Busana Tradisional Etnik Sabah Jilid 1

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Razaidi Bin Mat Yusop Rubiah Nordin
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belonged to Kuaihelani but
moved to Hawaii where she now
lives.” This saved
Kapuaokaoheloai, and her friend
once more joined her and lived
with her as at first.
It was customary for
Kapuaokaoheloai to weep for her
brother; so one day
Kapuaokaohelo asked her: “Why
are you weeping?” “I am
weeping for my brother.” “Where
is he?” “He is in Hawaii.” “Is he
handsome?” “Yes, I am but as
the skin of his feet.” “Oh dear,
how can I see him?” Her friend
replied: “If you wish to see him,
you shall.” That night in their
sleep she sought after and
brought the spirit of her brother
and made it sleep with her
friend. This was kept up for
several nights in succession until
ten full nights had passed when
her friend became so much in
love that she made up her mind
to go in search of her lover. So
one day she said to her friend:
“Where abouts is your home?” “It
is where the sun rises. If you
should go, the first land you
come to is Kauai, then Oahu,
Kuaihelani aku nei ka hele ana a
noho i Hawaii.” Ola ae la keia,
ma keia mau olelo, launa mai la
ke aikane iaia nei, a noho pu iho
la e like me mamua.
He mea mau ia
Kapuaokaoheloai, ka uwe i kona
kaikunane, ninau aku o
Kapuaokaohelo: “E uwe ana oe i
ke aha?” “I ko’u kaikunane.”
“Auhea?” “Aia no i Hawaii.” “He
kanaka maikai no?” “Ae, he pale
wawae ko’u ili nona.” “Auwe,
pehea la wau e ike ai iaia.” I aku
keia: “Ina makemake oe e ike, e
ike no oe.”
I ka po, ma ka moe uhane, kii
keia i ka uhane o ke kaikunane a
hoomoe pu me ke aikane, pela
no i na po a pau, a hala ke
anahulu okoa, aloha iho la ka
wahine a manao e imi. Ninau
aku i ke aikane: “Aia mahea ko
oukou wahi?” “Aia ma ka hikina
o ka la; ina oe e holo, o ka aina
mua e loaa ia oe o Kauai, Oahu
aku, o Molokai, o Maui, o
Hawaii, aia nae ma kahi a ka la
e hiki mai, oia o Kumukahi, o
Punahoa ke awa, o Waianuenue
then Molokai, then Maui and
then Hawaii. It is, however, at the
first point where the sun comes
up, called Kumukahi. The harbor
Punahoa and Waianuenue is the
first object to be seen upon
landing. The large house which
you will see in the upland is our
home; my brother is still there
with his attendant.” Soon after
these instructions were given,
her friend left Kuaihelani and set
sail in her canoes until she
arrived at Hilo and landed at
Punahoa, where she saw a
house standing in the uplands.
When she arrived at the house
she saw an old man sitting just
within the door and a sick boy
lying down. At seeing this she
was puzzled, so inquired: “Is
there no one else beside you two
in this house?” “No, only us two.”
She then returned to the beach
leaving the two persons in the
house.
The sick boy was
Hookaakaaikapakaakaua; he
had refused to eat, from the day
his sister departed from him
even to this day. He therefore
had grown ugly and very thin;
ka maka o uka e nana ai. Ka
hale nui e ku ana i uka, o ko
maua hale ia, aia no kuu
kaikunane ilaila me kona kahu.”
A pau ka olelo ana, haalele ke
aikane ia Kuaihelani a holo mai
la me kona mau waa a hiki i Hilo
a pae ma Punahoa, nana aku la
ia i keia hale e ku ana i uka. Pii
aku la ia a hiki, he elemakule ke
noho ana, he keiki mai ke moe
ana, haohao iho la ia, a ninau
aku la: “O olua wale no i ko olua
hale?” “Ae, o maua wale no.” Hoi
aku la keia i kai, noho no laua
nei.
O keia keiki mai, o
Hookaakaaikapakaakaua, ua
hookii i ka ai, mai ka hele ana o
ke kaikuahine a hiki i keia la;
nolaila ua inoino ke kino, a wiwi
and his once handsome face
had lost its beauty.
It was the custom for this woman
during the next three days to
come up and look at the house
and ask the old man the same
questions. As this happened for
three days in succession, the old
man began to grow anxious and
asked his charge: “Say, I wonder
if this woman is not yours who is
inquiring after you these three
days. I think your sister has sent
her to you to be your wife. I am
afraid your sister will get killed if
this woman does not get the
husband she is after. We must
therefore coax your beauty back
with food.” The attendant then
proceeded and thatched a small
hut and removed his charge to it;
he then began to doctor him up,
bathed him and fed him. At the
end of two days and nights his
beauty was restored and he
again became as handsome as
before.
His intended wife at the end of
the two days made her
preparation to return to
Kuaihelani; but before returning
loa, a ua haalele mai ka maikai i
ke kino.
He mea mau i ua wahine nei, ka
pii i na la ekolu e nana i keia
hale, e makaikai, e ninau i ke
kanaka; no keia hana, haohao
ke kahu, a olelo aku i ka hanai.
“E, nou paha keia wahine e
makai mau nei i neia mau la
ekolu, ua hoouna mai ko
kaikuahine i wahine nau, e make
auanei ko kaikuahine, ke hoi
nele aku keia aohe kane.
Nolaila, e hana kaua ia oe.” Ako
aku la ke kahu a paa ua wahi
pupupu hale, lawe aku la i ka
hanai, alaila, waiho; hana iho la
keia, puholoholo; a po i ka auau
kai, elua la i hala a me na po
elua, hoi hou keia a like me ke
kino mua.
Makaukau ka la e hoi ai ka
wahine i Kuaihelani, pii aku la ia
e makai hou. I keia pii ana, e pio
ana ke anuenue, e nee ana ka
decided to make one more visit.
When she was on her way up
she saw a rainbow ahead of her
and she also saw a thick rain
cloud that was as red as blood.
She then recalled the advice
given her by her friend, that if
she should see these things they
would mean that her intended
husband was there. When she
arrived at the house she saw
something red sleeping, so she
asked the attendant: “What is
that red object sleeping there?”
“That is my charge who has just
returned from a visit.” She then
approached and uncovered him
and laid down beside him. The
man said: “We will not now lay
together,” as his sister had
forbidden it till she had lain with
him. This occurring in a dream
the ban was removed; in that
way they came together. [541]
ua koko. Manao keia i ka mea i
olelo ia mai e ke aikane, aia a
ikeia keia mau hoailona, o ke
kane ia. Hiki aku la ia i ka hale
nana aku la i keia mea ula e
moe ana, ninau aku i ke kahu:
“Heaha kela mea ula e moe mai
la?” “O ka’u hanai no akahi no a
hoi mai, i ka makaikai aku nei.”
Hele aku la keia a hiki, wehe ae
la, lele iho la moe. Olelo mai ke
kane: “Alia kaua e moe.” (No ka
papa ana o ke kaikuahine, aia a
moe meia.) Ma ka uhane moe
laua, a noa ae la. Pela laua i
moe ai. [548]

1 Another Ku and Hina contribution;

the favorites of story writers. ↑
2 Hoo-kaa-kaa-i-ka-paka-ua, literally
“to roll, or rolling in the rain drops.” ↑
3 Ka-pua-o-ka-ohelo-ai, literally “the
blossom of the eatable ohelo”
(berry). (Vaccinium reticulatum.) ↑
4 Nio, a variety of handsome kapa. ↑
5 Anuu kapu loa, the very sacred
platform of the temple. ↑
[Contents]
Legend of
Kalanimanuia.
Ku was the father, Kaunoa was
the mother and Kukaniloko 1 in
Lihue, on the island of Oahu,
was their home. Ku was the king
of Lihue at this time but had a
different wife; Kaunoa also had a
different husband. It was Ku’s
custom to go traveling from
place to place. One day while on
one of his travels he saw
Kaunoa bathing. At sight of her
he halted on his way and looked
at this beautiful woman. He was
so overcome with her beauty
that he approached her and
asked her to be his wife while he
remained in that neighborhood.
To this Kaunoa assented. After
they had lived together for a
while, Ku believing that it was
impossible for him to prolong his
Kaao no Kalanimanuia.
O Ku ka makuakane, o Kaunoa
ka makuahine, o Kukaniloko i
Lihue ka aina, o Oahu ka
Mokupuni. He ’lii o Ku no Lihue,
ia wa, a he wahine okoa no kana
e noho ana, a he kane okoa no
hoi ka Kaunoa e noho ana. He
mea mau ia Ku, ka hele e
holoholo ma o a maanei; ike aku
la ia ia Kaunoa e auau ana,
nana aku la ia i ka wahine
maikai, a makemake iho la ia e
moe laua. Hele aku la ia nonoi ia
Kaunoa, e moe ae mai la o
Kaunoa. Moe iho la laua, a ike
iho la o Ku i ke poha ana o ke
koko, olelo aku la ia ia Kaunoa:
“E, i noho oe a hanau ke keiki a
he kane, kapa iho oe o
Kalanimanuia ka inoa, a i na hoi
he wahine, kapa iho oe ma kou
stay, told Kaunoa: “I am certain
that you are with child. If you
give birth to a boy call him
Kalanimanuia, but if it should be
a girl name her on your side. If,
after you have brought up the
child it wishes to come in search
of me, here are my tokens: 2 a
loin cloth and a spear; with these
things he may come until he find
me.”
Kaunoa in due course of time
gave birth to a male child to
which she gave the name of
Kalanimanuia. She and her
husband both brought up the boy
until he was big and strong.
Kalanimanuia was very
handsome and pleasant to look
upon. After he had grown into
boyhood it was his custom to
invite other boys to the house
and give them all the food; when
the father returned home and
found the food all gone he would
get angry and give Kalanimanuia
a scolding. As Kalanimanuia
continued to do this the father
kept on scolding him and at
times would whip the boy. One
day while he was whipping the
boy the mother, Kaunoa, upon
aoao. I hanai oe a nui ke keiki, a
makemake e imi ae ia’u, eia ko’u
maka, he malo, he ihe; me keia
mau mea e hele ae ai a loaa au.”
Noho iho la o Kaunoa a hanau,
he keiki kane, kapa iho la o
Kalanimanuia; hanai iho la laua
a nui ua keiki la me kana kane
ponoi.
He kino maikai loa ko
Kalanimanuia i ka nana ana. Kii
aku la ia i na keiki a pau loa,
alakai mai la i ko lakou hale,
haawi aku la ia i ka ai i kamalii,
hao mai la lakou pau, hoi mai la
ka makuakane huhu ia
Kalanimanuia. No keia hana
mau a Kalanimanuia, mau no hoi
ka huhu o ka makuakane, lele
aku pepehi i ke keiki, uwe keia,
lele mai o Kaunoa olelo: “Pepehi
wale iho no oe e na kanaka, aole
nau ia keiki: na hai ia keiki.” Ma
keia olelo a ka makuahine, lohe
o Kalanimanuia, ninau aku, “A
owai la ko’u makuakane nana
au?” Hoole aku ka makuahine:
“Aole ou makuakane, o kou
makuakane no keia.” Pela no ko
hearing the boy crying, said: ke keiki ninau ana a hala he
“Why do you whip the boy so anahulu okoa.
constantly? He is not your son,
he is somebody else’s son.” Hai mai o Kaunoa: “Ae, eia ko
Upon hearing this Kalanimanuia makuakane, o imi.” Haawi aku la
asked his mother: “Who is my i ka malo me ka ihe, a hele aku
father then?” The mother denied la o Kalanimanuia e imi ia Ku. A
this and said: “You have no other hiki ia i mua o Ku, kena ae la o
father, this is your own father.” Ku i na kahu ona e lawe i ke
The boy, however, was not keiki a loko o ke kai pepehi a
satisfied with his mother’s make; no ka mea, ua
answer and kept on asking her. hoohewahewa o Ku. Nolaila, ua
This was kept up for over ten pepehi ia o Kalanimanuia a
days, when Kaunoa finally said: make, kiola ia i loko o ke kai. O
“Yes, here are your father’s kahi o Kalanimanuia i kiola ia ai
tokens, go in search of him.” She oia ka lae o Kualoa, e waiho la
then gave him the loin cloth and ma Koolau, Oahu, malaila kona
the spear. Kalanimanuia then set wahi i pepehi ia ai a make.
out in search of Ku. Upon his
arrival in the presence of Ku, Ku
ordered his servants to seize the
boy, take him to the sea and kill
him; for Ku did not recognize the
lad. Kalanimanuia was therefore
killed and his body thrown into
the sea. The exact place where
Kalanimanuia was thrown was at
the Kualoa point, in Koolau,
Oahu. He was killed at this
place.

Late that evening just about dusk I ke ahiahi poeleele, lele mai la
the spirit of the boy flew up out of ka uhane a luna o ke ahua, olelo
the water and rested on the rise
above the point and called out:
O Ku! Thou unnatural father,
Who hast ill-treated thine own
offspring,
Who didst not even look at his
own loin cloth,
Who didst not even glance at his
own spear,
Cold and damp is the home of
the parent.
Kaunoa, O Kaunoa,
Kaunoa, O Kaunoa,
Mine own mother
From the fleeting winds
Made calm at our home.
The spirit then entered the
temple and slept there. At the
crowing of the cock it rose and
returned to the sea. This was
kept up several nights in
succession. [550]
In this temple were two old men
who acted as the guards of the
place, being placed there by Ku
the king. When they saw the
spirit come into the temple every
evening, with the voice of the
child calling, they said to one
mai la:
E Ku e, makua kina ino,
I kau kama,
Aohe nana iho o kona malo
hume,
Aohe kilohi iho o kana ihe,
Anuanu koekoe
Ka hale a ka makua e.
E Kaunoa e.
E Kaunoa e.
E kuu makuahine,
Mai ka makani apaapaa
Lai poko i o maua hale-e.
Hoi mai la keia a loko o ka heiau
noho, a moe iho la, a kani ka
moa hele aku la no keia noho i
loko o ke kai, pela ka hana mau
ana a ua keiki nei i na po a pau
loa. [551]
Aia iloko o ka heiau elua
elemakule kiai, na Ku ke ’lii i
hoonoho; nana aku la laua i keia
uhane i na ahiahi a pau, a me
keia leo o ua keiki nei e kahea
ana. Olelo iho la laua: “O ke
keiki no paha keia a ke ’lii i kiola
another: “That must be the boy
the king threw into the sea.” The
old men after a time became
deeply attached to the spirit of
the boy; so they kept it and being
priests they worshipped it. This
was maintained for some days
until the spirit assumed a real
human form and was able to ask
for its clothing and for food; so
they gave him all the things they
had in their possession.
Shortly after this they went to Ku
and told him what the boy had
told them. Ku then began to think
and after a while told the old
men: “Yes, it is true that I had a
son.” The old men then asked
Ku: “Did you not take one to wife
and when you parted from her,
left with her certain things?”
“Yes, I did take one Kaunoa to
wife and I left with her certain
things; a loin cloth and a spear.”
“Then the boy you killed must
have been your own son.” “Yes,”
said Ku, “it must have been my
own son.” Ku then inquired of the
old men: “How am I to get my
son?” The old men said: “Get a
net, surround the house with
three thicknesses and on the
ai i loko o ke kai.” Nolaila, noho
iho la ua mau elemakule nei me
ke aloha i ka uhane o ke keiki, a
malama iho la laua iaia me ka
hoomana ma ko laua aoao
kahuna. Pela laua i hana mau ai
a maopopo loa ke kino o ua keiki
nei, a ninau i ka ai a me kona
kapa ponoi, haawi aku la laua i
na mea apau e waiho ana ia
laua.
Mahope o laila, hele aku la laua
e olelo ia Ku no na mea a pau
loa a ua keiki nei e olelo mai ai.
Alaila, noonoo iho la o Ku a olelo
aku i na elemakule: “Ae, he oiaio
he keiki ka’u.” Ninau aku na
elemakule ia Ku: “Aole au
wahine i moe e aku, aole au
mea i haawi?” “Ae, he wahine
ka’u i moe o Kaunoa, a he mau
mea ka’u i haawi, he malo, he
ihe.” “Nau no kela keiki au i
pepehi iho nei.” Ae aku o Ku:
“Ae, na’u no.” I aku o Ku i na
elemakule: “Pehea la auanei e
loaa ai kuu keiki?” Olelo mai na
elemakule: “I upena; e ka o
waho o ka hale a puni, i ekolu
puni i ka upena, a mawaho loa i
upena nae.”
outside of that place a very fine
net.” Late that evening the spirit
of the boy returned to the temple
as usual and fell asleep. While
the spirit of the boy was sleeping
the house was surrounded by
three thicknesses of net. On the
approach of day the spirit woke
up and started to return to the
sea. As it came out it saw that
the house was surrounded by
nets. The spirit then began to
tear the nets. Daylight, however,
found him entangled within the
fine net. When the spirit was
finally caught it had the form of a
rat. It was then worked over until
it almost assumed its human
form again. A few days after this
the daughter of Ku, Ihiawaawa 3
by name, came to call on the
boy, her half-brother.
Ihiawaawa was at this time being
courted by three young men:
Hala, Kumunuiaiake and
Aholenuimakaukai. After
Kalanimanuia had again come
back to life he asked her one
day: “Which sweetheart is it that
you go surf-riding with all day?”
“It is Hala.” “Yes, Hala is a good
enough fellow, but he has
Ahiahi poeleele, hoi mai la ua
keiki nei e like me na la mua, a
loko o ka heiau moe, iaia e moe
ana, ka ia o waho i ka upena a
paa loa ekolu puni. Kokoke e ao,
ala ua keiki nei e hoi, ua paa i ka
upena; noke aku ana i ka
haehae a kokoke e ao, paa i ka
upena nae, oia ka upena o waho
loa. Ia paa ana, he kino iole ke
kino, hana ia iho la a ola, aole
nae i ola loa hele mai la kona
kaikuahine e ike, oia ka Ku
kaikamahine, o Ihiawaawa ka
inoa.
Ekolu ana kane e hooipoipo ana
ia wa, o Hala, o Kumunuiaiake, o
Aholenuimakaukai. Ninau aku o
Kalanimanuia: “Owai kau mau
kane e hele nei o ka la a po i ka
heenalu?” “O Hala.” “Ae, he
kanaka maikai o Hala, a ka
puupuu o ka okole inoino.” Olelo
mai o Ihiawaawa: “O oe no ke
pimples on his back which make
him ugly.” Ihiawaawa replied:
“You are the handsome fellow
having short thin hair.
Kumunuiaiake is another
sweetheart of mine.” “Yes, he is
passable, but the fault with him
is, he has only two hairs; pull
them out and he will have none
left which will make him look
very ugly indeed.”
“Aholenuimakaukai is another
sweetheart of mine.” “Yes, he will
appear to be very nice in the
morning and in the evening he
does nothing but catch flies. He
is not a fit husband for you; he is
ugly. Your beauty would indeed
be thrown away on those ugly
fellows.”
All these things said by
Kalanimanuia relating to the
three young men were carried to
them which caused them to
announce that they would make
a public exhibition of themselves,
together with Kalanimanuia. The
three then arrayed themselves in
their best kapas scented 4 with all
the fragrant things and went forth
to be viewed by the public. When
kanaka maikai, he huhuluwi ka
lauoho.”
“O Kumunuiaiake ia kane a’u.”
“Ae, he kanaka maikai no, elua
no nae huluhulu, huhuki iho no,
o ka ole loa iho la no ia, lilo loa i
pupuka.” “O Aholenuimakaukai.”
“Ae, he pono kakahiaka; a ahiahi
popoi nalo, aohe kane, he
pupuka, makehewa kou kino ia
mau kanaka inoino.”
O keia mau olelo a pau loa a
Kalanimanuia, ua olelo ia aku la
ia mau kane nei ekolu, a ua
lohe; nolaila, kukala lakou, e
hoike i waho na maikai o lakou
me Kalanimanuia. Kahiko iho la
lakou ekolu i na kahiko nani a
me na mea aala, a hele mai la i
waho o ke anaina e ku ai, me ka
uwa o na kanaka.
the people saw them they gave a
mighty shout.
On the night before the public
exhibition, Kalanimanuia upon
retiring with his attendant in their
own house, heard a rattle within
the house, so he called out:
“Striking [552]and knocking, who
is that?” “I am Puakuakua, the
soles of the feet of
Kalanimanuia.” “I am Moi, the
knees.” “I am Lohelua, the two
thighs.” “I am Limuhuna, the
hair.” “I am Mohoea, the eyes.”
At this the beauty and fine
appearance of Kalanimanuia
returned to him, at which the
woods, and house rejoiced, as
also the ants, the roaches and
creeping things, and when his
attendant saw this he shouted of
his beauty and jumped up and
down with joy.
At daylight of the day when the
public exhibition of all the
sweethearts of his sister was to
take place, Kalanimanuia came
out on the palm of his
attendant’s hand; the woods
rejoiced, the winds, the earth,
the rocks; rainbows appeared;
I ka po, a ao ae hookahakaha,
moe iho la o Kalanimanuia me
kona kahu i ko laua hale, aia hoi,
kamumu mai ana o loko, kahea
aku o Kalanimanuia: “Kaka
koele. [553]Owai keia.” “Owau nei
o Puakuakua; he mau kapuai
keia no Kalanimanuia. O Moi o
na kuli ia. Lohelua na uha ia.
Limuhuna, o ka lauoho ia.
Mohoea, na maka ia.” Ia wa, hoi
mai ka nani o Kalanimanuia,
uwa ka nahele, uwa ka hale,
uwa ka naonao, ka elelu, ka
pokipoki, ala ae la kahi kahu a
nana aku me ka uwa i ka maikai,
me ka lele iluna i lalo.
A ao ae la, oia ka la
hookahakaha me ka poe kane a
ke kaikuahine. O ka poholima o
kahi kahu ona, ko Kalanimanuia
alanui i hele ai, uwa ka nahele,
ka makani, ka lepo, ke a, pio ke
anuenue, hele ka ua koko, kui ka
hekili pamaloo, o ke ahi. A hiki
colored rain-clouds moved, dry
thunder pealed, lightnings
flashed. 5 When he reached the
assembly where the chiefs and
the people were gathered the
three young men ran off
ashamed.
The sign of being the most
handsome fellow was a
suspended cord: if the cord fell
to the ground of its own accord,
then it was a sign that the person
was the most handsome man.
When Kalanimanuia approached
the suspended cord, called
Ahaula, it fell down without being
touched. The other three were
never able to do this. At this his
father recognized him and
everybody was permitted to
come and see him. He was then
made the king of Waianae. [549]
keia i ka aha, e noho ana na ’lii a
me na kanaka, holo ua mau
kanaka nei no ka hilahila. Aia hoi
ka hoailona o ka maikai, he aha
na Ku, o Ahaula, ka inoa, ina e
ike ua aha nei i ka maikai haule
loa a pili i ka lepo. I ka hiki ana o
Kalanimanuia haule a pili loa i ka
lepo, ua aha nei o Ahaula, i na
kanaka ekolu aohe haule o ua
aha nei. Ike na mea a pau loa ia
ia nei, ike na makua, ike ke
kaikuahine, lilo ae la keia i alii no
Waianae ia wa. [552]

1 Kukaniloko, the traditional favorite

birthplace of royalty, at Wahiawa,
Oahu. ↑
2 A duplicate of the Umi-a-liloa plot;
apparently a familiar theme. ↑
3 Ihiawaawa, bitter spear. ↑
4 Not only the superior kinds or quality
of kapa went to constitute the well-
dressed man, but the fragrance helped
its recognition materially. ↑
5 Even Nature is made to recognize
beauty and rejoices at triumph over
wrong. ↑
[Contents]
Legend of
Kawaunuiaola.
There once lived in Kula, Maui, a
woman by the name of
Kawaunuiaola and her husband
Hoeu. After they had lived
together as husband and wife for
some time, Hoeu left her and
took unto himself another wife.
Because of this, Kawaunuiaola
became so overcome with
sorrow, being greatly attached to
Hoeu her husband, that she
decided to resort to strategy in
order to make him come back to
her. After her husband had
deserted her, she lived at their
home all by herself. She then
placed a kapu around her home,
allowing no one to come to it and
keeping herself entirely within
doors: she thus lived in lonely
seclusion.
Kaao no Kawaunuiaola.
O Kula ma Maui, ka aina o
Kawaunuiaola i noho ai me kana
kane me Hoeu. A hala he mau
anahulu o ko laua noho pu ana,
haalele o Hoeu i kana wahine a
lilo i ka wahine e. Nolaila, ae ia o
Kawaunuiaola i ke aloha ia
Hoeu, kana kane, a imi iho la i
mea e hoi mai ai o Hoeu a pili
iaia. Nolaila hana maalea o
Kawaunuiaola. Noho iho la i ko
laua hale oia wale no, hookapu
ia ia waho o ka hale, aole maalo
i waho, aole kanaka hele ilaila,
hoomalu iho la ia me ka noho
mehameha loa.
At meal time she petitioned
Hoeu her husband, as her god,
in the following words:
Here is the food Hoeu,
Here is the fish,
Here is the water,
Accept them all, they are free
from restrictions.
Then Kawaunuiaola would
cunningly say:
May I eat? You may.
Which food shall it be?
Say, Laalaawale,
Which food shall it be?
Shall it be your poi?
Proceed and partake of the food.
[554]
In this conversation, she asked
and answered the questions
herself. People passing by who
heard it were made to believe
that Kawaunuiaola had a new
husband. She also often used
the following prayer:
Here is the food, O god.
A hiki i kona wa ai, kaumaha ae
la ia ia Hoeu kana kane i akua
nona:
Eia ka ai e Hoeu,
Eia ka ia,
Eia ka wai,
Amama ua noa,
Olelo maalea iho la o
Kawaunuiaola, penei:
E ai paha wau?
O ai paha.
O kuu wahi ai hea la auanei?
E Laalaawale.
O ko wahi ai hea auanei?
O ko wahi poi paha.
O ai hoi ha.
[555]
Ma keia olelo a Kawaunuiaola,
oia wale iho no, kuhi na mea a
pau loa he kane ka
Kawaunuiaola, i ke kamailio
mehe mea ala elua ka walaau.
Eia ka ai la e ke akua,
May the love that is beating
within me fall.
Say, Muki! Here is the food.
The food is for Muki,
The god that flies at night.
Fall toward the upland,
Fall toward the sea,
Fall toward the froth of the
ocean,
Fill it to satisfy the craving within,
Calling from the network within.
Bind it fast
The hair of the god,
Not the binding that is loose and
open
But the binding that is tight and
in a knot
For the great knot that is within
me is love.
Paddle away! Paddle away!
Like the paddling of the
fishermen in the ocean,
The husbandman cultivates 1 in
the field,
Like the paddling of the god
along the way.
Oh, what must it be?
Along the path trodden by you
two
From Kula to Hamakua.
Like the game of hide and seek
is the rain of Hamakua,
E hina mai ka lani kui aloha i
loko,
E muki e! Eia ka ai.
Na muki ka ai,
Na ke akua lele po,
E hina i uka,
E hina i kai,
E hina a ka alualu moana,
E uhao no ka pololi i loko,
A hoehoene ana i loko o ka hei,
O ka hikii paa no,
Ka huluhulu o ke akua,
Aohe ka paa a okole hakahaka,
O ka paa no a okole puu.
Ina ka puu nui i loko la he aloha.
Hoeahoe, Hoeahoe-a.
Ka ka lawaia hoe la i ka moana,
Ka ka mahiai hoe la i waena.
Ka ke akua hoe la i ke ala.
Pehea la auanei ka pono?
Ma kahi no a olua e hele ai,
Mai Kula a Hamakua,
Peepee puhala ka ua o
Hamakua,
Ka ua o Hunahuna-lauki,
E huna aku oe i kuu mea ilaila.
The rain where one hides in the
ti-leaf,
Hide thou the object of my love
there.
In all these conversations,
Kawaunuiaola showed great
cunning. When those who heard
her went on their way, they told
others that Kawaunuiaola must
have obtained a new husband.
This was carried to Hoeu her
husband one day in the following
way: “Say, Hoeu, your wife,
Kawaunuiaola acts in a very
strange way; she must have
obtained a new husband, for we
have heard two voices talking;
one in the voice of a female and
the other in the voice of a man. It
must be a new husband.” When
Hoeu heard this from the people,
he stood up and deserted the
woman he was living with, the
woman who enticed him away
from Kawaunuiaola and he
returned to his wife, at Kula.
Upon his arrival at their home he
asked his wife as to the rumors
he had heard, which the wife
denied, saying: “I have no
husband, I am all alone.” They
again made up and lived on as
Ma keia mau hana a
Kawaunuiaola, i imi ai me ka
maalea, hele aku la ka poe i lohe
i keia mau olelo a hiki i ke kane
ia Hoeu, olelo aku la: “E Hoeu!
Kupanaha ko wahine o
Kawaunuiaola, he kane paha ko
wahine e walaau ana, elua leo,
he leo wahine, he leo kane, he
kane hoao paha na ko wahine?”
A lohe o Hoeu i keia olelo a kela
poe, ku ae la ia a haalele i kana
wahine e noho pu ana, ka
wahine nana i kaili iaia mai a
Kawaunuiaola mai. Hele aku la
ia e hui me Kawaunuiaola ma
Kula, a hiki ia i mua o kana
wahine, ninau aku la ke kane e
like me kona lohe, hoole mai ka
wahine: “Aohe a’u kane, owau
wale no.” Hoi ae la laua a noho
pu e like me mamua, he kane a
he wahine. Nani ka maalea o
kana wahine. [554]
husband and wife. She was
indeed cunning. [553]

1 The resemblance of a husbandman

to a paddler is in the way they use
their implements, always towards
themselves in their work. ↑