then sat up while Kaulu returned home and then flew up to Makalii who asked him: “What is it you want, Kaulu?” “I have come for the net. [744] Give it to me so that I will be able to kill Haumea.” Makalii then gave him his nets, Maoleha and its mate. Kaulu then returned and again found Haumea asleep. Kaulu then surrounded the house with the nets, after which he called out to Haumea: “Are you to continue on sleeping? Why don’t you get up and let us fight?” Haumea then woke up and tried this way and that to get out of the house. Kaulu kept at some distance away from the house and ran around it. At seeing Kaulu running around, Haumea attempted to get after him and was entangled in the net where she was caught and killed. Kaulu then went for Kaeha and they returned to Kailua [Oahu] their birthplace where their parents were then living.

Lonokaeho was the king of Koolau at this time and he was living at Kailua. He had a very prominent forehead and was called Piokeanuenue. Soon after the return of Kaulu to Kailua he went to the king’s house and asked the king’s attendants: “Who is that man with the sharp forehead?” “Lonokaeho,” replied one of the attendants. They then called for Lonokaeho, saying: “Here is a youngster who is calling you names.” “What did he say?” “Who is that man with the sharp forehead?” Lonokaeho then said: “Are you strong, coming to Lonokaeho’s place in this way?” Kaulu replied: “I have a little strength but not much.” Lonokaeho’s forehead then ascended to heaven and came down again, with the idea of striking Kaulu and killing him; but Kaulu said:

Say, Kaulu, turn down.
Say, Kaulu, stretch out.
Say, Kaulu, double up.
[There are] four single ones
[And] four double ones.

Kaulu’s hands then asked: “What is it?” Kaulu replied: “The upper jaw, hold it up; the lower jaw, hold it down.” Lonokaeho’s forehead was thus made fast to the ground; the ohia trees and the grass grew over him and Lonokaeho was killed on that famous hill of Olomana, which stands to this day.

Kaulu and Kaeha then lived together until the death of Kaeha, when Kaulu took unto himself a wife, Kekele by name. Kekele was a very handsome woman whose breath and skin were as sweet as the inamona. [745] She was a very quiet woman. Her favorite flowers and vines were the hala, maile, ieie and all the fragrant leaves. When she retired at night she used to sleep with her hala wreaths and would wear them until they were dried up; therefore the hala at Kekele was planted for her and it grows to this day. They lived as husband and wife until their death without having any children.

KAAO NO KAULU.

O Kukaohialaka ka makuakane, o Hinauluohia ka makuahine, o Kaeha, ka mua, o Kamano ka muli iho, o Kaulu ka pokii loa o lakou; ekolu lakou. O Kailua i Koolau ka aina hanau; o Kaeha ke kaikuaana aloha ia Kaulu; o Kamano ka hana ino ia Kaulu, oia ke kaikuaana hana aloha ole. Elima makahiki o Kaulu i loko o ka opu, ulu ka niho, loloa ka lauoho, huluhulu ka puukole. O ke kumu o keia noho ana o Kaulu i loko o ka opu, o ka ohumu o Kamano, e pepehi ke hanau ae o Kaulu; no keia hana a Kamano pela, noho no o Kaulu i loko o ka opu.

O ko laua kaikuaana o Kaeha, ia ia i lohe ai i ka make o Kaulu ke hanau ae, olelo aku ia ia Kamano: “Heaha ka mea e make ai ko kaua pokii?” A lohe o Kaulu i keia olelo a Kaeha, olelo iho ia i loko o ka opu: “Aia ua ola, o oe ka ko’u mea e ola ai; heaha la hoi, i ola au ia oe, alaila, malama aku au ia oe.” Hanau o Kaulu, he pauku kaula aohe kino maoli; nana ke kaikuaana huhu o Kamano, aohe kino, olelo iho ia, ina he kino kou make oe ia’u. O Kaeha hoi ko laua kaikuaana, lalau aku la ia i ke kino kaula o Kaulu, a lawe aku la a kau i luna o ka holopapa. Malaila o Kaulu i waiho ai a hala ekolu anahulu, me ka ike ole ia aku.

O Kaeha hoi, ko laua kaikuaana, ua lilo i ke akua, i kini akua i ka lehu o ke akua, i ka pukui akua, i ke kaikuaana o ke akua. Lawe ia aku la o Kaeha a ka Lewanuu a me ka Lewalani ka aina o Kane ame Kanaloa e noho ana.

Maluna o ka holopapa o Kaulu, a lilo i kino kanaka (ke ana o ka holopapa he wahi kau kapa); ala ae la o Kaulu a nana ia loko o ka hale, aole kona kaikuaana o Kaeha; oili ae la ia a ma waho o ka hale, nana ae la a ike, ua lilo i ke akua i luna o ka Lewanuu a me ka Lewalani. Ia manawa hele o Kaulu e imi i kona kaikuaana ia Kaeha, a hiki ia i kahi a ka nalu e poi ana, olelo aku la ia i ka nalu: “E keia nalu nui e ku nei a kiekie, he ikaika no?” Ae mai ka nalu: “Ae.” Ninau aku o Kaulu: “Heaha kou ikaika?” “He poi iho maluna, loaa iho, eloelo,” pela mai ka nalu. Popoi ka nalu, ewalu nalu i luna o Kaulu, aohe nae o Kaulu make. Ninau iho o Kaulu i na lima ona, o Hakaukahi ka lima akau, o Limapaihala ka lima hema; olelo ae na lima: “A ke aha a ke aha?” “A ke a luna, a ke a lalo.” E uhae aku ana o Kaulu i ka nalu liilii a hiki i keia la.

Hele hou o Kaulu a halawai me ia kupu, o ka ale iki, o ka ale nui. I aku o Kaulu: “O ka hookuakea moana wale no ka olua, aohe ikaika?” Olelo mai lauala: “Ha ikaika no, a he koa no.” Hakaka lakou a make ia Kaulu, nolaila, liilii ka ale o ka moana. Hele hou o Kaulu a loaa o Kuililoloa, he ilio ia e kiai ana i ka aina a me ke kai, hakaka laua a make o Kuililoloa, haehae ia e Kaulu, nolaila, liilii na ilio e noho nei i keia wa.

Hiki o Kaulu i ka aina a kona kaikuaana e noho nei; hele aku la keia a kokoke i ka hale, pee iho la keia i loko o ka ao loulu. A ahiahi molehulehu, olelo aku la na akua a pau ia Kaeha: “E mama awa kakou.” Mama iho la lakou, a pau ka mama ana, hele aku la o Kaeha iwaho o ka hale e hooluolu iaia iho. Hele mai la o Kaulu e ike; ninau aku la o Kaeha: “Owai neia wahi keiki?” “O Kaulu, o kou pokii e kau ana i ka holopapa; no kuu aloha ia oe, nolaila au i huli mai nei.” I aku o Kaeha: “E inu awa ana makou me ke akua.” Olelo aku o Kaulu: “Ae, olelo aku oe, o lakou mua ke inu i ka awa, a mahope oe. A inu oe i ko awa, e kaumaha ae oe ia’u i akua nou, penei oe e olelo ai: “Eia ka awa o kaua.”

Kahea aku au: “Inu hia, o ka ona ko onei ea.” A pau ko laua olelo ana, hoi aku la o Kaulu a ka ao loulu, hoi hoi o Kaeha a loko o ka hale me ke akua. Olelo mai ke akua ia Kaeha: “O kou awa ke inu mua.” Hoole aku o Kaeha. Inu iho la ke ’kua a pau ka awa, koe o Kaeha a mahope; olelo aku la o Kaeha i ke akua: “E noho malie oukou a pau kuu awa i ka inu.” Lalau aku la o Kaeha i ka apu awa a kaumaha ae la:

Eia ka awa o kaua.
Inu hia, o ka ona ko’u ea.

I ka lohe ana o ke akua i keia leo nui e hea ana, iniki aku iniki mai: “Ka! Kupanaha ke akua leo nui o kou e Kaeha.” Ma keia hana a Kaeha a me Kaulu, haohao o Kane laua o Kanaloa, hoouna ia Kolea ma e lele iluna i o Makalii la. A hiki o Kolea ma i o Makalii la, ninau mai o Makalii: “Heaha ka olua?” “I hoouna mai nei o Kane a me Kanaloa ia maua, e ninau aku ia oe no ke akua leo nui o Kaeha, ke hea mai i ka po.” I mai o Makalii: “O Kaulu na ke kaikaina o Kaeha; he mana, he ikaika, aia nae i loko o ka ao loulu kahi i pee ai.”

A hiki o Kolea ma i o Kane laua o Kanaloa, hai aku la i na olelo a Makalii, alaila, hele aku la ke akua e huli ia Kaulu, i loko o ka ao loulu aole nae he loaa. He mea mau i ke akua ka ona pinepine i ka awa i na po a pau loa, i kekahi po lawe mai la o Kaulu i na pohaku nui a kau ae la maluna o kahi moe o ke ’kua, pela na akua a pau loa; i waena o ka po, ala ae la lakou, kuia ke poo i ka pohaku, kahea aku ke ’kua i ke ’kua no keia pohaku. No keia mau hana a Kaulu, imi hala ke akua ia Kaeha, i mea e make ai.

Olelo aku ke ’kua ia Kaeha: “E imi oe i momona nau, no ka mea ua pau ka makou momona ia oe i ka ai ia. Nolaila, hele aku la o Kaeha me ka maopopo ole o kahi e loaa ai o ka momona. Ike mai la o Kaulu ia Kaeha, hahai aku la; lalau ihola o Kaulu ia Kaeha, a lele aku la i Manowaikeoo. No Kane laua o Kanaloa ia aina, a ma laila na momona a pau loa a ke ’kua. Eha kiai, o Uweliki, o Uweleka, o Maalaka, o Maalaki. Ma kekahi aoao o Maalaka a me Maalaki, i ko laua ike ana mai ia Kaulu ma, e awa iho ana laua i lalo, nanao kahako kapali, haule o Kaulu ma i lalo loa. A ike o Kaulu i ko laua pilikia, kahea ae o Kaulu:

E Kaulu-e, awa ia,
E Kaulu-e, kikoo-lia.
E Kaulu-e, pupuu-lia.
Eha kaukahi, eha kaulua.

Kau ana laua nei i luna, a hopu ana ia Maalaka me Maalaki: “Make olua ia’u.” Olelo mai laua la: “Ina maua e make, aohe kiai o ka aina e pono ai.” Ae aku o Kaulu. Hele aku la o Kaulu ma a loaa o Uweleki a me Uweleka ma kekahi aoao, ninau mai la: “Heaha ka olua?” I aku o Kaulu: “He momona.” I loko o ko laua la manao, aole e pau ka momona ia Kaulu no ka uuku o ke kino ke nana aku, nolaila, haawi laua i ka momona ia Kaulu. E hao ae ana o Kaulu i ka momona, pau ka ai, ka ia, ka puaa ka moa, na mea ulu, na mea kanu; noke ia e Kaulu a pau loa, lele ae ana o Kaulu i luna, pouli ka la poeleele.

Nolaila, nonoi aku na kiai ia Kaulu i mea hoopulapula hou no ka aina; haawi mai o Kaulu, hookahi huli kalo, hookahi lau uala, hookahi puaa, hookahi moa, a pela aku no. A hiki o Kaulu ma i o Kane a me Kanaloa, haawi i ka moana, haohao laua i keia momona, i ka like loa me ka laua momona o Manowaikeoo. No keia haohao o Kane a me Kanaloa, hoouna laua ia Kolea ma e lele i luna e ninau ia Makalii; a hiki laua i luna, hai mai no o Makalii, o ka momona no ia o Manowaikeoo a Kaulu i lawe mai ai. A hiki laua i o Kane laua o Kanaloa, hai aku la i ko laua lohe ia Makalii; nolaila, huhu na akua a pau loa ia Kaulu a me Kaeha.

Nolaila, hoowalewale ke akua ia Kaeha, e hele i ka heenalu. A hiki lakou i kahi o ka nalu, kahea ke akua i na mano a pau loa, e hopu a paa o Kaeha haawi aku na ke ’lii. O Kukamaulunuiakea ke ’lii o na mano a pau loa, he mano nui, aole ike ia kona loa a me kona laula; ina hamama ka waha, pili o luna i ka lani, o ke a malalo i ka honua; ulu ke koa i luna a manamana, nana i ale o Kaeha a noho i loko o ka opu. Ua walewale o Kaulu i keia make ana o kona kaikuaana, a mahope noonoo o Kaulu, i kona ninau ana i ke ’kua, hoole mai ke ’kua, nolaila, manao iho la o Kaulu ua make.

Hele aku la o Kaulu i kahi o ke kai e poi ana, a hiki o Kaulu, wehe i kona mai a hou i ke kai, ua omo ia ke kai a pau i loko ona, nolaila, waiho wale na ia i ka maloo. Noke aku ana o Kaulu i ka huli i na ia a pau loa, oia na mano, ka niuhi, ka lalakea, ka hihimanu, aohe loaa; noke keia ma Kahiki-ku me Kahiki-moe i ka huli, aole loaa o Kaeha. Lele o Kaulu a luna i o Makalii la, ninau; ia ia i hiki ai i o Makalii la, e moe ana o Makalii i luna ke alo, iniki ana o Kaulu i ka puukole. Olelo iho: “Make e Makalii; heaha kau huaolelo?” “O ko kaikuaana aia i loko o ka mano. I aku o Kaulu: “E hai mai oe ia’u?”

Ia Kaulu e ninau ana ia Makalii, ku ana o Koeleele me ka pohaku nui (ua oi ae mamua o Maui kona nui), o Ikuwa ka inoa, he kaikaina no Makalii, he kanaka huhu a me ka ikaika loa. Hoolei iho la ia i ka pohaku i luna o Kaulu. Koo ae ana o Kaulu i ka manamana miki poi, paa ka pohaku i luna. Olelo aku o Kaulu: “Ea, paa ka hoi ka pohaku a ua kanaka ikaika?” Lohe o Koeleele, holo, oia kona mea i pakele ai ia Kaulu. Olelo aku o Kaulu: “E hai mai oe ia’u i ka mano nana i nahu, a me kona wahi i noho ai.” Nana o Makalii, aohe ike ia o lalo nei, nolaila, pupuhi ia i ke kukui a malino o lalo nei, ike ia ka mano nana i nahu; kuhikuhi mai o Makalii, aia i ke koa e ulu ana a manamana.

A hiki o Kaulu, ninau iho la i ke koa e waiho ana: “Ua ike anei oe i kuu kaikuaana?” Olelo mai ka mano alii, o Kukamaulunuiakea: “Ua pau ia’u, eia i loko o’u ia e waiho nei, ua lepo, ua kukae?” I aku o Kaulu: “He ikaika no?” Ae mai ka mano: “Ae, o ko’u ikaika, pili ke a luna i ka lani, o ke a lalo i ka honua.” E hamama mai ana o Kukamaulunuiakea, e koo ae ana o Kaulu, paa o luna i ka lani, paa ke a lalo i ka honua. Kahea aku o Kaulu ia loko o ka opu o ka mano, e hele mai o loko i waho, oili mai ana o Kaeha, ua helelei ka lauoha, ua ohule ke poo. Make o Kukamaulunuiakea ia Kaulu, lele kona hauli a kau i ka lani, oia kela ia e kau nei o ka huli ana o ke kau, i ke aumoe o ka po. Malaila e nana mau nei ko Hawaii nei mau kamaaina mai kawa kahiko a hiki i keia wa.

Hoi mai la o Kaulu me Kaeha; mamua o Kaeha mahope o Kaulu, ia wa, kuu o Kaulu i ka wai i omo ia ai e ka mai ona, hoi hou ke kai a like me mamua. Ua olelo ia ma keia kaao, ua awaawa ke kai no keia hana ana a Kaulu pela, oia kona awaawa a hiki i keia la a kakou e ike nei. Nana mai la ke ’kua ia Kaulu a me Kaeha e hoi aku ana, olelo iho ke ’kua: “Aole ka i make o Kaeha.” Nolaila, hoopunipuni hou ke ’kua ia Kaeha, e hele e lele kowali. Hele aku la ke ’kua me Kaeha a hiki i ke kowali, i aku ke ’kua ia Kaeha: “O oe mua ke lele, e ka makou ia oe.” Ia lakou e olelo ana, ku ana o Kaulu, a olelo aku la me ka maalea: “Ea ina oukou e makemake e lele kowali, na’u oukou e ka.” Penei ka Kaulu olelo i ke ’kua: “Ka lele kowali o ko makou aina, he huli alo ka noho ana o luna o ke kowali, he alo he alo, pela no e hoonoho ai a hiki i ka paa ana o luna, alaila, ka ke kowali, lealea.” Ma keia hana a Kaulu, ua pau loa ia poe akua i ka make, no ka moku o ke kowali. Ike iho la ke ’kua i keia hana a Kaulu, hoopunipuni hou lakou ia Kaeha, e hele i ke paeaea, ka makoi. Ia hele ana o Kaeha me ke ’kua, make o Kaeha, hoopili ia i loko o ka opihi awa, oia kela opihi kau i ka paala. Huli o Kaulu a loaa o Kaeha i loko o ka opihi, oi hamo wale o Kaulu aohe hemo o ka opihi, e mimi aku ana o Kaulu, hemo o Kaeha, awaawa ia opihi a hiki i keia la, nolaila, kapaia ka opihi awa, oia kela opihi e pili ana i ka ala maloo, e olelo ia ana he kukae la.

Mahope o keia ola hou ana o Kaeha ia Kaulu, hoi mai la laua i Oahu nei e noho ai. A hiki laua ma Moanalua, i Papakolea, hoonoho o Kaulu ia Kaeha ilaila; hele mai la o Kaulu a loaa o Haumea i Kapalama. He ’kua o Haumea no Oahu nei, e noho ana ia i Niuhelewai, he wahine o Haumea. A hiki o Kaulu, e moe ana o Haumea, olelo iho o Kaulu me ke kahea. “E Haumea, e Haumea, ka i no he ala, kahu ke o a moa, hakaka me Kaulu.” Noho o Haumea hoi kela. Lele o Kaulu a hiki i luna i o Makalii la, ninau mai o Makalii: “Heaha kau e Kaulu?” “He koko ka’u i kii mai nei, e haawi mai oe ia’u i make o Haumea.” Haawi mai la o Makalii i na koko ana, ia Maoleha ma.

Hoi mai la o Kaulu a hiki, e moe ana o Haumea; hoopuni o Kaulu i ke koko a puni ka hale, kahea iho o Kaulu ia Haumea: “O ka moe no ka kau, ka i no o ke ala ae e kaua kaua.” Ala ae la o Haumea, hou aku la ma kela wahi keia wahi o ka hale, hoowalewale o Kaulu me ka holo ma o a ma o o ka hale o Haumea; pela o Haumea i hou hewa ai a loaa na koko o Maoleha ma, paa o Haumea i ka puliki ia, a make iho la. Kii aku la o Kaulu ia Kaeha, a hoi aku la i Kailua, ko laua aina hanau, kahi o na makua e noho ana.

O Lonokaeho ke ’lii o Koolau a me Kailua, nona ka lae oi o Piokeanuenue. A hiki o Kaulu imua o na kahu o Lonokaeho, ninau aku la ia i na kahu: “Owai hoi kela kanaka lae lapalapa?” “O Lonokaeho.” Kahea aku la na kahu ia Lonokaeho: “Kupanaha keia wahi keiki i amuamu mai nei ia oe.” “Pehea?” “Owai kela kanaka lae lapalapa?” I mai o Lonokaeho: “He ikaika no, o ka hele ana mai i ko Lonokaeho wahi?” I aku o Kaulu: “He wahi ikaika no, aole nae i mahuahua.” Pii ka lae o Lonokaeho a kiekie i luna i ka lani, iho iho e make o Kaulu, olelo ae o Kaulu penei:

E Kaulu e, awaa ia.
E Kaulu-e, kikoo-lia.
E Kaulu e, pupuu lia.
Eha kaukahi,
Eha kaulua.

Ninau ae na lima o Kaulu: “E aha la?” “O ke a luna i luna, o ke a lalo i lalo.” Paa ka lae o Lonokaeho i ka honua, ulu ka ohia, ka mauu i luna, a make iho la o Lonokaeho, ma kela puu kaulana o Olomana, e ku nei a hiki i keia la.

Noho iho la o Kaulu me Kaeha, a mahope make iho la o Kaeha, noho iho la o Kaulu a hoao me kana wahine, o Kekele ka inoa. He wahine maikai o Kekele, aohe puu, aohe kee, he ala kona hanu a me ka ili, ua like me ka inamona, a he wahine noho malie loa ia. O kana puni ka hala, ka maile, ka ieie, na mea aala a pau loa. Ina e moe, lei pu no me ka lei hala, ina e maloo ka lei, lei no, a hiki i ka helelei ana. Nolaila, ulu ka hala o Kekele a hiki i keia la. Noho iho la laua me Kaulu a hiki i ko laua make ana, aohe loaa keiki.

LEGEND OF HOAMAKEIKEKULA.

Hoamakeikekula was a very beautiful woman and was very pleasant to look upon. Her skin was like the covering of the young banana shoot; [746] her eyes were like the weleweka [747] blossom and her form was erect and faultless. Hooleipalaoa was the father, and Pili was the mother, and the land of [Hoamakeikekula’s] birth was Oioiapaiho in Kohala. Hooleipalaoa and Pili were of very high chief rank of Kohala in ancient time. Pili conceived and gave birth to a son Waikuaala by name. After he was grown up Pili again conceived and gave birth to the faultless one, Hoamakeikekula. Hoamakeikekula upon her birth was in the form of an ala (taro), [748] and not having human form was thrown aside with a lot of sugar-cane trash by Pili the mother.

Makapailu, the mother of Pili who was a great fortune-teller, in a vision saw the spirit of Hoamakeikekula standing before her; and on being asked: “What does this beautiful young woman, whom I have not seen before, want?” Hoamakeikekula answered: “I am your granddaughter who has been thrown away by your daughter Pili. I am the younger child, next to Waikuaala, therefore I want you to come for me. I am in a pile of sugar-cane trash in the form of a taro bulb. Make haste or I shall be devoured by dogs.” When Makapailu heard this call from her grandchild, she rose and started on her journey, weeping. When Makapailu arrived at the pile of sugar-cane trash, she looked it over and lo she beheld a small rainbow in a thick fog, which moved toward her until it stood in her very presence. As she kept gazing thereon, her eyes grew dim and after a while she closed them. When she looked again she saw a taro bulb; she took it up and wrapped it in a red kapa [749] and returned home. Upon arriving at her home, she told her husband, Hawaimake by name of what she had done. At the end of twenty days the outside covering of the package was removed and Makapailu looked and saw that the taro had changed and was in the form of a very beautiful female child, one without a blemish and very pleasant to look upon. The grandparents from this time on brought her up with great surveillance under very strict kapu. [750] This was maintained until she was twenty years of age, without the knowledge of anybody, even her own parents. After she grew up it was her usual custom to go with her attendant in the woods to string lehua blossoms into leis, without the knowledge of any one. On their fourth day out in the woods to string wreaths of lehua, they reached a section [751] in the thick woods, a place to them unknown where the lehua was plentiful. While they were picking the lehua there came Elepaio, the messenger of Kalamaula, the lizard king of Keawewai. Elepaio [752] was a bird that changed at times into a human form. It called out:

The wi is at Waiaha, the wi is at Waiaha.
The fish is good, the fish is good.

Hoamakeikekula said to her companion: “Say, there is a bird calling.” The attendant answered: “Perhaps it is the squeak of a tree rubbing one against another, or it may be the wind. Let us listen.” The bird again sang out:

The wi is at Waiaha, the wi is at Waiaha.
The fish is good, the fish is good.

Hoamakeikekula upon hearing the call the second time said: “There you see, it is a bird.” So the two looked more closely. While they continued watching the bird, it changed its form and assumed that of a human being. There stood a young man of handsome appearance who said: “My greetings to you two.” But when he saw the beauty of Hoamakeikekula he chanted and interpreted the following mele:

Haili, the plain of lehua [flowers]
Where the birds twine them into wreaths.
The oo with its sweet note
In the leafy dell of Hilo;
Like the voice of the Achatinella
Gathering the awa [753]
That grows on the trees in the forests of Puna.

Upon hearing this the attendant said to Hoamakeikekula: “Let us return home; the time for stringing wreaths is ended. Your grandparents will be worried if we remain much longer.” As they were about to return, Elepaio spoke to the fog:

Ye fog that creeps in the upland,
Ye fog that creeps seaward;
Ye ugly seas, ye mad seas,
Ye kapu-breaking seas.