Chapter II (5)

Holo aku la o Hikapoloa a pae ma Holualoa, i ka lawaia na kaikoeke a hoi mai la, e noho ana keia i ka hale. Hai aku la o Hikapoloa i na kaikoeke, e like me ka olelo a na kaikuahine. Ninau mai la na kaikoeke: “Heaha kau huakai?” “He pa hi aku, o ia ko’u mea i hiki mai nei, aohe mea e ae.” “Ae, he pa, eia no me ka makoi a me ke aho.” Hooili mai la lakou i ke aku a na waa o Hikapoloa, a me ke aku maloo.

Hai mai la o Hikapoloa a hiki i Kohala, noho iho la a liuliu, hoolale aku la i na waa a me na kaohi. Holo aku la lakou i ka hi aku, a kahi o ke aku, lalau iho la o Hikapoloa, i ka pa a paa ae la i ka lima, e manao ana ia e lele mai ke aku mai ke kai mai a komo i ka waa. Pela ka hana ana a po ka la, pau na hoewaa i ka opili, aohe loaa o ke aku; nolaila, lilo keia loaa ole o ke aku i hala e make ai na kaikoeke. Pae aku la lakou a uka, noho iho la me ka olelo ole i na wahine, ua holo ia lakou e make na kaikoeke.

Olelo aku la o Hikapoloa i ke kiai o Kukuipahu, oia ke awa e pae ai ko Kona waa ke holo mai: “E! I hiki mai o’u kaikoeke mai Kona mai, mai hanai oe i ka ai, olelo aku oe aia i uka ka ai ia Hikapoloa.” Hoomakaukau iho la o Hikapoloa, i ka wahie a me ka umu, a hoonoho iho la i kiai no ka puka o ka hale, me kona makaukau i ke koi, ina e komo ke poo maloko o ka hale, alaila ooki i ke koi.

A hiki i ka wa wi o Kona, aohe ai, a hookahi aina ai o Kohala, olelo aku o Kalino i na kaikuaana: “E holo kakou i Kohala i ai na kakou.” Ae na kaikuaana, holo mai la lakou me ka hi aku a komo na waa hiki i Kukuipahu ma Kohala. A pae lakou i Kukuipahu, ua pololi, ua hele a maka poniuniu i ka make a ka ai, hoona aku la lakou nei a ka hale o ke kiai, olelo mai ke kiai: “E! I olelo mai ke kaikoeke o oukou e pii oukou ke pae mai, aia no ka ai iaia.” I aku na kaikaina ia Mumu: “E pii oe, a hiki, lawe mai oe i wahi ai na makou, a maona ia pii aku, mai lohi oe.” Hopu iho la o Mumu he aku, pii aku la a hiki i Puuiki, he ahua puu ia e nana ana ia kai o Kukuipahu, a e nana ana i na hale o Hikapoloa. Hai aku ke kiai ia Hikapoloa. “E, he kanaka hoi keia eia la, ke holo mai nei he ia ko ka lima.” Nana aku la o Hikapoloa a ike, olelo aku la: “O Mumu, o ke kaikunane o Mailelaulii ma.”

A hiki mai la o Mumu i waho o ka pa o ka hale, ninau mai la i ke kiai: “Auhea na ’lii wahine?” I aku ke kiai: “Mahope ia, e komo e ai a maona, alaila i ka makamaka.” Ma keia olelo a ke kiai, komo aku la o Mumu i loko o ka pa o ka hale, a hiki i ka hale, kahea mai ke kiai o loko: “Komo mai.” Komo aku la o Mumu, o ke poo kai komo, ooki iho la keia kanaka i ke koi, lele ke poo mai ke kino aku, a kahi e waiho. Ninau mai ke poo o Mumu:

E ui aku, e ninau,
I ka hala i make ai ke kanaka;
Heaha ka hala o kanaka i make ai?

I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku. Oia ka hala.” Pane hou mai ke poo o Mumu ia Hikapoloa:

O ka hala wale iho la no ia, e make ai kanaka?

Ua makaukau ka umu, ua enaena; ia wa, kalua ia ke kino o Mumu i ka umu, a moa, olelo o Hikapoloa: “O ka mea ikaika i ka ai ana, e lilo ke ahupuaa nui iaia. A pau ka ai ana, kiola ia aku la na iwi i ka puainako. Kakali mai la na kaikaina o ka hoi aku, a liuliu, pii o Ahewahewa, pela no ka hana a hiki ia Kalino. Lalau iho la o Kalino i ke aku, pii mai la a hiki i Puuiki, hai aku la ke kiai ia Hikapoloa: “E, he kanaka wiwi ae hoi keia e pii mai nei.” I aku o Hikapoloa: “O Kalino keia kanaka, ua kunihi mai la ka pii ana; he kanaka nui keia, o ka pau keia o na kane. O ka muli loa keia o Mumu ma.” A hiki o Kalino, me ke aku i ka lima, ninau aku la i na kiai: “Auhea na ’lii wahine?” “Mahope ia, e komo e ai a maona, alaila hele aku e ike.” Komo aku la o Kalino, ooki iho la ke koi, moku ke poo. Olelo mai ke poo o Kalino:

E ui aku, e ninau
I ka hala i make ai ke kanaka;
Heaha ka hala o kanaka i make ai?

I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku, oia ka hala i make ai.” Olelo mai ke poo o Kalino:

O ka hala wale iho la no ia e make ai kanaka?

Kalua ia o Kalino a moa i ka umu, ai ia iho la, a koe ka iwi kiola ia i waho o ke opu ahuawa.

Elima lakou nei, elima umu, elima wahie, eia na wahie.

O Mumu, ke kanaka, he opiko kona wahie;
O Wawa, ke kanaka, he aaka kona wahie,
O Ahewahewa, ke kanaka, he mamane kona wahie.
O Lulukaina, ke kanaka, he pua kona wahie.
O Kalino, ke kanaka, he alani kona wahie.

Ua make lakou me ka ike ole o na kaikuahine, no ka mea, e haku inoa ana na kaikuahine no ke keiki a Hikapoloa me Mailelaulii e hapai ana. Ua paa lakou ma kekahi hale e aku, me ka hele ole i waho o ka hale, no ka mea, he kapu ka inoa, aole e holoholo i waho, a i loko o ka hale. O Kaulanapokii, ko lakou muli loa, ua ike ia i na uhane o na kaikunane i ke ku aku, aohe poo, elima kino, aole na poo, nolaila uwe ia a holoholo i loko o ka hale.

E olelo iki kakou no Kaulanapokii. He wahine mana o Kaulanapokii, he ike; o ia mana a hiki i keia la, a ke lilo nei oia i kumu lapaau, a haha paaoao. Ninau mai o Mailelaulii: “Heaha kou mea e holoholo nei, he haku inoa hoi ka kakou, he holoholo kau?” I aku o Kaulanapokii: “O na kaikunane o kakou ua make i ko kane, eia la ke ku mai nei lakou, a elima aohe poo.” “Uwe iho la lakou i na kaikunane i ka make ana.” Papa aku o Kaulanapokii: “Mai uwe oukou.” I aku o Kaulanapokii ia Mailelaulii: “E hookohi mai oe i ko keiki, a hemo ae i keia wa, i lohe aku ko kane hele mai, o kona wa ia e make ai.” Ma ka mana o Kaulanapokii, hemo ke keiki; aole nae i puni, aka, no ka huhu o Kaulanapokii keia hemo ana. A hemo ke keiki, lalau iho la o Kaulanapokii ma na wawae a hoolewalewa aku la. Kahea aku la ia Hikapoloa, kiina mai ko keiki. Kii mai la o Hikapoloa a komo i loko o ka hale. Ia wa kahea o Kaulanapokii i na kaikuaana.

E, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,
E ke ie! E ka mana wai,
E kahihi kua, e kahihi alo.
E ka ohu kolo mai i uka,
E ka ohu kolo mai i kai,
E kai pupuka, e kai hehena,
E kai pili aiku,
E ala e ka ua, e ka makani,
E ala! E ala.

Ia wa ua paa o waho i ka maile, i ke ie, i ka ua, i ka makani, i ka ohu me ka pohina. Paa o Hikapoloa i loko, aole e puka i waho, ua hihi mai la ke ie, ke maile. Kahea mai ke kahuna o Kehoni, ka inoa:

E Kaulanapokii e!
Ka wahine mana o ka la komo
Ka ulu loaa ole i ka lou ia
No’u kekahi ola.

Ae aku o Kaulanapokii, hookowa ia ka maile a me ke ie, puka o Kehoni i waho, a ola ia, make o Hikapoloa, puhi ia ka hale i ke ahi. Hele aku o Kaulanapokii a hiki i kahi o na kaikunane i make ai, kahea aku ma ke mele:

Ka uwahi opiko o uka e aala mai nei e!
Ua ike paha oe i kuu kaikunane o Mumu.

“Ae, ua ike, aia i ka puainako na iwi.” Hele aku la keia ohi, houluulu a kahi hookahi, pela no ka ia nei hana a hiki ia Kalino, oia ka lima:

Ka uwahi alani o uka e aala mai nei e!
O ka wahie paha oe o kuu kaikunane i moa ai.

“Ae, owau ka wahie, ua moa, ua pau i ka ai ia, o na iwi aia i ke opu ahuawa, kahi i waiho ai.” Kii aku la keia houluulu. A akoakoa na kaikunane, olelo aku keia i na kaikuaana: “E hana kakou i na kaikunane o kakou a ola, hoi kakou i Kona.” Hana iho la lakou a ola o Mumu ma, alaila, hoi lakou i Kona. Hoohiki lakou aole e moe i ko Kohala kane, aole hoi e moe i ko Kohala wahine, pela ka paa o ko lakou manao a loaa ka lakou mau keiki. Pela lakou i haalele ai i ka aina haaheo o Kohala a me ka makani aloha he aeloa.

LEGEND OF PUPUHULUENA.

It was amongst the steep cliffs to the east of Kohala, Hawaii, that Pupuhuluena once lived. When he first came to the place there was no food growing, no taro, no potatoes, no yams, nor anything else in the shape of food. All the food had been taken and hidden by the gods in Kalae, Kau. Once upon a time Pupuhuluena had a desire to go fishing, so he sailed to a point directly off Makaukiu. While he was busy fishing, he saw that all the different fishes were gathered under his canoe; the uhu, [792] the nenue, [793] ulua, [794] kahala, [795] opakapaka, [796] hee, [797] manini, [798] opelu, [799] aku [800] and all the other kinds of fishes. When he saw the fish move away he followed them until the cliffs were passed, and as the fish kept on going he followed right along; he arrived off Kohala, still the fish kept on: he arrived off Kawaihae, still the fish kept on: then on to Puako and to Maniniowali where the manini remained behind, but he still followed until he was off Kekaha and from there on to Kaelehuluhulu; here the aku and opakapaka remained behind. Proceeding again until he was off the Kona coast, here some of the other fishes remained behind, but he kept on following the others until he was off the place called Kapukaulua, just this side of Kalae where the ulua remained behind. At this place he saw a canoe floating with a large-mouth net let down on the coral bed. There were two fishermen in the canoe, Ieiea and Poopalu; they were the fishermen of Makalii.

Pupuhuluena upon seeing the men moved on until he was quite close to them. He then took up a kukui nut, chewed it up and blew the substance upon the surface of the sea [801] which enabled him to clearly see the bottom. As he looked down he saw the fish entering the mouth of the net, let down by Ieiea and Poopalu, so he called out: “Say, the fish have gone into your net.” “You are telling a lie. We are looking down and we don’t see any fish going in.” The reason why Ieiea and Poopalu did not see the fish was because they were chewing the sea-bean (mohihi) and blowing the juice on the surface of the sea which did not render the sea smooth, so they were unable to see the bottom very clearly. The place where they had their net was not very deep. Pupuhuluena, however, kept on calling to haul up the net till at last Ieiea and Poopalu thought they would haul up the net, when to their surprise they discovered it was full of fish. When Ieiea and Poopalu saw that Pupuhuluena had something they did not have they requested some kukui nut; so Pupuhuluena gave some of his nuts to the fishermen and they threw away their sea-beans. These two fishermen kept some of the nuts and when they arrived home they planted some. This is how the kukui [802] was first introduced into the districts of Kona and Kau.

Poopalu then gave Pupuhuluena some kalo and potatoes already cooked. Pupuhuluena took them and placed them in his calabash. At this Poopalu asked him: “Why do you put them in the calabash?” Pupuhuluena replied: “To save them for planting.” Poopalu said: “They will not grow as they are already cooked. The gods have charge of the food and all else, and we can only get it after it is cooked. If you wish to get some for the purpose of planting then obey this instruction: You must first hew out an image from a wiliwili [803] tree and then braid a basket of ie.” Pupuhuluena then consented to do this. After the image and basket were made, Poopalu said to Pupuhuluena: “Place the image behind you on the canoe while I will get into the basket and then we will sail to the land of the gods.”

When they arrived at Kalae where the gods were living, they were seen and began calling: “Let the canoe come ashore at the safe landing place.” This place where the gods were directing them to land was the refuse heap, which place by their power was made to be calm, while the usual landing place was made to be very rough. Poopalu, however, instructed Pupuhuluena from within the basket to say: “That is a refuse heap; here is the landing place where the surf is breaking, for I am a native son of this place.” When the gods heard Pupuhuluena, they remarked amongst themselves: “He is a native son of the soil and not a stranger.” The regular landing place then became calm while the rough sea went back to the place opposite the refuse heap. As Pupuhuluena went ashore, the gods came down to help him lift the canoe. At this Pupuhuluena said: “The stern of my canoe is kapued. I will lift that part myself while you can lift the forward part.” After the canoe was carried ashore, the gods brought all the different kinds of tubers and showed them to Pupuhuluena, saying:

Pupuhuluena,
Kapala, Kapakio,
What kind of food is this?

Poopalu spoke from within the basket: “Tell them it is a Hoi, [804] it is poisonous.” So Pupuhuluena chanted back:

It is a Hoi, a poisonous food.
One day to dig it,
One day to stand it in water,
One day to render it sweet,
One day to warm it in the sun.
But with all that, the children will die from eating it.
It has sprouted, it is growing over yonder.

The gods then brought out another tuber and asked: “What is this food called, Pupuhuluena?”

It is a yam, [805] it is a life-giving food,
Go for it and bake it.
When cooked, your wife is then sustained.

The gods then showed all the different tubers to Pupuhuluena, after which they invited him to join them in their games, which invitation was accepted. While playing in a certain game, Pupuhuluena took some of the gods and stood them up on their heads. This action so shamed them that they gave Pupuhuluena each of the different tubers. Pupuhuluena then returned to Kohala and planted the yam, and yam can be found at the bottom of the cliffs to the east of Kohala to this day; also the kalo, potatoes, gourds, and all the different tubers. It was Pupuhuluena who first introduced them into Kohala.

KAAO NO PUPUHULUENA.

O Kalae i na pali hulaana ka aina, ma Kohala, Hawaii, kahi noho o Pupuhuluena. Noho iho la ia ma ia aina, aohe ai, he wi, ua nele ke kalo, ka uala, ka uhi, na mea ai a pau loa. Ua hoi ka ai, a i ke ’kua kahi i huna ia ai, ma Kalae i Kau. Noho iho la o Pupuhuluena, a makemake i ka lawaia, holo aku la ia mawaho ae o Makaukiu e lawa ia ai, iaia e lawaia ana, mumulu mai la na ia a pau loa malalo o kona waa, ka uhu, ka nenue, ka ulua, ke kahala, ke opakapaka, ka hee, ka manini, ka opelu, ke aku, a me na ia a pau loa. Nolaila, hahai o Pupuhuluena i na ia a pau no ka makemake, a hala na pali, aole no laila ka ia, a hiki i Kohala waho, aole no laila ka ia. A hiki keia i Kawaihae, aohe no laila ka ai, a Puako keia hiki i Maniniowali, alaila noho ka manini, hele hou keia a hiki i ke kaha a Kaelehuluhulu, noho ke aku, ke opakapaka. Holo hou keia a Kona, noho kekahi mau ia, pela kai nei hahai hele ana a hiki i Kapukaulua, i Kalae maanei mai, noho ka ulua ilaila.

Nana aku la o Pupuhuluena, e lana ana keia waa lawaia, he upena waha nui ka upena e kuu ana. O ka inoa o keia mau lawaia, o Ieiea, o Poopalu, he mau lawaia na Makalii. Holo aku la o Pupuhuluena a kokoke, lalau iho la ia i ke kukui, mama ae la a pupuhi iho la i ke kai, malino maikai iho la o lalo. Nana aku la keia a ike ua komo ka ia i ka upena a Ieiea a me Poopalu, kahea aku la: “E! Ua komo ka ia i ka upena a olua.” “Wahahee oe e na kanaka, ke nana nei no maua i lalo o ke kai, aohe ia komo ae.” O ke kumu o ka ike ole o Ieiea a me Poopalu, he hua mohihi ka laua e mama ana a pupuhi i ke kai, nolaila, malino ole ke kai a ike ole ia o lalo, he papau wale no ia wahi a laua e lawaia ana, aohe hohonu.

Hoomau aku la o Pupuhuluena i ke kahea: “E huki ka upena, ua komo ka ia.” Huki ae la o Ieiea a me Poopalu i ka upena, ua piha i ka ai. No keia hana a Pupuhuluena, o ka mama i ka hua kukui a pupuhi i ke kai, nonoi mai la o Ieiea a me Poopalu i hua kukui, haawi aku la keia, a haalele iho la laua i ka laua hua o ka mohihi. Nolaila, malama laua i ka kua kukui a kanu ihola, o ia ka laha o ke kukui ia Kona a me Kau.

Haawi mai la o Poopalu i ka ai, he kalo moa, he uala, lalau aku la keia a ho-o i ka hokeo. Ninau mai o Poopalu: “I mea aha ia au, e waiho nei i ka hokeo?” I aku o Pupuhuluena: “I mea kanu.” Olelo mai o Poopalu: “Aole e ulu, ua moa, no ka mea, aia no i ke akua ka ai, a me na mea a pau, aia a moa loaa mai ia maua ka ai. Ina he makemake oe i mea kanu nau, e hoolohe mai, penei; e kalai oe i kii wiliwili, e ulana i hinai ie.” Ae aku o Pupuhuluena. A loaa ke kii me ka hinai ie, olelo mai o Poopalu ia Pupuhuluena: “O ke kii mahope ou i luna o ka waa, a owau iloko o ka hinai, e holo kaua i ka aina o ke ’kua.”

A hiki laua i Kalae, kahi o ke ’kua e noho ana, ike mai la ke ’kua i ka waa o Pupuhuluena, kahea mai la: “E pae ka waa ma ke awa kai make.” Eia: O ke kiona o ua poe akua nei, ua hoolilo ia iho la i awa maikai loa me ke poi nalu ole, o ke awa hoi e pae ai ka waa, ua kaikoo ae la. Olelo ae o Poopalu iloko o ka hinai ia Pupuhuluena: “E i aku oe, he kiona ia; eia no ke awa, e poi nei ka nalu, no ka mea, he keiki kupa au no o nei.”

A lohe ke ’kua i keia olelo a Pupuhuluena, olelo aku kekahi akua i kekahi akua: “He kamaaina hoi ha, aohe malihini.” Nolaila, kai make lana malie iho la ke awa e pae ai ka waa, a hoi aku la ke kaikoo ma ke kiona o ua poe akua nei. Pae aku la keia i uka, hele mai la ke ’kua e hapai i ka waa, olelo aku o Pupuhuluena: “He kapu o hope o kuu waa, owau no malaila, mamua oukou e hapai ai.” A kau ka waa i uka, lawe mai la ke ’kua i na hua a pau loa, a hoike mai la ia Pupuhuluena, kahea mai ke ’kua:

Pupuhuluena,
Kapala, Kapakio,
Heaha nei ai ia oe la?

Olelo ae o Poopalu i loko o ka hinai: “E olelo aku oe, he hoi, he ai make,” pela ke aoao ana a lohe a Pupuhuluena, kahea aku o Pupuhuluena:

He hoi he ai make,
Hookahi la e kohi ai,
Hookahi la e ku ai i ka wai,
Hookahi la manalo,
Hookahi la i ka aheahea
Ai aku ka make na keiki,
Ua ulu, ua kupu, aia i o.

Hoike hou ke ’kua, he uhi ia ai: “Heaha nei ai ia oe e Pupuhuluena?”

He uhi he ai ola,
Kii aku no kalua
A moa, ola ka wahine.

Pela no ke ’kua o ka hoike ana i na ai a pau loa ia Pupuhuluena, a pau ia. Olelo ke ’kua ia Pupuhuluena, e paani lealea, ae aku keia. Iloko o keia paani ana, lalau aku la keia i ke ’kua a hoohuli ke poo i lalo, o na wawae ka i luna. Nolaila, hilahila ke ’kua haawi i na hua a pau ia Pupuhuluena. Hoi mai la ia a hiki i Kohala, kanu i ka uhi, o ia ka ulu i na pali hulaana o Kohala a hiki i keia la, pela ke kalo, ka uala, ka ipu a me na hua a pau loa, o Pupuhuluena ke kumu i laha ai keia mau mea ma Kohala.

LEGEND OF KAIPALAOA, THE HOOPAPA YOUNGSTER.

Kaipalaoa was born in Waiakea, Hilo. His father was Halepaki and his mother was Wailea the sister of Kalenaihaleauau, the wife of Kukuipahu, the king of Kohala. After Kaipalaoa was grown up his father went off to Kauai where he was killed by Kalanialiiloa, a kapu chief of Kauai. This chief was in the front rank of those who took up the profession of hoopapa, [806] who by reason of his great skill had his house enclosed in a fence of bones. [807] This fence was almost completed and every bone in it had come from those he had defeated in the profession.

Halepaki, the father of Kaipalaoa, was also educated in the profession but was not classed as an expert; so when he journeyed to Kauai he was challenged and defeated, and was killed by Kalanialiiloa. Pueonuiokona [808] was the king of Kauai at this time. Because of this death of Halepaki, Kaipalaoa took up the profession of wrangling or disputation. Wailea, his mother, was skilled in the profession and so took the education of her son upon herself until all she knew had been imparted to the boy. She then said to him: “Go to your aunt who lives in Kohala, the wife of Kukuipahu, Kalenaihaleauau by name. She will complete your education.”

When he arrived in Kohala his aunt began her instructions. She taught him all she knew relating to the profession: the things above and the things below, in the uplands and in the lowlands; the things that happen by day and the things that happen by night; of death and of life; of good and of evil. She taught him all that she knew, whereupon he was classed as an expert, and soon after arose and went in search of his father. He took along with him a calabash [809] in which were stored all the things relating to his profession and proceeded to the sea coast where a canoe was lying. He took the canoe and started on his journey, first landing at Keoneoio at Honuaula where he spent the night. Early the next morning he again boarded his canoe and set sail landing at Kaunolu, Lanai. From this place he again set sail and landed at Kalaau Point, near Kaunakakai, Molokai, where he stayed over night. On the next day he left Molokai and set sail for Oahu, landing at Hanauma where he left his canoe and proceeded overland; he first stopped at Kaimuki, then at Niuhelewai, where he took a bath, then continued on his way till he came to Pokai, in Waianae, where he spent the night. When he woke up the next morning he saw the canoes of Pueonuiokona, from Kauai, preparing for their return, so he proceeded to the landing place and asked of the men that he be allowed to accompany them to Kauai. At this request the men said: “Be off, you shameless youngster, you shall not take passage in the king’s canoes.”

When the king heard his men talking he called out: “Young man, come here to me.” When the boy stood in the presence of the king, the king asked him: “What were you saying to the men?” “I was asking them that I be allowed passage on the canoes to Kauai; but they told me that the canoes belonged to the king.” Pueonuiokona then said: “You may take passage in one of them. Have you any baggage to take along?” The boy answered: “No, except that I have a calabash of clothes. [810]” “Well, get it and come here and we will sail.”

That night the boy retired very early and at the crowing of the first cock he got up. Taking his calabash he proceeded to the landing and took one of the canoes that were lying there and set out for Kauai. The king, accompanied by his men, got to the landing and waited for the boy until noon, but as he did not appear the canoes were ordered to sail. When Kauai was seen, those with the king saw something floating ahead of them, and when they drew nearer to the object they saw it was a canoe with the boy in it. The king then called out to the boy: “I see that you came ahead of us and we wasted our time waiting for you.” “Yes, I thought that the king’s canoes were already overloaded with bulky things and with big men and large packages, so I made up my mind to come ahead in the dark with the idea, however, of being overtaken by you here in mid-ocean.” A rope was then thrown to the boy which he made fast to his canoe and he was towed on until they landed in Hanalei, Kauai.

When they arrived at this place they met two of the king’s canoes which had been out fishing that night, loaded deep down with fish. At seeing this the boy asked the king: “Oh king, let me have some fish.” The king answered: “Take one of the canoes of fish for you.” The boy, however, reached down and only took up two fish, one was an oililepa [811] and the other a kikakapu. [812] The king then asked the boy: “Are those the only fish you are going to take?” “These are all the fish I am going to take as they are the kind that will cook quickly.”

Soon after this the boy left Hanalei and proceeded on his way, going by way of Koolau until he arrived at Waiakalua where he rested. From this place he continued on to Anahola; thence on to Kealia and then on to Wailua where Kalanialiiloa resided, where was his bone fence, almost completed, built from human bones. When he arrived at the place he looked and saw the bones of Halepaki his father; they were still fresh, the bones not yet being bleached. At sight of this the boy bowed in sorrow and wept. After his weeping he approached the flagstaff and pushed it down and put up the oililepa, one of the fish brought along by him. He then next took the kapu stick and pushed it down and put up in its place the other fish, the kikakapu. By this action of the boy, it was meant as a challenge to the people that he was come to meet them in a wrangling contest. When Kalanialiiloa and his instructors saw the action of the boy, they knew at once that he was challenging them to a contest of wits, so a messenger was dispatched to meet the boy showing the challenge was accepted.

COMMENCEMENT OF THE CONTEST OF WITS.

When the messenger arrived in the presence of the boy, he said to the boy: “Young contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant, the king invites you to come on down.” At this answer the man did not know what next to say to the boy; so he returned to the chief and reported what the boy had said. Upon hearing this the chief said: “Go down again and if he asks you to go down, say yes to it. When you proceed to go down, he will then come up here.” The man again returned to the boy and called out: “Young contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant, the chief invites you to come on down.” The man then proceeded on down and the boy went on up to the chief’s place.

When the boy arrived outside of the house, the chief’s instructors in the profession of wrangling called out: “You have to remain outside, for there you will sleep then get up and eat, where the wind and rain will beat down on you. You shall remain there and die there. For die you must, young man, for you cannot come in here.”

The boy saw at once that no time would be wasted by the Kauai people nor would they allow him time to prepare himself although he knew that that was a part of the profession; but they did not, however, find him unprepared, the boy immediately replied: “You must then remain in there, you full-grown men until you die. Eat up what food you have, obey the calls of nature, and eat, you must die within for you cannot come out.”

At this Kalanialiiloa spoke up: “The boy is indeed right. He is on the outside where he can sleep and get up and can go where he pleases; whereas we are huddled up in here, and after we have eaten up our food and fish and have drunk up our water we will not be able to get any more as we cannot go out. We will, therefore, remain in here until we die. It is, therefore, best that we befriend the boy and allow him to enter.” The instructors, however, refused to allow this. In this both sides came out even. The men had intended to best the boy in their battle of witty remarks when the boy would have been killed.

The men then proceeded to take up all the mats and grass spread on the floor to serve as a covering and left the bare dirt. They then poured water on the dirt and made mud, making it unfit for any person to sit down on. They then called for the boy, saying: “You will surely die now for we have taken up all the covering from the floor leaving it bare.” The boy then entered the house and looked down at the lowest battens, which were next to the ground and then addressed his calabash: “Say, you must sit down here on this part of the floor where it has a covering.” At this the men said: “You are a deceiving young man, there is no covering left on the floor, for we have taken it all up.” The boy replied: “When the framework of this house was put up the battens were put on, beginning with the lowest one called the bottom covering. If so, then why can not I call it a covering.” “And why not? It is a covering because it is laid at the bottom, and furthermore the rest of the battens are fastened above that one,” said the chief. The men said: “The boy may have beaten us in that, but he will never find this our next move.” The men then spread out makaloa [813] grass on the floor, then their Niihau [814] mats over the grass, then took out their kapas made on Kauai and laid them down, saying: “Die you must, young man, for we have taken everything and left you nothing.” At this the boy reached for his calabash, uncovered it, reached in and took out some kuolohia [815] grass and spread it out, then took out a mat, then a covering [816] made from fragrant hala blossoms of Puna and spread it out, then an ouholowai [817] kapa robe, of Olaa, [818] all strongly scented with the olapa.

In this both sides were again even. The men then said: “He may have all these things, but he will not have anything to show in our next move, when he will surely be killed.” The men then ordered that they prepare wood for the umu, start the fire and strangle the pig; and when the pig was cooked to drink awa. Both sides then started to carry this out and to see which side would drink awa first.

The boy then reached for the calabash, took out some wood already split up into small pieces and tied up into a bundle, took off the string and let the wood fall out; he next reached for a small bundle of pebbles, to serve as stones for his umu, placed them on the wood and started the fire; he next reached for a piece of kukui wood, [819] called puaa, which was made into the shape of a pig; he next reached for the cord and proceeded to wind it around one end of the piece of wood. At the process of winding the string, a squeaking noise was heard, to which the boy said: “What a squeaking pig this is.” He then placed it on the umu and peeled off the bark leaving the white wood exposed; the next thing was to cut it open which he did and took out a piece of pork and portions of the offal of a pig, which had already been wrapped up in this piece of wood, and he then went through the act of cooking it in the umu. After the supposed pig was put in the umu, he reached for a few pieces of umu covering from his calabash and covered up the umu.

Both umus were covered at the same time and they all proceeded to prepare the awa. The men took up real awa, while the boy took a couple of small pieces of awa already prepared and of the kind that grows on trees. After the pigs were cooked the others proceeded to cut up a real pig, while the boy took out his piece of pork from within the kukui wood and began his meal, first drinking his awa. When the boy finished his meal his head bowed down being overcome by the effects of the awa.

The men next invited the boy to join them in reciting and composing chants. The men began reciting their verses with certain of their number sitting in the rear of the reciters going through certain motions. When it came to the boy’s turn, he placed a wooden image behind him and began his recital. At this the men said: “It is indeed strange that you should have a wooden image to make the motions for you, while we had those who could talk and recite with those who chanted.” The boy replied: “You are all wrong. All great and noted chanters while reciting verses are always accompanied by those who make the motions in silence; the only voice to be heard is from the one doing the reciting. I believe I have the true process, while in your case you were all reciters.”

At this Kalanialiiloa admitted that the boy was right, saying: “You are indeed right. You have the true meaning of the duties required of a chanter.” The men said: “He has probably proved himself our superiors in that, but he will never beat us in a contest in the use of words.” The men then chanted the following lines, making use of the word turn (kahuli): [820]

The fisherman’s canoe is turned over,
The fisherman’s outrigger is turned over,
The fisherman’s iako [821] is turned over,
The fisherman’s bailing cup is turned over,
The fisherman’s pearl hook is turned over.

“These are all the uses to which the word turn can be used, we wish you to understand, young man from Hawaii, and if you can find any more uses to the word, you shall live; but if you fail you shall surely die.”

We will then twist your nose,
Making the sun to appear as though at Kumakena.
We will poke your eyes [822] with the handle of the kahili,
And when the water runs out
Our god in the profession of wrangling will suck it up,
The god Kaneulupo.

The boy then said: “After you full-grown men have found those uses, why can’t a boy find more uses to the word also? It is best that I find other uses to the word that I may live. I shall therefore try to find other objects that can be turned over, and if I shall fail you shall live, but in case I find other uses I will kill you all.”

I will twist your noses,
Making the sun to appear as though it is at Kumakena. [823]
I will poke your eyes with the top end of the kahili,
And when the water runs out
My god in the profession of wrangling will suck it up,
The god Kanepaiki.

The men called back:

We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.

The boy replied:

Say, ye gods, eat up the eyes
Of the men who are in this contest with me, eat up the eyes.
The bald-headed man appears like a man with his forehead turned
around,
The blind-eyed man with his eyeballs turned,
The lame man with his ankle turned.

The chief replied: “Yes they are indeed turned. When the sun strikes the forehead of a bald-headed man it will appear shiny like a pile of kauwila wood: while the blind-eyed man will see nothing but darkness; and the lame man with his ankle turned will limp as he walks. Yes, they are objects that indeed turn.”

The men again came back with another word, chanting the following lines:

The thing of value in a canoe shed is the canoe,
The thing of value in the canoe shed is the iako,
The thing of value in a canoe shed is the outrigger.
We will then twist your nose,
Making the sun to appear as though it is at Kumakena.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.

The boy then answered:

Ye calabash, Oh, ye calabash.
The thing of value in a calabash is the canoe,
The thing of value in a calabash is the iako,
The thing of value in a calabash is the outrigger.

The men then replied: “You are mistaken, young man. How can a canoe get into a calabash with its iako and outrigger?” The boy answered: “The kapa cloth made from the kiwaawaa [824] is first beaten and then put into the calabash. The word (waa) canoe is there, is it not? I think it is. The kapa of iako [825] is also beaten and then put into the calabash. Is not the iako then put into the calabash? I believe it is. The fisherman goes out and catches an ama [826] and puts it into the calabash. Is not that an ama (outrigger)? I think it is.”

In this both sides were again even and a draw was declared.

The men: “The small yellow-backed crab having ten legs is an animal that crawls. The crab is a wise old fellow, for he places all of his bones on the outside, keeping his meat on the inside; then he crawls away from the sea and dries himself in the sun. Let it come. A crab has ten legs; indeed it has.”

The boy: “The small yellow-backed lobster has for its younger brother the red rock lobster. The lobster is also a wise fellow, for he too places his bones on the outside keeping all his meat on the inside; then he crawls away from the sea and dries himself in the sun. Let it come. It has fourteen legs; let it come.”

The men: “Let us begin from Kohala and compose a few lines.”

How beautiful are the rows of hills,
The rows of hills in the plain of Waimea,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puupa.
Puupa is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Wailoa,
The hands are indeed made warm at Wailoa.

“Say, young man, you will surely die this time for we have taken all the cold places where the hands are likely to get cold. Yes, die you must.”

The boy: How beautiful are the rows of hills,
The rows of hills in the plain of Kahua,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puuhue.
Puuhue is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Makiloa,
The hands are indeed made warm at Makiloa.

“Have I found other places where the hands are also made cold? I think I have.”

The men: Kauwiki, the mountain, the bat,
Created long ago by Hina, Kauwiki.

The boy: Honuiki with its round head, carried away by the sea,
Which has brought the kukala to my shores,
The small turtle.

In this they were again evenly matched and a draw was declared. The men were unable to beat the boy, so Kalanialiiloa said: “Better stop the contest and let us make friends with the boy; let us cook a pig and sue for peace.” “No, perhaps that is all he knows and does not know the other things. We will beat him yet, he shall not escape.” The men then said to the boy: “Let us carry on our contest on things pertaining to Kona.” The boy gave his consent to this. [827]

The men: The round fish of Kalapana
That is eaten with the potatoes of Kaimu.
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
That is held at the ends of the fingers;
My rich fish the inamona (roasted kukui nut),
The akimona. [828]

“Say, young man, die you will, for we have taken all the rich, round fish and none is left. Die you will, you will not escape us, young man.”

The boy: The round fish of Kona is at Honokohau,
That is eaten with the potatoes of Kailua,
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
My fish, my rich fish,
The rich (ina) sea egg.

“Have I not found a fish that is rich and round? The sea egg is indeed round and rich.”

The men: The omao [829] chirps,
It shivers in the rain,
In Puna, at Keaau, at Iwainalo,
In Puna.

“We have taken everything pertaining to the word (nalo) and none is left for the boy. Young man, you must indeed die.”

The boy: The alala [830] caw caws
It shivers in the rain,
In Kona, at Honalo, it is (nalo) hidden.

“Have I not used the word nalo? I think I have.”

The men: The filthy smell of the dung approaches,
The dung that was washed by the hand.

“We believe you are beaten this time for we have taken the only phrase where the word lima (hand) can be used and there is none left. Die you will.”

The boy: It is coming! It is coming!
The filthy smell of the dung approaches,
Of the dunghill at Kahauloa,
At the five (elima) Kalamas.

“There is the lima for you.”

The men: There is my bird, my bird,
My bird with its wings hanging down, a dragon-fly,
For at sight of water its wings hang down,
They hang down.

“You will be beaten this time, young man, for you will never be able to find any thing with wings that hang down, for we have taken the only one and there is none left. Die you must.”

The boy: There is my bird, my bird,
My bird with its wings hanging down, of kaunihi,
For at sight of a blade of grass its wings hang down,
They hang down.

“Don’t their wings hang down by the wind? They do.”

The men: The kaunooa [831] plant creeps there above without roots,
It has no stem, its only stem is the wood it creeps on.
The kaunooa plant creeps.

“Die you will, boy, for we have taken the only thing that creeps without roots, or stem, and there is none left.”

The boy: The spider’s web creeps there above without roots,
It has no stem, its only stem is the wood it creeps on,
The spider’s web creeps.

“Don’t the web creep? It creeps. You think, no doubt, that being men whose teeth are yellow with age, that you are, therefore, the only ones classed as experts in the profession of hoopapa.”

The men: Puna, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun.
It clings and hides itself from the heat of the sun of Puna.
When sat on, it will cling to the back
As the squid clings to a shell.
It clings, it clings there above,
It clings there below, it clings.

“There, we have our uses of the word cling (pili), young man. We fear you are beaten this time, for you will not be able to find a single phrase where you can use the word, young man.”

The boy: Kona, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun of
Kona,
For the load will cling to the back when carried,
And the shoe will cling to the foot when worn.

“There we have the word cling and properly used too.”

The men: The hills, yea, the hills.
The hills at Puulena, at Kauhako, at Pakini.
The wind from below, from within the hole sweeps up.
It is the wind that carries away the fishermen’s canoes.

“You are beaten, young man.”

The boy: The hills, yea, the hills.
The hills of Puulena, at Kahuku, at Pakini.
The wind, from the lower end of Kailua sweeps up.
It is the wind that carries away the fishermen’s clothes.

“Does not that match your wind? It does.”

The men: The rat is being carried off by the owl,
That thing of death the owl,
It is indeed lifeless, nothing lives.

The boy: The shell is carrying the squid,
That thing which is dead,
It is indeed lifeless, neither of them will live.

The men: The land of many hau trees is Kohala,
I have counted [out of] one hau tree,
And have found seven hau.
The hau for the outrigger makes one,
The hau for the iako makes two,
The bark of the hau makes three,
The wood of the hau makes four,
The bush of the hau makes five,
The large hau tree makes six,
The hau on the mountain makes seven.

“Say, young man, you will have no hau, for we have used it all and none is left. If you find any more, you will live; but if you fail, you will surely die.”

We will twist your nose,
Making the sun to appear as though in mourning.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.

The boy then said: “Since you full-grown men have found so many uses, you, whose teeth are yellow with age, why can’t I, a boy, find other uses? I, the youngster, must find it for my own good and furthermore so that I may live. I shall search for some more hau and if I fail you will live; but if I find some more use of the word, I will kill you all.”

I will twist your noses,
Making the sun to appear as though in mourning.
I will poke your eyes with the top end of the kakili,
And when the water runs out
My small god in the profession of hoopapa will suck it up,
The god Kanepaki.

The men: We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.

The boy: Say, ye gods, eat up the eyes,
Of the men who are in this contest,
Eat up all the eyes.

“The boy then chanted back further uses of the word hau.”

A land of many hau trees is Kona.
I have counted [out of] one hau tree
And have found seven hau.
Honokohau makes one,
Lanihau makes two,
Puuohau makes three,
Kahauloa makes four,
Auhaukea makes five,
Kahauiki makes six,
The kehau, which drives the Kona canoe, makes seven.

“There are seven hau, ye men with the yellow teeth.”

At this Kalanialiiloa said: “You have indeed found some more hau. I had thought that these people had them all, but I see they did not have them all. Take the boy as a friend; be friends.” The instructors replied: “No, perhaps that is all he knows.”

The men: It comes, it comes, the sun,
The fruit (hua) of the breadfruit is partly eaten,
The fruit (hua) of the potato is down below,
The fruit (hua) of the taro is down below,
The seed (hua) of the calabash is down below,
The egg (hua) of the bird is down below,
The fruit (hua) of the yam is down below.

“Young man, you are beaten, for we have taken all the fruits of the earth, all, there is none left.”

The boy: It comes, it comes, the sun,
The fruit (hua) of the coconut is there above,
The fruit (hua) of the breadfruit is there above,
The fruit (hua) of the kukui nut is there above,
The fruit (hua) of the mountain apple is there above,
The fruit (hua) of the banana is there above,
The egg (hua) of the bird is there above.

“Are these not fruits? They are.”

The men: There is my island, my island,
The island to which my canoe sails, Kaula,
The island to which my canoe sails, Nihoa,
The island to which my canoe sails, Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.

“You are beaten, young man, there are no islands left. We have taken up all the islands that are to be found, there are none left.”

The boy: There is my island, my island,
Mokuola, [832] where the food doth grow,
Where the coconut doth grow, where the trees grow,
Where the houses stand and the animals run.

“There is an island for you. It is an island, it is in the sea.”

The men: Break a tooth and live.

The boy: Cut a joint and die.

The men: Knock out all his teeth and he will not die.
Cut off the joint of the head, cut it, cut off the head.
Cut off the shoulder joint, cut it, cut off the shoulder joint,
Cut off the hip joint, cut it off.