Chapter II (3)

Mahope o ko Kamehameha kaua ana ma Oahu me Kalaikupule, kipi o Namakaeha ma Hilo, he ’lii no e noho ana malaila, a hoomakaukau ihola oia e kaua me Kamehameha. Ia wa, e noho ana o Kamehameha ma Oahu, alaila, hoi aku la ia i Hawaii no ke kaua me Namakaeha. Ma keia kaua ana, ua make o Namakaeha ia Kamehameha ma Kaipalaoa ma Hilo. O keia kaua, ka hope loa o ko Kamehameha hooponopono ana i kona aupuni holo okoa, mai Hawaii a Niihau, a mahope o laila, noho ihola ia me ka maluhia a hiki i kona la make. Ma keia kuikahi ana o keia pae aina mai Hawaii a Niihau, hookahi alii nui o Kamehameha, a malalo na ’lii aimoku a pau loa. A ua kukulu oia i kona noonoo a me kona naauao maluna o kona mau aina a pau me ka pololei.

KO KAMEHAMEHA HOOPONOPONO ANA I KONA AUPUNI.

He ’lii naauao loa o Kamehameha, he ’lii hana pololei, he ’lii oluolu, he ’lii lokomaikai, he ’lii malama kanaka. Penei kona hoonohonoho ana i kana mau hana i loko o kona aupuni. Hookahi alii nui maluna, o Kamehameha. Eha kuhina malalo ona, o Keeaumoku, o Keaweaheulu, o Kameeiamoku, o Kamanawa. Eia hoi kona poe imi manao, a hoa kukakuka i na mea pono ai ke aupuni, eha lakou, o Kai, o Kapalaoa, o Kaaloa, o Kauakahiakaola. Mai loko mai o keia poe, ka mea e holo ai ka Kamehameha mau hana a pau loa, a mai loko mai o lakou na kanawai ano nui, a kau ka makau o ka lehulehu, oia ka mamalahoa, ka maumae: “E hele ka elemakule a me ka luahine a moe i ke ala.”

Eia hoi na kanaka akamai i laweia mai e Kamehameha e noho pu meia, he poe akamai i kela mea keia mea, a he poe noonoo me ka naauao. Eia ko lakou mau inoa a me ka lakou mau hana:

Kalaimoku, he punahele, he pukaua; Hewahewa, he kahuna; Kaumiumi, he kilokilo; Kapoukahi, he kuhikuhipuuone; Kaaloakauila, he kakaolelo; Kekakau, he heenalu; Kekuhaupio, he koa kaulana; Kepaalani, he hoewaa; Waipa, he kapilimoku; Palake, he kalaiwaa; Kapueuhi, he hula; Kamakau, he olioli; Keaweaheulu, he luaapana; Hoomakaukau, he aipuupuu; Wahahee, he lomilomi; Kalaimamahu, he kanawai; Kamaalo, he akua; Kanihonui, he aikapu; Kaikioewa, he kikoola. No ka hua olelo luaapana eia ke ano: he nohowale, he hoopau i ka molowa. No ka huaolelo kikoola, eia ke ano, he haowale i ka hai waiwai, a me na olelo lalau.

Ua malama oia i na makaainana mehe keiki la, a me kana mau wahine, ua hoonoho i mau kiaiai. A ua mahiai oia i ka ai me kona mau alii, a me na kanaka aialo, oia kela mala kaulana loa o Kuahewa, mauka o Kailua ma Kona akau, Hawaii. Ua kaulana loa ia no kona nui loa a me kona loihi ke nana aku. Ua komo ewalu ahupuaa i loko ona, ua like me ahiku mile.

O ka waiwai nui i loko o ko Kamehameha noho aupuni ana, o ka iliahi, he laau aala loa ia, a he laau waiwai loa, ua ulu ia laau ma na mauna, a ma na aina nahelehele loa. O ka hulu o na manu, o ka oo a me ka manu e ae, oia ka ahuula o na ’lii a me na koa.

O ka nui o ko Kamehameha mau makahiki o ka noho aupuni ana, ehiku ia, a make ihola ia i ka walu o na makahiki, oia ka makahiki o ka Haku 1819. Ma Kailua, i Kona Hawaii kahi i make ai o Kamehameha, a malaila i hoolilo ia ai o Liholiho i hooilina no kona aupuni.

NO KE ’LII O KEKUAOKALANI; KONA KIPI ANA.

O ke kumu o keia kipi ana o Kekuaokalani, o ka noa ana o ka ai kapu, o ko Liholiho ae ana i ka ainoa, oia ke kumu i huhu ai o Kekuaokalani a manao ai e kaua, e luku i ka poe ainoa. Eia ke ano o ka ai kapu; ai okoa ke kane, hale okoa, imu okoa, a pela aku; ka wahine, pela no, he kaawale laua ma na pono o ke kino. Ainoa, eia ke ano; he ai pu ke kane me kana wahine, he nohopu i ka hale hookahi, a pela aku.

A make o Kamehameha, ili ke aupuni ia Liholiho. A o Kekuaokalani hoi, aole ona makemake ia Liholiho e ainoa ke aupuni, makemake oia e aikapu, nolaila, aua oia ia Liholiho, aka, hoole o Kaahumanu a me na ’lii, aohe makemake e aikapu. O ke kumu o ka ainoa ana, o ka make ana o Kamehameha, nolaila, kumakena na mea a pau loa, a i loko oia wa, ai pu ke kane me ka wahine, ai i na mea kapu a pau loa, a nolaila, ua laha mai ia noa ana a hiki i ke kaua ma Kuamoo, me Kekuaokalani.

A lohe o Kekuaokalani ua ainoa o Liholiho a me na ’lii a pau loa, holo aku la ia a noho ma Kawaaloa, me kana wahine o Manono. A hoomakaukau ihola ia e kipi, a kaua me ka poe e ainoa ana, alaila, holo aku la kekahi mau alii mai Kailua aku a Kaawaloa, oia o Naihe a me Hoapili. I aku laua ia Kekuaokalani: “I kii mai nei maua ia oe, e hoi me ko keiki i Kailua e noho ai, a aia no hoi i kou manao, e ainoa paha, e aikapu paha, aka, aia no i kou manao.” I aku o Kekuaokalani: “Pela iho olua, a lohe o Manono, apopo hai aku au ia olua.”

Moe ihola lakou a ao aela, hele maila o Kekuaokalani a ma ke alo o Hoapili a me Naihe, olelo aku laua: “O ka holo keia o kakou?” ae aku o Kekuaokalani, “Ae.” Aka, aole ona ae io, he manao kaua kona. Noia mea, olelo aku o Naihe me Hoapili: “Wehe i ka piko la e na hoahanau.”

Mahope olaila, hoi maila o Hoapili me Naihe, a hiki ma Kailua olelo akula ia Kalaimoku: “E hoomakaukau no ke kaua, a makaukau na waa eiwa, hele maila mauka.” A hiki o Kalaimoku ma Lekeleke, hoomaka ke kaua na kiu o Kekuaokalani, ma keia kaua ana, hee o Kalaimoku a make kekahi mau kanaka ona. A mahope, halawai me Kekuaokalani ma Kuamoo. Malaila lakou i kaua ai, mai ke kakahiaka a ahiahi, make o Kekuaokalani, ku kona wawae i ka poka a nawaliwali loa; koe kana wahine o Manono.

He wahine maikai loa o Manono, a he nani kona helehelena ke nana aku, oia kai hea mai ia Kalaimoku a me na koa, penei: Kahea mai o Manono, “E ola maua e! Aole e ola i ka waha o ka pu.” I aku o Kalaimoku: “Aole oe e ola, no ka mea, ua make ke ’lii,” nolaila, ki ia aku la i ka pu, a make ihola.

A make o Kekuaokalani ma Kuamoo, me kana wahine o Manono, hoi maila o Kalaimoku me na koa a hiki ma Kailua, ahaolelo ihola lakou a holo, e kii e kaua i kela kipi ma Waipio, i Hamakua, oia o Kainapau makaainana. A holo aku la o Kalaimoku me na koa, a pae ma Kawaihae, pii aku la lakou a hiki i Waimea, ma Pahupahua e kokoke ana ma Mahiki, loaa ke kaua. Ma keia kaua ana, ua luku ia ka poe kipi a ua hee o Kainapau a holo aku la ia mai Mahiki aku a uka loa o Waipio, pee. Ma keia pee ana, ua loaa i ka poe huli, a malaila ua pepehi ia o Kainapau, a o kona naau, ua uu ia a kaulai i ka la. Oia ka hope weliweli o ka poe lokoino, kipi a hana pono ole. He make hoomainomaino ia.

NO HEMA.

Oia kekahi koa kaulana loa i loko o ko Kamehameha mau la, a he kanaka makau ole i ko hai koa a me ka ikaika. O Hema, aole oia i ao ia i ke koa a me ke kaua, aole i maa ma na hoouka kaua, aole no hoi oia he koa. Aka, he aipuupuu o Hema na Kamehameha, o kana hana o ka lawe a me ka malama i wahi ai na ke ’lii i na la a pau loa. I ka wa hele mao a mao, i ka wa kaua, oia ka mea lawe ai, i ka wa e kaua ai o Kamehameha a pololi, alaila lawe aku o Hema i ka ai a me kahi ia.

Ma keia mau hana a pau loa i pili i ka aipuupuu, ua makaukau loa o Hema, a ua kupono i ko Kamehameha makemake, aka, aole i loaa kona inoa alii, a me ke kaulana a me ka punahele. A i kona la i lalau ai i ke koa a luku aku i na enemi o Kamehameha, ia la oia i lilo ai i alii, a punahele na Kamehameha, a pau kona lawe ana i ka oihana aipuupuu.

Ia Kamehameha e kaua ana me Keoua, ma Koapapaa, i Hamakua, aia kela wahi ma Kealakaha e pili la me Kaula, ma kela kahawai nui hohonu, o Kekualele kona inoa, ilalo o laila i hoouka ai na koa ikaika o Keoua me Kamehameha. No ka mea, o ka honua olalo e ku ai, hookahi anana wale no ke akea, a maia wahi i noke ai o Kamehameha me na koa o Keoua, he kanaha a oi aku. Mahope o keia noke ana, ua pau loa ke aho o Kamehameha, a ua nui mai na koa o Keoua, ia wa huli o Kamehameha i hope, aohe alii, aohe koa mahope ona, hookahi wale no o Hema, o ka aipuupuu. Ia Kamehameha e olelo ana me Hema, ia wa i makaukau ai na koa o ka enemi e lawe i ko Kamehameha ola, alaila, lele o Hema me kona makau ole a pepehi i na koa o Keoua. Ma keia lele ana o Hema e pale i na enemi, ua lanakila o Kamehameha ia la, a ua pakele kona ola a ua hee o Keoua. Nolaila, oia kela inoa o Koapapaa a hiki i keia la; ke ano oia, ua lilo na koa i papaa na ka make, o ka pololu a me ka ihe, i alanui hele mao a maanei, ua waiho ia lakou he ahua lepo ma ia kahawai ia la.

A ike o Kamehameha i ke koa lua ole o Hema, olelo aku la ia: “I keia la oe e lilo ai i alii elike me a’u, a i keia la e waiho oe i ka lawe, a me ke amo i ka ukana, a e lilo oe i punahele ma ko’u alo a me kona ’lii, a pela na makaainana. O ka mea hoole i kau olelo, e make ia, ina he ’lii ka mea hoole, e hemo kona aina.” Nolaila, ua kiekie o Hema a hala ia i ka make, a ua kaulana loa no hoi iloko o ko Kamehameha mau la. Nolaila, ma ka noonoo ana, aole paha he kanaka e noho ana ma na aina puniole, a me na moku o ke kai i ao ole i ke akamai o ke koa, a hele e kaua e like me Hema, ka mea ao ole ia.

NO NALU.

Oia kekahi koa kaulana loa i ko Kamehameha mau la, a he koa akamai loa no hoi. Ua olelo ia, i loko o kona mau la kaua, he hiki no ia ia ke ku imua o ka lehulehu e kaua ai me ka makau ole, ina he nui, a he lehulehu kona mau enemi ma kekahi aoao, he hiki no ia ke pale aku. No ka mea, o ka pololu a me ka ihe, ka elau, ka newa, ka pahoa, a me ka pikoi lua, he wai auau ia no Nalu. Nolaila, ua makau loa ia o Nalu i loko o kona mau la e noho ana i koa, a e hele ana i ke kaua; aohe alii aimoku e aa ia ia, a e kaua mai; aohe koa, aohe aina, a moku e aa mai ia Nalu, no ka mea ua makau loa ia kona ikaika e na mea a pau loa. A ua makau no hoi o Kamehameha ia Nalu, no keia mea i ke koa a me ke akamai o Nalu.

FAMOUS MEN OF EARLY DAYS.

OF KEKUAWAHINE.

Kekuawahine was a master hand at deceiving and falsifying; he could turn an untruth into a reality; from correct to incorrect, and so forth. When Kamehameha was residing at Pakaka, [692] Kona, Oahu (that is the place where “White man Jim” lives), at the time that the islands from Hawaii to Niihau were subjugated by him, he was living with his wife, Kaahumanu. Kanaihalau was an uncle of Kaahumanu, whom she placed in power over Hamakua, Kawaihae and Waimea. These lands are on Hawaii, and of course, Kanaihalau became very much favored by his niece, Kaahumanu. On this account Kekuawahine and all the chiefs were very envious of him, and could not get along together at Waimea and Kawaihae. Therefore Kekuawahine meditated on a plan of action.

Kanaihalau was then with his deputy, superintending the lands. There were two of them, however, Kanaihalau and Malaihi, who were chiefs over Hamakua, Waimea and Kawaihae. Malaihi was at Oahu, residing with Kekuawahine, and while thus living together, Kekuawahine said to Malaihi: “Let us go until we come near to the presence of Kamehameha; you will then stay behind, and I will go forward and have conversation with Kamehameha, while you will watch me talk.” After this conference they set forth, and when they were near enough, Malaihi remained behind.

As Malaihi did so, Kekuawahine spoke as follows: “I am now going to have a talk with Kamehameha. Keep your eyes on me, and do not wander, because on this day we will seal Kanaihalau’s death. If I stretch out my hand, that is the signal for Kanaihalau’s death. If I bow down and nod back toward here, then that is a sign for you to go and kill Kanaihalau. So you remain and watch while I go and talk with Kamehameha.”

Kekuawahine then proceeded to the outside of Kamehameha’s fence and stood there watching Kamehameha chatting with the chiefs. And while they were talking Kekuawahine stretched his arm toward the sea, and afterwards looked to the rear and nodded. After performing these movements, he returned to Malaihi.

When he had come before Malaihi, he said: “Well, you saw me perhaps stretch my hand toward the sea?” Malaihi answered: “Yes.” “And you saw me nodding my head to the rear here?” Malaihi answered: “Yes.” Then Kekuawahine said to Malaihi: “You go back to Hawaii today, and when you arrive kill Kanaihalau.”

After these instructions Malaihi went back to Hawaii, and landed at Kawaihae. He then went up and passed Waimea, arriving at Hamakua. He found Kanaihalau residing at Eleio, in Waikoekoe. Kanaihalau was then murdered, the bones were stripped of the flesh and bundled up in mats, hence the expression “Kanaihalau Paahu” to this day. The death of Kanaihalau was reported to Kaahumanu in Oahu, who thereupon began to wail until she came into the presence of Kamehameha, and when Kamehameha heard of the occurrence, he commanded that Malaihi be killed. Thus died those chiefs.

OF MAKAIOULU.

Makaioulu was one of Kamehameha’s celebrated warriors in the war between Oahu and Kamehameha, at Nuuanu. Kaalamakaoikuwa was the warrior of Oahu, and resided at Luahenewai, Waikiki-kai. Makaioulu with a companion warrior, Naaimokuokama by name, came and met Kaalamakaoikuwa. Instantly Makaioulu was seized and held prisoner, while Naaimokuokama ran away. And while he was running, Makaioulu called after him: “Do you run away and leave me?” When Naaimokuokama heard this he stopped. Makaioulu then said: “Hurl that spear that you hold in your hand straight to my navel.” Naaimokuokama did so, and at the same time that he did, Makaioulu dodged to one side, the spear striking Kaalamakaoikuwa and killing him. Makaioulu escaped, and they went thence to Puowaina.

Here were ten soldiers, who when they saw the two, pointed their ten spears at them at the same time. And while they were doing this, Makaioulu turned rearward and said to his companion: “Say, if they hurl their spears to my front, you stand sideways; and if they hurl at my side you stand at my right. Do not wink or you will be hit.” Makaioulu then faced about and went forward. And when he came near to the ten men they hurled spears at him. He dodged and the spears missed him. As their spears missed him, Makaioulu made a sweep with his war club which caught six men, four escaping.

They went thence to Niuhelewai where Kupaka was stopping. He was a celebrated warrior of Kahahana, the great chief of Oahu, before the reign of Kalaikupule. When the two arrived at the place, Kupaka made a lunge with his spear at Makaioulu without result; Makaioulu, however, had a narrow escape from death, because he had his club in his left hand. Kupaka was, however, killed by Makaioulu.

The two continued on to Kalauao, at Ewa, where they met with a large number of warriors who surrounded Makaioulu. He considered a way for his escape from the hands of these people, and at last found it. He said to them: “If you all were to fight me, it will be to your shame. The best way is that one of you engage me, that is right; but if you mob me you will be ashamed, because I am only one.” They consented and stood up one by one. By so doing they were all killed by Makaioulu.

When Makaioulu left Ewa, he went toward Waianae. At the hill of Kapolei, on its western side, he met a robber who was sitting on the edge of the road, with a kuia [693] stick in his hands, a war weapon of Hawaii nei. When he came up to the man Makaioulu uttered his greetings, but the other would not respond. Makaioulu turned and proceeded on his way. The man then hurled his kuia which Makaioulu noticed by the shadow which passed over his head. He parried the kuia with his club and then turned and said: “Here, I am going to kill you; for I greeted you with love and you did not respond, and I see that murder was on your mind.” Just then the man started to run with all speed. Makaioulu chased after until he caught him, grabbed him by the neck, turned the face upward and killed him. Then Makaioulu went from that place till he came to Makua, [694] where he met two women who understood the art of breaking bones, and where he came near being killed; but because of his own skill and knowledge of the art himself he escaped death, and the women were killed by him.

OF MAKOA.

Makoa was a very fast runner in the days of Kamehameha I, and was far-famed, having no equal. Kamehameha was once sojourning at the sea beach at Kawaihae. From there to Hilo, at Waiakea, is a very great distance, interspersed with rough road, gulches and deep ravines. The distance is about eighty miles, going and coming.

When Kamehameha was about to eat his breakfast and the awa was being chewed it was found that there was no accompanying dish for the drinking of the awa; that was the time for Makoa to run to Hilo to get mullet from the pond of Waiakea, on the boundary adjoining Puna. As soon as he received the mullet Makoa returned to Kamehameha, arriving with the fish still quivering, not dead. Then Kamehameha drank his awa down followed by eating the mullet to remove the bitter taste of the awa. The return of Makoa was yet in the morning time, not at noon. The distance to be traveled at the present time would take four days, going quickly and back, without baggage, but with some difficulties, stiffness and soreness.

OF KANEAKAEHU.

Kaneakaehu was one of the fastest runners in the days of Kamehameha. He could run from Kailua, in North Kona, to Waiakea, in Hilo, in a very short time. The distance from Kailua to Hilo is about one hundred miles, going and coming, as there were three divisions of land to be traversed, namely, Kohala, Hamakua and Hilo, and the same on the return. Only three divisions, but they abounded in rocks, and very rough. The road was very crooked and the precipices very steep and craggy.

It was habitual with Kamehameha that when it was time to have his meal, the fish, pond-mullet, was to be sent for in Waiakea, Hilo, either in the morning or in the evening; and when the meal was ready and the awa chewed, then Kaneakaehu started to get the fish. And when he got them, he returned and placed the fish, still alive and quivering, on Kamehameha’s plate, which fish Kamehameha ate. That was the speed of Kaneakaehu mentioned in this writing as witnessed by people of old and known to the young people of today.

OF KELIIMALOLO.

Keliimalolo was one of the fastest runners of Maui, when Kahekili was king. Hana, in Maui, was the birthplace of Keliimalolo. One day he and his companions left Hana, sailing for and arriving at Kapakai, in Kohala, Hawaii. On arriving at Kapakai, Keliimalolo left without helping to draw the canoes up. He went along the beach and arrived at Kawaihae, Puako and Kaniku, successively. Thence [695] on to Kiholo, Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu, Keauhou, and Kaawaloa. At this place he lost the road (because it was covered by the sea, a fording place until this day). Keliimalolo left two joints of sugar-cane there, and returned. [696]

On arriving at Kapakai, in Kohala, where their canoes were beached, their baggage was not yet taken to their friends’ house, and the canoes were not covered; his companions had not even washed the sea-salt of the voyage.

His companions then inquired: “Where have you been, Keliimalolo?” Keliimalolo replied: “I went along that direction to a sandy landing away inland, with water near by; there was a temple (heiau) on a hill. From thence to a coconut grove at an open place, where a salt works’ implements were piled up.”

While Keliimalolo was relating his tale, the folks declared: “You are a lying man. The sandy landing is Kawaihae, to which belongs the temple on the hill of Puukohola. Mailekini was the name of the heiau. How could you get there? You have just gone and returned this early morning; how could you get there and return? It takes two days to go over, and on the fourth day arrive here again.”

“When I passed the coconut grove, I continued past several alkali plains, and then came to the black volcanic rocks; from there to a sandy stretch with a pond on the upper side. When I passed this I continued on on the volcanic rocks until I came to where kou trees were growing, and a patch of dry sand; from there to a sharp-pointed cape; and I went till I came to where the kou and the coconut were growing. Further on I came to a very large coconut grove, and when I passed this I came upon a bay running far inland. Then the road was lost. There I left my two joints of sugar-cane, and returned and have just arrived.”

By this narration the folks of Kapakai acknowledged its truth, as the places named were correct, the alkali plains being Kalahuipuaa; the rocky land, Kaniku; the sandy stretch and pond were Kiholo; the kou was Mahaiula; the dry sandy patch was Kaelehuluhulu; the long cape, Keahole; Kailua, the kou and coconut; Kahaluu, the coconut grove, and Kaawaloa the bay.

The course of Keliimalolo the folks acknowledged to be true, but his reaching these places was a wonder to them, and they doubted that he did so on account of the shortness of time taken to travel it. Therefore they disputed, and the dispute being at intense heat, they made a wager. And when the stakes were up, inquirers went to the places that Keliimalolo had gone over, and when they came to Kawaihae, the people of the place acknowledged that they had seen the runner going along the beach in the early morning. Thus they went questioning along all the sea beaches until they came to Kaawaloa. There they found the two joints of sugar-cane that Keliimalolo had left. Then they found that all the words of Keliimalolo were true, and that they all had lost their wagers to him.

The distance traveled in going and coming, was about ninety miles. It is a very bad place to this day; full of rocks; tortuous up and down; zigzagging in and out, up and down; a very long cape in some places, a hot burning sun in another place. And if people were traveling in their natural speed without baggage, it would take about one week to go and return. But to Keliimalolo, it was only the time of a breakfast, not a whole day, nor days. After this Keliimalolo, with his wife and his sisters dwelt up in Keolewa, a place in Kohala adjoining the hill of Puuhue.

While Keliimalolo was residing there, he afterwards, together with his wife and a sister went down to Koaie to fish for hinalea. They were about ready to go home in the evening, but a shower was coming windward which frightened his wife and sister. He therefore grabbed hold of his sister in one hand and his wife in the other, and ran with great speed and entered their dwelling house at Keolewa. Then the rain fell. The distance from the beach at Koaie to Keolewa was five miles.

OF KAMOEAU.

Kamoeau was an adept at guessing and at repartee; he knew the character of a man by his voice; a rooster by his crowing in the day or night; a woman by the ringing sound of her kapa block; and the birds by their singing.

If Kamoeau happened to be going on the road and heard the kapa block ringing, if the ringing be sharp it denoted her to be an unsightly woman; if the ringing be hollow, she had some personal defects; if a prolonged ringing, she was comely. Kamoeau never failed to characterize this or that woman by hearing alone, and not by sight. If a rooster crowed he could tell its color and shape according to its voice. If a black rooster, the voice was hollow and of sudden termination; if light-colored, the crowing was strong at the beginning and ended in broken accents; if dark red, the crowing at first was sharp and then became deep-toned; and if the rooster be mottled (auha), the voice would be harsh at the start and ended weakly.

Kamoeau could lie under water from morning until noon, and then emerge therefrom. It is therefore a most extraordinary thing to think of, and the power and knowledge, the accuracy of the guessing, if it were true, was something supernatural, and was only transmitted by the deity to Kamoeau.

OF PAHIA.

Pahia was a resident of Hilo, and was a righteous and very honest man; was not fraudulent and fickle; was not pompous nor recreant as other people. While residing in Hilo, or journeying to Kohala, if Pahia was entertained by a resident, or a friend, or a pretended wife, or brothers or parents, if the repast consisted of roasted pig, or a chicken, or turkey, or fish; or perhaps salt, or taro leaves, or roasted kukui, [697] or perhaps limu [698] and so forth, then Pahia would return the same. If a pig was roasted for his use, Pahia would make a remark thus: “Aia no io wahi a Pahia,” which meant, a pig was roasted for his use. Pahia would return the compliment to his entertainer when the latter came to his place; and if young taro leaves [699] were given to Pahia to eat, Pahia would give his entertainer the same thing when the latter visited him. And if roasted kukui was given to Pahia, he would likewise compliment with the same ingredient, and in the same way in all other things.

OF KAWAAIKI.

Kawaaiki was noted for his dexterity in cliff climbing. He could climb the most abrupt precipice. Kawaaiki was a resident of Molokai, and the cliffs that he climbed in Molokai were those at Pelekunu. These cliffs are very precipitous and very high, measuring about two hundred fathoms from the base to their crest. The top of the cliffs careened outwards, making a curve inwards at the base. Just a little below the summit of the cliffs, there stood a palm tree, and this was the object that allured Kawaaiki to climb that precipice.

During his ascent the sea below was covered with canoes, because the cliffs rose abruptly from the sea. Kawaaiki’s hold against the cliffs was made with his chin, his toe-nails and his finger-nails. In this way he ascended till he came to the trunk of the palm tree. Near by where the palm tree was growing was a cave, and in it was the home of a demi-god of olden days, which was Koloea by name. When Kawaaiki reached the mouth of the cave, he held on to it with his chin, his body and limbs hanging down. He then seized hold of the trunk of the palm tree and climbed up. As he landed, in the mau [700] sphere perhaps, he observed that Koloea had the body of a bird with a human head. He took hold of the palm tree, cut it and threw it down. After cutting the palm tree he descended.

OF KAOHELE.

Kaohele was most renowned for bravery and his great speed at running; he was without an equal. He belonged to Molokai. During the reign of Kahekili as king of Maui, he (Kahekili) came to make war upon Molokai. In this war the king and people of Molokai were defeated, therefore certain warriors pursued Kaohele, and if caught were to kill him. While they were pursuing him, he showed wonderful speed, running and jumping, running and jumping. Therefore the pursuers were stationed in relays. As for instance: one at Honolulu, one at Kulaokahua, and one at Waikiki. If the first pursuer chasing after Kaohele did not catch him, then the next would continue the pursuit, and so on; hence the utterance: “Combine the speed in order to catch Kaohele.”

While thus running before his pursuers, he came to a certain Niheu cliff called Kawa, which is in Molokai to this day. There was at this place a bathing pool for the people. The ground below was very wide, and the cliffs quite lofty by casual observation. Below were crowded the warriors and chiefs from Maui, armed with lances and spears, ready to kill Kaohele.

When Kaohele arrived at this place he made a great leap from one bank to the other, and escaped, without the pursuers ever coming near to him. Many of the older people saw the place where Kaohele made the leap, and they asserted that the distance from bank to bank was thirty-six feet. Therefore Kaohele was quite famous in this and that place throughout these Islands from Hawaii to Niihau, on account of his speed in running and his bravery.

OF KAHAHAWAI.

When Kahekili was reigning as king of Maui, and Kahahana was king of Oahu, it was during this period that Kahahawai with a number of warriors came to make war on Oahu. In this battle the people of Oahu were defeated and slaughtered at Niuhelewai, [701] and the waters of the stream were turned back, the stream being dammed by the corpses of the men.

After the battle of Niuhelewai, the chiefs and the men retreated and encamped on the mountains of Kaala. They were well supplied with war implements and other things necessary for the destruction of their enemies. So Kahahawai contrived a means of destroying them, thus: They were a little more than forty men, and Kahahawai told them to prepare torches. When these were ready they went one evening to the top of a hill which was near to the rendezvous of the enemies where they lighted their torches.

After the torches were lit they moved away to a cliff called Kolekole [702] and hid themselves there, leaving their torches burning at the former place until they (the torches) died out. The enemies thought that Kahahawai and his men had gone off to sleep. They therefore made a raid on the men of Kahahawai. But Kahahawai and his men arose and destroyed all the people who were asleep on the hills and the mountains of Kaala. Thus the enemies were annihilated, none escaping. Those who raided the torch encampment were captured, there being no avenue for escape from death and destruction by Kahahawai and his men.

Therefore, the conquest of Oahu by Kahekili was complete through the bravery and great ingeniousness of his warrior, Kahahawai, in devising means for the destruction of the enemy. Thus Oahu remained in subjugation until the reign of Kalaikupule, Kahekili’s son, when it was conquered by Kamehameha.

OF UMA.

Uma was a daring and very small midget, looking at his person (about two cubits and a half in height). [703] He was very skillful in the art of bone-breaking, one of the principal things taught in Hawaii. During the time of Kamehameha I, the king of Hawaii, there was much robbery amongst the people, in lonely places, in ravines and in forests of tall timbers.

Uma belonged to Kohala, and Puehuehu was his place of abode. From there he went to Puuhue, a hill which stands at the southern part of Kohala, a place thickly covered with woods and shrubbery. [704] When Uma came to this place (he was carrying a piece of salt meat) and on entering the forest he found four men resting. [705] Two were on the edge of the road, one toward the center, and one standing.

Uma greeted them but they did not respond, and as Uma turned to go, a man grasped him on the back. Uma faced about and threw the end of a rope [706] (about three feet long), which encircled and held fast one of the men. Another man with an iron spade [707] leaped forward to stab him. But Uma got hold of the first man he had caught, by the hair, and held him as a shield. This man was hit by the spade of the other man and killed. Another man leaped up to stab Uma with the iron spade but Uma dodged and caught him on the throat; that was his last moment. Three were killed and one ran away, thus escaping from Uma.

Thence he went on the way down to Kapia, at Waimea, looking toward Maunakea mountains, and continued on to Manauea stream to have a drink of water. While he was drinking, ten men appeared from down stream. When they came up to Uma, he saluted them, but they did not respond. He then arose and turned to go when one of the men sprang forward to seize him, but he slipped from under the man and caught the man by the throat, which made the man’s tongue hang out. Another man also sprang forward, but he got a kick from Uma that sent him into the water. Thus Uma dealt with the men, save two, who escaped by running away.

Uma went on to Mahiki, [708] a place between Waimea and Hamakua, where he met an old man sitting in the road, at a resting place in the Hill of Moeawa (Puu o Moeawa). He saluted Uma, and Uma did the same to him. He then took a smoke from his pipe, handing it to Uma after an interval. And while Uma was smoking the old man pushed the back of the pipe, but it did not go down because Uma was on the look-out, and therefore did not receive the misfortune intended for him. Uma, however, had in a loop of his girdle some salt which he threw in the eyes of the old man. And while he was rubbing his eyes which were burning Uma threw the pikoi at end of a three-foot cord, which encircled and held the man fast, and his limbs were broken in pieces. Uma then went on his way.

While on his way, having passed Hamakua and upper Hilo, he came to Kaupakuea where a little further on, was a ravine full of neneleau [709] shrubbery. When Uma arrived at that place, he found a great big man sitting in the stream. Uma saluted him, but the other did not make any answer. In this meeting Uma came near losing his life by that man, because of the man’s great size and his proficiency in the art of bone-breaking. It was when Uma was about to turn and go on his way that the man jumped on his back and grabbed his neck, swinging Uma up. Therefore Uma slipped down and behind the man’s leg. He got hold of the man’s testicles and tore them from the body, and the man was killed. Thus Uma escaped.

OF NAPUELUA.

Napuelua was a celebrated warrior of Kauai, when he was living at his birthplace in Waiakalua, Koolau, Kauai. That was the time that Kaumualii was reigning as king of Kauai. Napuelua was taught to be a warrior and also all the acts in olden times relating to battle, such as spear-dodging, slinging, bone-breaking and all other things.

When Kaumualii died, Humehume reigned over the kingdom of Kauai. At that time a battle was fought between Humehume and Kahalaia. In this battle Kauai was defeated, and many people were taken prisoners by the Hawaii people. And Kahalaia made a decree over the whole of Kauai, thus: If a man was black-skinned from the feet to the thighs, he was considered completely black, and should be killed. Not one of them was to escape. Thus was the decree on any and every one found with the mark.

When the fort at Waimea was subdued by the Hawaii warriors, they hunted the defeated of Kauai to destroy and kill them. And when they arrived at Waiakalua, Napuelua was hiding in a woman’s sacred house. The searchers entered the house and found Napuelua, and looking on him saw that he was black.

Then the soldiers were mustered up in five rows with muskets, to shoot Napuelua. Just then Napuelua stood up watching his chance. The guns were pointed and fired at him. He, however, fearlessly ran forward and seized the guns which were being fired at him. He got four guns, and after that the soldiers’ ranks were broken; and in the confusion Napuelua escaped, thereby deriving his name, the two guns.

OF HAWAE.

Hawae was famous all over Hawaii for his great strength and power. That was the origin of the lines, “Only one Hawae but Kona is desolated.” Here is the meaning: An expert in the art of killing by prayer, which is the death prayer of the Hawaiian to this day.

When he was residing in Kona, not one man on his land escaped death, and he never let one pass before his face. He was so very sacred. The lauhue was the only thing that grew about his place, and the chickens and the pigs and the dogs were his regular companions.

OF KAHAUOLOPUA.

Kahauolopua was noted for his strength at lifting lauhala bundles for his house up the Kupehau precipice, which is between Honokane and Pololu, in Kohala, Hawaii. With one load of lauhala two large houses were enclosed, one a dwelling, the other a canoe shed.

On this load that he was carrying were his wife and child. The reason for this method was because the precipice, Kohewaawaa by name, projected into the sea, the waves coming up and breaking against it then subsiding. As Kahauolopua was going along with his load the waves dashed over him, then he would brace himself against them by thrusting his staff against the precipice, then went on when the waves receded.

While walking thus the load was made heavier by being wet through his wading in the sea, but it was nothing compared to his great strength. And the distance that he carried his load of lauhala was nearly three miles in length, and very bad and precipitous, not mentioning the dancing waves; and for this feat he became noted throughout Kohala until this day.

POE KAULANA O KA WA I HALA.

NO KEKUAWAHINE.

He kanaka maalea loa o Kekuawahine i ka pahele, a me ka hoopunipuni. He hiki ia ia ke hoolilo i ka oiaio ole i oiaio, i ka pololei i pololei ole, a pela aku no. I ka wa e noho ana o Kamehameha ma Pakaka, Kona, Oahu (oia kahi a Kimo haole e noho nei), i ka wa i puni ai na aina ia Kamehameha mai Hawaii a Niihau, e noho ana ia me kana wahina o Kaahumanu. O Kanaihalau, he makuakane ia no Kaahumanu, hoonoho aku la o Kaahumanu ia Kanaihalau maluna o Hamakua, Kawaihae, Waimea. O keia mau aina, aia ma Hawaii, lilo aela o Kanaihalau i punahele imua o kana kaikamahine o Kaahumanu. Ma keia lilo ana o Kanaihalau i punahele, ua huahua loa o Kekuawahine a me na ’lii a pau loa, a ua pono ole ko lakou noho ana ma Waimea a me Kawaihae, nolaila, noonoo ihola o Kekuawahine i kana mea e hana ai.

O Kanaihalau, aia no oia e hooponopono ana i ka aina me kona hope. Elua nae laua, o Kanaihalau, o Malaihi, oia na ’lii maluna o Hamakua, Waimea, Kawaihae. O Malaihi, ma Oahu nei no ia kahi i noho ai me Kekuawahine. Ia laua e noho pu ana, olelo aku la o Kekuawahine ia Malaihi: “E hele kaua a kokoke aku i ke alo o Kamehameha, noho iho oe, owau ke hele aku e kamailio pu me Kamehameha, alaila, nana ae oe i ku’u kamailio.” Mahope o keia kamailio ana, hele aku la laua a kokoke, noho ihola o Malaihi.

Ma keia noho ana a Malaihi, olelo aku o Kekuawahine, penei: “Eia au ke hele nei a kamailio me Kamehameha, e nana pono ko maka ia’u, mai lalau oe, no ka mea, o ka la keia make o Kanaihalau ia kaua. Ina i kuhi ku’u lima o ko Kanaihalau make ia, ina i kulou ku’u poo a kunou i hope nei, alaila o ko kii ia a pepehi ia Kanaihalau. Nolaila, e noho oe e nana, e hele au e kamailio me Kamehameha.” Hele aku la o Kekuawahine a hiki ma waho o ka pa o Kamehameha, ku aku la nana i ke kamailio a Kamehameha me na ’lii. Ia lakou e kamailio ana, kuhi aku la ko Kekuawahine lima i kai, a pau ia, nana maila ihope nei a kunou maila, a pau keia mau mea ia ia i ka hana, hoi maila ia a hiki imua o Malaihi.

A hiki o Kekuawahine imua o Malaihi, i aku la ia ia Malaihi: “Ea, ua ike ae nei no paha oe ia’u i ke kuhi o ku’u lima i kai?” “Ae” aku o Malaihi, “ae.” “A ua ike ae nei no oe ia’u i ke kunou o ku’u poo i hope nei?” “Ae” mai o Malaihi, “ae.” Alaila, olelo aku o Kekuawahine ia Malaihi: “E hoi oe i Hawaii i keia la, a hiki oe, pepehi oe ia Kanaihalau a make.”

Mahope o keia mau olelo, hoi la o Malaihi a hiki i Hawaii, a pae ma Kawaihae, pii aku la ia a hala o Waimea, hiki i Hamakua, loaa o Kanaihalau e noho ana ma Eleio i Waikoekoe. Pepehi ia ihola o Kanaihalau a make, holehole ia na iwi a wahi ia i ka ahu moena, nolaila kela inoa, “Kanaihalau Paahu,” a hiki i keia la. Ma keia make ana o Kanaihalau, ua lohe o Kaahumanu i Oahu nei, nolaila, makena oia a hiki i ke alo o Kamehameha, a lohe o Kamehameha kena aku la ia e kii e pepehi ia Malaihi, pela i make ai ia mau alii.

NO MAKAIOULU.

Oia kekahi koa kaulana o Kamehameha, i ke kaua ana Oahu nei me Kamehameha ma Nuuanu. O Kaalamakaoikuwa ko Oahu nei koa, e noho ana ia ma Luahenewai, ma Waikiki kai. Hele maila o Makaioulu me kona hoahele, he koa no, o Naaimokuokama, a halawai laua me Kaalamakaoikuwa, ia wa, hopu ia maila o Makaioulu a paa, holo o Naaimokuokama. Ia Naaimokuokama e holo ana, kahea mai o Makaioulu: “O ka holo ka kau, haalele oe ia’u?” ia kahea ana, ku o Naaimokuokama. Olelo aku o Makaioulu, “O ko ihe e paa ala i ko lima, pahu oe a pololei i ku’u piko.” Ia wa, pahu o Naaimokuokama i kana ihe. Ma keia pahu ana, e alo ae ana o Makaioulu loaa o Kaalamakaoikuwa i ka ihe, a ku ihola, a make loa, pakele aku la o Makaioulu, a hele aku la laua mai laila aku, a hiki ma Puowaina.

Ilaila e noho ana he umi koa, ike maila lakou ia laua, hou like maila lakou i na ihe he umi. Ia lakou e hou ana, huli ae la o Makaioulu i hope, a olelo aku i kona kokoolua: “E! hou lakou la i ku’u alo, kunihi oe; i hou lakou i ku’u aoao, ma ka akau oe o’u e ku ai, mai imo oe o ku oe.” Alaila, huli aku la o Makaioulu hele imua, a hiki ia io lakou la he umi, ia lakou e hou ana, alo ae la o Makaioulu hala, a hala ka lakou ihe, e huelepo iho ana o Makaioulu i kana laau palau, loaa eono kanaka, pakele aku eha.

Malaila aku laua o ka hele ana a hiki i Niuhelewai, e noho ana o Kupaka ilaila, he koa kaulana no Kahahana, ke ’lii nui Oahu nei mamua aku o Kalaikupule. A hiki laua ilaila, hou maila ia ia Makaioulu i kana ihe, aole i ku, aka, pakele nae o Makaioulu mai make, no ka mea, ma ka lima hema kana laau. A make ihola o Kupaka ia Makaioulu.

Hele aku la laua a hiki ma Kalauao i Ewa, ilaila i halawai ai laua me ka poe koa he nui loa, a puni o Makaioulu, alaila, noonoo ihola ia i mea nona e pakele ai i loko o ka lima o ka lehulehu, a loaa ihola. I aku o Makaioulu ia lakou: “Ina oukou e kaua me a’u, alaila, he mea hilahila ia no oukou, eia wale no ka pono, i hookahi o oukou i hookahi a’u, alaila, pono, aka, ina e alu oukou ia’u, alaila, hilahila oukou, no ka mea, he hookahi a’u.” Ae lakou, ia wa ku pakahi, ma ia hana ana, ua pau loa lakou i ka make ia Makaioulu.

A haalele o Makaioulu ia Ewa, hele aku la ia ma Waianae a ka puu o Kapolei, ma kona aoao komohana, halawai oia me kekahi kanaka poa, e noho ana ma kapa alanui, he kanaka me ka laau kuia, kekahi mea make o Hawaii nei. A hiki o Makaioulu i mua o ua kanaka ala, aloha aku la keia, aole oiala aloha mai, huli aku la o Makaioulu hele. E pahu aku ana ua kanaka ala i ke kuia, ike o Makaioulu ma ke aka, i ka malu ana iho o ke aka maluna o ke poo. Ia wa o Makaioulu i pale ai i kana laau, a hala ae la, alaila, huli ae la o Makaioulu a olelo aku la penei: “E! make oe ia’u, no ka mea, ua olelo aku au ia oe ma ke aloha, aole oe i aloha mai, eia ka he make kou manao.” Ia wa, holo ua kanaka nei me kona mama loa, alaila, hahai o Makaioulu a loaa, hopu ihola ma ka ai, a lole aela i ke poo iluna, a pepehi ihola a make loa. Alaila, hele aku la o Makaioulu malaila aku a hiki i Makua, ilaila he mau wahine akamai i ka lua, mai make o Makaioulu ilaila, aka, no kona ike a me ka akamai, ua pakele ia i ka make, a ua make na wahine ia ia.

NO MAKOA.

He kukini mama loa ia i loko o ko Kamehameha I mau la, ua kaulana loa ia, aohe ona lua. Ia Kamehameha e noho ana ma kahakai o Kawaihae, malaila aku a hiki i Hilo ma Waiakea, he loihi loa, he ino, he kahawai, he alu poopoo. Ua like ka loihi me na mile he kanawalu, mai ka hele ana a ka hoi ana.

I ka wa e ai ai ka aina kakahiaka o Kamehameha, a mama ka awa, aohe pupu e inu pu ai me ka awa, alaila, o ka nanawa ia o Makoa e holo ai i Hilo i ka anae o ka loko o Waiakea, aia ma ka palena e pili la me Puna. A loaa ka anae, hoi maila o Makoa a hiki imua o Kamehameha, me ka kapalili no o ka ia; aole i make. Ia wa inu o Kamehameha i ka awa a pupu i ka anae, no ka muemue o ka awa. O keia hoi ana mai o Makoa, eia no i ka manawa kakahiaka, aole i ke awakea. O ka lohi oia wahi ke hele ia i keia wa, ua like me na la eha, ke hele mama loa me ka ukana ole, a hoi mai, aka pilikia no nae, mauluulu loa, me ka eha.

KANEAKAEHU.

Oia kekahi kukini mama loa i ko Kamehameha mau la. Ua hiki ia ia ke holo mai Kailua, ma Kona akau a hiki i Waiakea ma Hilo, no ka manawa pokole loa. O ka loihi mai Kona a Hilo ua like me haneli mile, mai ka hele ana a ka hoi ana, no ka mea, ekolu moku e hele ai, o Kohala, o Hamakua, o Hilo, a pela no ka hoi ana mai ekolu no moku, he nui no ke a, a me ke ino, he kekee loa ke alanui e hele ai, a he mau pali hohonu awaawaa loa.

He mea mau ia Kamehameha aia a hiki i kona wa e ai ai, alaila, kii i ia i Waiakea ma Hilo, oia ka anae loko. Ina i ke kakahiaka, ina i ke ahiahi, a makaukau ka ai, a me ka awa i ka mama, alaila, holo o Kaneakaehu i ka ia, a loaa ka ia, hoi maila meia kapalili ola no a luna o ke pa, a Kamehameha ai ihola. Oia ke ano a me ko Kaneakaehu mama i olelo ia ma keia kakau ana, elike me ka ike o ka poe mua a me ka lohe o ka poe hou a hiki i keia la.

KELIIMALOLO.

Oia kehaki kukini mama loa o Maui, i ka wa o Kahekili ke ’lii. O Hana, i Maui, ka aina hanau o Keliimalolo, a haalele ia ia Hana, holo aku la ia me kona mau hoa holo, a pae ma Kapakai, i Kohala, Hawaii. Ia lakou i pae ai ma Kapakai, haalele ihola o Keliimalolo i ka waa aole i hapai, hele aku la ia ma kahakai a hiki i Kawaihae, a Puako, a Kaniku. Malaila aku a Kiholo, a Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu, Keauhou, Kaawaloa. A Kaawaloa, nalowale ke alanui, no ka mea, ua komo ke alanui maloko o ke kai, he wahi hulaana ia a hiki i keia la, waiho aku la o Keliimalolo i na punako ana elua ilaila, a hoi maila.

Ma keia hoi ana a Keliimalolo a hiki Kapakai, ma Kohala, kahi o na waa o lakou e kau ana, aole i pau na ukana i ka hoihoi i ka hale kamaaina, aole hoi i paa na waa i ka uhi, aole hoi i auau ke kai o ka holo ana mai.

Ninau mai la kona poe hoa holo: “Mahea aku nei oe e Keliimalolo?” I aku o Keliimalolo: “Maanei aku nei au, a ke awa one i loko loa, e lana ala ka wai, he heiau ko ka puu, malaila aku a ka ulu niu i waho e ku ana, a e ahu ana ka hoohaha paakai ana.”

Ia Keliimalolo e olelo ana, i mai kamaaina: “Kanaka wahahee oe, o Kawaihae ke awa one, nona ka heiau iluna o ka puu o Puukohola, o Mailekini ka inoa. Pehea la oe e hiki ai ilaila, o kau hele ana aku la noia a hoi maila no oe i kakahiaka nui, pehea oe e hiki ai ilaila a hoi no, elua la e hele ai, a i ka ha o ka la hoi a hiki i anei.”

“A hala ka uluniu ia’u, hele aku la au he mau alialia a hiki i ke a uliuli, malaila aku a ke one loa e waiho ana, he loko mauka. A hala ia, hele aku wau he a no ia wahi, a hiki aku i ke kou e ulu ana, a me ke one maloo, malaila aku a ka lae oioi i waho, pela no ku’u hele ana a hiki i ka niu a me ke kou e ulu ana. Ma ia hele ana aku a’u hiki au he ulu niu nui loa, e ponaha ana, a hala ia, hele aku wau a ke kaikuono i loko loa, alaila, nalowale ke alanui, alaila, waiho au ia’u punako elua, a hoi maila au a hiki ihola.”