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The boy: Keiki:
There is my bird, my bird, Kuu manu la e kuu manu,
My bird with its wings Kuu manu hooluheluhe o
hanging down, of kaunihi, kaunihi,
For at sight of a blade of A ike i ka pua mauu la
grass its wings hang hooluheluhe,
down, E luhe ana.
They hang down.

“Don’t their wings hang down by “Aole ia la he luheluhe i ka

the wind? They do.” makani, he luhe ia.”

The men: Kanaka:

The kaunooa 26 plant He hihi wale no ka ke
creeps there above kaunooa i luna,
without roots, Aohe kumu, hookahi
It has no stem, its only kumu o ka laau,
stem is the wood it creeps E hihi ana ke kaunooa.
on.
The kaunooa plant
creeps.

“Die you will, boy, for we have “Make e ke keiki, lawe ae nei
taken the only thing that creeps makou i na mea hihi a pau, aohe
without roots, or stem, and there mea hihi e koe.” [591]
is none left.” [590]

The boy: Keiki:

The spider’s web creeps He hihi wale no ka
there above without roots, Punawelewele i luna,
It has no stem, its only Aohe kumu, hookahi
stem is the wood it creeps kumu he laau.
 on,
The spider’s web creeps.
“Don’t the web creep? It creeps.
You think, no doubt, that being
men whose teeth are yellow with
age, that you are, therefore, the
only ones classed as experts in
the profession of hoopapa.”
The men:
Puna, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke
plant.
It clings together and is
made to rattle by the heat
of the sun.
It clings and hides itself
from the heat of the sun of
Puna.
When sat on, it will cling
to the back
As the squid clings to a
shell.
It clings, it clings there
above,
It clings there below, it
clings.
“There, we have our uses of the
word cling (pili), young man. We
He hihi Punawelewele ia.
“Aole ia la he mea hihi, he mea
hihi, e kuhi ana no paha oukou e
na kanaka makua kuipilo, o
oukou wale no kai ike i ka
hoopapa.”
Kanaka:
O Puna nui aina la!
Ua wela i ka la e-
Ua keekeehi a e ka ua
Ka muo o ka wauke a!
Pili nakeke i ka la e.
Pili pee pu i ka la o Puna,
O ka noho ana pili i ka
lemu,
O ka hee pili i na leho nei
la e!
Pili, he pili i luna,
He pili i lalo, pili la.
“Aia ka makou mea pili la e ke
keiki; make paha auanei i ka
fear you are beaten this time, for
you will not be able to find a
single phrase where you can use
the word, young man.”
The boy:
Kona, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke
plant.
It clings together and is
made to rattle by the heat
of the sun of Kona,
For the load will cling to
the back when carried,
And the shoe will cling to
the foot when worn.
“There we have the word cling
and properly used too.”
The men:
The hills, yea, the hills.
The hills at Puulena, at
Kauhako, at Pakini.
The wind from below, from
within the hole sweeps up.
It is the wind that carries
away the fishermen’s
canoes.
“You are beaten, young man.”
mea pili ole e ke keiki.”
Keiki:
O Kona nui aina la,
Ua wela i ka la e!
Ua keekeehia e ka ua,
Ka muo o ka wauke a!
Pili nakeke i ka la o Kona,
O ka haawe pili i ke kua,
O ke kamaa pili i ka
wawae nei la e.
“Pili, aole ia la he pili, pili ia.”
Kanaka:
Na puu e na puu,
Na Puulena i Kauhako, i
Pakini,
Lele mai ka okai makani
mai lalo o ka lua.
He makani lawe i ka waa
lawaia.
“Uhe, uhe, make e ke keiki.”
The boy:
The hills, yea, the hills.
The hills of Puulena, at
Kahuku, at Pakini.
The wind, from the lower
end of Kailua sweeps up.
It is the wind that carries
away the fishermen’s
clothes.
“Does not that match your wind?
It does.”
The men:
The rat is being carried off
by the owl,
That thing of death the
owl,
It is indeed lifeless,
nothing lives.
The boy:
The shell is carrying the
squid,
That thing which is dead,
It is indeed lifeless,
neither of them will live.
The men:
The land of many hau
trees is Kohala,
I have counted [out of]
one hau tree,
Keiki:
Na puu e na puu
Na Puulena, i Kahuku, i
Pakini,
Lele mai ka okai makani
mai lalo mai o Kailua,
He makani lawe i ke kapa
lawaia la e.
“Uhe, uhe, aole ia la i pai? Ua
pai.”
Kanaka:
Ke amo ia ae la ka iole e
ka pueo,
E kela mea make loa he
pueo,
Make loa, aohe mea ola.
Keiki:
Ke amoa ae la ka hee e
ka leho,
E kela mea make loa,
Make loa, aohe o laua
mea ola.
Kanaka:
He aina hau kinikini o
Kohala,
Na’u i helu a hookahi hau,
A ehiku hau keu [593]
 And have found seven
hau. [592]
The hau for the outrigger
makes one,
The hau for the iako
makes two,
The bark of the hau
makes three,
The wood of the hau
makes four,
The bush of the hau
makes five,
The large hau tree makes
six,
The hau on the mountain
makes seven.
“Say, young man, you will have
no hau, for we have used it all
and none is left. If you find any
more, you will live; but if you fail,
you will surely die.”
We will twist your nose,
Making the sun to appear as
though in mourning.
We will poke your eyes with the
handle of the kahili,
And when the water runs out
Our small god in the profession
of hoopapa will suck it up,
The god Kaneulupo.
O ke ama hau la akahi,
O ka iako hau la alua,
O ka ilihau la akolu,
O ka laau hau la aha,
O ke opu hau la alima,
O ka nanana hau la aona,
O ka hau i ka mauna la
ahiku.
“E ke keiki, make paha auanei i
ka hau ole? Ohi ae nei makou i
na hau a pau, aohe hau i koe; a i
loaa ia oe, ola oe, a i loaa ole,
make oe.”
Wilia ka pou o ko ihu la
Kaa ka la i Kumakena,
Oo ia ko maka i kumu kahili,
Poha mai ka wale,
Omo aku ko makou akua
hoopapa,
O Kaneulupo.
The boy then said: “Since you
full-grown men have found so
many uses, you, whose teeth are
yellow with age, why can’t I, a
boy, find other uses? I, the
youngster, must find it for my
own good and furthermore so
that I may live. I shall search for
some more hau and if I fail you
will live; but if I find some more
use of the word, I will kill you all.”
I will twist your noses,
Making the sun to appear as
though in mourning.
I will poke your eyes with the top
end of the kakili,
And when the water runs out
My small god in the profession of
hoopapa will suck it up,
The god Kanepaki.
The men:
We have asked, the
answer is yet to come.
It is for you to answer,
It is for us to listen.
The boy:
Say, ye gods, eat up the
eyes,
Of the men who are in this
contest,
Eat up all the eyes.
Keiki: “A loaa ka hoi kau ka ke
kanaka makua, ua hele a pilo ke
kui, e o hoi e loaa ka’u ka ke
keiki, e loaa hoi paha ka’u, ka ke
keiki, e nana ai, i ola ai hoi au
alua, imi hoi paha au a i loaa ole
ka’u hau, ola oukou, aka hoi i
loaa, make oukou ia’u.”
Wili ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welau o ke
kahili,
A poha mai ka wale,
Omo aku ko’u wahi akua
hoopapa
O Kanepaiki.
Kanaka:
A hua a pane,
He pane ko ona,
He hoolohe ko onei.
Keiki:
E ke ’kua, aina ka maka,
O na kanaka makua
hoopapa,
Aina ka maka i pau.
“The boy then chanted back
further uses of the word hau.”
A land of many hau trees is
Kona.
I have counted [out of] one hau
tree
And have found seven hau.
Honokohau makes one,
Lanihau makes two,
Puuohau makes three,
Kahauloa makes four,
Auhaukea makes five,
Kahauiki makes six,
The kehau, which drives the
Kona canoe, makes seven.
“There are seven hau, ye men
with the yellow teeth.”
At this Kalanialiiloa said: “You
have indeed found some more
hau. I had thought that these
people had them all, but I see
they did not have them all. Take
the boy as a friend; be friends.”
The instructors replied: “No,
perhaps that is all he knows.”
[594]
The men:
“Alaila, olelo aku ua keiki nei i
kana mau hau.”
Aina hau kinikini o Kona,
Na’u i helu hookahi hau,
A ehiku hau keu,
O Honokohau la akahi
O Lanihau la alua,
O Puuohau la akolu
O Kahauloa la aha,
O Auhaukea la alima,
O Kahauiki la aono
Holo kehau i ka waa Kona la
ahiku.
“Ahiku hau la, he ole hau ia la, e
kanaka makua kuilena, kui pilo?
He hau ia.”
Pane mai o Kalanialiiloa: “Hau
paha; kai no paha ua pau ka hau
ia lakou nei i ka ohi a pau, aole
ka! E ike me ke keiki, e
hoaikane.” Hoole mai na kumu
hoopapa: “Aole, malama o ka
mea ia i loaa iaia.” [595]
Kanaka:
 It comes, it comes, the
sun,
The fruit (hua) of the
breadfruit is partly eaten,
The fruit (hua) of the
potato is down below,
The fruit (hua) of the taro
is down below,
The seed (hua) of the
calabash is down below,
The egg (hua) of the bird
is down below,
The fruit (hua) of the yam
is down below.
“Young man, you are beaten, for
we have taken all the fruits of the
earth, all, there is none left.”
The boy:
It comes, it comes, the
sun,
The fruit (hua) of the
coconut is there above,
The fruit (hua) of the
breadfruit is there above,
The fruit (hua) of the kukui
nut is there above,
The fruit (hua) of the
mountain apple is there
above,
Hiki mai, hiki mai e ka la
e,
Paina liilii ka hua a ka ulu
e!
Ka hua a ka uala aia i
lalo,
Ka hua a ke kalo aia i lalo,
Ka hua a ka ipu la aia i
lalo,
Ka hua a manu la aia i
lalo,
Ka hua a ka uhi la aia i
lalo.
“Make e ke keiki; ohi ae nei
makou i na hua o ka lepo a pau,
pau loa, aohe hua i koe o ke
keiki.”
Keiki:
Hiki mai, hiki mai e ka la
e!
Ka hua a ka niu la kau i
luna,
Ka hua a ka ulu la kau i
luna,
Ka hua a ke kukui la kau
iluna,
Ka hua a ka ohia la kau
iluna,
Ka hua a ka maia la kau
iluna,
 The fruit (hua) of the Ka hua a ka manu la kau
banana is there above, iluna.
The egg (hua) of the bird
is there above.

“Are these not fruits? They are.” “Aole ia la he hua, ea? He hua.”

The men: Kanaka:

There is my island, my Kuu moku la e kuu moku,
island, Moku kele i ka waa o
The island to which my Kaula,
canoe sails, Kaula, Moku kele i ka waa Nihoa,
The island to which my Moku kele i ka waa
canoe sails, Nihoa, Niihau,
The island to which my Lehua, Kauai, Molokai,
canoe sails, Niihau, Oahu,
Lehua, Kauai, Molokai, Maui, Lanai, Kahoolawe,
Oahu, Molokini, Kauiki,
Maui, Lanai, Kahoolawe, Mokuhano,
Molokini, Kauiki, Makaukiu, Mokapu,
Mokuhano, Mokolii.
Makaukiu, Mokapu,
Mokolii.

“You are beaten, young man, “Make e ke keiki, aohe moku i

there are no islands left. We koe, lawe ae nei makou i na
have taken up all the islands that moku a pau loa, aohe moku i
are to be found, there are none koe.”
left.”

The boy: Keiki:

There is my island, my Kuu moku e, kuu moku,
island, O Mokuola, ulu ka ai,
 Mokuola, 27 where the food
doth grow,
Where the coconut doth
grow, where the trees
grow,
Where the houses stand
and the animals run.
“There is an island for you. It is
an island, it is in the sea.”
The men:
Break a tooth and live.
The boy:
Cut a joint and die.
The men:
Knock out all his teeth and
he will not die.
Cut off the joint of the
head, cut it, cut off the
head.
Cut off the shoulder joint,
cut it, cut off the shoulder
joint,
Cut off the hip joint, cut it
off.
The contest was continued until
the boy won out at the word joint
(ki). The men were then all killed
and cooked in the umu and the
bones were stripped of all their
Ulu ka niu, ulu ka laau,
Ku ka hale, holo na
holoholona.
“Aole ia la he moku? He moku
ia, aia i loko o ke kai.”
Kanaka:
Hai ka niho la ola.
Keiki:
Moku ke ki la make.
Kanaka:
Kui ia ka niho oia nei a
pau, aohe make.
Moku ke ki poolua e,
moku, moku ke poo,
Moku ke ki poohiwi e,
moku, moku ka poohiwi,
Moku ke kikala e, moku.
Pela ka lakou hoopapa ana a
make i ke keiki. A ke ki pau i ka
make, pau i ka umu i ke kalua ia
e ia nei; o na iwi, holehole ia,
pela keia i hoopai ai i ko lakou
flesh. Thus did he punish those hewa no ka make ana o ka
who had caused the death of his makuakane ia lakou. [596]
father. [575]

1 Hoopapa, disputing, wrangling,

wordy contentions, debate; a
profession evidently wherein the
interpretation of and play on words
afford occasions of witticisms in
contests for entertainment, or on
wager; sometimes of serious
moment. ↑
2 Pa iwi, fence of bones here referred
to, was not a testimony of Kauai
chiefs’ supremacy only, in utilizing the
bones of his victims, for the vicinity of
Fort Shafter, near Honolulu, had its pa
iwi, a fence of human bones, enclosing
the house of a robber chief who waylaid
travelers passing his province. It is
coincident in these two bone
enclosures that they both lacked one
victim for completion. ↑
3 Pueo-nui-o-kona, great owl of
Kona. ↑
4 It is not clear what the articles of a
professional wrangler would be
beyond his mental powers, though
doubtless he was equipped for sleight
of hand and such like contests. ↑
5 The hokeo calabash was usually a
long shaped gourd with an end
opening for convenience of carrying the
“kit”, or articles of utility; one’s
handbag. ↑
6 Oililepa, file-fish (Osbeckia
scripta). ↑
7 Kikakapu, butterfly-fish (Chætodon
ornatissimus). ↑
8 Makaloa grass (Cyperus lævigatus),
known also as mokoloa, wherewith
the fine Niihau mats were made. ↑
9 Niihau mats were regarded as the
choicest quality of Hawaiian mat
making. ↑
10 Kuolohia grass (Rhynchospora
laxa). ↑
11 Ahu hinano aala o Puna, the hala-
fragrant spread, or kapa, of Puna. ↑
12 The ouhuluwai kapa was made from
mamaki bark, and was dyed
differently on its two sides. ↑
13 The reference to this ouhuluwai o
Laa, a kapa of Laa, shows this to
have been the name of that portion of
Puna known now as Olaa, from taking
the o as being part of the name of the
place as the early voyagers introduced
Hawaii to the world as Owyhee, from
persons saying they were of Hawaii, o
Hawaii. ↑
14 Puaa kukui is here described as a
piece of kukui wood cut to resemble
a pig. In other accounts this puaa kukui
is produced by markings of alaea stain
or coloring, and being in connection
with temple ceremonies it suggests that
in this way certain demands of the
priests for pigs in quantity for sacrificial
offerings were met. ↑
15 Kahuli, turned over. The contest
here changes to a play on words. ↑
16 The iakos of a canoe are the sticks
connecting the outrigger to it. ↑
17 Poking or gouging out the eyes of a
victim was one of the cruelties
practiced in olden times. ↑
18 Kumakena, mourning, the
application being that one would be
blinded for the time by an act so
severe. ↑
19 Kiwaawaa, a coarse kind of kapa for
various uses. ↑
20 Iako of kapa refers to a term in
counting kapas, equaling forty. In
general practice the word kaau is used
for this number. ↑
21 Ama, or aama, mullet (Mugil
cephalus). ↑
22 The contest now centers upon a play
upon words of similar sound but
different meaning, the point of which
cannot well be conveyed in its
translation. ↑
23 Akimona, same as inamona, kukui
nut jelly, a table delicacy. ↑
24 Omao, a small bird of the thrush
family (Phæornis obscura). ↑
25 Alala, the Hawaiian crow (Corvus
tropicus). ↑
26 Kaunooa, a species of vine without
roots. ↑
27 Mokuola, Coconut Island, Hilo, said
to have been a place of refuge in
ancient time, whereby its name “life
island” obtains. ↑
[Contents]
Legend of
Laukiamanuikahiki.
Makiioeoe was the father and
Hina was the mother of
Laukiamanuikahiki. Kuaihelani
was the home of Makiioeoe
where he ruled as king and
where his queen lived from
whom he had one child,
Kahikiula by name. Hina
belonged to Kauai, where
Laukiamanuikahiki 1 was born.
Makiioeoe in his travels came to
Kauai where he met Hina and
took her to wife, and after living
with her for some time, Hina
conceived a child. Shortly after
this Makiioeoe prepared to return
to Kuaihelani; so he said to Hina:
“I am going home. If you should
give birth to a boy give him my
name; but in case it should be a
girl call her Laukiamanuikahiki. If
Kaao no
Laukiamanuikahiki.
O Makiioeoe ka makuakane, o
Hina ka makuahine (o
Kuaihelani ko Makiioeoe aina,
oia ke ’lii olaila, he wahine no
kana e noho ana i Kuaihelani,
hookahi keiki me ia wahine, o
Kahikiula ka inoa). No Kauai o
Hina, ilaila kahi i loaa ai o
Laukiamanuikahiki. Mai
Kuaihelani ka Makiioeoe hele
ana mai, a loaa o Hina i Kauai,
moe laua; a liuliu, hapai o Hina.
Ia wa, hoi o Makiioeoe i
Kuaihelani, olelo aku ia Hina: “E,
ke hoi nei au; e noho oe a i
hanau he keiki kane, kapa oe i
kuu inoa; a i hanau he
kaikamahine, kapa oe i ka inoa o
Laukiamanuikahiki. I hanai oe a i
nui, a manao e hele ae e imi
ia’u, eia na hoailona, he lei
after you bring the child up she palaoa, he kupee, he ahuula, he
should express a desire to come waa nui, he waa iki, he kanaka
in search of me, these shall be nui, he kanaka iki, he waa ula,
the tokens by which I shall he pea ula, he ka ulaula, he aha
recognize the child: this necklace ula, he kanaka ula.” Hoi aku la o
of whale’s teeth, this bracelet, Makiioeoe i Kuaihelani, me ka
this feather cloak. 2 She must be olelo i na kiai i ke ano o ke
accompanied by a large canoe, kaikamahine, a me ke kanu i na
a small canoe, large men, small mea a pau loa no
men, a red canoe, red sails, 3 red Laukiamanuikahiki, na kiowai a
bailing cup, red cords and a red me na mea e ae, kapu a noa ia
man.” Makiioeoe then took his Laukiamanuikahiki.
leave and returned to Kuaihelani.
When he arrived home he
instructed his guards as to the
sign by which to recognize his
daughter 4 and he also instructed
his servants to proceed and
plant all kinds of fruit and other
things for his daughter
Laukiamanuikahiki. He also
caused a pool of water to be
made as well as other things and
placed a kapu on them all to be
free only after the same shall
have been used by
Laukiamanuikahiki.

After the birth of Hanau o Laukiamanuikahiki,

Laukiamanuikahiki, Hina and her hanai iho la o Hina me kana
husband brought her up all by kane, a nui. He mea mau ia
themselves. It was Laukiamanuikahiki, ke alakai i
Laukiamanuikahiki’s custom to kamalii a ka hale, haawi i ka ai a
bring in other children to their
home and give them all the food;
which action caused her father to
get angry and very often
punished her. This punishment
was kept up by the father for
some time. 5 Because of this, the
child suspected that this man
could not be her own father; so
she began questioning her
mother who her own father was
until the mother could bear it no
longer. Hina then said to
Laukiamanuikahiki: “You go to
that cliff; that is your father.”
Upon coming to the cliff, she
asked: “Are you my father?” The
cliff denied this saying: “I am not
your father.” The child returned
to Hina and begged: “Tell me of
my father.” “Yes, you go to that
bambu bush, that is your father.”
When she arrived at the place,
she asked the bambu bush: “Are
you my father?” “I am not your
father, Makiioeoe is your father,
he has gone back to Kuaihelani.”
When Laukiamanuikahiki again
arrived in the presence of her
mother she said: “You have
deceived me. Makiioeoe I
understand is my father and he
has gone back to Kuaihelani.
pau, huhu ka makuakane,
pepehi iho la ia
Laukiamanuikahiki. Pela ka hana
mau ana a ka makuakane, a
uluhua ka makuahine o Hina i ka
ninau o ke kaikamahine i kona
makuakane. I aku o Hina ia
Laukiamanuikahiki: “O hele a
kela pali la o ko makuakane ia.”
Hiki aku la keia a ka pali, ninau
ana: “O oe paha ko’u
makuakane?” Hoole mai ka pali:
“Aole au o kou makuakane.”
Hoi aku la keia a mua o Hina koi
aku la: “E hai mai oe i ko’u
makuakane.” “Ae; o hele a kela
opu ohe la o ko makuakane ka
hoi ia.” Hiki aku la keia ilaila,
olelo aku la i ke opu ohe: “O kuu
makuakane paha oe?” “Aole au
o kou makuakane; o Makiioeoe
kou makuakane, ua hoi i
Kuaihelani.” A hiki keia i mua o
Hina, olelo aku la: “Hoopunipuni
oe ia’u; o Makiioeoe ka hoi ko’u
makuakane la ua hoi i
Kuaihelani, huna oe i’au.” “Ae, o
ko makuakane ia; ua olelo mai
ia’u, aole oe e hele malu aku o
mainoino oe, aia he waa ula, he
pea ula, he kaula ula, he kanaka
You have hidden this from me.”
“Yes, he is your father, and he
has left word that you must not
come to him without a sign or
you will have a terrible suffering.
You have to go to him in a red
canoe having red sails, red
cords, red men and must be
accompanied by a large canoe,
a small canoe, large men and
small men.” Laukiamanuikahiki
[598]replied: “I am not going to
remain, I am going in search of
my father.” “Yes, you may go, but
you will have to suffer untold
agony. Go until you come to two
old women roasting bananas by
the wayside. They are your
grandmothers, for they are my
own mother and aunt. Reach
down and take away the
bananas and let them search for
them until they ask whose
offspring you are, then tell them,
‘Your own.’ ‘Ours from whom?’
‘From Hina.’ Then when they ask
you, ‘What brings you our lord 6
here to us?’ Tell them, ‘I want a
roadway.’ ”
When she arrived in the
presence of the old women she
followed according to the
ula, he waa nui, he waa iki, he
kanaka nui, he kanaka iki.”
I aku o Laukiamanuikahiki: “Aole
au e noho, e imi ana au i ko’u
makuakane.” [599]“Ae, e hele ana
nae oe, e mainoino ana oe; e
hele oe a loaa na luahine elua e
pulehu maia ana i ke alanui, he
mau kupunawahine ia nou, o
ko’u mau makuahine no ia.
Lalau iho oe i ka maia a lawe ae,
na laua ia e huli a loaa ole, ninau
iho: ‘Nawai ke kupu o oe?’ Hai
aku oe: ‘Na olua no.’ ‘Na maua
nawai?’ ‘Na Hina,’ na laua e
olelo mai, ‘heaha ka huakai a ko
maua haku i hiki ia ianei?’ ‘He
alanui,’ pela aku oe.”
A hiki keia i ua mau luahine nei,
hana aku la keia e like me ka
Hina olelo i olelo mai ai; a pau
instruction of Hina. At the
conclusion the old women said:
“There is a roadway; here it is, a
bambu stalk. You climb to the top
of it and when it leans over it will
reach Kuaihelani.”
Laukiamanuikahiki then climbed
to the top of the bambu stalk and
sat there. The bambu then
began to shoot up and when it
had reached a great distance it
leaned over until the end
reached Kuaihelani.
Laukiamanuikahiki stepped off
the bambu and proceeded along
the road until she met a girl
whom she took as a friend. They
then went along until they came
to a flower garden. The flowers
of this garden were all kapu;
none were to string them into
wreaths until they shall have
been picked by the daughter of
Makiioeoe; the flowers of the
ilima, 7 the marigold and other
flowers and also the maile vine.
There were guards in the garden
who were watching the flowers.
Laukiamanuikahiki, however,
reached out and picked the
flowers, took the maile vines and
broke them off. When they came
to the pool of water, which had
ia, i mai na luahine: “He alanui,
eia la o ka ohe; e pii oe a luna,
nana ia e moe aku a hiki i
Kuaihelani.” Pii ae la o
Laukiamanuikahiki a luna o ka
ohe noho; kupu ae la ka ohe a
kiekie i luna, moe aku la ka
welau a hiki i Kuaihelani. Hele
aku la o Laukiamanuikahiki ma
ke alanui, e noho ana he
kaikamahine, lawe ae la keia i
aikane, hele aku la laua nei a
hiki i ka mala pua. Ua kapu na
pua a pau loa, a lei o
Laukiamanuikahiki; ka ilima, ka
maile, ka melekule, a me na pua
e ae. E noho ana na kiai i ka
pua. Lalau aku la o
Laukiamanuikahiki, ako ana, a
pau, uu ana i ka maile; a hiki
keia i ke kiowai kapu, ua hoohiki
ia a auau o Laukiamanuikahiki;
wehe ae la keia i kahi kapa a
lele aku la i loko o ka wai, lele
mai la ka honu, anaanai i ka lepo
o ke kua o ia nei, a pau ka auau
ana hoi ae la i luna. I mai na kiai:
“Kupanaha oe e na kaikamahine
i auau iho nei i ke kiowai kapu o
ke kaikamahine a ke ’lii, o
Laukiamanuikahiki; e make ana
oe.”
been kapued until it was first A hiki na kiai i mua a Makiioeoe,
used by the daughter of hai aku la i na hana a ke
Makiioeoe, Laukiamanuikahiki kaikamahine a pau. Kena ae la o
uncovered herself and plunged Makiioeoe, i na kanaka i wahie,
into the pool of water, when a no ke kaikamahine, amo aku a
turtle came up to her and began kai, apopo, ho-a ka umu, ia la e
rubbing her back. After she make ai ke kaikamahine. Hoi
finished bathing she went up on aku la na kiai a hiki, lalau aku la i
the bank. When the guards saw na lima o Laukiamanuikahiki lilo i
what she had done, they said: ke kua paa iho la i ke kaula;
“You are indeed a strange girl lawe ia aku la a ka puoa hale
bathing in the pool of water puaa, hikii ia a paa ilaila, noho
which is kapued and reserved aku la na kiai ma waho ia po.
only for the king’s daughter. You Lele aku kahi aikane e paa pu i
will indeed die.” ke kaula, hoole mai ke aikane:
“Aole, e malama mai oe i wahi ai
When the guards arrived in the na’u, i wahi ia na’u, i wahi kapa
presence of Makiioeoe, they told no’u.” Ae mai ke aikane, “Ae.”
him of all the girl’s doings.
Makiioeoe then ordered that
wood be prepared for the girl
and to pack it to the seashore
where the umu was to be started
the next day, for on that day the
girl was to be killed. The guards
then returned, took the girl by the
hands, bound them at her back
and led her to the pig house
where she was tied, the guards
standing watch over her that
night.