Chapter II (3)

At this the fog came down and covered the shrubs, and the attendant was separated from Hoamakeikekula. In this separation Hoamakeikekula was enveloped in the thick fog and mist until she arrived at Keawewai, a place in the uplands of Kawaihae. The way was indicated by a colored cloud. [754] At this time Kalamaula the high chief was living with his parents. Kaholeiwai was the father, Kekoolauwahineolalo was the mother and Kanaheleikaukawaokele was the sister. They were chiefs of Kawaihae at this time. Kalamaula was a handsome youth but was not in the same rank with Hoamakeikekula.

Upon their arrival at the house, the sun had set and darkness was approaching. They then entered the house where Kalamaula was living. When Kalamaula saw this beautiful woman coming in he greeted her; and Hoamakeikekula returned the greeting in a very low voice saying: “My greeting to you my lord.” Soon after this Elepaio related the way he found Hoamakeikekula.

Then Kalamaula seized hold of Hoamakeikekula and drew her to him. Hoamakeikekula then said: “My lord don’t defile me, your maid servant, for it would be a wrong I would suffer from later in life. If you really desire that I become your wife, then allow me thirty days, possibly the response will arise within me during that time.”

On hearing this reply Kalamaula was much impressed and agreed to the conditions. Hoamakeikekula remained there, but she would not touch the food placed before her, nor did she go out of the house.

At the end of three days, she saw in a dream a man approaching her with a war club in his right hand, who said: “Your grandmother promised me that you were to be mine and I have, therefore, waited many days for you until my spirit within me has fainted because that promise has not been fulfilled. Therefore, prepare yourself to go on a strange journey.” Hoamakeikekula replied: “I did not come here with the consent of my people, nor were my footsteps that led me here as a stranger bargained for, therefore, I shall take your words as a mantle and wear it over my shoulders at all times.”

She then woke up and discovered that she had been dreaming. She then tried to fathom the meaning of the dream but it was beyond her understanding. Her mind, however, seemed to dwell on the forests. On retiring the next night she again dreamed of the same person and held the same conversation. She then fell in love with the person in her dreams so much so that she woke up startled and cried. She then folded her arms, [755] lamenting. When Kalamaula heard her weeping he asked her: “What are you weeping for? You have never done this before, not since the first day you arrived here.” Hoamakeikekula did not, however, make answer. Very early that morning just before dawn, the mountain clouds began to thicken; drops of rain began to fall one by one; the wind began to rise; the fog began to come creeping over the mamane; a rainbow appeared and stood before her. She was then entirely enveloped in a thick fog which hid everything from view.

She then rose and went out of the house and wandered over the deserted hills and plains until she arrived in the uplands of Pahulumoa, a place entirely uninhabited. She lived here without tasting food and spent her days picking and stringing lehua blossoms. At night she would retire and dream of the same person. Thus they were united in love, which became steadfast in Hoamakeikekula.

It was because of her suffering and lonesomeness in the forest that she was called, Hoamakeikekula. [756] After leading the life of a wanderer for some days, she was at last found by a man called Puuhue who was after some house timber. He found her in the following manner: On coming to an olapa [757] tree he saw something bright at noon time, up in this tree. When he looked up the tree he saw a very beautiful woman hiding in the ieie [758] vines; so he stood under the tree and called out: “Say, come down that I may fondle you and that I may speak to you.”

Hoamakeikekula then climbed down from the tree. When she stood on the ground, Puuhue sprang forward, lifted up and kissed the bottom of her feet and said: “I am indeed blessed in beholding your eyes and your face. I humbly beg of you that if in your goodness and beauty, I would be so fortunate as to please you my princess, [759] that I offer you my noble lord, whose spirit you have often seen in your dreams.” This person was Puuonale, the king of Kohala, whose spirit Hoamakeikekula had so often seen in her dreams and for whom she already had a deep attachment. He was as handsome as she was beautiful, both were without blemish.

As soon as Puuhue ended, the heart of Hoamakeikekula was changed by his words, so that she left Pahulumoa and accompanied him. When they arrived at a place called Keolewa, they found Puuonale the king living there. When Hoamakeikekula looked on and saw the object of her dreams, she was unable to withhold her tears which flooded her eyes.

At seeing this Puuonale asked: “Why these tears from the eyes of my queen?” “I have seen some one like you in my dreams constantly during the past days in a form without bones for whom I am paying my debt of love with these tears; hence my sadness and tears.”

After pondering the matter over for a while, Puuonale asked: “Whom did he resemble?” “He looked just like you; your voice sounds just like his; he, however, carried a war club and wore a feather cape and a feather helmet.” Puuonale then took up his war club, the feather cape and helmet and placed them before Hoamakeikekula. She then took them up kissed them and wept over them.

Puuonale then took Hoamakeikekula as his wife. At their union the thunder was heard; the lightning flashed; eight rainbows arched the heavens; the pools of Kahoolana on Kahua were flooded; red rain passed in procession on the ocean; the hills were covered with fog; and a thick mist covered the land for ten days. These were the signs [of recognition]. [760] The two lived on happily as husband and wife.

In due course of time Hoamakeikekula conceived and gave birth to child to whom the name of Alelekinana was given. It did not have a human form but that of a wooden image; hence the saying: “In the upland is Hookukekii, in the lowland is Kahua.” The saying originated from this child image, and it is used to this day. This image gave the people of Kohala the idea of making idols, from which the worshiping of idols throughout Kohala in ancient time originated.

The word Hoamakeikekula was also derived from the fact that Kohala is a rolling country and has plains, and because of this the people of Kohala have a fond attachment for the land of their birth. Therefore, Kohala is noted as the proud land with lonesome loving meadows. Such is the place of this legend obtained by me, which I have narrated.

KAAO NO HOAMAKEIKEKULA.

He wahine maikai loa o Hoamakeikekula, a he nani loa kona mau helehelena ke nana aku; o kona ili, ua like ia me ka ili o ka Opuu-maia o ka hua hou ana iho; o kona maka, ua like me ka pua o ka weleweka, a o kona kino ua pololei a kina ole. O Hooleipalaoa ka makuakane, o Pili ka makuahine, o Oioiapaiho i Kohala ka aina hanau; he mau alii lakou no Kohala i ka wa kahiko. Hapai o Pili, a hanau he keiki kane, o Waikuaala kona inoa, a nui, hapai o Pili a hanau, oia ka mea kinaole o Hoamakeikekula. He kino ala o Hoamakeikekula, aohe kino maoli, kiola ia a ka puainako e Pili, ko laua makuahine, waiho.

Aia hoi o Makapailu he makuahine no Pili, he ano kilokilo hewahewa kona, ma ka hihio, ike aku la ia i ke kino wailua o Hoamakeikekula e ku mai ana. Ninau aku la ia: “Heaha kau e ka wahine ui maikai a’u i ike ole ai mamua aku nei?” Olelo mai o Hoamakeikekula: “Owau no kau moopuna kaikamahine i hoolei ia e kau kaikamahine e Pili; ka muli hoi au o Waikuaala. Nolaila, e kii ae oe ia’u, aia au i ka puainako, he kino ala ko’u, e wiki oe o pau au i ka ilio.” A lohe o Makapailu i keia olelo a kana moopuna, ku ae la ia a hele aku la me ka waimaka helelei.

Hiki aku la o Makapailu i ka puainako, wehewehe ae la i ka ainako, ia wa ku mai la imua ona he onohi i loko o ka ohu, a kau pono mai la i mua ona; ia ia i nana mau aku ai, paia ae la kona mau maka, a nana iho la e waiho ana he kino ano ala, lalau iho la ia a wahi i ka pukohukohu. Hoi mai la ia a kona wahi, noho iho la me kana kane o Hawaimake ka inoa. Elua anahulu i hala o ka waiho ana o Hoamakeikekula me ka nana ole ia aku, a hala ia, aia hoi, wehe ae la o Makapailu i ka wahi o waho. Nana iho la ia i ke kino, aole he kina i loaa, ua nani loa, a ua maikai ke nana iho. Nolaila, hookapu loa kona mau kupuna ia ia, a paa mau i ka palama. Pela kona noho ana a hala na makahiki he iwakalua, me ka ike ole o na mea a pau loa, a me kona mau makua.

He mea mau ia ia ka hele me kona kahu i ke kui lehua, ma ka nahelehele ohia, me ka ike ole ia. Eha la i hala ia laua o ka hele ana i ke kui lei, hiki aku la laua nei, i kekahi kula e aku, ua haiamu i ka lehua; walea laua i ka ako lehua me ka nanea, ku ana o Elepaio, he elele na Kalamaula, ka moo alii o Keawewai. He wahi manu o Elepaio, he ano kanaka no nae i kekahi wa. Kahea ana:

I Waiaha ka wi, i Waiaha ka wi.
Ono ka ia, ono ka ia.

I aku o Hoamakeikekula: “E, he manu hoi keia e hea nei.” I mai ke kahu: “He wi laau paha, he makani paha, e hoolohe kaua.” E kani hou ana ua wahi manu nei:

I Waiaha ka wi, i Waiaha ka wi.
Ono ka ia, ono ka ia.

I aku o Hoamakeikekula: “Aia hoi paha la, he manu.” Huli aku la laua e nana pono, ia laua i hoomau aku ai i ka nana, loli ae la ke ano o ka manu a lilo i kanaka. Ku ana he keiki ui opiopio, i mai la: “Aloha olua,” a no ka ike ana mai i ka wahine maikai o Hoamakeikekula, kau mai la kela, i ke mele me ke kaona pu:

O Haili kula lehua,
I wili ia e ka manu,
O ka oo kani leo lea,
I ka nahele o Hilo,
O ka pololei kani kuamauna
Ke lawe la ke awa,
Kau laau o Puna.

Ia wa, olelo aku ke kahu ia Hoamakeikekula: “E hoi kaua, ua pau ka wa kui lehua. E inoino mai auanei ka mano ou kupuna ia kaua i ka loihi loa.” Ia laua i eu mai ai e hoi, e olelo ae ana o Elepaio i ka ohu:

E ka ohu kolo mai i uka
E ka ohu kolo mai i kai,
E kai pupuka,
E kai hehena,
E kai piliaiku.

Ia manawa uhi ka ohu, paa ka nahele, kaawale ke kahu o Hoamakeikekula, kaawale kona haku kina ole. Ma keia kaawale ana, ua lilo o Hoamakeikekula maloko o ka ohu, a me ka noe, a hiki i Keawewai mauka o Kawaihae, he ua koko ke alanui.

E noho ana o Kalamaula ke ’lii me kona mau makua, o Kaholeiwai ka makuakane, o Kekoolauwahineolalo ka makuahine, o Kanaheleikawaokele ke kaikuahine. He mau alii lakou no ia aina o Kawaihae ia wa, a he kanaka maikai no hoi, o Kalamaula, he ui a he nani ke nana; aka, aole nae e loaa ae o Hoamakeikekula.

A hiki laua nei i ka hale, ua molehulehu ahiahi iho la, komo aku la i ka hale o Kalamaula e noho nei, nana mai la lakou i keia wahine ui, nani loa. Aloha mai o Kalamaula: “Aloha oe.” Aloha aku o Hoamakeikekula me ka leo oluolu: “Aloha oe e kuu haku.” Mahope o keia hai aku la o Elepaio i ke ano o ka loaa ana ia ia o Hoamakeikekula.

Mahope o laila, lalau mai o Kalamaula ia Hoamakeikekula, a huki aku, pane aku o Hoamakeikekula. “Ekuu haku, mai hoohaumia pono ole oe i kau kauwa wahine o lilo ia i kina no kau kauwa nei, o hooili ia ia mea ino ma ka hope o ko’u mau la. Ina he manao kou peia, e kakali oe ia’u i ekolu anahulu, malama o hiki mai ka ae ana o ka hoao i loko o ia wa.” Ua maikai keia olelo ia Kalamaula. Noho iho la o Hoamakeikekula me ka ai ole i ka ai, me ka puka ole i waho.

Ekolu la i hala ia ia, ike aku la ia ma ka moe uhane i keia kanaka e hele mai ana me ka newa, i ka lima akau, e paa ana olelo mai la: “Ua haawi mai ko kupunawahine ia oe na’u, a ua kakali au i loko o na la he nui lao, a ua maule wale iho kuu manao nou i ka hooko ole ia o ka haawi. Nolaila, e hoomakaukau oe no ka hele ana i ke ala au e hele malihini nei.” I aku o Hoamakeikekula: “Aole au i hele mai ma ke ala o ka ae ia, aole hoi i kuai i ko’u mau kapuai no ke ala malihini nei; nolaila, o kau olelo, oia ka’u e lei ai ma luna ae o kuu poohiwi nei.” Puoho ae la ia, he moe uhane kana; noonoo ae la ia i ke ano a me ka manao, aohe loaa. Aka, ua kau wale mai no ke ano o ka nahele ia ia.

Moe hou iho la ia, o ka lua ia o ka po, loaa hou ka moe, o ia mau olelo no nae. Ia wa puni ia i ke aloha i kela uhane; puoho ae la ia a uwe, puliki iho la i ke kino a paiauma. Ninau mai o Kalamaula: “Heaha keia au e uwe nei? Aole hoi oe pela mamua aku nei, mai kou la i hiki mai ai a hiki i keia la.” Aohe ekemu aku o Hoamakeikekula. A kokoke e wehe mai ka pawa o ke ao, ia wa kaiauna mai la ke kau a ke ao. Ia manawa, kulu pakakahi mai la ka ua me ka makani, kokolo mai ana ka ohu me ka pahola i luna o ka mamane, iho mai la ka onohi anuenue a kokoke i ke alo o ia nei, ia wa ua puni keia i ka ohu a me na mea a pau loa.

Lilo aku la keia i ke kula mehameha kanaka ole, a noho mauka o Pahulumoa, he aina mehameha kanaka ole; malaila ia i noho ai me ka ai ole i ka ai, o ka lehua kana mea walea o ka la e noho ai. A po iho, o kela uhane kana kane e moe ai, pela ko laua pili ana me ke aloha, a me ka paa o ke aloha ia Hoamakeikekula. No loko o laila keia inoa o Hoamakeikekula, no kona noho mehameha ana.

A liuliu kona mau la ma ia wahi, loaa i kekahi kanaka huli laau hale, o Puuhue kona inoa. O kona kumu i ike ai, he ahi a i ke awakea i luna o ke kumu olapa. A hiki ia, nana aku la i keia mea nani loa i luna o ke kumu olapa, ua pee i loko o ka pohai ieie, noho paa iho la ia malalo o ke kumu laau, a liuliu, kahea aku la: “E, iho mai i lalo nei, e milimili aku wau ia oe, a e ha’i aku no hoi au i ka’u olelo.”

Iho iho la o Hoamakeikekula i lalo a hiki, lele aku la o Puuhue a ma ka poli wawae, honi iho la, a olelo aku la: “Pomaikai au i ko’u ike ana i kou mau maka a me kou helehelena. Ke nonoi haahaa aku nei au ia oe, ina nolaila kou nani a me kou maikai, e loaa ia’u ka mahalo ia mai e kuu haku wahine. Eia o kuu Haku kane, nona ka uhane au e ike la ma ka moe uhane.” O Puuonale ka inoa o ke kino maoli, he ’lii no Kohala, nona kela uhane a Hoamakeikekula e aloha nei, ua like ko laua nani a me ko laua kina ole.

A pau ka olelo a Puuhue, ua hoololi ia ka naau o Hoamakeikekula e ia olelo; nolaila, ua haalele ia ia Pahulumoa, a hoi pu mai la me Puuhue. A hiki laua ma Keolewa, e noho ana o Puuonale ke ’lii, a nana aku la keia, ua like me ke ano o ke kino uhane ana e ike ai ma ka moe, kulu iho la ka waimaka me ka haloiloi.

Ninau mai o Puuonale: “E kuu haku, heaha ka mea i helelei iho ai kou waimaka i keia wa?” “He mea ano like me oe ka’u e uwe nei, ua launa me a’u i na la mamua aku nei, maloko o ke kino iwi ole. A no ia mea au i luuluu iho ai i ke kaumaha, a o kuu mea ia e hookaa nei i ka aie a ke aloha, he kulu waimaka.”

Noonoo iho la o Puuonale a liuliu, pane aku la ia: “Pehea ke ano a me ka helehelena i kau ike.” “O kou ano a pau loa, oia kona, o kau mau olelo, oia kana, eia nae, he laau newa ma kona lima, a o ka aahu, he ahuula, a he mahiole ma kona poo.” Lalau aku la o Puuonale i ka newa, ka ahuula, ka mahiole, a waiho mai la imua o Hoamakeikekula, lalau iho la ia a honi iho la me na waimaka e hiolo ana mai na maka aku.

I kona naha ana, kui ka hekili pamaloo, lapalapa ka uwila, pio na anuenue ewalu, lana na kiowai o Kahoolana, i luna o Kahua, lalani ka ua koko ma ka moana, aaki ka ohu i na puu, uhi ka pohina hookahi anahulu, o ia na hoailona.

Noho iho la laua he kane a he wahine, a liuliu, hapai o Hoamakeikekula, a hana o Alelekinana, he kino kii, aohe keiki maoli, nolaila keia olelo: “I uka o Hookukekii, i kai o Kahua.” No keia keiki kii kela olelo, ua kaulana ia a hiki i keia la. O ia ke kumu o na kii a pau o Kohala, no loko o laila na kii hoomana a pau o Kohala i ka wa kahiko. A o kela inoa o Hoamakeikekula hoi, nolaila, nui na kula ma Kohala a puni i keia wa e waiho nei, no loko o kela inoa, nolaila, he kula aloha o Kohala a hiki i keia wa. Nolaila, kaulana o Kohala i ka aina haaheo, a me ke kula anoano aloha, pela kahi o keia kaao i loaa i loaa ia’u, a pela au e hoike nei.

LEGEND OF KAPUAOKAOHELOAI.

Ku was the father and Hina [761] was the mother. They had two children, Hookaakaaikapakaakaua [762] a son, and Kapuaokaoheloai [763] a daughter. Waiakea in Hilo is the country where these people lived. The brother was the first born and the sister the last. These people were of high chief rank of Hilo. These two children were brought up without knowing that they were brother and sister. They never saw each other although they lived in the same house. The brother had a male attendant and the sister a female attendant. They were brought up under a very strict kapu; they never went out of doors, not even for the calls of nature. Ku and Hina also left word with the attendants that if the brother sought the sister, then he and his attendant would be banished to Kuaihelani (a land in Tahiti), and so with the other. This manner of living was maintained for twenty years, without their seeing one another. One day the attendants as was their custom went to the uplands of Kaumana, directly above Punahoa to do farm work. After the departure of the attendants in the early morning, Kapuaokaoheloai arose and walked out of doors. Upon looking back at the house she saw a bright light within; so she again entered the house and began a search and found a door, which she opened. As she walked in she saw a red object lying on a bed. She removed the tapa from the face and saw a very handsome young man. They then slept together until the sun had passed the meridian, when she returned to her part of the house.

When the attendants returned they did not discover the actions of their two charges. This conduct was kept up for ten full days. One evening Kapuaokaoheloai caught some chickens and brought them to her bed where they were concealed. That evening she and her attendant retired very early. Not very long after they had retired, Kapuaokaoheloai woke up and shook the chickens which caused the roosters to crow. She then said to her attendant: “It is daylight. It is now time for you two to go up and tend to our farm work.” The attendant replied: “How quickly daylight has come. It seems that I have just closed my eyes when I heard the cock crowing.” She woke up and went out of doors and looked up at the Milky Way which had not made its appearance: so she reentered the house and went to bed again. Kapuaokaoheloai after a while again reached for the chickens and shook them and the roosters again crowed. She woke her attendant and said: “It is daylight, the chickens are all crowing together.” Her attendant then rose and went over to the other part of the house where the male attendant was sleeping and woke him up. The two rose and started on their way to the farm lands. As soon as they left, Kapuaokaoheloai got up and went over to the other side of the house where her brother was and they slept together. When the two attendants were half way up to the farm lands, they sat down to await the approach of daylight. After waiting for some time and daylight not appearing they returned to the house and discovered their charges sleeping together. The male attendant then said to the female attendant: “I am going up to inform their parents in obedience to the instructions given us in the beginning.” The female attendant who was his wife replied: “Yes, you must go up.” When the male attendant arrived at the home of Ku and Hina, he told them of the conduct of their two charges. At this Ku gave orders to his men to go and kill the female attendant. When the men arrived they caught her to carry out the death order, but she spoke up: “Don’t kill me here, take me to the chief’s presence and there I will die. I want the chief to hear me first.” When they arrived in the presence of Ku and Hina, Ku asked the men: “Why did you save her? Why didn’t you kill her?” “She asked that after you have heard what she has to say then she will die.” Ku then asked: “What have you to say?” The attendant replied: “The chief said, that if my charge should make the first approach then I was to be banished with her to Kuaihelani. This was also your charge and command in reference to the other one of us and his charge. That is what I wish to say to the chief.” “Yes, you are right, you shall not die; you and your charge shall go to Kuaihelani.”

When she arrived in the presence of her charge, the double canoe was made ready and they sailed off; herself and her charge and two canoe paddlers making four of them. They sailed from Hawaii to Maui; from Maui to Oahu; from Oahu to Kauai and landed at Waimea. As they went ashore they saw a canoe on the beach from the king of Kuaihelani who was in search of a wife. When the two messengers saw Kapuaokaoheloai and her beauty, they said: “We are going to make an inspection of the whole group and if we fail to find a woman who will surpass your beauty, then we will take you as the wife for our king.” Kapuaokaoheloai and her companions, therefore, stayed at Waimea for over ten days, till the return of the messengers who reported that they had failed to find one equally as beautiful as Kapuaokaoheloai; so they embarked on their canoe and set sail for Kuaihelani. After they had been on their way for over forty days, the messengers of Kuaihelani said: “We will soon see land; we have yet, however, to smell the sweet perfume of the kiele.” After some days they caught the perfume of the kiele and soon after saw a beautiful country. The men then said to Kapuaokaoheloai: “When we reach land and arrive at the king’s house, and he should invite you to come up to him on the kapa cloth, [764] don’t accept the invitation for it will mean death to you. If his daughter should invite you on the steps with her don’t go or it will be your death; only when they take you by the hand must you accept.” They then landed and proceeded to the place of the king. Upon seeing her the king greeted her, which greeting she returned. The king then invited her to come to him on to the kapa, this she refused.

The king’s daughter was at this time living all by herself at a place away from her father, and occupied a very sacred place, [765] with a former wife who had been dead for some time. The name of his daughter was Kapuaokaohelo. The king desiring to know his daughter’s opinion sent word to her by a couple of birds with orders to come and look at this woman; and see if she intended making her a friend, or if she would advise him to take her as his wife.

When the daughter arrived, she invited Kapuaokaoheloai to come up on the platform and sit by her; but Kapuaokaoheloai refused to accept the invitation. The king’s daughter then came down and took her hand and led her up to the platform. When they were about half way up the steps, Kapuaokaoheloai slipped and fell behind; this was due to the dislike of the platform as she had lost her virginity. Her friend again reached out for her hand and led her to the top of the platform where they sat being ministered to by the birds.

After they had lived here for some days the king’s daughter became anxious regarding her friend wishing to see if her body was as well formed as she was beautiful; so she invited her to go bathing to which her friend agreed. When they reached the bathing pool, which was also a very sacred place, those having lost their virginity, or who were defiled, were not allowed to bathe in it, the friend said: “This my bathing pool is a very sacred place. The bathers must remove all covering before entering it.” Kapuaokaoheloai agreed to observe the rule, removed all her clothes and jumped into the water. Her friend then looked on admiringly seeing that she was indeed faultless; but detected the marks of a bite on one of her calves. The king’s daughter then climbed up the bank first when Kapuaokaoheloai followed after; but when she tried to climb the bank she slipped back, a sign that she had lost her virginity. At this her friend reached out her hand and helped her out of the water. When the king’s daughter saw the sign that her friend had lost her virginity she got angry and refused to speak to her, eat with her, or reside with her; she was so angry that she immediately sent some birds to go to her father and inform him of her discovery and to punish her with death.

When the father heard the report from the birds he ordered all the priests who were versed in the telling of coming events and hidden things, to come and inspect the stranger to see whether she was of high rank or not. “If she is of very high rank she shall not die. If she is not of high rank then she must die.” The priests then gathered and inspected her and at the end they all agreed that her parents were not of high rank. They were of one mind with the king that she must indeed die, because she had climbed the sacred platform. There was, however, one amongst the priesthood who was not present at this time; so he was sent for by the king, to come and tell his knowledge concerning the stranger. When he arrived in the presence of the king, the king asked him: “Can you give a true interpretation concerning the rank of this woman? Whether she is of high rank or not?” The priest replied: “Yes.” The priest then continued: “She is of the highest rank and is a chiefess from the east; she is even more sacred than your daughter. The sacred platform is not for such as your daughter; it is the resting place of this one. She is far above your daughter in rank. She is none other, but is of your own blood; her mother, Hina, was the first-born and you came after. She originally belonged to Kuaihelani but moved to Hawaii where she now lives.” This saved Kapuaokaoheloai, and her friend once more joined her and lived with her as at first.

It was customary for Kapuaokaoheloai to weep for her brother; so one day Kapuaokaohelo asked her: “Why are you weeping?” “I am weeping for my brother.” “Where is he?” “He is in Hawaii.” “Is he handsome?” “Yes, I am but as the skin of his feet.” “Oh dear, how can I see him?” Her friend replied: “If you wish to see him, you shall.” That night in their sleep she sought after and brought the spirit of her brother and made it sleep with her friend. This was kept up for several nights in succession until ten full nights had passed when her friend became so much in love that she made up her mind to go in search of her lover. So one day she said to her friend: “Where abouts is your home?” “It is where the sun rises. If you should go, the first land you come to is Kauai, then Oahu, then Molokai, then Maui and then Hawaii. It is, however, at the first point where the sun comes up, called Kumukahi. The harbor Punahoa and Waianuenue is the first object to be seen upon landing. The large house which you will see in the upland is our home; my brother is still there with his attendant.” Soon after these instructions were given, her friend left Kuaihelani and set sail in her canoes until she arrived at Hilo and landed at Punahoa, where she saw a house standing in the uplands. When she arrived at the house she saw an old man sitting just within the door and a sick boy lying down. At seeing this she was puzzled, so inquired: “Is there no one else beside you two in this house?” “No, only us two.” She then returned to the beach leaving the two persons in the house.

The sick boy was Hookaakaaikapakaakaua; he had refused to eat, from the day his sister departed from him even to this day. He therefore had grown ugly and very thin; and his once handsome face had lost its beauty.

It was the custom for this woman during the next three days to come up and look at the house and ask the old man the same questions. As this happened for three days in succession, the old man began to grow anxious and asked his charge: “Say, I wonder if this woman is not yours who is inquiring after you these three days. I think your sister has sent her to you to be your wife. I am afraid your sister will get killed if this woman does not get the husband she is after. We must therefore coax your beauty back with food.” The attendant then proceeded and thatched a small hut and removed his charge to it; he then began to doctor him up, bathed him and fed him. At the end of two days and nights his beauty was restored and he again became as handsome as before.

His intended wife at the end of the two days made her preparation to return to Kuaihelani; but before returning decided to make one more visit. When she was on her way up she saw a rainbow ahead of her and she also saw a thick rain cloud that was as red as blood. She then recalled the advice given her by her friend, that if she should see these things they would mean that her intended husband was there. When she arrived at the house she saw something red sleeping, so she asked the attendant: “What is that red object sleeping there?” “That is my charge who has just returned from a visit.” She then approached and uncovered him and laid down beside him. The man said: “We will not now lay together,” as his sister had forbidden it till she had lain with him. This occurring in a dream the ban was removed; in that way they came together.

KAAO NO KAPUAOKAOHELOAI.

O Ku ka makuakane, o Hina ka makuahine, o Hookaakaaikapakaakaua ke kaikunane, o Kapuaokaoheloai ke kaikuahine. O Waiakea, i Hilo ka aina, o ka mua ke kaikunane, o ka muli ke kaikuahine, he mau alii lakou no Hilo. Hookahi o laua hale i hanai ia ai, aole ike kekahi i kekahi, he kahu kane ko ke kaikunane, he kahu wahine ko ke kaikuahine; he kapu loa ko laua hanai ia ana, aole hele i waho o ka hale, i loko no e hana lepo ai. Ua olelo o Ku a me Hina i na kahu hanai, ina e kii ke kaikunane i ke kaikuahine, alaila, hele kana hanai me kona kahu i Kuaihelani e noho ai (i ka aina i Kahiki), a pela kekahi. A hala na makahiki he iwakalua ia laua o keia noho kaawale ana, me ka ike ole kekahi i kekahi, pii na kahu o laua e mahiai i uka o Kaumana, aia ia wahi i uka pono o Punahoa.

A hala na kahu i ke kakahiaka nui, ala ae la o Kapuaokaoheloai a hele i waho o ka hale, i nana ae kona hana, e a ana keia mea wena i ka hale o lakou, hele aku keia huli, loaa ka puka, wehe aku la. Nana aku la ia e moe ana keia mea ula, komo aku la ia a wehe ae la, he kanaka maikai loa, ia wa moe laua, a aui ka la, hoi aku la keia i kona wahi. A hoi mai la na kahu, aole ike i keia hana a ka laua mau hanai, pela mau no ka laua hana ana a hala ke anahulu okoa.

I kekahi ahiahi, hopuhopu iho la o Kapuaokaoheloai he mau moa, hoihoi aku la a ma kona wahi, moe iho la laua me kona kahu, i ke ahiahi ana aku, aole i liuliu iho ka moe ana. Kii aku la o Kapuaokaoheloai a na moa, hoonioni; pukoko ka moa a kani ae la, i aku i ke kahu: “Ua ao, e pii ae olua i ka mahiai i na mala a kakou.” I aku ke kahu: “Hikiwawe hoi ha ke ao, o ka pili ana iho nei no ka o na maka la, o ke kani e mai nei no ia o ka moa.” Puka ae la keia a waho nana ae la i ka huli o ka ia, hoi aku la no moe. Lalau hou keia i ka moa, kani hou, hoala aku la no keia: “Ua ao, ke olowalu mai nei ka moa.” Ala ae la ke kahu wahine, kii aku la a ke kahu kane hoala, ala ae la, a pii aku la laua i ka mahiai.

A hala laua, ala ae la o Kapuaokaoheloai a hoi aku la ma kahi o kona kaikunane, moe iho la laua. Pii na kahu o laua a waena, noho kakali o ke ao ae, aohe ao iki, hoi mai la laua a hiki i ka hale, loaa pono mai la na hanai e moe pu ana. I aku ke kane i ka wahine: “E pii ana au e hai i na makua, e like me na olelo i kinohi.” Ae aku ka wahine: “Ae, o pii.”

A hiki aku la ia o Ku ma laua o Hina, hai aku la i na hanai a laua, ia wa kena mai la o Ku i na kanaka, e kii i ua wahi kahu wahine nei e pepehi ai. A hiki lakou lalau aku la i ke kahu e make. Olelo mai ke kahu: “Alia au e make, a ke alo o ke ’lii, alaila au make, aia a lohe ke ’lii i ka’u mau olelo.” A hiki keia i mua o Ku me Hina, olelo mai la o Ku i na kanaka: “Heaha iho la ka ka mea i hoola ia mai nei, aohe pepehi iho a make?” “Ka, olelo mai nei, aia a lohe oe i kana olelo, alaila ka make ia.”

I mai la o Ku: “Heaha kau olelo?” Olelo aku ke kahu: “Ua olelo ke ’lii, ina na ka’u hanai ke kii, alaila, oia a me a’u e hoi i Kuaihelani. A pela no hoi kekahi o maua me kana hanai. Oia ka’u olelo i ke ’lii.” “Ae, ua pono, aole oe e make, e hoi oe me kau hanai i Kuaihelani.”

A hiki keia i mua o ka hanai, hoomakaukau iho la na waa, a holo aku la, oia nei, o ka hanai, o na hoewaa elua, aha lakou. Mai Hawaii mai lakou a Maui, mai Maui mai a Oahu, mai Oahu a Kauai, a pae lakou ma Waimea. E kau ana ilaila he waa imi wahine na ke ’lii o Kuaihelani, mai Kuaihelani mai, ike mai la i ka wahine maikai o Kapuaokaoheloai, olelo mai la: “E hele maua e nana i keia mau moku a pau loa, a i loaa ole ka wahine, alaila, o oe no ka wahine.” Nolaila, noho iho la lakou i Waimea a hala ke anahulu, hoi mai la na kanaka imi wahine, aole nae i loaa ka wahine. Holo lakou a hala eha anahulu i ka moana, olelo aku na kanaka o Kuaihelani: “Kokoke kakou e ike i ka aina, aia nae a honi i ke ala o ke kiele.”

He mau la i hala, honi lakou i ke ala o ke kiele, ike aku la lakou he aina maikai o Kuaihelani. Olelo aku na kanaka ia Kapuaokaoheloai: “I pae kakou, a kahi o ke ’lii, i kahea mai ia oe e pii aku i luna o ka nio, mai pii oe he make; pela ke kaikamahine, i kahea mai ia oe e pii i ka anuu, mai pii oe o make, aia a kii mai i ko lima e paa ai, alaila, oe pii aku.”

Pae aku la lakou a uka, hele aku la lakou a hiki i ke lii, aloha mai ke ’lii, aloha aku keia, kahea mai ke ’lii e pii ae maluna o ka nio, hoole aku keia, aole.

O ke kaikamahine a ua ’lii la, aia no i luna o ka anuu kapu loa me kana wahine mua a make, o Kapuaokaohelo ka inoa. Kauoha aku la kona makuakane i na manu e kii a iho mai e nana i keia wahine, ina e lawe i aikane nana, a i ole, i wahine no na ianei.

A hiki mai la, aloha, olelo mai la e pii i ka anuu, hoole aku keia, kii mai la kela a ka lima huki i luna, pii aku la laua a waena o ka anuu, kaa keia mahope, hehee hou keia i hope, no ka hookae o ka anuu. O ke kumu hookae o ka anuu ia ia nei o ka noha ana o ka mai o ia nei. Kii mai la ke aikane paa ma ka lima, a hiki laua i luna noho iho la, he manu ke kanaka lawelawe.

A hala he mau la ia laua o ka noho ana, uluhua ke aikane i ka ike ole i ke kino o ianei, manao iho la keia, ma waho wale no ka maikai, aole ma ke kino, nolaila, olelo aku i ke aikane: “Kaua e auau,” ae mai ke aikane. A hiki laua i ke kiowai auau, he kiowai kapu loa, aole e auau ka poe i naha, a me ka poe haumia. Olelo mai ke aikane: “He kanawai ko kuu wai, he wehe ke kapa a pau a koe o ke kino, alaila, auau.” Ae aku keia; wehe ae la keia i ke kapa a pau, lele aku la i loko o ka wai, nana mai la ke aikane, aohe puu aohe kee, pela ke kua me ke alo, aia nae ma ka oloolo wawae he nahu. Pii mua ke aikane i luna o ka wai, kaa keia mahope, hoholo keia i lalo, huli mai ke aikane a huki i ka lima, o ke kumu o keia hoholo no ka ike o ka wai ua naha keia.

Ia wa maopopo iho la i ke aikane, ua naha keia, nolaila, huhu ke aikane, aohe ekemu, aohe ai pu, aohe noho pu; no keia huhu, kena aku la i na manu, e hele e olelo aku i ka makuakane e make ke aikane, no ka naha ana o ka mai a no ka haumia o kona kino. A lohe ka makuakane i ka olelo a na manu, hoouna aku la ia i na kanaka a pau loa i ike i ka nana ouli, kilokilo, kuhikuhi puuone, e hele mai e nana i ke kaikamahine malihini, he ’lii paha aole paha. Ina ke ’lii aole e make, ina aohe alii, alaila make. Nana mai la na mea a pau loa, aohe alii mai na makua mai; nolaila, hookahi o lakou manao me ke ’lii o ka make wale no, no ka pii ana i ka anuu kapu loa.

Aia hoi, he kanaka i koe, he kuhikuhi puuone no Kena aku la ke ’lii e hele mai e ha’i i kona ike. A hiki mai la ua kanaka la i kahi o ke ’lii, ninau aku la ke ’lii: “E hiki anei ia oe ke olelo pololei i ke ano o keia kaikamahine, i ke ’lii, i ke ’lii ole?” Ae mai kela. I aku ke kuhikuhi puuone: “He ’lii nui keia no ka hikina a ka la, he kapu, aohe kapu o kau kaikamahine, o ka anuu kapu, aole no kau, no keia kaikamahine ia anuu, maluna ko ianei alii malalo ko kau. Aole he kaikamahine e, mai loko aku no ou, o ka mua o Hina ko ianei makuahine, o ka hope oe, mai Kuaihelani aku nei ka hele ana a noho i Hawaii.” Ola ae la keia, ma keia mau olelo, launa mai la ke aikane iaia nei, a noho pu iho la e like me mamua.

He mea mau ia Kapuaokaoheloai, ka uwe i kona kaikunane, ninau aku o Kapuaokaohelo: “E uwe ana oe i ke aha?” “I ko’u kaikunane.” “Auhea?” “Aia no i Hawaii.” “He kanaka maikai no?” “Ae, he pale wawae ko’u ili nona.” “Auwe, pehea la wau e ike ai iaia.” I aku keia: “Ina makemake oe e ike, e ike no oe.”

I ka po, ma ka moe uhane, kii keia i ka uhane o ke kaikunane a hoomoe pu me ke aikane, pela no i na po a pau, a hala ke anahulu okoa, aloha iho la ka wahine a manao e imi. Ninau aku i ke aikane: “Aia mahea ko oukou wahi?” “Aia ma ka hikina o ka la; ina oe e holo, o ka aina mua e loaa ia oe o Kauai, Oahu aku, o Molokai, o Maui, o Hawaii, aia nae ma kahi a ka la e hiki mai, oia o Kumukahi, o Punahoa ke awa, o Waianuenue ka maka o uka e nana ai. Ka hale nui e ku ana i uka, o ko maua hale ia, aia no kuu kaikunane ilaila me kona kahu.”

A pau ka olelo ana, haalele ke aikane ia Kuaihelani a holo mai la me kona mau waa a hiki i Hilo a pae ma Punahoa, nana aku la ia i keia hale e ku ana i uka. Pii aku la ia a hiki, he elemakule ke noho ana, he keiki mai ke moe ana, haohao iho la ia, a ninau aku la: “O olua wale no i ko olua hale?” “Ae, o maua wale no.” Hoi aku la keia i kai, noho no laua nei.

O keia keiki mai, o Hookaakaaikapakaakaua, ua hookii i ka ai, mai ka hele ana o ke kaikuahine a hiki i keia la; nolaila ua inoino ke kino, a wiwi loa, a ua haalele mai ka maikai i ke kino.

He mea mau i ua wahine nei, ka pii i na la ekolu e nana i keia hale, e makaikai, e ninau i ke kanaka; no keia hana, haohao ke kahu, a olelo aku i ka hanai. “E, nou paha keia wahine e makai mau nei i neia mau la ekolu, ua hoouna mai ko kaikuahine i wahine nau, e make auanei ko kaikuahine, ke hoi nele aku keia aohe kane. Nolaila, e hana kaua ia oe.” Ako aku la ke kahu a paa ua wahi pupupu hale, lawe aku la i ka hanai, alaila, waiho; hana iho la keia, puholoholo; a po i ka auau kai, elua la i hala a me na po elua, hoi hou keia a like me ke kino mua.

Makaukau ka la e hoi ai ka wahine i Kuaihelani, pii aku la ia e makai hou. I keia pii ana, e pio ana ke anuenue, e nee ana ka ua koko. Manao keia i ka mea i olelo ia mai e ke aikane, aia a ikeia keia mau hoailona, o ke kane ia. Hiki aku la ia i ka hale nana aku la i keia mea ula e moe ana, ninau aku i ke kahu: “Heaha kela mea ula e moe mai la?” “O ka’u hanai no akahi no a hoi mai, i ka makaikai aku nei.” Hele aku la keia a hiki, wehe ae la, lele iho la moe. Olelo mai ke kane: “Alia kaua e moe.” (No ka papa ana o ke kaikuahine, aia a moe meia.) Ma ka uhane moe laua, a noa ae la. Pela laua i moe ai.

LEGEND OF KALANIMANUIA.

Ku was the father, Kaunoa was the mother and Kukaniloko [766] in Lihue, on the island of Oahu, was their home. Ku was the king of Lihue at this time but had a different wife; Kaunoa also had a different husband. It was Ku’s custom to go traveling from place to place. One day while on one of his travels he saw Kaunoa bathing. At sight of her he halted on his way and looked at this beautiful woman. He was so overcome with her beauty that he approached her and asked her to be his wife while he remained in that neighborhood. To this Kaunoa assented. After they had lived together for a while, Ku believing that it was impossible for him to prolong his stay, told Kaunoa: “I am certain that you are with child. If you give birth to a boy call him Kalanimanuia, but if it should be a girl name her on your side. If, after you have brought up the child it wishes to come in search of me, here are my tokens: [767] a loin cloth and a spear; with these things he may come until he find me.”

Kaunoa in due course of time gave birth to a male child to which she gave the name of Kalanimanuia. She and her husband both brought up the boy until he was big and strong. Kalanimanuia was very handsome and pleasant to look upon. After he had grown into boyhood it was his custom to invite other boys to the house and give them all the food; when the father returned home and found the food all gone he would get angry and give Kalanimanuia a scolding. As Kalanimanuia continued to do this the father kept on scolding him and at times would whip the boy. One day while he was whipping the boy the mother, Kaunoa, upon hearing the boy crying, said: “Why do you whip the boy so constantly? He is not your son, he is somebody else’s son.” Upon hearing this Kalanimanuia asked his mother: “Who is my father then?” The mother denied this and said: “You have no other father, this is your own father.” The boy, however, was not satisfied with his mother’s answer and kept on asking her. This was kept up for over ten days, when Kaunoa finally said: “Yes, here are your father’s tokens, go in search of him.” She then gave him the loin cloth and the spear. Kalanimanuia then set out in search of Ku. Upon his arrival in the presence of Ku, Ku ordered his servants to seize the boy, take him to the sea and kill him; for Ku did not recognize the lad. Kalanimanuia was therefore killed and his body thrown into the sea. The exact place where Kalanimanuia was thrown was at the Kualoa point, in Koolau, Oahu. He was killed at this place.

Late that evening just about dusk the spirit of the boy flew up out of the water and rested on the rise above the point and called out:

O Ku! Thou unnatural father,
Who hast ill-treated thine own offspring,
Who didst not even look at his own loin cloth,
Who didst not even glance at his own spear,
Cold and damp is the home of the parent.

Kaunoa, O Kaunoa,
Kaunoa, O Kaunoa,
Mine own mother
From the fleeting winds
Made calm at our home.

The spirit then entered the temple and slept there. At the crowing of the cock it rose and returned to the sea. This was kept up several nights in succession.

In this temple were two old men who acted as the guards of the place, being placed there by Ku the king. When they saw the spirit come into the temple every evening, with the voice of the child calling, they said to one another: “That must be the boy the king threw into the sea.” The old men after a time became deeply attached to the spirit of the boy; so they kept it and being priests they worshipped it. This was maintained for some days until the spirit assumed a real human form and was able to ask for its clothing and for food; so they gave him all the things they had in their possession.

Shortly after this they went to Ku and told him what the boy had told them. Ku then began to think and after a while told the old men: “Yes, it is true that I had a son.” The old men then asked Ku: “Did you not take one to wife and when you parted from her, left with her certain things?” “Yes, I did take one Kaunoa to wife and I left with her certain things; a loin cloth and a spear.” “Then the boy you killed must have been your own son.” “Yes,” said Ku, “it must have been my own son.” Ku then inquired of the old men: “How am I to get my son?” The old men said: “Get a net, surround the house with three thicknesses and on the outside of that place a very fine net.” Late that evening the spirit of the boy returned to the temple as usual and fell asleep. While the spirit of the boy was sleeping the house was surrounded by three thicknesses of net. On the approach of day the spirit woke up and started to return to the sea. As it came out it saw that the house was surrounded by nets. The spirit then began to tear the nets. Daylight, however, found him entangled within the fine net. When the spirit was finally caught it had the form of a rat. It was then worked over until it almost assumed its human form again. A few days after this the daughter of Ku, Ihiawaawa [768] by name, came to call on the boy, her half-brother.