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Because the parents and
servants [of Ihiihi] became
wearied with constant going
down to Kahala to get water with
which to bathe the child, the
parents complained and said:
“There is too much labor
connected with this work [he
pa’u keia hana], and too little
benefit. Therefore they named
the place 18 where their child
lived Pa’upa’u.
the famous things on
this hill.
Right on top of this hill is a large
heiau called the heiau of
Kamohomoho, one of the noted
chiefs of the olden times. He was
the first one to build a heiau for
the worship of a god called Moo.
This lizard [god] excelled in
strength; it had a stumped tail;
that is the way the tails of the
lizards of the present time
appear, because of Moo, the
great and strong.
Here is another thing: On the
western side of this hill is buried
the remains of a celebrated and
na makua a me na kahu i ke kii
pinepine i ka wai ilalo o Kahala i
wai auau no ua keiki nei, ua
kaniuhu na makua a olelo iho:
“He nui ka pa’u ma keia hana, a
he uuku ka pomaikai.” Nolaila
kapa laua i kahi i noho ai o ka
laua keiki la o Pa’upa’u.
na mea kaulana ma keia
puu.
Aia maluna pono o keia puu he
heiau nui, i kapaia ka heiau a
Kamohomoho, kekahi alii
kaulana o ka wa kahiko. A nana i
kukulu mua i ka heiau
hoomanakii no kehaki akua, o
Moo, kona inoa. He oi aku ka
ikaika o keia moo, kona ano he
huelo muumuu, a pela e ike mau
ia nei na huelo o na moo o keia
wa, mamuli o Moo ka nui a me
ka ikaika.
Eia kekahi; aia ma ka aoao
komohana o keia puu ke
kupapau o kekahi kanaka
wise man, David Malo. 19 Here is
one of his famous remarks: “If
we live together and I die, do not
bury me down here at Lahaina;
carry me to the top of Pa’upa’u
and bury me there, because the
white man is a seeker of land.”
What he prophesied has come to
pass.
Here is another thing: On the
eastern side of the hill is a place
of refuge 20 where those fleeing
from battle sought safety, also a
hill where those who fled [from
other troubles] were assured
protection. That was probably
the place to where Kahekili the
great and his soldiers fled after
his battles with Kamehameha,
chief of Hawaii. In the battle
fought below Kauaula where
Kamehameha was victorious,
they [Kahekili [522]and his forces]
ran to the place of refuge for
safety; when the Hawaii forces
commenced to climb, stones
were rolled down on them; thus
Kahekili escaped from the great
spear of Kamehameha; thus the
Maui forces escaped.
vegetation on this hill.
kaulana a me ka naauao, oia hoi
o Davida Malo. Eia kekahi wahi
olelo kaulana ana: “Ina i noho
kakou, a make au, mai kanu
oukou ia’u ma Lahaina lalo nei, e
lawe oukou ia’u a kanu maluna
pono o Pa’upa’u, no ka mea he
poe imi aina ka haole,” a ua ko
no kana olelo i wanana ai.
Eia kekahi; aia ma ka aoao
kihina o keia puu he puuhonua
kahi e holo ai ka poe i auhee a
lanakila, a he puu pale hoi ia no
na kanaka i auhee a pakele, a
malaila paha i holo ai o Kahekili
ka nui a me na koa ona i ke
kaua ana me Kamehameha ke
’lii o Hawaii. I ke kaua ana
malalo o Kauaula, a lanakila o
Kamehameha, holo lakou i ka
[523]Puuhonua i pakele; i ka wa i
pii aku ai ko Hawaii malalo ua
olokaa ia mai ka pohaku maluna
mai a pela i pakele ai o Kahekili
mai ka ihe wela mai a
Kamehameha mai, a pela i
pakele ai ko Maui nei.
na mea ulu maluna o

A great variety of plants and
trees grow on this hill. Here are
some of them: the ulei, 21 the
lehua, 22 the creeping akia, 23 the
small-leaved koa, 24 the fragrant
maile, 25 the ever-shaded fern,
the mule-kick pala, 26 the
guava, 27 the rabbit’s foot (that is
the present name; in the olden
times it was called rat’s foot 28),
and so forth. You will add what
are omitted.
animals on this hill.
There are plenty of wild turkeys 29
on this hill, turkeys which are not
cared for by man, and which
simply wander about. They are
called wild. There are some
cattle and horses running on this
hill which belong to the teachers
of this seminary; there are none
for the pupils, only for the
teachers. Why is it that the pupils
of this school are not allowed to
keep horses for themselves?
Perhaps it is because they
favor 30 the white men; they can’t
keia puu.
He nui na mea ulu maluna o keia
puu. Eia kekahi mau mea ulu e
kupu ana. O ka ulei, lehua, akia
moe lepo, ke koalaulii, ka maile
wai anu hea, ka palai moe anu,
ka pala peku hoki, ka puawa, ka
wawae rabati, oia ka inoa i keia
wa, i ka wa kahiko, he wawae
iole, a pela aku. A na oukou ka
hoolawa loa ana ’ku.
na holoholona maluna
o keia puu.
He nui na palahu maka
nahelehele maluna o keia puu,
na mea i hanai ole ia e ke
kanaka, e holo wale ana hoi me
ka auwana, ua kapaia, he maka
nahelehele. O ka bipi a me ka lio
kekahi mea e holo ana maluna o
keia puu, no na kumu o keia kula
nui; aole hoi no na haumana,
aka, no na kumu wale no. Heaha
no la hoi ka mea i ae ole ia ai o
na haumana o keia kula e hanai
i mau lio no lakou? No ka pili
haole aku la no paha; oia hoi e
be Hawaiians, else they would
recognize their own.
the famous wind of
this hill.
The famous wind is the Kauaula.
This wind blows along the
eastern side of this hill. It is a
wind made famous by the bards
of the olden times; here are a
few lines of a song:
Kauaula is pretending the wind
of Ulupau,
[That it is] the rain of Kaawaawa,
[Thus causing] calm at Boston,
etc.
There are a number of other
things not enumerated. You will
supply those.
S. P. Kanoa.
THE FLOOD IN HAWAII
IN THE OLDEN TIMES.
he kanaka Hawaii o ike iho iaia
iho.
ka makani kaulana o
keia puu.
O ka makani kaulana, oia no ke
Kauaula. Eia keia makani ma ka
aoao hikina o keia puu, ua
kaulana keia makani i ka poe
haku mele o ka wa kahiko, a
penei kekahi wahi lalani mele:
“Hookohukohu Kauaula, ka
makani o Ulupau, ka ua i
Kaawaawa, lai ai o Bosetona,” a
pela aku. He nui na mea i koe, a
na oukou e hoolawa.
S. P. Kanoa.
NO KE KAIAKAHINALII
MA HAWAII NEI.
I sought for some one who could
tell me about the Flood in the
olden time here in Hawaii, and I
learned some bits of information
concerning the said Flood from
an old man whose number of
years approaches seventy-two,
from the time of Kamehameha II
to the present. 31 There are,
however, two divisions which I
will explain: first, concerning the
one who brought the Flood;
second, concerning the sea of
Kahinalii. [524]
It is said that Pele was the one
who brought the sea of Kahinalii;
she was begotten of Kahinalii, 32
her mother; Kanehoalani 33 was
her father; Kamohoalii 34 and
Kahuilaokalani 35 brothers. Pele
was born at Hapakuela. 36 It is
said that this land touches the
sky to the southwestward of us.
She lived with her parents until
she was married. She begat two
children, Laka, 37 a daughter, and
Menehune, 38 a son. Wahieloa 39
was their father and husband to
Pele. But while living together
with her husband he was enticed
and snatched away from her by
Pelekumulani; 40 and because
Ua imi au i mea nana e hai mai
ia’u i ke ano o ke Kaiakahinalii i
ka wa kahiko ma Hawaii nei, a
ua loaa iki mai kekahi mea e pili
ana no ua kai nei, mai kekahi
wahi elemakule mai i hiki aku
kona mau makahiki i ke
kanahiku kumamalua mai a
Kamehameha II mai, a hiki i keia
manawa. Aka, elua a’u mau mea
e hoakaka aku ai: Akahi, na mea
e pili ana i ka mea nana i lawe
mai i ke kai; Alua, no ke
Kaiakahinalii. [525]
Ua olelo ia, o Pele, oia ka mea
nana i lawe mai i ke
Kaiakahinalii, ua hanau ia oia e
Kahinalii kona makuahine, a o
Kanehoalani kona makuakane, a
o Kamohoalii a me
Kahuilaokalani kona mau
kaikuahine. Ua hanau ia o Pele i
Hapakuela, aia ka keia aina ke
pili pu la me ke ao, ma ke
komohana hema mai a kakou
aku nei, a ua noho pu oia me
kona mau makua, a hiki i kona
wa i mare ai i ke kane, a hanau
mai ka laua mau keiki, o Laka ke
kaikamahine, a o Menehune ke
keikikane, a o Wahieloa ko laua
makuakane, ke kane a Pele.
she was deprived of her
husband she was displeased.
She came away because of the
love of husband.
Secondly, concerning her
bringing the Flood and all else
relating to that journey. It is said
that here in Hawaii in the earliest
times there was no sea; the land
was exposed. There was not
even fresh water, but because
she brought the sea it reached
Hawaii. Because Pele was
displeased on account of her
husband being enticed from her,
she came to Hawaii; her parents
gave her the sea, so that when
she came she could bring her
canoes. She arrived at Pakuela,
and from there she came to
Kanaloa where she poured out
the sea from her head, and there
and then Hawaii first received
the sea. When the sea broke [on
the land] her brothers composed
this chant:
The sea! O the sea!
The sea is breaking,
Breaking on Kanaloa.
Aka, ia laua e noho pu ana me
kana kane kaili ia ’ku la kana
kane e Pelekumulani, a no ka lilo
ana o kana kane, ua
hoohalahala oia, a ua hele mai
oia mamuli o ke aloha i ke kane.
Alua, no kona lawe ana mai i ke
Kaiakahinalii, a me na mea e pili
ana ma ia hele ana mai. Ua hai
ia mai, ma Hawaii nei mamua
loa, aole he kai, he waiho wale
no, aole hoi he wai maoli, aka,
ma kona lawe ana mai i ke kai,
ua loaa ke kai ma Hawaii nei. No
ka hoohalahala o Pele i ka lilo
ana o kana kane, ua hele mai
oia i Hawaii nei, a ua haawi pu
mai kona mau makua i ke kai,
aka ia ia i hele mai ai, ua hele pu
mai no me kona mau waa, a hiki
oia ma Pakuela, a malaila mai a
hiki ma Kanaloa, ua ninini aku
oia i ke kai mai kona poo aku, a
oia no ka hoomaka ana o ke kai
ma Hawaii nei, aka i ka wa i hai
ai ke kai ua paa mai ke mele i
kona mau kaikunane, a penei no
ia:
He kai! e he kai!
Popoi aku la ke kai,
Popoi aku la i Kanaloa,
At the cliffs is the grave of the
sea.
Passed is the quietness of the
sea:
It is breaking double,
It is breaking triple.
It is a sea carried on the back of
Pele.
The sea turned around and
smote the earth.
The sea is rising, rising to
Kilauea,
Raising up the hand of Pele.
The sea of Pele is growing larger
— Akanikolea,
The sea nestled on the breast of
Pele.
The voice of the sea is
tumultuous at Papalauahi;
The sea is rising to the height of
Akanikolea;
The sea is spreading to the ki at
Wahinekapu.
It is the sea of Pele the goddess!
Thy compassion be on us!
When the sea broke it rose from
the surface of the land until it
reached high ground. However,
all the land was not covered,
some places were still exposed,
such as the summits of
Haleakala, Maunaloa and
Aia i na pali ka ilina a ke kai,
Hala ae la ka maha a ke kai,
Hai kualua ke kai,
Hai kuakolu ke kai,
He kai haawe i kekua o Pele,
Huli iho la ke kai, wahi i ka
honua,
Ke amo la ke kai, amo i Kilauea.
He kai kalele i ka lima o Pele,
Hoomakua mai la ke kai a Pele,
Kai hii i ke alo o Pele
Wawa ka leo o ke kai i
Papalauahi,
Pii ae la ke kai iluna o
Holo ke kai i na ki o
Wahinekapu,
Kai a Pele a ke Akua.
Elieli e kau mai.
I ka popoi ana o ke kai, ua pii ae
ke kai mai ka iliwai like ae o ka
honua, a hala loa iluna. Aka,
aole i nalowale loa ka aina i ke
kai, ua koe iki ae kekahi wahi,
oia no o luna o Haleakala, a me
Maunakea a me Maunaloa, aole
Maunakea; these were not totally
submerged. [526]This sea was
named after the mother of Pele,
i.e., Kahinalii, because the sea
belonged to her; Pele simply
brought it, and caused it to
recede to what it is which we see
today, floating calmly at Hauola.
From that time Pele and her
whole family left Hapakuela for
good, and all came here to
Hawaii. Pele, however, came
first and her brothers followed.
When the brothers arrived at
Kanaloa, Pele had arrived at
Kauai. 41 It was there the brothers
chanted another song:
Pele sailed for Kauai;
Her canoes landed at Mookini.
Pele and others stood before the
image.
Pele dwelt in the sea.
Pele offered sacrifices there.
Pele progressed with her retinue
And at the cape of Leleiwi
Scented the fragrance of the
hala
And the lehua-flowers of
Makaulele,
i nalowale loa, a ua kapaia keia
[527]kai mamuli o ka inoa o ka
makuahine o Pele, oia hoi o
Kahinalii. Nokamea, o Kahinalii
ka mea nana ke kai, a he lawe
wale ana mai no ka Pele, a na
Pele no hoi i hoihoi hou iho a like
me keia e ikeia nei i keia
manawa ka laua molia i Hauola.
Nolaila, ma ia wa mai ua haalele
loa aku o Pele a me ka ohana a
pau loa ia Hapakuela a ua hele
mai lakou a pau loa i Hawaii nei,
mamua mai no nae o Pele
mahope mai na kaikunane, a hiki
na kaikunane i Kanaloa, ua hiki
mai o Pele i Kauai, malaila ua
mele hou mai na kaikunane i ke
mele, penei:
Holo mai Pele a Kauai,
Kau na waa i Mookini
Ku o Pele ma i ike kii
Noho i ke kai a Pele
Kanaenae Pele ilaila
Kai a huakai; kai mai Pele,
A ka lae i Leleiwi,
Honi i ke ala o ka hala,
He lehua o Mokaulele,
Kuula na lehua i Puuloa,
Halauloa o Kilauea,
Hale moe o Papalauahi,
The lehua standing red at
Puuloa.
[Saw] the large house at Kilauea,
The sleeping house at
Papalauahi.
Pele arrived from heaven
[With] the thunder and the
earthquake,
The severe rain and the soft rain;
Returned by Kaumeaiku,
[By] the women of the land in the
clouds.
Answer thou, Pele! Prepare!
Prepare!
Here we are thy numerous
ministers!
Have compassion on us!
There were reasons for
composing this song, because
the brothers did not know for a
certainty where Pele, their sister,
would make her permanent
abode, not knowing she would
make it at Kilauea. They had
composed the chant before she
came to live there.
Pele lived at Kauai, and when
she left that place she came and
lived at Kalaupapa, 42 Molokai, at
a place called Kauhako; from
there she came and lived at
Haule mai Pele mai ka lani mai,
Ka hekili o ke olai,
Ka ua loku o ka ua poko,
Hoihoi o Kaumeaiku,
O na wahine i ke ao maukele,
O mai Pele! e liu, e liu e!
Eia makou koolau kaula la,
Elieli, e kau mai!
Aka, he mau kumu no keia haku
ana i keia mau mele, no ka mea,
aole i maopopo lea i na
kaikunane kahi e noho paa loa ai
o Pele ko laua kaikuahine eia ka
auanei e noho paa aku ana i
Kilauea, mamua ka loaa ana i ke
mele a mahope ka noho ana’ku.
Aka, ia Pele i noho ai ma Kauai,
a haalele oia ia wahi, mailaila
mai a noho ma Kalaupapa i
Molokai, o Kauhako ka inoa oia
wahi, a mailaila mai a noho ma
Puulaina; she dug there; leaving
Puulaina, she went to live at
Haleakala; she also dug there.
From there she went to Kilauea.
There she caused a separation
of their residences. Kamohoalii
was assigned one place, and
Kahuilaokalani was given a
different place. From that time
forth Pele was never seen at
Kamohoalii’s place, because she
had another body, the rainbow;
her division of land is very
sacred, and no fire was kindled
there.
This is the end of the story.
There was not very much given
concerning the Flood. That was
all that the one who told me
knew.
[Moanauli.] [528]
A STORY OF POO.
A certain person lived with his
brother-in-law, and after some
Puulaina a nana i eli, haalele ia
Puulaina, mailaila aku a noho
ma Haleakala, a nana no i eli, a
malaila aku, noho i Kilauea, a
mahele i na wahi o lakou; he
okoa ko Kamohoalii wahi a he
okoa ko Kahuilaokalani, a ma ia
manawa mai aole a iki ka Pele
ma ko Kamohoalii wahi, no ka
mea, he kino okoa kekahi ona,
he anuenue, he kapu loa kona
mahele aina, aole e a ia, a oia
iko la ka hope o keia. Aole no i
loaa nui mai na mea e pili ana i
ke Kaiakahinalii. O na mea wale
no keia i loaa i ka mea nana i hai
mai ia’u.
Moanauli. [529]
HE MOOLELO NO POO.
I ka noho ana o kahi kanaka me
kona kaikoeke, a hala kekahi
time the latter said to him: “Let
us go up to get battens for our
house.” So they prepared for the
journey, and one day they went
up to cut battens. They went to a
place right above Kaanapali,
called Wahikuli. They went up
from Lahaina. Arriving there they
cut the battens that whole day.
That night, however, was
showery and it was cold, so they
talked about going back because
it was night. The husband
insisted on sleeping up in the
mountains, and it was so
decided. Before they went to
sleep, however, they went and
gathered a lot of wood which
they placed all around the cave.
That cave is still at that place
today.
When they did this, and lighted
the fire, they went to sleep.
While sleeping and nearing
midnight, the brother of the wife
awoke startled, on account of the
great heat; when he awoke he
manawa, ua olelo aku ke
kaikoeke ia ia: “E pii kaua i ke
kalai aho no ko kaua hale.” Ia
manawa, ua hoomakaukau laua
i mau mea e pono ai ko laua pii
ana, a i kahi la, ua pii aku laua i
ke kalai aho. O ko laua wahi nae
i pii ai, aia no ia mauka ae e
kupono ana paha iuka o
Kaanapali; o ka inoa oia wahi a
laua i pii ai o Wahikuli, a mai kai
aku no o Lahaina ko laua pii
ana. I ko laua pii ana a hiki
malaila, ua hoomaka no laua nei
i ke oki i ka aho, mai kela la a
po; i kela po nae ua nui ka ua
liilii, a nui ke anu, a ua olelo aku
kekahi i kekahi: “E hoi kaua ua
po.” Ua olelo mai no ke
kaikoeke, e moe no mauka nei,
a ua moe no laua. Mamua nae o
ko laua moe ana, ua hele laua e
hana i wahie a nui, a hoopuni a
puni ke ana, aia no ia ana ke
waiho nei malaila a hiki i keia wa
a’u e olelo nei.
A i ko laua hana ana a pau, a
hoa i ke ahi, ua hoomaka iho
laua nei e moe, a i ko laua nei
moe ana a kokoke i ke aumoe,
ua hoomaka ke kaikunane o ka
wahine a ke kaikoeke e puoho,
found that the fire had
commenced to burn his feet, and
that was really the reason for his
awakening; but the brother-in-
law still slept. The fire, however,
had commenced to consume his
feet; so he tried to awaken him,
but without any success; the fire
burned up to the knee, and he
was still trying to awaken the
brother-in-law; he kept this up
until his stomach, his breast and
his shoulders were consumed.
When the fire reached the neck
he ran away. He climbed a hill
and when near the top he heard
the head calling: “Let us not go
home now; wait until I arrive,
then we will go home together.”
But he kept on running; the head
meanwhile kept on calling from
behind. He passed one hill and
while descending the second hill,
the head commenced to roll after
him. At the same time he saw
tongues of fire shooting out from
the rolling head. It called again,
“O Head! O Head! retard him so
that I can catch him.” They thus
raced along until a number of
valleys had been passed; and
when they reached the plains
above Puulaina he realized that
no ka nui loa o ka wela i ke ahi a
i kona ala ana, aia hoi, ua
hoomaka mai ke ahi e a i ko ia
nei mau wawae, o ke kumu ia o
kona ala ana, aka, o ke kaikoeke
ke moe ala no kela. Ua hoomaka
mai nae ke ahi e a i kona mau
wawae, a ua hoala aku keia,
aole no he wahi mea a ala iki o
kela mea e moe ana; ua
hoomaka mai ke ahi e a a hiki i
ke kuli, ke noke nei no nae keia i
ka hoala, pela mau ka ia nei
hana ana, a pau aku ka opu i ke
ahi, a hiki mai ka a ana i ka
umauma, pela no a hiki i ka
poohiwi ke noho nei no keia, a
hiki ka a ana i ka pu ai, ua
hoomaka keia e holo, ua holo
keia a pii i ka pali a kokoke keia
e puka iluna o ka honua, ua
hoomaka mai kela poo e kahea:
“Alia hoi paha kaua e hoi, aia hoi
a hiki aku au, alaila, hoi kaua.”
Holo no keia kahea mai no kela,
pela no a hala hookahi pali, a
kaa i ka lua o ka pali, ua
hoomaka mai kela poo e kaapa
mai. Ia manawa no ike aku keia i
ka lapalapa o ke ahi e kaa
pahuku mai ana me ke poo. Ia
manawa ua kahea mai kela poo:
“E poo e! E poo e! kohia iho i
the head was close behind him,
so he did not go by way of
Puulaina but made a short cut
for the sea by the trail heading
for Keonepoko, on the western
side of Mala. At the same time, a
prophet who was going to
Kaanapali with some friends saw
this person running along, so he
said to his friends: “If this person
running towards us is not caught
by that head until he comes up
to us, he will be saved; but if he
be caught above here he would
be fortunate if he lives.”
His friends were filled with fear
and urged him to continue on
their journey. The prophet
replied: “Let us wait; if we go on
that man would die.” He directed
them to split the bambu into
small pieces. It was done at
once. When the man arrived
before them, the head was right
at his heels; he fainted away.
paa.” Pela no laua nei e holo nei
a hala kehaki mau kahawai, hiki
laua nei i ke kula e hele mai ai a
hiki i Puulaina, ia manawa, ike
aku la ua kanaka nei, ua kokoke
loa mai ua poo nei mahope ona,
nolaila, aole oia i holo a hiki ma
Puulaina, aka, ua iho koke kela
kanaka i kai e kupono ana i kai o
Keonepoko, ma ke komohana
aku o Mala. Ia manawa, ua ike
mai kahi makaula e hele ana i
Kaanapali, me kona poe hoa, i
keia mea e holo aku ana, ia wa,
ua olelo aku kela makaula i kona
poe hoa: “Ina o keia kanaka e
holo mai nei, ina aole oia e loaa
mai i kela poo a hiki i o kakou
nei, alaila, e ola ana kela
kanaka; aka, ina oia e loaa mai
ana iuka, alaila, pomaikai kona
ola.”
Ia wa ua nui ka makau o kona
poe hoa, a ua olelo aku e hele
kakou. Ua olelo mai ka makaula:
“E noho kakou, ina kakou e hele,
alaila, e make ana kela kanaka.”
Ka olelo aku la no ia o ua
makaula nei: “E wawahi mai
oukou ina ohe a liilii,” aole i
manawa ua pau i ka hana ia.
Hiki ana no ua poo nei me ke
The others lashed the head with
the split bambu and it died; the
brother was still in a dead faint.
After a while, however, he came
to and told them of their journey,
and how this trouble came to
him. After that the others
continued their journey, while he
went home. Arriving at the house
his sister asked: “Where is your
brother-in-law?” He replied: “You
question as if it were correct.
Your husband is no good. I
thought he was man; I found him
a god. He came near killing me.”
The other asked: “Kill you, how?”
So he told what happened from
the time they went until they
came by this trouble. The sister
approved of what had been
done, saying: “It is well he died! I
see that he is a god.” [530]
Soon after this conversation the
prophet appeared. He had gone
kanaka e kuike ana nae kela poo
ma kona mau wawae, a hiki
imua o lakou, ua moe a make
kela kanaka imua o lakou. Ia wa,
ua hahau aku ka lakou mau ohe
maluna o kela poo a make iho la
kela poo; o kela kanaka nae ua
waiho a make aku la oia, a noho
iho la lakou a liuliu pohala ae la
kela kanaka, a hahai mai la i ke
ano o ko laua hele ana, a loaa ai
keia pilikia iaia. A pau kana olelo
ana ua hoomaka lakou e hele, a
ua hoi mai no hoi keia, a i ka hoi
ana a hiki i ka hale ua ninau mai
ke kaikuahine: “Auhea ka hoi ko
kaikoeke?” I aku la keia: “O ka
auhea mai anei kau he pono
aohe pono o kau kane, ke kuhi
nei au he kanaka, eia ka he
akua. Mai make mai nei au la i
kau kane.” Ninau mai kela:
“Heaha hoi ka mea e make ai?”
Hahai aku la no hoi keia, mai ko
laua hele ana a hiki i kahi o ka
loaa ana o kela pilikia, ia wa no i
hoapono mai ai ke kaikuahine:
“Ua pono aku la no kona make
ana, eia ka he kanaka akua
kena.” [531]
A pau ka laua kamailio ana, hiki
ana no ka makaula, ua hele kela
on until an idea occurred to him
to return, because he realized
that if he did not come back then
all these people would be eaten
by this god; for the head was not
dead; its spirit still lived. And
when he came to where these
two were talking he said: “I have
returned because I feared you
would all be consumed. Your
husband is coming, but it will be
when nearing night; you will then
behold your husband coming to
you in the same way he usually
appeared. So, do not stay here;
all of you go to your brother’s
house, and we will wait there.
When he arrives then all of you
surround me so that he can not
see me; do you not, however,
acquiesce in his request to come
back and live with him, because
if you do you will surely die.”
Not long after that the one they
were talking about appeared and
urged the wife to return and live
together with him, but the wife
makaula a ua loaa ka manao
haupu nona, e hoi hou mai,
nokamea, ua ike oia, ina oia e
hoi ole mai, alaila, o kela poe
apau, a pau ana lakou i ka ai ai
e kela akua, no ka mea, aole i
make kela poo, ua ola no kona
kino uhane. A i kona hiki ana
mai ma ka laua wahi e kamailio
ai, ua olelo aku oia: “Ua hoi mai
nei au, no ku’u manao o pau
oukou i ka aina ia; eia aku ko
kane la a hiki mai, aia nae la, a
kau aku ke ano ahiahi, alaila, e
ike aku ana no oe i ko kane e
hele mai ana, o kona ano no nae
a pau, nolaila, mai noho olua ma
keia hale, e hoi oukou apau i ko
ianei hale, a ilaila kakou a pau e
noho ai. A hiki i kona manawa e
hiki mai ai, alaila, e hoopuni
oukou apau ia’u i hiki ole ai iaia
ke ike mai, alaila, mai noho nae
oukou a puni iki ke olelo mai
kela e hoi aku olua e noho pu
me ko kane, no ka mea ina oe e
hoi ana o kou manawa iho la
noia.”
Aole i liuliu iho, hiki ana no ua
mea nei a lakou e kamailio nei, a
koi ana no i ka wahine e hoi a e
noho pu, aole nae he ekemu aku
did not reply on account of fear.
The prophet, however, chased it.
That is what I have learned.
Before the woman was taken
into the house and left there the
prophet had already said to her:
“If you are cold, go into the
house; then listen attentively.
When you hear the first whistle,
then you will think that it is not
near; at the second whistle, he
has drawn nigh, and when the
whistle sounds again, he is very
near; then you move further in to
the corner of the house, lie down
and keep still and wait for his
arrival. You will not fail to notice
his coming; when the outside
here is lighted up, he has
appeared. When he arrives he
will not enter the house; his
hands will be groping inside
while his head will remain
outside watching other people;
but when the inside is lighted up,
then he has entered the house;
you will then hide yourself well
so that he will be delayed in his
search for you.”
After the prophet was through
o ka wahine no ka piha loa i ka
makau, a mahope ua alualu ia e
ka makaula, oia ka mea i loaa
mai ia’u.
I ka manawa i hoohui ia ai kela
wahine iloko o ka hale, a noho,
olelo mua aku la nae ka makaula
i ua wahine la: “Ina anu oe, e
noho iloko o ka hale, alaila e
hoolohe pono oe, ina i kani ka
hokio mua, alaila, manao ae oe
aole i kokoke mai, a alua hokio
ana ua ane kokoke mai, a kani
hou ka hokio ua kokoke loa,
alaila, nee aku oe a maloko o
kuono o ka hale, moe malie iho
oe, a hiki mai kela, aole anei e
nalo ka hiki mai, e malamalama
ana mawaho nei, o kona hiki no
ia. A i ka hiki ana mai, aole oia e
komo ana iloko, o kona mau lima
no ke haha iloko nei, a iwaho no
kona poo, e nana ana i kanaka,
a ina e malamalama oloko, alaila
o kona komo no ia iloko, a i ka
wa e komo ai iloko, e pee oe a
nalo loa, i loihi kona imi ana.”
A pau na olelo ana a ka
talking, the woman went and
stayed in the house. All kept
awake, however, and at about
midnight, they heard the sound
of a whistle, and they knew that
he would soon appear; when the
whistle sounded again the
prophet ran over to the house
where the woman was and said
to her: “Should your head of a
husband ask you to give him
your son to rear, do not consent;
and should he ask you to come
outside do not go outside, else
you die.” The real reason for his
coming up, however, was to find
out whether or not she was
asleep; but when he called, she
answered. So the prophet
returned to the house from which
he came. Arrived there, he heard
another whistle, and still another,
and after that the head arrived at
the house and called out to the
wife, “O Kaneikiawaiuli!” The
other answered. The head said:
“Please come out here.”
Kaneikiawaiuli replied: “I will not
come out.” “Why not?” asked the
head. “It is raining for Kaala is
shiny.” “There is no rain,”
answered the head.
makaula, hoi aku la ua wahine
nei, a noho ma ka lakou hale.
Ala aku la nae lakou a pau ka
hapalua o ka po, lohe ana lakou
i ke kani o ka hokio, a hoomanao
ae la lakou o ka hiki mai koe, a
kani hou ka hokio holo aku la ka
makaula i ka hale a ka wahine e
noho ana, olelo hou aku ka
makaula: “Ina e noi mai ko kane
poo ia oe, e haawi aku i ke keiki
a olua e hanai, mai noho oe a
ae, i olelo mai e puka aku oe
iwaho, mai noho oe a puka o
make oe;” ke kumu o kona hele
ana aku no ka manao ua moe, i
kahea aku ka hana, o mai la no
kela, a hoi aku la ua makaula nei
a hiki ia ma kona hale kani hou
ka hokio, a kani hou no, a
mahope iho no hiki ana ma ka
hale a kahea ana i ka wahine:
“Kaneikiawaiuli e!” E-a mai la no
kela, olelo aku la ua poo nei:
“Puka mai hoi oe iwaho nei;”
olelo aku la o Kaneikiawaiuli:
“Aole au e puka.” “No ke aha?”
wahi a ua poo nei. “He ua ka, ke
hinuhinu mai nei Kaala.” “Aohe
hoi he ua,” wahi a ua poo nei.
Again the head spoke: “Then
please let me have one of our
children and I will give it food; I
have that which is greatly
desired by our child, the banana;
it is well ripened.” “I will not give
you one.” It went on thus for a
few minutes, when he rushed in
and felt around, but the woman
was not found; the head finally
got into the house; it was then
the prophet and others ran and
blocked the doorway, and the
woman ran and got outside. The
door was closed. The head
called from inside: “Say, please
do not close the door on me; I
wish to come outside.” But the
door was not opened, and the
house was set on fire. The other
kept calling from the inside. It
kept [532]on in this manner until
the house was surrounded by
fire, and the head of this god
burst; after twelve reports [were
heard] the prophet then said that
[the head] was dead. This is the
end of what I know, but perhaps
there is more to the story.
D. Kamaha.
Olelo hou mai no ua poo nei:
“Haawi mai hoi ha oe i kekahi
keiki a kaua na’u e hanai aku i
ka ai, eia hoi ka puni a ke keiki a
kaua la, o ka maia, ua hele a
kapule.” “Aole au e haawi aku.”
Pela no a hala kekahi mau
minute, hoomaka mai la oia e
haha maloko, aole nae kela i
loaa aku, a komo iho la kela poo
iloko o ka hale, o ka manawa no
ia i holo mai ai o ka makaula me
na kanaka a puni ma ka puka, a
holo mai la ka wahine a puka
iwaho, a pani ia aku la ka puka a
paa, a kahea mai la kela poo
maloko: “E, mai pani hoi paha
oukou i ka puka ia’u i puka aku
au iwaho.” Aole nae he hookuu
ia aku o ka puka, a puhiia aku la
ka hale i ke ahi. Kahea mai la no
kela maloko. [533]Pela no a puni
wale ka hale i ke ahi, a pahu ana
ke poo o ua akua nei, a pau na
pahu ana he umikumamalua,
alaila, olelo aku la ka makaula:
“Ua make.” O ka pau keia o kahi
i paa ia’u, aole no paha i pau ka
moolelo.
D. Kamaha.
A STORY OF UALAKAA.
This story is familiar to this and
that man, and perhaps none of
us have failed to hear the story
of this potato. There are several
versions of this story, 43 one has
a version, and another a different
one; this is one.
This potato was planted at
Manoa, Oahu, on the
northwestern slope of Manoa.
There were two potato fields,
one for Kupihe and the other for
Kapanaia. Kupihe planted his
potato on the side hill while
Kapanaia planted his on the flat.
When they were cultivating, only
one potato was found in
Kapanaia’s field, so he hilled it
up. But the potato grew large
and became exposed from the
hill in which it was planted; the
field of the other man, however,
did not contain any potato.
MOOLELO NO
UALAKAA.
Ua lohe mau ia keia moolelo e
kela a me keia kanaka, aole no
paha he mea o kakou i nele i ka
lohe ana i keia moolelo oia hoi
ka moolelo o keia uala. He nui
no na moolelo o keia uala, he
okoa ka kekahi wehewehe, a he
okoa ka wehewehe ana a
kekahi, oia keia.
Ua kanu ia keia uala ma Manoa,
Oahu, aia ma ka pali komohana
akau e pili la ia Manoa. He elua
nae mala uala, na Kupihe
kekahi, a na Kapanaia kekahi. O
ka Kupihe mala uala, ua kanu ia
maluna o ka pali, o ka Kapanaia
hoi, ua kanu ia maluna o kahi
honua palahalaha, i ko laua wa i
mahiai ai, hookahi no uala i loaa
i ka Kapanaia mala, ua hoomaka
oia e puepue a hoomaka nohoi
ua uala nei e nui a ahuwale aku
mawaho o ka pue i kanu ia ai, o
ka mala hoi a kela kanaka, aohe
uala iki iloko o kana mala. A
Afterwards they went to their
homes, and on the next day they
went up again to cultivate.
Kapanaia hastened to see [his
potato], but when he looked
there was no lump in the hill; he
searched but could not find the
potato. He looked here and
there, but he could not find it. So
he went up to Kupihe’s, the field
on the hillside. When he looked,
he saw this potato causing a
lump in the other’s potato hill,
and Kupihe was hilling up the
soil. Kapanaia stood there and
asked, “Whose potato is this?”
The other answered: “It is mine,
for it is growing in my potato-hill.”
After their quarrel over the potato
they returned to their homes.
That night the potato rolled down
the hill and made a deep hole
where it first struck; from there it
bounced and became again
attached to its parent vine. That
is one version of the story. But in
the story which I heard, it is
stated that the stem of this
potato was bitten by a rat and
the potato rolled down until it
landed in Kapanaia’s field, and it
was left there until new sprouts
commenced to grow from it. That
mahope, hoi laua nei a hiki i ka
hale, a i ka po ana iho a ao ae,
pii aku auanei ka hana o laua nei
e mahiai; wikiwiki e aku la no o
Kapanaia e nana, i kiei aku ka
hana, aohe ahuake mai i ka pue,
oi huli wale keia aohe loaa iki,
halo iho la mao a maanei aohe
no he loaa iki, pii aku la keia i o
Kupihe la ka mea nona ka mala
uala ma ka pali, i nana aku
auanei ka hia, e ahuake mai ana
keia uala i kana pue uala, a o
Kupihe e puepue ana no. Ku ana
o Kapanaia, a pane ana: “Nawai
keia uala?” Pane aku keia: “Na’u
no ke ku nei i ka’u pue uala.” A
pau ka laua nei hoopapa ana no
ka uala ko laua hoi aku la noia, a
hiki i ka hale, a po iho, hoomaka
ua uala nei e kaa a haule ilalo, a
hohonu kahi i haule ai, a lele hou
a paa i ka mole, oia kekahi
moolelo i olelo ia. Ua olelo ia ma
keia moolelo a’u i lohe ai, ua oki
maoli ia no ke anakiu o ua uala
nei e ka iole, a hoomaka mai ua
uala nei e kaa a paa i ka mala a
Kapanaia, a malaila kahi i waiho
ai a ulu haupuupu, oia ka mea e
ulu haupuupu nei ka uala a
kakou e ike nei. Oia ka mea i
kapa ia ai kela puu mauka o