Chapter LXVI: Part III: Mythical Tales. 710 (2)

No sooner had the others gone when these started going mauka. The owl led, while Maui followed and Hina came last. They went on in this way until they arrived at home. That was how Maui escaped death.

This is the end of what was told me; the other trips were outlined to me; how he made the circuit of Hawaii and other islands, how he rubbed the forehead of the mudhen, [774] and so forth.

Lemuel K. N. Papa Jr.

RELATING TO KEKAA.

This is one of the famous hills on Maui; it is a noted landmark of the kingdom of Hawaii nei. The stories concerning it are profusely written in the Moolelo Hawaii.

Some of the ancestors of this Hawaiian race thought that Papa begat these islands, or that Wakea made them with his own hands, while still others held that they originated from Kumuhonua, or they simply appeared; while yet the intelligent folk, the people of the civilized age, say that volcanic forces raised these islands from the bottom of the sea; so it is with Kekaa. [775] It may be that Kekaa was obtained through one of the agencies above guessed at.

Here is another thing: Kekaa was the capital [776] of Maui when Kaalaneo [777] was reigning over West Maui. It is said that there were many people there. Many houses were constructed and the people cultivated a great deal of potatoes, bananas, sugar-cane, and other things of a like nature. From what I have been told that country from above Kekaa to Hahakea and Wahikuli, that country now covered with cactus in a northwesterly direction from Lahainaluna, was all cultivated; Kekaa became a city populated by a great many; this chief [Kaalaneo] also planted the breadfruit and kukui trees down at Lahaina.

One time this chief and his people planted breadfruit trees. While they went ahead planting, Kaululaau [778] followed after pulling them up. Some of these trees, southwest of the Lahaina fort, were called the breadfruit trees of Kauheana. This Kaululaau was banished to Lanai, where ghosts were plentiful, with the idea that he would be killed; but it did not turn out that way. After some time a fire was seen burning [on Lanai], therefore the chiefs wondered whether or not Kaululaau was dead on account of this lighted fire. The important point from these explanations is that Kekaa was the birthplace of Kaululaau, the famous one who traveled all over Lanai fighting the numerous ghosts there and made it a land fit to be inhabited by human beings as it is at the present time.

Another noted thing which was done there was cooking whales [779] during the life-time of Keokiko, a half-white. When he was living this was one of his occupations, that is to cook whales; he gave a great deal of his time to this work. He caught many fish, he cooked many whales there during the years 1849–1859, if I mistake not. It was also a place for cooking sharks’ liver. At that place is a large pot for cooking whales, also a box for confining whales. [780] Many people went there to see and examine that strange thing during those years.

Concerning the frequent death of all those who went alone. This was a strange phenomenon connected with this hill. From the time I commenced living down at Lahaina, A.D. 1859–1872, it seemed there were nine persons who died there without any apparent cause. Keokiko was one of the corpses buried there, and is there at this time; that is the white thing on top of that hill.

Concerning the great amount of human bones at this place. On account of the great number of people at this place there are numerous skeletons, [781] as if thousands of people died there; it is there that the Lahainaluna students go to get skeletons for them when they are studying anatomy. The bones are plentiful there; they completely cover the sand.

This is also a ghostly place. Some time a number of people came from Kaanapali (from the other side) going to Lahaina during dark. When they came to Kekaa stones rolled down from the top of the hill without any cause. Listening to it, it seemed as if the hill was tumbling down; the people going along were startled and they explained, “Kekaa is ghostly! Kekaa is ghostly!” Certainly this is a strange thing for this hill to do.

It is said that when a person dies his spirit journeys to Kekaa; if he has a friend there who had previously died, that one would drive it away when the spirit is nearing Kekaa. Sometimes the spirit of a person would return and re-enter the body, and cause it to come to life [782] again; that is what has happened to those who are living again. Many souls came to this place, Kekaa. It is called the Leina-a-ka-uhane, the leaping place of the soul. Only the spirits of subjects go to Kekaa; the souls of farmers [783] and the souls of chiefs go to the volcano when they die. If they have friends there some of them are driven back [whence they re-enter the body] and live again.

At Kekaa lived Maui and Moemoe; the great desire of one was to sleep; his head on the pillow, there he would lie until Welehu [784] became the month. This person was Moemoe. The other desired to travel. When Moemoe slept, Maui was traveling, each according to his taste. While Moemoe was sleeping a freshet came down and covered him with debris, with the exception of his nostrils; a kukui nut, however, rested on his nostrils and commenced to grow. It grew tall and at the same time tickled the nostrils of Moemoe; so he awoke and said: “Here I am at my favorite pastime, asleep, and yet I am awakened by this cursed kukui tree.” So he made up his mind to give up this to which he was addicted and to search for his friend, Maui.

A road on the northeast side of Kekaa was named after one of these men; it is called “ke alanui kikeekee a Maui”—the zizgag pathway of Maui. The first one who trod this pathway, however, was Eleio, the fast runner of Kaalaneo, the excellent king of that period.

Therefore I advise all of you, friends of enlightened civilization of this age, those who are being educated at this famous institution of learning, not to allow your thoughts to be swayed by, nor approve of, these things of an age of ignorance; let us not glance back and look upon the gross darkness of Kane. The old order of things with its wickedness has passed away; we have entered a new era and its excellence.

January 24, 1872.

S. Kaha.

A STORY OF KAUIKI.

Kauiki [785] is a hill which stands on the eastern side of Maui, right in front of Hana, East Maui; it is seen by those who sail on vessels from here to Hawaii. Of this hill is the saying by some people of this time: “Kauiki is beloved floating on the sea, as if it were a bird.”

This is a hill famous from olden to the present time. But there are two points which I wish to explain concerning this hill of Kauiki. First: How it originated; secondly, the famous localities near to or connected with this hill. Let us therefore examine some of the erroneous ideas of the olden time.

FIRST: HOW IT ORIGINATED.

Olden people differed in this respect, four accounts of its origin being given 1. That this hill originated from the placenta of Hamoa, [786] some claim that it originated from the parents of Pele and her host; others, from Kaihuakala [787] and Kahaule, [788] his wife; still others, from Kalalawalu; and these are their accounts: Pele, Hiiaka and Puuhele were born of their parents; Kahinalii was their mother. However, Pele and Hiiaka were born with human bodies, while Puuhele was a bloody foetus when she was born. The elders despised this body, because when they beheld it it was not a human body, but only a foetus of blood; so the two conspired and said one to the other: “It were better for us to throw away our younger sister. How can we care for it? Of course we would care for it if it had a human body!” So they threw away the bloody foetus without the knowledge of the parents.

From that time onward this bloody foetus kept on traveling; it met Alenuihaha, that is the channel between Maui and Hawaii, and Alenuihaha asked it: “A journey! whither going?” The bloody foetus replied: “Just going to see what is ahead here; I was cast away by my elders and that is the cause of this journeying.”

After their conversation the foetus passed on until it landed at Nuu; [789] this place where it landed is at Kaupo; she walked on in the form of a human being. When Nuu looked he beheld a most beautiful woman. She kept right on until she met Puuomaiai; [790] she also was a good-looking woman. Puuomaiai asked the stranger: “To where are you journeying?” The other replied: “Going along to places ahead of here.” Puuomaiai requested that they be friends, and they became such. She was received; they ate, and after being satisfied they went along. While they were going Manawainui [791] voiced a chant, thus:

A restlessness seizes me on account of thee, O stranger!
It is causing numbness to my feelings.
Is it an antagonist?
Or is it a traveling companion?

The foetus turned back and asked: “Why are you calling from behind?” Manawainui replied: “Because I saw you very able in walking, that was why I called you.” “What have you to present that you should call?” “Because I saw that you were nothing but a bloody foetus cast away by your elders! and yet here you are walking! You had better be named Puuhele.” [792] After their conversation the two came along until they arrived at Hana. Puuomaiai said to Puuhele: “I had better return; we have come together; there is yet another time for meeting.” Puuhele consented, at the same time saying: “I know not how prosperous this journey is; I may see you again or I may not,” and Puuhele kissed her friend on the nose.

She no sooner commenced on her journey again when she met Kanahaha. Kanahaha first spied Puuhele, however, and she immediately became dead, her limbs extended and spread apart. When Puuhele came up, she found the other dead. This place Kanahaha is a hill from which gushes forth a spring of water to this day. Puuhele passed right on until she met Lehoula. Lehoula said to her: “What a beautiful woman you are!” Lehoula wished to follow her. Coming to Wananalua, [793] Puuhele made a vow to stay there, and she said to Lehoula: “I have a great desire for this place; I came along looking for a good place to locate in, and I have just located it. Therefore I will abide here until my death.” Lehoula returned to her usual home.

Puuhele lived here. When Kaihuakala saw her he came down and met her and spoke reprovingly. “By what right did you come here?” Puuhele humbly replied: “I came to see the country, and seeing this beautiful country, I vowed to stay.” Then Puuhele was killed, and buried. She used her divine power, the hill rose high. Kaihuakala named the hill Kauiki, and that is the name by which it is known to the present time; that also is the cause for the song some people use, thus:

At Kauiki is the mail bag of the wind,
Being tossed about by the heavy black rain;
Facing is the surf of Anini to the windward,
Facing so as to head for the water of Punahoa.

But according to the idea of some people it was Lalawalu who brought it from Kahiki; [794] she brought it as her foster child, but because she was vexed at the child for constantly nipping her breast, therefore the mother made up her mind to leave it. She brought it along to Koloa, Kauai, and there she wanted to cast it away, but the child did not fancy staying there. She persevered in carrying the child until they arrived at Kaena; [795] again the child did not desire to be left there, so it was brought along until they landed at Kawaipapa, [796] Hana, East Maui, and it was left with him; and there it stands until this day. That was the idea of some olden people.

SECONDLY: THE FAMOUS PLACES CONNECTED WITH THIS HILL OF KAUIKI.

On this hill are many famous places; for instance, right on top of this hill was the house in which Peapea [797] was consumed by fire, when he was burnt out by Liionaiwaa and others; thus the saying at the present time, “Consumed by fire is Peapea.” A little to the south of this hill is a famous landing place for canoes, called Kaihalulu (the roaring sea); concerning this place is the saying now quoted: “The roaring sea in the presence of Kauiki.” At the same place, too, are the coconuts of Kane; right makai of this place is a large rock in the sea which is called Mokuhano. To the east of Kauiki is Pueokahi; [798] this place was so named on account of an owl belonging to the chief, Peapea. When the bird saw there were plenty of people, it flew to the door of the chief, indicating a multitude. Afterwards it was killed, and that was why it was called Pueokahi.

To the north of Kahulili, with its foundation right under Kauiki, was what was known as the hair of Puuhele. Kaihuakala is mauka of Kauiki. Kaihuakala is not usually seen; when Maui is calm, then that locality is seen. Then Papahawahawa stands forth and brags, saying, “Here I have lived, and yet this is the first time I have beheld the calmness of Maui; it is indeed clear, for Kaihuakala can be seen.” [One must behold] Kaihuakala mountainward and Kauiki seaward in order to complete one’s journey of sightseeing. Thus the saying by composers of chants:

Maui is calm, for Kaihuakala is seen;
Kaihuakala mountainward, Kauiki to seaward.
The surf breaks at Kaihalulu in the presence of Kauiki;
Kauiki is nursing Mokuhano,
Nursing the sand of Pueokahi,
Nursing the cold wind from Kailiili,
Nursing the surf of Keanini,
Including Mokumana;
A canoe from Hawaii
[Enters] the harbor of Waikaakihi.
With the water at Punahoa, the sand at Pueokahi,
[With] Honuaulu mauka, [and] Kahulili on top,
Consumed indeed is Peapea by fire.

If some people are going to Kauiki [let them see] these places which have been mentioned. This is all of what has been told me by some one who knows the story of Kauiki; there is much more, but this which has been learned by heart is sufficient.

[Moanauli.]

A STORY OF PUMAIA.

Pumaia [799] was born at Koloa, Kauai. Malaihi was the father and Kuhihewa was the mother. They lived together until the child had grown up, and his body had acquired strength, when Pumaia said to his father, “You will please let me go to see the club of my grandmother.” The father gave his consent. The son went, and arriving at the house of Kiha, his grandmother, he asked, “Where is the club?” “Here it is,” said the grandmother. He took it. The nets of calabashes [800] were thereby dashed to the ground and broken to pieces. He shouldered the club and commenced his journey. He caught up with Wakaina, and the latter inquired, “Where are you journeying to?” “Going sightseeing,” replied Pumaia. “Please let me go with you.” Pumaia consented and they went along.

Puukolea stood forth and called out, “Whose offspring are you?” “Our own,” replied Pumaia. “If you excel in strength, you are saved; if your strength is meager, I will kill you.” Then they commenced to fight. That man, however, had a dual body, while these had the ordinary living body. Pumaia asked Wakaina, “Which of us shall be the first one to fight with this man?” The other replied, “It is better that I do it.” Pumaia consented and Wakaina went to fight Puukolea. Before they commenced fighting, however, he chanted a portion of a song, thus:

Behold! behold! the mere lehua of Puuoni,
Struggling with the clouds of the air,
Now above, now below the rain clouds.

The other spoke up and said, “Why are you delaying? You are provoking me through your song!” Wakaina had not completed his song before they commenced to fight. From afternoon to near midnight [did they fight]. Wakaina said to Pumaia: “You simply look on and do not come to aid me; I am nearly dead.” Pumaia jumped in and fought with the other, while Wakaina went to seek food for them. They kept on fighting until Pumaia was weakened. He thought of his club; so when Wakaina came back and inquired, “How are you?” he answered, “I am weak; go and fetch my club; perhaps it can do something.” While they yet spoke the other man appeared in a different body. They fought on, and before Pumaia could reach for his club, he was killed by this man; Wakaina also was killed. Their spirits returned to their parents and were seen by them. (The parents of Wakaina had gone over and were living together with Pumaia’s parents.) While they were idling away their time a chant was voiced by the wandering spirits:

Fear is creeping over us,
Coming for us to go;
We can not; we are held by Waiauau.
Come to give us life!
Life—indeed.

When these ghosts finished their chant the parents came out immediately, but they saw nothing. They looked here and there, but they could not see them. Meanwhile the two had gone as spirits until they met Pupuilima. Some people saw these two coming, but Pupuilima said: “Those are not men; those are ghosts.” “How do you know those are ghosts?” said the others. So they laid wagers. Pupuilima then said to them, “I will spread an ape [801] leaf on the ground; and if it breaks, then they are men, but if it does not, then they are spirits.” He spread it. Meanwhile Pumaia said to Wakaina, “There is our death being prepared.” “How shall we be saved?” Pumaia explained: “Where my feet tread there you tread; because I was raised from my young days until I died, and until I found you; for this process is like that done to Pamano when by the spreading of an ape leaf he was saved.” So when they proceeded Pumaia trod on the ape leaf and it broke through; the friend treaded after him. They were chased by the prophet until they were caught. That is what I have obtained.

While they were going along they were given chase. They came along until they caught up with Pueonuiokona. [802] The owl, however, did not catch sight of them while they were coming. When they had passed ahead the prophet who was chasing them caught up with Pueonuiokona. The owl asked, “What is the cause of this heavy breathing and this perspiring?” This one answered, “That you should be asking ‘what’? Spirits! and there they are! I am chasing them, but can not catch them; I have been wishing to get near them so that I can kill them, for I am possessed with great anger towards them.”

When the owl heard what the prophet said, he said to him, “You are a prophet, and I am a prophet, still I did not see them; and now I hear you saying that if you catch them they die.” Where they were holding this conversation, however, was on the plain of Kamaomao. While the others prepared to come for the spirits, Pumaia said to his friend, “Here comes our death; but we will wait. If the new one gets ahead of the old one then we have hope for life.”

So they sat and watched the two prophets. When Pueo distanced the other, Pumaia said to the friend, “We are now saved; it were better that we go to our parents. It may be that we would be found there.” The friend consented. They came along Kealia, a large pond even to this day. These places above mentioned, the plain of Kamaomao and Kealia are at the eastern isthmus of Maui, connecting East and West Maui.

Let us leave the ghosts and speak of the prophets. While the prophets were following, and because Pueonuiokona was the faster, an idea occurred to one of them, and he said to himself, “If I catch up to that prophet I shall kill him, for he is simply going after my enemies to save them.” The owl went along slowly until his fellow prophet thundered after him and gave his hand a jerk. Pueo asked, “What wrong has a fellow committed that you should tug at the arm from behind and thereby nearly tripping me?” The other replied with blazing eyes, “Who told you to go after my enemies with the intention of saving them? Why don’t you look for your own, and on them practice saving?” The owl replied: “If you excel in strength you can obtain them, but if you are weak you can not have them; because I, even I, am an old resident of this plain. When spirits from the dead arrive I cause them to revive. Also no prophet comes to this plain; this is the first time that I have seen a prophet on this plain, and that is yourself. Because you complained of my desire to give life to those spirits, so be it! By a test of strength will [we know] whether you obtain them or I do.”

They immediately commenced to fight. Where they fought was at Kalepolepo, [803] near this isthmus. The prophet was killed and his entrails were disemboweled by Pueonuiokona and placed on the akolea. [804] That shrub used to be plentiful at that place, but it is destroyed now on account of numerous animals.

August 8, 1872. Kiliona.

A STORY OF PUUPEHE.

Puupehe was the child of Kapokoholua and Kapoiliili. On the island of Kaululaau [805] lived the subject of this story, the champion of that past age. Let us glance briefly at the occupation of the parents. While they were living together the woman realized that she would obtain a beautiful fruit from her womb. The husband was a fisherman who used to go fishing for them, and he passed long periods at his occupation. One day Kapokoholua sailed out on the ocean in a canoe to fish. When he had gone Puupehe commenced a conversation from inside the mother’s womb. When Puupehe spoke the mother was startled from her sleep, and she wondered at this strange sound which she heard. She went to sleep again; the live one called out, “Say, my dear mother, do thou awake; father is dead.” The mother then realized that it was a human voice, but she could see no human being. She ran quickly and stood at the door of the house and looked round for the owner of the voice, but she could see no one; she thought, however, that it was her husband, but she was disappointed. She returned and sat in the house. The child voiced a chant thus:

How I desire the moisture of the dew,
That water proudly hanging on the tree;
When the rain falls on the precipice
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.

When the child finished chanting his mother became possessed and was greatly troubled. I had better explain shortly about his chanting and falsely stating that his father was dead. It was not true as he chanted. He had gone to watch his father fishing, and he had sent for a great number of fish to come and bite the hook. He saw that his father had caught a great many fish, but he needed the second [requisite], the awa root. He knew his parents had none; that was why he voiced the few lines of song above written.

Let us drop what the child did for some later time and turn and talk of the father. While his father was fishing he became very much interested because he caught so many. When he glanced shoreward he could not see land, because Puupehe had covered it completely with fog. He thought to himself, “What can this wonderful thing be? There is now no wind to bring the fog on to the land!” He had a premonition, however, concerning his wife, so he commenced to pull in his line. When it was near the top his line was held by a shark. The name of this shark was Puaiki.

Let me say a few words concerning this despicable fish. When he realized that it was a shark holding on he jerked the line; the fish took him to a point near the cape of Papawai here on Maui; from there he again came outside of Manele. [806] He noticed that their house was surrounded by a many-colored cloud. When he arrived at his old fishing ground his line and hook were broken off. He returned and when near shore he saw his wife standing on the seashore beckoning to him. He said to himself, “You are unaccountable, my wife; you can see that I am returning.” With one scoop of his paddle in the sea the bow of the canoe landed on the sand. The wife ran to him and grasped him tremblingly. He asked, “What is the cause of this heavy breathing?” She replied, with tears, “Our child has acted the ghost to me.” “For what reason?” “For this reason: soon after you were gone I went to sleep and slept soundly. A voice called, ‘Say, my dear mother, do thou awaken; father is dead.’ I was startled out of my sleep; I thought it was you. Not long after that a voice chanted!”

The husband said, “Do you remember the chant?” “Yes,” said the wife.

How I desire the moisture of the dew,
The water proudly hanging on the tree;
When the rain falls on the precipice,
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.

“Those are the queer things which our child did to me while I stayed here.”

The husband replied, “If those which you have stated are true we will be benefited hereafter. Time will show and bring them to pass; therefore let us wait for the future.”

They lifted the canoe; it was heavily laden inside with fish. They returned, and reaching the house they salted the fish; the wife broiled some and when done the two prepared to eat; they prayed to this child as follows: “In the name of Puupehe, grant us eternal life. Amen. It is free.”

They ate until satisfied, then made preparations for sleeping. While they slept that night the child went to watch what one man was doing; he was teaching his pupils the art of casting the spear, and how to fly on to a water gourd, and so forth. He was teaching them with the idea that when proficient they were to fight with his parents, Kapokoholua and his wife.

When the child had gone the womb of Kapoiliili contracted, and she said to her husband, “Where are you? Please feel my belly.” The other felt of it: “Why, your stomach has shrunken!” “Strange!” said the wife. The husband said, “Do not be troubled, he has gone to see the different parts of the world.” They retired awhile for a short rest, when the child called out: “You two, awake, light the lamp.” They awakened and lit the lamp. “You two smoke up some tobacco for me, and chew my piece of awa root; it is above the door.”

They were puzzled, because they did not drink awa; therefore they were undecided as to what to do; the child spoke with heat, “Why are you two so slow? [for I wish to] go on my business of sightseeing.” His father hastened to obey, and when everything was ready [the child] commanded him to pray. The father uttered the same prayer which he offered before; the other wouldn’t have it so. “That prayer will not save when trouble comes to you two.” The father asked, “What is the prayer which will save?” “Thus, and you must learn it by heart:

Here is food, O Puaiki! [807]
Curse those who deal falsely,
Who are envious,
Who wish us death!
Here I am, Kapokoholua!
Life for me until I walk with a staff:
That is your life, O god!

When they had learned it by heart the father ate by himself; for it is the father who eats; the child only made a pretense of eating; that was what was done when he asked anything of his parents. When the father had finished eating, the child called for the second kind of food, that was the tobacco. After smoking the tobacco the child returned to the womb of the mother. The womb of Kapoiliili became as large as it was formerly. The wife said, “I think perhaps the child has returned to my womb.” “Why so?” asked the husband. “I am swelling,” replied the wife. “Do not wonder, because he is satisfied; he has returned to rest, and when his fullness is lessened he will go about his business of sightseeing.”

The wife was no longer afraid; perhaps she was a little fearful of her husband. And when it was nearly morning the child went off again as usual. I will leave this part until later. I wish to speak of the [number of] months this child was in the womb of his mother, and the cause of its going about while still in the womb. This child had been thirteen months in the womb when it acted in a ghostly manner to his mother, as stated heretofore. They (the parents) had wondered why the child was not delivered, because the time for the delivery of the child, twelve months, had passed. With their child there was no birth. In this matter they were greatly in suspense [and were surprised], because it walked about while still in the womb; its face was not seen; it talked as if it were a shadow at a distance.

[UNFINISHED.]

A STORY CONCERNING THE FIRE.

This is the way the fire was obtained, according to some people. Maui took to wife Hina and begat Mauimua, [808] Mauihope, [809] Mauikiikii [810] and Mauiokalana; [811] they were all boys. The occupation of these boys was fishing. This was their practice in fishing while living at Kaupo, Maui: Mauiokalana wished to go fishing; he said to his elder brothers: “Say, this is a calm day; shouldn’t we sail the sea? for this is a good day, the sea is calm; this is a day when the tide is not strong in its opposition for it is flowing in one direction.” When he had finished speaking, Mauimua answered: “Let us not sail, for this will be a tempestuous day; this calmness which we see is only in the morning; when the sun rises you will see the waves rise, the wind will increase, and in a short time we will be obliged to return. Put off your fishing until a calm day.” Then Mauiokalana spoke again: “Why, I thought because you are the first-born you knew the signs of the sky, but I see you do not! Your yellow teeth signify nothing.” Then Mauimua, displeased, answered: “Say, my younger brother, you do not realize that I am the one acquainted with the ways of this place. This is the sign I know about: when you sleep until near morning, and should hear the breaking surf above the wind, then it will be calm. That is my sign, that you may hear, my younger brother. But what of it? let us sail according to your urging.” Mauimua ordered the canoes lifted to the beach. The canoes were taken to the shore, and they prepared to sail for fishing. When they arrived at the reef they saw a fire burning on land. Then Mauiokalana said to his elder brothers: “Say, there is a fire burning; whose fire can this be?” The others replied: “Whose indeed? Perhaps we had better return so we can cook some food for us.” “Pshaw! Let us first go and get some fish, then return; so that when we get back with fish we can broil them, cook the food, and then [we can] sleep well, being satisfied.” They went on; in no time they had caught some fish. They then returned. As soon as they arrived at the beach Mauimua left the canoe, and ran to where the fire was seen burning. Kaalaehuapi [812] saw him so he and the others threw dirt on the fire and smothered it, and flew away. Mauimua was disappointed; he returned to their house. The others asked, “How about the fire?” “There is no fire; it is put out; I thought it was man, but it was not; some mudhens kindled the fire. Our bananas are being stolen.” Because they saw that their bananas were being stolen they did not go fishing; they hoped the fire would be kindled again, but it was not lighted. Then they went fishing again. Whenever they went out fishing the fire would burn. Thus were they harassed, but they could not get anything, because Kaalaehuapi knew that Maui and Hina had four sons. When they went fishing Kaalaehuapi counted them; when they were all present it would light the fire.

But Maui thought of a plan and he said to his brothers, “Say, tomorrow morning you go fishing; I will remain. You will place our calabash in front where I sit. You will cover it with kapa. Then you will go to sea.” The others consented and they went. Kaalaehuapi saw them and counted Mauimua, Mauihope, Mauikiikii, Mauiokalana. He counted all present, so the mudhens lighted the fire and roasted the bananas. Before the bananas were cooked, Kaalaehuapi said, “Say, they’re done; Hina’s son is swift.” It was then Maui jumped to grab and caught Kaalaehuapi. Then he said, “I will kill you, you mudhen. You folks indeed have the fire and you are hiding it. I will kill you, you mudhen. Kaalaehuapi said, “If I die, the fire can not be obtained.” The other mudhens called out, “O Kaalaehuapi, hold on to the fire; do not tell.” Maui commenced to twist the neck of the mudhen, planning to kill it dead there and then. The mudhen again spoke: “Grant me life, then you will obtain the fire.” Maui asked, “Where is the fire?” “In the stalk of the ape leaf.” So he went to rubbing, but it would not light; he asked again, “Where is the fire?” The other directed: “In the stalk of the taro leaf.” He again went to rubbing, but it would not light; the stalk of the taro leaf became grooved, but no fire was produced; that is why the stalk of the ape and the taro leaf has a groove, because of Maui’s rubbing for fire. Again he asked, “Where is the fire which you are hiding?” “In the green wood.” He rubbed that, but it would not ignite. Again he asked. He kept doing this until it came to the dry wood; there he found the fire. When he had produced fire, he rubbed the head of the mudhen. That is why the mudhen has a red head as we see it now. And from that time was fire obtained and has been handed down to the present time.

Fire is used to cook food and fish. It also helps in the work of man, because in cultivating some people use fire [to burn off rubbish] before planting the leaves. The fire has various other uses; they can not all be explained because the time is limited.

R. Puiki.

A STORY OF MAKAHI.

Hamau [813] was the father and Hooleia [814] was the mother. A son was born to them; that is the subject of this story. They lived at Puako, Hawaii. The first-born of these people was a daughter. Luukia was her name. Sixteen years after she was born she went to Oahu. Before she went to Oahu, however, the mother was pregnant with Makahi; but she went off before the child was born; after a while it was reported back that she was married, the husband’s name being Kamauoha. [815]

At the time that he married this woman tales of his prodigious strength in casting the spear were carried all round Oahu, and he became a famous man on Oahu. The property of very many people was won by this strong man. He had many friends, and also great wealth. After they lived for some time an idea occurred to Kaaiai, [816] a man of Ewa, Oahu, who wished to test his strength. He came and stood in the presence of Kamauoha the warrior, and spoke animatedly, thinking that he could win. [817] Kamauoha said: “What is the main reason for coming here?” He replied: “I came to see which of us is the stronger.” The other asked: “How shall we test strength?” “By piercing with spears,” replied Kaaiai. Kaaiai’s property consisted of three narrow strips of land, six sets of scented kapa, eight dogs, fifty hogs, four houses; those were what the man’s property consisted of. When they tried, Kamauoha inflicted the first pain; [818] all the man’s property was completely [819] taken over by the opponent, and he returned empty handed to his house.

His wife asked, “And how was your journey?” “You ask how, indeed! The properties which we accumulated thinking that they would be added to were taken from me, and I returned stripped; the other’s strength was known and yet I dared provoke him, hoping to benefit thereby.”

Let us leave off consideration of this brave man and this daring fellow, and speak of the child in the womb of the mother at Hawaii. When the child was born, a female prophet saw that this was to be a strong child, and no one who dared him could escape. The name of this old woman was Kolea, and she lived near the home of the child’s parents. The child was brought up until he had attained manhood, when the desire seized him to go sightseeing. He said to his father, “I am desiring to go sightseeing.” The father said: “Where do you wish to travel to?” He replied: “Along here, somewheres.” The father said: “If you wish to go sightseeing, your sister is at an island ahead here, at Kauai.” The son asked: “What is the name of the place where they are living?” The father told him, “At Mana, Kauai.” He waited for some time. Again the father said, “Should you go, and your sister does not recognize you, tell her about us, and she will then know you.” He agreed to do so. They lived together until the aspiring one went on his journey of sightseeing. The father first secured the club on which their calabashes were hanging, and gave it into the hands of the lad. He was taught how to cast the spear, until it was seen that he was very proficient. He then went along, carrying the club with him. He made a circuit of Hawaii. Finding a canoe about to sail for Maui he went and stood at the landing place. The men of the canoe saw what a handsome man he was. The names of the owners of the canoe were Liuliu, [820] Makaukau and Aumai. The men said to the lad, “Where are you journeying to?” “Sailing for Maui; and I came to inquire concerning your canoe; where is it bound?” “We are sailing for Maui,” they replied. They sailed together and arrived at Maui. Their canoe landed at Kukui, Kipahulu. He (the lad) came along and slept at Pelekane, Lahaina. When he found a canoe going to Molokai, he sailed in it and was landed at Halawa, Molokai. He went sightseeing, and because of the heat of the sun he went in bathing. The name of the place where he bathed is Hakawai. He left his club on the bank. A man arrived and took it saying, “I have found something at Hakawai.” Then the lad said to the man, “You are taking my club; mine is the next [move] when I shall kill you.” The man had a spear. The lad followed him; when the man threw the spear at the boy the latter caught it first at the point; in returning it the man was struck in the pit of the stomach and the spear pierced the back. The lad stuck the butt of the spear in the ground and impaled the man on it. He kept on his journey. Arriving at Kaunakahakai his spear was taken by one of the champions of the place to a cave. No sooner had the other entered the cave than the lad also appeared and asked for his spear; but it was not given him. He closed the mouth of the cave; when there was a small opening left, he lighted a fire. On account of the heat in the cave from the fire, the local champion thrust out the point of the spear. The boy caught and jerked it, but the tip was already burned. He went along until he found a canoe sailing for Lanai. He boarded this canoe and met Pololu. He did not tarry long at this place. He again boarded the canoe which brought him from Molokai and sailed for Oahu, landing at Ewa. He stayed there for some time, then sailed for Kauai and landed at Wailua, but kept on until he arrived at Mana. He asked a woman whom he met, “Do you know Kamauoha?” “Yes; this is his house by which we now stand.” He turned in there; arriving at the door of the house he noticed that inside the house was full of people. His sister called, not knowing that this was her brother. She asked, “From where did you come?” He replied, “I came from Hawaii, seeking for my sister Luukia.” The other asked who his parents were, and he explained all from the beginning to the end. So they began to wail. They wailed from that day to night, and all through the night to the next day. The husband of the sister thought that this was a lover of hers. Then he told the people to prepare food; at the same time he instructed them: “When you have prepared food and the finger bowl is set in the middle, I will call him to come and eat; when he washes his hands in the basin, then I will say this: ‘You are washing your hands; for what purpose?’ When he replies, I will turn to you, and that will be your cue to deride him.” The food was prepared, as well as the basin for washing the hands in. The lad was called, and he came; and while washing his hands the brother-in-law spoke: “You are washing your hands; for what purpose?” The lad answered, “I was called by those in that corner and this corner to move up to the middle.” “Is that so? Was this one called to come and eat?” asked the evil-minded brother-in-law. “No,” replied the others. “How I am shamed!” Without touching the food, he returned to where he had previously lain, without saying a word to the sister.

[UNFINISHED.]

August 22, 1872. Iosia Waalani.

NA KAAO ANO KUPUA.

KA IWI O PELE.

He Puu nui keia; aia keia puu ma Hana, Maui nei; ka mea i kapaia ai ka inoa o keia puu Ka iwi o Pele, no ka hele ana mai o kekahi kanaka, o Namakaeha kona inoa, mai Kahiki mai keia kanaka i hele mai ai, a halawai me Mahinahina, a i kona halawai ana me Mahinahina, pane aku o Namakaeha iaia, nokamea, he wahine maikai ia, o kana kane oia o Kapapauoa ua kokoke no ia ma Puuhele, ma Hana o Maui nei, oia ka mea i olelo ia e ka poe haku mele, “O ka nalu hee o Puuhele,” a pela ’ku.

Ninau aku o Namakaeha ia Mahinahina: “E aho eu haele kaua ma nei wahi aku, o oe hoi ke kamaaina o neia wahi au e noho nei.” Pane mai o Mahinahina: “E ae aku ana au i kau koi mai, eia ka mea hewa, o ko kaua hui pu ana, no ka mea he kane oe no ka aina-e, a owau nei he wahine au no keia wahi a he kamaaina no hoi no keia wahi, malia paha o kii mai oe ia’u i wahine nau.” Pane mai o Namakaeha ia Mahinahina: “Aole o’u makemake e hana ia mea mawaena o kaua, no ka mea, he wahine no auanei ka’u, aia no i Kahiki, a no ka nui o kuu makemake e hele i ka makaikai, nolaila au i hele mai nei; he hele loa ae nei no ma ke alaloa, o ka ike ana mai nei ia oe nolaila, kipa mai nei maanei a loaa oe.”

Ae mai la o Mahinahina i ka ianei olelo, o ko laua nei hele aku la no ia a halawai me Kanahaha. Olelo mai o Mahinahina: “Aia kela wahine maikai la, no ka ike ana ia Puuhele make ai oia. O ka uhane nae kela e noho mai la, o kela nae ka wahine kahiko o keia wahi.” I ko laua nei hele ana aku, a ike e mai la ua wahine a olelo mai: “Hiki mai ka malihini a me kamaaina. Aole o ke ea mai he kino maoli e noho aku ana, o ke kino eepa nei e noho nei, aohe kupono o ka noho ana, no ka mea he uhane wale no au e noho aku nei no ka nui o kuu hilahila ia Puuhele, nolaila, make iho nei au!” Pane koke aku no o Namakaeha ia Mahinahina: “Ina kaua,” o ko laua nei hele aku la no ia a ike e mai la o Lehoula, o kona hele e mai la no ia a hiki ma kahi oioina; i uo o Lehoula nae e ani peahi ana, kani mai la ke mele o ua wahine uhane nei, penei:

Hiki mai hiki mai e ka la—e,
O ka imi ana o ka ikaika la,
A loaa ka lau o ka hau i ka makani,
E-i mai ana paha ia’u i hoa nona-a,
O keia imi ia e ka ikaika, a pela aku.

A pau ka ua wahine nei mele ana, kakali iho la o Namakaeha a hoopuka aku i kana mele penei:

Aole au i hele mai ma ke ano ikaika
I hele mai au ma ka makaikai
Ina he makemake no ka ikaika
E hele no ma ia aoao.
Aloha ka leo o ka ulili i ka-i mai-e, ua make oe, a pela aku.

Apau kai nei mele ana, o ka i mai no ia o ua Lehoula nei me ka olelo iho: “He huakai aha kau o ka hele ana mai nei o nei?” Olelo aku keia: “He huakai makaikai ka’u i hele mai nei, a ike mai nei nae ia oe, nolaila, hele loa mai nei maanei.” Olelo aku o Namakaeha ia Lehoula: “E aho e hele kaua i ka makaikai,” o koi ala ae mai la no ia, o ko laua hele aku la no ia e makaikai i ua puu nei. Ninau e mai nae o Lehoula, “I hele auanei kaua a i ike e mai o Pele ia kaua, alaila make kaua, aka, ina na kaua ka ike mua, make ia ia kaua.” O ko laua hele au la no ia, a ike e aku la no o Namakaeha, olelo aku ia Lehoula: “Aia ua wahine nei la,” o ke kau aku la no ia i ka pule. Penei ka pule ana aku o ua Namakaeha nei, o keia pule nae ua maa mau ia Pele:

Kani kahoa kaluna kiei opua,
Haule ka inaina hookahi, ka ua.
Ka ua i ku kaua i lani nei,
Ke ahalani kuku ka ua maaweau, a pela aku.

Apau kai nei pule ana, o ko Pele ea ae la no ia mai ke kilo uala ana. A pane mai ia Namakaeha, ike e mai la nae ia Lehoula e moe ana ilalo e kiei mai ana, ike aku ua Pele nei a kau aku i kana pule:

He wahine auhea ke ku hanai mai nei,
I na la ilalo ke alo, mai pepehia mai holeholehia,
Oi ka ia i ka makau la i malu,
I na lili oe e malu ai, i kaula oe e malu ai, a pela aku.

Pane mai ua Pele nei: “He huakai aha ka huakai?” “He huakai makaikai,” wahi a Namakaeha, “ame ka imi ikaika no hoi kekahi.” Pane mai o Pele: “Kai no he huakai no ka pono, eia ka he huakai no ka ino.” Ia manawa no a laua nei e kamailio ana, o ka nalo aku la no ia o Lehoula, a hoi aku la no i kona wahi. O ko laua nei hakaka iho la no ia a nawaliwali o Pele. O ka lawe ia ae la no ia o ke kino o ua o Pele a holehole ia na iwi, lawe ia aku la na iwi a huna ia ilalo o ka lepo a hue ia e na ilio, hoopuupuu ia iho la ka iwi a ku ke ahua, malaila mai ka mea i kapa ia ai ka inoa o keia puu la no ka holehole ia ana o na iwi o Pele. Malia paha he wehewehe okoa ae no ka kekahi, o ka wehewehe no nae keia i loaa ia’u ma ka ninau ana aku i na hoa no keia mea, o kahi nae i ku ai o keia puu aia no ma ka hikina o Maui nei, kokoke ma Hana.

NA WAHI PANA O KEIA PUU.

Aia maluna pono o ua puu nei, na iwi o Peapea i puhi ia ai i ke ahi, ma ka aoao hikina o ua puu nei, na lua palau a Kane ma laua o Kanaloa, aia ma ka aoao komohana no, na keiki kilo paoo, kokoke no ma ia wahi, ka Noio aukai oia iho la ua wahi pana o keia puu. He wahi pana okoa ae no paha kahi, na oukou no ia e hoolawa mai.

NO KA HELE HOU ANA O NAMAKAEHA.

Aia ia Namakaeha i hoomaka hou ai e hele i ka makaikai, halawai oia me Pihehe, he wahine maikai keia, a no ka ike ana mai ia ianei e hele aku ana, kamailio e mai kela: “Minamina ino oe i ko make mai ia Wakiu, he keu aku kena a ke kanaka huhu.” Pane mai kela: “I hele mai no ka hoi mamuli o ka make,” o koi nei hele aku la no ia a hakaka me Wakiu. Make ua Namakaeha nei ia Wakiu, he kino lau nae ko Wakiu oia ka mea i make ai iaia ina o na kino hookahi o laua, ina no aole pakele i ke keiki o Kahiki. Oia iho la ka moolelo o keia puu.

John Moo.

MOOLELO NO KE AKUA OOPU.

Aia i ke au i kunewa aku la, ma ia wa i hoomana ia ai ke akua oopu. Ke kumu o keia hana ana pela, i mea e nui ai na oopu; ina aole e hoomana ia, momona ole na oopu, a nunui ole no hoi. O ka inoa o keia akua, o Holu. Ua loaa mai keia inoa no ka hele ana o na mea nana e malama i kahakai, i ka lawaia, a loaa ka papai olu (Aama ua palupalu, aohe oolea o ka iwi), kapa ia ka inoa o Holu. Mamua aku aohe inoa; o na mea nana e malama, o Kalama, ame Waihauakala, na lauu mai na keiki elua, o Ahakeanui, kaikamahine, ame Kaneikakalua, keikikane.

Aia i ka wa i make ai na makua, ua noho iho na keiki me ka malama no ia Holu. Ua pii mai no hoi na kanaka e hoomana. Eia na mea e lawe ai; puaa hiwa, moa lawa, puawa hiwa, niu hiwa, ia ula. Lawe ia maluna o kekahi papa pohaku i hoomakaukau ia; alaila, ho-a ka imu o ka puaa, ka imu o ka moa, ame ka ia; mama ka awa; o ka awa e inu ai o ua akua nei, na na keiki ula paa (keiki aole i kolohe), a pau na mea i ka lako, haawi mua na ke akua, a pau haawi na na kanaka.

Ekolu nuu o keia wahi, nuu mua no na wahine ame na kaikamahine, nuu alua no na kane ame na keiki kane, nuu akolu no na kahuna. Alaila pule no ka pono o ka noho ana, apau ia lawe ia ka apu awa hoa inu ia i ua akua nei, he kanaka maoli no i ka nanaina, he pukapuka nae, ua paa i ka hana ia me ka aha a puni koe ke poo me ka waha. Pau ia noa ae la, kii ka oopu, ua hele a kohu Opule moe one ka nui, ai aku, momona.

NO KA PAU ANA O KANAKA I KA HOI I KAI.