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observed the blood trickling from
the head of his bosom
companion. He kissed the
nose, 45 and took him for burial.
However, he looked back and
saw the men closing in behind
him who had come to secure his
death. He buried and covered up
his friend; then turned around
and beheld the many men on the
hill, and observed the bodies of
his ulus lying scattered about,
and secretly commented on the
haste of them in wandering away
to broader destruction.
Whereupon Kawelo recited
these lines of chant:
It has risen above Nihoa,
From the foundation of Lehua, 46
The rain falls, the stream is fed;
My lehua 47 is softened by the
makoa rain.
Soon he was pursuing the men
who, whenever captured by him,
were crushed. He kept on, but
there was no place of meeting; 48
the men fled hastily towards, and
occupied the top of the hill and
very calmly began to pelt stones
at him. [712]
aku la e kanu. Nana ae la nae
keia mahope, a ike aku la ia i na
kanaka e hahai mai ana mahope
oia nei, i kii mai no nae e make
keia. Kanu keia a nalo ke aikane
a ianei, huli mai la a ike i ka nui
o na kanaka maluna o ka puu: a
nana iho la keia i ka waiho
mokaki o na kino o na ulu a ia
nei, me ka olelo pu iho i ka
wikiwiki o ua poe nei i ka hele e
a laa ka make. Ia wa i kau iho ai
ua Kawelo nei i keia mau lalani
mele:
Ea mai ana ma Nihoa,
Ma ka mole mai o Lehua,
Ua iho la e ka ua pulu kahawai
Pulu a’u lehua i ka makoa.
O ko ianei alualu aku la no ia i
na kanaka, loaa aku la no iaia
nei, haki ae ana. Oi noke aku no
hoi keia, aohe no he wahi a
launa aku. Puhee aku la nae na
kanaka a noho mai iluna o ka
puu, me ka nounou malie mai i
ka pohaku iaia nei. [713]
While he was making ascent he
saw his wife standing together
with her husband; and because
of the men that ran about on the
hill he addressed these lines of
chant:
The children are growing
mischievous; 49
The surf-riding boards are ever
increasing.
The surfs break! Kamalama!
Persistently he climbed up; they
were pelting stones at him. He
was struck, but he still pressed
upward. When he was covered
over with stones he shook and
they all fell [off]. Still he
ascended. Reaching the summit,
there were only two piles of
stones left, when he was held
down by the many stones on top
of him, and he lay back quite
dead. 50 Kawelo was then picked
up, conveyed to and placed on a
structure 51 already prepared.
Then the king asked for one to
act as guard until the bones
were loosened, whence they
would be stripped. 52 At this
moment the half-sister of Kawelo
heard [it] and said to the king: “It
Ia manawa a ia nei i pii aku ai,
ike aku la keia i ka wahine a ia
nei, e ku pu ana no me ke kane;
a o ka naholo mai a na kanaka
iluna o ka puu, kau aku la keia i
keia mau lalani mele:
Kolohe iho la ua poe kamalii nei,
Ke lehulehu mai la ka papa hee i
ka nalu,
Kakala—e! Kamalama!
O ko ianei pii aku la no ia, e nee
mai ana lakou ’la i ka hailuku iaia
nei i ka pohaku. Pa mai la no
keia, pii no nae. A paa keia i ka
pohaku, ue ae la no keia, pau i
ka helelei. Pii no hoi keia. Oi pii
aku keia, ua koe nae elua puu
pohaku i koe, paa keia i ka nui o
ka pohaku maluna ona, waiho a
make aku la keia. Kii ia mai la ua
Kawelo nei a lawe ia aku la a
waiho ana i luna o kahi i
hoomakaukau ia. Olelo iho la ke
alii i mea nana e malama a hiki i
ka wa e helelei ai na iwi, alaila
holehole ia a pau. Ia manawa
lohe ke kaikuahine hanauna o
ua Kawelo a olelo mai i ke ’lii: “E
aho na’u e malama.” O ka ae
mai la no ia o ke ’lii, a pau aku la
is well that I be caretaker,” to
which the king assented, and
they all returned feeling assured
there was no mischiefmaker left
to cause trouble again, that the
tyrant had been killed, and the
comparative ease of living had
come and slumber was
undisturbed during the night.
CHAPTER V.
Body of Kawelo Placed on the
Structure for Decomposition.
—Kawelo Revives and Is Aided
by His Caretakers.—They Agree
to Resist the King’s Emissaries.
When Kawelo had been placed
on the frame 53 of the structure,
those who were to keep watch
over the corpse of Kawelo retired
and rested a few days, because
they were much exhausted from
the previous encounter. But
before Kawelo had been placed
on the platform of the structure,
he was wrapped up. The manner
i ka hoi me ka akena nui ana iho
aohe kupueu nana e pepehi hou,
ua make aku la no ka ino, a ua
oluolu ka noho ana, lealea ka
hiamoe o ka po.
MOKUNA V.
Kau ia ko Kawelo Kino Iluna o
ka Haka a Hiki i ka Ino Ana.—Ola
hou o Kawelo a Kokua ia e na
Kiai.—Ae Laua e kue i na Kanaka
a ke ’Lii.
Aia ia Kawelo i kau ia ai iluna o
kaupoku o ka hale, hoi aku la ua
mau mea nei nana e malama ke
kino kupapau o ua Kawelo nei a
hooluolu iho la, nokamea, ua nui
ka luhi no ke kaua mua ana iho,
a hala kekahi mau la. Mamua ae
nae o ke kau ia ana o Kawelo i
kaupoku o ka hale, ua hana
opeope ia ua Kawelo nei. O ke
of its preparation was like the
rolling up of a tobacco bundle,
though not exactly, for he was
laid out at full length and placed
on top. 54 The rope with which it
was fastened was wauke rope.
The king, Aikanaka, had
previously instructed the guards,
who were the sister and the
brother-in-law of Kawelo, saying:
“Whilst he remains on the
platform of the structure, this is
my behest to you two: Take good
care of the corpse of the
deceased until two ten-day 55
periods have gone by, when I will
know that the body of the chief
has become decayed. I shall
dispatch a messenger hither to
make inquiries concerning the
body of Kawelo, and you will
inform him.” “It is agreed,” the
guards said. The king then
withdrew with his men and the
companion of Kawelo during his
early childhood. [714]
concerning the
remaining of the
guards to keep watch
over the corpse.
ano o ka hana ia ana, ua like me
ke kukaa ia ana o ke ope paka,
aole nae e like loa me ia, ua
hoomoe loihi ia no keia a kau ia
iluna. O ke kaula nae o ke kau ia
ana, he kaula wauke. Ua kauoha
mua mai nae ke ’lii, o Aikanaka, i
ua mau kiai nei, oia hoi ke
kaikuahine o ua Kawelo nei a
me ke kaikoeke: “I ko ianei wa e
kau ia ai iluna o kaupoku o ka
hale, eia ka’u kauoha ia olua: e
malama malie olua i ke kino
kupapau o ka mea make, a hala
na anahulu elua, alaila, manao
ae au, ua palahe ke kino o ke ’lii.
Hoouna mai au i kekahi kanaka
e ninau i ke kino o Kawelo, a na
olua ia e hai ae.” “Ae,” wahi a ua
mau kiai nei. Huli hoi aku la ua
’lii nei me na kanaka a me ke
aikane a me ke aikane a Kawelo
i ka wa pokeo wale, oia hoi ka
wa liilii. [715]
no ka noho ana o na
kiai e nana i ke kino
kupapau.
Whilst they were residing and
keeping vigil over the deceased,
when four days had elapsed
since the placing of Kawelo on
high, and who had begun to
decompose, 56 as the skin of the
man was seen to burst open,
they started to light a fire,
because they were short of fish.
They had, however, plenty of
vegetable food. As to the fire
they had kindled, it was obtained
from one of the woods, since fire
was not then commonly known.
Their fire having been lighted
and the kukui-nut 57 having been
cooked, they sat down to eat;
after which they laid down to
sleep. They heard the thump of
the bundle, and though they
thought that its occupant was
dead, yet it was still living. The
wife said to the husband: “Go
over and examine your brother-
in-law; perhaps the rope has
given way.” The husband replied,
“Maybe it is a ghost; I am afraid.”
The wife spoke: “You just simply
go and peep, and then come
back.” “All right,” the husband
answered.
Whereupon the husband
Aia ia laua nei e noho ana e
nana ana no laua nei i ke kino o
ka mea make. A hala na la eha o
ke kau ana o ua Kawelo nei
iluna, molehulehu iho la, e ike ia
ana no nae ka ili o kanaka ke
puka ae, hoomaka iho la laua
nei e ho-a i wahi ahi, nokamea
aohe a laua i’a. O ka ai ka laua
mea nui. O ka laua nei ahi no hoi
i ho-a ai noloko mai no o kekahi
o na laau, nokamea, aole i laha
loa ke ahi ia manawa. A a ke ahi
a laua nei a mo-a ka akimona,
hoomakaukau iho la laua nei e
kamau ai, alaila la, hooluolu aku
e moe. Lohe no laua nei ke pahu
ana mai o ua opeope nei, me ko
laua nei manao la ua make, e
ola mai ana no. Pane aku ka
wahine i ke kane: “E hele aku oe
e nana i ko kaikoeke, malia paha
ua moku mai la ke kaula.” Olelo
aku ke kane: “Malia paha ua
lapu, he makau wau.” I mai ka
wahine: “O ko hele wale aku no
hoi e kiei la a hoi mai.” “Ae,”
wahi a ke kane.
O ka hele aku la no ia o ke kane
ventured, trembling on account
of fear, and peeped in. But to his
amazement, the corpse was
shaking about in the covering,
and the husband exclaimed to
his wife: “Say, he is a ghost, for
he is here shaking!” The wife ran
over and, noticing it tremble, said
to the husband: “Disengage him,
you who have strong hands, and
examine his injuries.” The
husband unfastened it, but the
wife had withdrawn, and he saw
the body of Kawelo trembling. If
the brother-in-law had perhaps
then killed him, Kawelo would
then have been forever done
with! Not so! Pity possessed him,
and [he] called to his wife: “Say,
you! Come hither and let us give
him treatment. He is alive.” The
other responded and both
massaged 58 him.
But when they observed the skin
was of different colors, being
black and red. Perhaps the
reason for the blackness was
because of the continuous
bruisings by the stones.
Nevertheless, Kawelo was lifted
and conveyed to the place they
had started the fire, massaged
me ka haalulu no ka makau a
kiei. I kona nana aku ana nae ka
hana e haalulu mai ana ke kino
kupapau iloko o ka opeope a
pane aku i ka wahine: “E! lapu
oia nei, eia la ke haalulu nei.”
Holo mai ka wahine a ike i ka
haalulu, olelo iho i ke kane: “E
wehe ae oe ka lima ikaika, a e
nana iho i kona kino.” Wehe ae
la ua kane nei, hoi aku la nae ua
wahine nei, a ike keia i ke kino o
Kawelo e haalulu ana. E pepehi
ia iho no paha e ua kaikoeke nei,
ina la ua make loa o Kawelo!
Aole! Komo no ke aloha iloko
ona, a kahea aku i ka wahine. “E
iala, hele mai kaua e lomi iaia
nei. Ua ola oia nei.” Hele mai la
kela a lomi pu iho la.
I ko laua nei nana iho nae, ua
ano okoa ka ili: he eleele, a he
ulaula. O ka kumu paha o ka
eleele, no ka pa mau i ka
pohaku. Kaikai ia aku la nae ua
Kawelo nei a hiki ma kahi o ke
ahi a laua nei i ho-a ai, lomilomi
laua me ka hoopumehana pu
ana i ke ahi. A hiki wale i ke
and also warmed up near the
fire; and they were up until
midnight. Then the body of
Kawelo gradually came out of
that state of syncope, and he
saw the others. He was assisted
and sat up, though he was very
feeble; he saluted and the others
did likewise. After they had spent
a sleepless night, and
somewhere between daybreak
and the approach of daylight,
they noticed that the body of
Kawelo was slowly recovering. It
was not like that before in
excessive darkness of color. He
had resumed his usual
appearance.
Kawelo said: “You two are
perhaps the only ones up here to
guard me. Is there no one else?”
The woman replied: “Yes, we are
alone. I never thought of
watching over you, but it became
necessary since I saw that you
were of my blood, because the
older brother of my father 59 is
your father. Therefore, my pity
for you welled up, and I
besought the king that I keep
watch until you decomposed,
when you were to be sent for
aumoe ko laua nei ala ana. A
pohala ae la ke kino o ua
Kawelo nei mai loko mai oia
make a ike ae la keia ia laua nei.
Hoala ia ae la keia a noho iluna
me ke ano nawaliwali no nae;
aloha mai la kela, aloha aku la
no hoi laua. A liuliu wale, a
aneane i ke kau wahi o ke ao, a
hiki wale i ke ao ana, me ko laua
nei moe ole, ike aku la laua nei i
ke ano maikai o ke kino o
Kawelo; aole pela mamua ka
eleele ino, ua hoi keia a ke kino
mau.
Olelo aku o ua Kawelo: “O olua
wale no nae paha kai luna nei e
kiai ai ia’u. Aohe he mea e?” Hai
mai ka wahine: “Ae, o maua
wale no. He manao ole no ko’u e
kiai ia oe, aole hoi e hihi o kuu
ike ana he mea ponoi oe no’u,
nokamea o ke kaikuaana o ko’u
makuakane, oia kou
makuakane. Nolaila i kupu mai
ai ko’u aloha nou, a olelo aku au
i ke ’lii na’u e malama a hiki i ko
wa e helelei ai, alaila kii ia mai
oe a holehole ia ko mau iwi.”
and your bones stripped.”
Kawelo spoke on: “Was there no
[716]other instruction of the king
to you?” The former answered:
“There was instruction indeed.
This is his behest; that we
should watch over you until two
ten-day periods elapsed, when
he would send a man hither who
was to be informed by us of your
state, and he was to return and
report to the king, who would
then come up and strip all your
bones.”
Kawelo said: “How many
anahulus are yet left, 60 when
some one of them shall come to
inquire?” “There are only four
days more, 61 when they will
come up.” Then he instructed his
brother-in-law to draw up the
ladder, because it was the place
where the body had been
placed. It was on a hill, all the
points of which were
unscalable 62 by men, because it
was steep on all sides, and only
by way of this ladder could those
who desired to inspect this hill
reach it. Immediately the ladder
was drawn up and placed on the
top; Kawelo said: “Listen! If in
Olelo mai o Kawelo: “Aohe
kauoha hou ae a ke ’lii ia oe?”
[717]Hai aku keia: “He kauoha no.
Eia kana kauoha: e kiai maua ia
oe a hala na anahulu elua, nana
no e hoouna mai i kanaka na
maua e hai aku i ko ino, a nana
e hoi aku e olelo i ke ’lii a na ke
’lii e pii e holehole ia oe, a pau
ko mau iwi.”
Olelo aku o Kawelo: “Ehia
anahulu i koe, alaila pii mai
kekahi o lakou e nana?” “Eha no
la i koe, alaila pii mai.” Olelo iho
keia i ke kaikoeke e huki mai ke
alahaka iluna, nokamea, o kahi
ia i waiho ia ai ke kino o Kawelo.
He puu no ia, a ma na wahi e ae
o ka puu aole e hiki ke pii mai ke
kanaka, nokamea, he pali wale
no, a ma kahi wale no o ka
alahaka e hiki ai ka poe
makemake e pii e ike i keia puu.
O ka huki ia mai la no ia o ua
alahaka nei a kau iluna. Olelo
aku o Kawelo: “I noho auanei a
hoouna ia mai kekahi o lalo ea, a
i olelo mai auanei e hookuu aku i
the course of staying, one from
below should be sent hither, and
should call out to let down the
ladder, do not consent. Instead,
say to him that only with strength
can the top be reached.” “It is
agreed,” the brother-in-law
replied.
They lived on and four days
passed by. On the fifth day
Kawelo, however, being asleep,
the brother-in-law espied the
man who had come up and
began to weep. When the wife
heard the wailing of the
husband, she said: “What are
these tears for?” The other
answered: “Why question you
regarding these tears; they are
for death. Ill-fate will soon come.”
Not very long afterwards, the
one that had been sent to inquire
after the corpse of the deceased
called out: “Lower the ladder that
I may ascend to examine the
body of the dead one.” The other
replied with fear: “The ladder will
not be lowered for you. Only with
the greatest strength can the top
be inspected.” The man replied:
“Whence, indeed, is that power
of resistance of yours? I
ke alahaka, mai ae aku oe e
hookuu, olelo aku oe aia a me
ka ikaika hiki iluna nei.” “Ae,”
wahi a ke kaikoeke.
Ko lakou nei noho iho la no ia a
hala na la eha. I ka lima o ka la
ua hiamoe aku la nae ua Kawelo
nei, ike aku la ke kaikoekoe i ke
kanaka o ka pii ana mai, o ko
ianei uwe iho la no ia. A lohe ka
wahine i ka uwe a ke kane, olelo
mai la ka wahine: “He waimaka
aha keia?” Pane aku keia: “He
waimaka aha mai ka hoi kau, he
waimaka make. Ei aku ka make
la a hiki mai.” Aole i liuliu iho,
kahea ana ua kanaka nei i
hoouna ia mai ai e pii e nana i ke
kino kupapau o ka mea make:
“Hookuu ia mai ke ala i pii aku
au e nana i ke kino o ka mea
make.” Olelo aku keia me ka
makau: “Aole e hookuu ia aku ke
alahaka nou. Aia a nui ka ikaika,
alaila, ike ia luna nei.” Olelo mai
ua kanaka nei: “Nohea mai nei
hoi kena ikaika ou! Kai no hoi i
hoonoho ia oe e nana i ke kino
supposed you were stationed to
care for the corpse, but lo! you
two are placed to resist. What of
it, anyhow? I am going back and
report this action of yours to the
king; I will explain that the corpse
of Kawelo cannot be obtained,
except only with force shall it be
secured.”
CHAPTER VI.
The King, Advised of the
Refusal to Permit Inspection,
Sends a Guard to Slay the
Caretakers.—Kawelo Assumes
Defence of the Hill and Hurls
Rocks Upon the Guards Till
One Only Is Left to Tell the
King of Their Destruction.
As the man returned and
reached the house of the king,
who exclaimed: “Say, how quick
is the mission thither!” The other
said: “Was it a successful
ascent? Indeed, as I set out
thither and arrived at the foot of
kupapau, eia ka! i hoonoho ia
olua e kipi. Heaha la auanei; e
hoi ana au a hai aku i ke ’lii no
keia hana au. E hoi au a olelo
aku, aole e loaa aku ke kino
kupapau o Kawelo, aia a me ke
ikaika, alaila loaa.”
MOKUNA VI.
No ka Hoole ia ana o ike ia ke
Kupapau, Hoouna ke ’Lii i Kekahi
mau Kanaka e Pepehi i na Kiai.—
Ku Paio o Kawelo a Hailuku i na
Kanaka me ka Pohaku a Koe Kahi
Ahailono i ke ’Lii.
Aia i ua kanaka nei e hoi ana, a
hiki i ka hale o ke ’lii a “mama”
ana no ke ’lii: “E! mama no ka
huakai o ka pii ana aku nei.”
Olelo aku keia: “He pii pono
auanei. Kai no hoi paha ia’u i pii
aku nei a hiki malalo o ka puu a
the hill, I called out for the ladder
to be lowered, but the others did
not let it down. Instead, he
asserted that it would not be
lowered, and that only with force
can we reach thereon. That is
what [718]he told me.” The king
spoke up: “Go and muster the
men together to capture and
beat them until dead, then drag
them hither.” “All right,” said the
man. He then ran out merrily and
approached before the men, who
said: “Wherefore came you
here?” “The king has
commanded me that we go and
slay those who kept watch over
the corpse of Kawelo, and who
have rebelled.” They
immediately prepared and were
well equipped.
Previous, however, to the
readiness of the men to make
the ascent, the wife,
Kanewahineikiaoha, remarked to
Aikanaka: “We will never
escape; we shall all be defeated
by Kawelo. I told you frequently
that if my husband should
survive from this death, then we
would perish.” The husband
said: “Will he that is dead come
kahea aku no hoi au e hookuu
mai i ke alahaka, aohe nae o
laua ’la hookuu mai. Hai mai nae
kela i kana huaolelo: aole e
hookuu aku, aia a me ka ikaika,
alaila hiki iluna. Oia kana i olelo
mai nei la.” Olelo aku ke ’lii: “O
hoi a kuahaua aku i na kanaka e
kii e pepehi ia laua, [719]a make,
alaila, kauo hele mai.” “Ae,” wahi
a kahi kanaka. Holo aku la ua
wahi kanaka nei me ka olioli a
hiki ana i na kanaka, pane mai
na kanaka: “Heaha mai nei
kau?” “I kauoha mai nei ke ’lii
ia’u e kii kakou e pepehi i na
mea nana i malama ke kino
kupapau o Kawelo, a ua kipi mai
nei.” Liuliu iho la ua poe kanaka
nei a makaukau.
Mamua nae o ka makaukau ana
o na kanaka e pii, olelo aku ka
wahine, o Kanewahineikiaoha, ia
Aikanaka: “Aole kakou e pakele;
e pau ana kakou i ka make ia
Kawelo. Ua hai mua au ia oe,
ina e ola mai kuu kane mai loko
mai o keia make, alaila, e make
ana kakou.” Olelo aku ke kane:
“E ola hoi ka mea i make: palahe
aku la paha kona io; ua lilo aku
to life? maybe his flesh has
become soft; perhaps it has
reduced to nothingness.” 63 “It
may be so,” the wife answered;
“it is not clear.” In due time the
man urged that they go up and
kill those two persons. However,
the friend, 64 who was the bosom
companion of his early
childhood, preceded the band.
As they were about to ascend,
the brother-in-law espied this
large company coming up, and
he bent down and commenced
to weep. And when Kawelo saw
it he asked: “Wherefore is this
weeping?” The other answered:
“It is a death wailing. The
company is on its way to capture
me.” “You retire then to the rear,
and let me move forward.” The
brother-in-law retired to the rear;
Kawelo gradually moved
towards, and had just gained the
edge of the hill, when the
company stood directly below it,
and his friend called out: “Lower
the ladder that we may be able
to ascend.” The former
whispered to the brother-in-law,
“Say, let the ladder down!” It was
nothing; so the ladder was
la paha i mea ole.” “Pela paha,”
wahi a ka wahine. “Aole i akaka.”
A liuliu wale, o ka hoeu aku la no
ia o na kanaka e pii lakou e
pepehi i ua mau mea elua nei. O
ke aikane no nae mamua o ka
huakai, oia hoi ke aikane o ka
wa liilii.
Ia lakou nae e hoomaka ana e
pii, ike mai la ua kaikoeke nei i
keia huakai nui e pii aku ana, a
kulou iho la oia ilalo a hoomaka
e uwe. A ike mai o Kawelo,
ninau mai la oia: “He uwe aha
hoi keia?” Hai aku keia: “He uwe
make. Ei ae ka huakai la ke kii
mai nei ia’u.” “Hoi ae hoi ha oe
mahope e nee aku au mamua.”
Hoi ae la ua kaikoeke nei
mahope, neenee aku la o
Kawelo a hiki imua o ka pali, ku
ana ka huakai malalo pono o ka
puu. A kahea no ke aikane a ia
nei: “Hookuu ia mai ke alahaka i
hiki aku makou.” Ui ae la keia i
ke kaikoeke, “E! hookuu ia ae
hoi ke alahaka.” He mea ole ia,
ku ana ke alahaka ilalo. O ka
hoomaka mai la no ia o ke
aikane a ia nei e pii me kona
dropped to the ground.
Immediately his friend with his
warriors began to climb up. He
looked, and, catching sight of the
friend, his tears rolled down; he
recited that chant which they had
once before composed:
I love the blossom of the lehua
Which is being wilted by the sun
And which espies Huliamahi.
The flesh is just trembling.
Farewell to you!
Farewell to our companionship!
Farewell to the surf of Wailua!
We two were fondled together by
the same parent.
And when he had ended his
chant, the friend then looked
carefully and fully caught sight of
Kawelo turning slightly toward
him. He shrank back, thinking
perhaps that he would escape.
The soldiers said: “Why the
drawing back, for what?” “Why
not ascend and capture and drag
yonder quiet fellow hither?” Their
leader answered: “We shall not
escape; we will all be
vanquished. That is Kawelo
sleeping over there. What a
great pity it would be that my
mau koa. Nana aku la keia a ike
i ke aikane, kulu ko ianei
waimaka, a hoomaka oia e kau
aku i ke mele a laua i haku mua
ai:
O ka pua o ka lehua ka’u aloha
Ke hoomae ia mai la e ka la
Ike mai la ia Huliamahi
Ke lia wale ’la no ka io
E aloha oe!
Aloha ko kaua holoholo pu ana,
Aloha ka nalu hee o Wailua,
Elua kaua i ka ai hookahi a ka
makua.
A pau ka ia nei mele ana, nana
pono mai la ua aikane nei a ike
pono ia Kawelo e huli papu aku
ana. Kuemi hope aku la keia, me
ka manao paha e pakele. Pane
mai na koa: “E kuemi hope ana
ka hoi i ke aha? Kai no hoi o ka
pii aku a make aku kena wahi
kanaka hoonana a kauo ia mai.”
Olelo aku ko lakou mea nui:
“Aole kakou e pakele. E pau ana
kakou i ka make. O Kawelo kela
e moe mai la. Ehia auanei mea
aloha, o kuu naau a kauhihi ia
ae i ka laau; o oukou, he pepehi
intestines be allowed to trail
down from the tree; while you
are simply slain, and your
entrails are not taken out.” 65 The
men [720]said: “Who is indeed the
Kawelo that should survive from
an everlasting death? Maybe
you mistook the man for
Kawelo.” “No, that is Kawelo,
indeed.”
At this moment, the brother-in-
law of Kawelo advanced and
said triumphantly: “There is only
one way you will be spared by
me 66—that you return. But if you
persist on coming up here, you
will all be killed and no informant
shall escape to the king.” 67 The
men were very much irritated. As
they were coming up, he took
hold of a boulder and began to
roll it. As the boulder rolled down
ten were swept away. Then the
man ran and crouched behind
Kawelo. Kawelo stood forth with
unequalled strength and started
to sweep them down, when they
all fled away. Kawelo began to
slay them except one who hied
to the presence of the king.
“What brings you hither?” the
king demanded. “You are
wale ia iho no, aohe hue ia o ko
oukou naau.” Olelo mai na
kanaka: “Owai hoi ia Kawelo
[721]ola ae iloko o ka make nui,
malia paha ua kuhihewa aku la
oe i ua wahi kanaka ala o
Kawelo.” “Aole, o Kawelo no
kela.”
Ia manawa ku aku ua wahi
kaikoeke nei o Kawelo a olelo
haanui aku: “Hookahi wale no o
oukou pakele ia’u, he hoi aku no
oukou. Aka, paakiki mai oukou e
pii mai iluna nei, pau oukou ia’u i
ka make aohe ahailono e hiki i
ke ’lii.” Nui loa iho la ka ukiuki o
na kanaka. Ia lakou nei e pii mai
ana hopu iho la keia hookahi
pohaku nui, a hoomaka e
olokaa. I ke kaa ana aku o ua
pohaku nei, pau aku la he umi.
Holo aku la ua wahi kanaka nei
a pili mahope o Kawelo. Ku mai
la o Kawelo me ka ikaika lua ole,
a hoomaka e pulumi ia lakou, a
pau iho la lakou i ka holo. E nee
aku ana o Kawelo i ka pepehi a
koe hookahi, a ku ana i ke alo o
Aikanaka. “Heaha mai nei kau?”
wahi a ke ’lii. “Heaha mai ka hoi
justified in asking. We are all
vanquished by Kawelo, and I
only am left. Perhaps I was
allowed to escape to inform you.
The majority are all destroyed.”
kau. O makou ua pau i ka make
ia Kawelo, a owau wale no koe. I
hookuu ia mai nei paha wau i
mea e hai aku ia oe. O ka nui ua
pau.”

[incomplete.] D. Kamakea. [AOLE I PAU.] D. Kamakea.

[695] [i]

1 This brief version of Kawelo differs in

many respects from that shown as
No. 1 in this second volume series. At
the outset, the parents, birthplace on
Kauai, and family vary materially. This
gives him but one brother; the other,
three brothers and a sister. The main
points, however, retain a similarity. ↑
2 The other story shows Kauahoa, as
also Aikanaka, of same age with
Kawelo and brought up together as
companions, but unrelated. ↑
3 Adoption of children in infancy by
relatives, or near friends, was
common practice, but oftener at birth
than at the development of character
traits as here presented. ↑
4 Kawelo as a younger brother of
Aikanaka here, and a half-brother in
the preceding chapter; the terms would
also apply to them as cousins. ↑
5 This is the same name of
Kamapuaa’s antagonist at Koolau
that fled to Kauai and was king there
when he again met and vanquished
him. ↑
6 Kamalama, lit., the moon, in the other
version is spoken of as his brother. ↑
7 These are two of those later referred
to as Kawelo’s ulus; their names
literally signify The-breadfruit-placed-
within, and The-breadfruit-placed-
without. ↑
8 Kou, the ancient name of Honolulu
harbor, is taken as the attractive
name of Puuloa, presented as a
beautiful woman; a common practice in
Hawaiian story. ↑
9 Kaena, the northwest point of
Oahu. ↑
10 Uhumakaikai, literally, the wandering
or sightseeing uhu (Parrot-fish). ↑
11 She who became the wife, and led
to Kawelo’s instruction in warfare. ↑
12The javelin exercise with her
brothers was as enjoyable as a bath,
wai auau, and is referred to as bath-
water. ↑
13Hoapaio, rendered here as
antagonist, is of mental rather than
physical contention. ↑
14Tradition abounds with instances of
this reserve of one feature of skill in
warfare instruction; the master holding
one power in reserve lest his pupil
should gain the mastery over him. ↑
15 This has reference to the practice of
taming uhus for use as decoys in
catching their kind. ↑
16 Wreaking vengeance for Kawelo’s
winning away of Aikanaka’s wives,
as instructed by the father. ↑
17 The application of the term ulus to
this company of ten, but four of
whom are so entitled, likely arises from
the expectation that as a body fighting
together they would prove the ulu
(bowls) that would sweep down their
opponents. The other version has a
larger number, but they are not referred
to as ulus. ↑
18A familiar way of old-time
stowaways, or the secreting of
important persons on eventful
occasions, in canoe voyaging. ↑
19 Kawelo, aware of the opportune time
to impress the foe, wishes to be
released. ↑
20 Waena, middle; kuaiako, the back or
shoulders of the curved sticks
connecting with the outrigger if a single
canoe, or which joins another if a
double canoe, as is likely in this case;
hence, the platform between them, the
natural place of command. ↑
21 The expression papai hale, a shelter
hut, shows an old-time construction
on some double canoes as a shield
from sun or rain. It is in its shade that
Kawelo stands, which draws the boast
of the expert spearsman who could
spear even a blade of grass, as
Kakaalaneo also ranked. ↑
22 Pekua, warded off as with a kick; to
be done so with the flap of one’s
malo may be understood as the acme
of disdain. ↑
23 Aikanaka does not accept the battle
as his, clearly inquiring of it as yours
—a oukou—though it was at his
direction and on his behalf. ↑
24“I only am left,” follows down the
centuries. This was Aikanaka’s
experience with Kamapuaa. ↑
25 Kapaa, a section of eastern Kauai,
between Kealia and Waipouli. ↑
26 Naulu, name of the sea-breeze at
Waimea. The waipaoa is also a wind
of that locality. ↑
27 Waialeale, the summit of Kauai’s
central mountain. ↑
28 The koolau is the northerly wind of
Kauai. ↑
29 Aikanaka seeks to benefit by the
estrangement existing between the
two brothers. ↑
30 A side remark indicating that
Kauahoa was oblivious to all about
him. ↑
31 A call to a realization of his
situation. ↑
32An attempt to win over his brother
whom he designates as hoahanau,
companion-in-birth. ↑
33 Taunting in riddles. Hawaiians were
much given to such. ↑
34Aikanaka serves Kawelo with his
same medicine, who in turn seeks
vengeance. ↑
35 The spear practice is convincing to
the king that he is in danger unless
he can accomplish the death of them
all: e pepehi ia lakou apau i ka make. ↑
 The poalima (Friday) was the right of
36 king or chiefs to the fifth day of the
week, of his people for any work or
service he might wish performed.
These were known originally as
konohiki days. To disregard the law by
non-attendance of any tenant on
poalima days met with severe
penalties. E kuahaua was to proclaim,
to herald abroad. ↑
37 This assumes that the ulus will
ignore the proclamation. ↑
38 The other version of Kawelo makes
his father-in-law as his warrior-tutor
in all except one club-stroke, which he
reserved in self-defense. ↑
39Kamalamaikipokii, of the original,
signifies “the little youngest
Kamalama.” ↑
40Premonition of threatened danger
puts them on their guard for
concerted action. ↑
41 The reference here is to Kawelo. ↑
42 Lehua, brave soldier, Kamalama. ↑
43 Chill of the koolau, the north wind, is
the overpowering army which
surrounds him. ↑
44 For surf aid to speed him
shoreward. ↑
45 The Hawaiian mode of kissing was
to touch or rub noses together. ↑
46 Nihoa and Lehua, westernmost
islets of the Hawaiian group. ↑
47 My lehua (soldier) is softened
(overcome) by the makoa rain,
overwhelming soldiers. ↑
48No place of meeting, i.e., his
opponents made no stand; they
were on the run. ↑
49 Rather widely figurative situation. ↑
50 Dead to all appearances. ↑
51 The platform of a heiau in
preparation for a temple sacrifice. ↑
52 The loosening of flesh from the
bones was sometimes hastened by
fire. ↑
53The term kaupoku (commonly
kaupaku) o ka hale, ridge-pole of the
house, would require suspension of the
body therefrom, which would be quite
unusual and not in keeping with the
context, calling for placement from
which Kawelo arises at the opportune
moment. ↑
54 Placed on top, i.e., on a platform or
shelf of the structure (hale) already
prepared, which conforms to the temple
(heiau) provision for the placement of
sacrifices. ↑
55Two anahulus, ten-day periods, a
term only referring to number of
days, never to other counting. ↑
56 The term molehulehu (appearance)
puka ae (bursting) conveys the idea
of decomposition having set in, quite
natural at the end of four days, yet not
borne out by subsequent events. ↑
57 Cooked kukui-nut called akimona, is
usually the pounded kernels, though
sometimes eaten without such
preparation. ↑