AWS Certified Cloud Practitioner

All-in-One Exam Guide (Exam CLF-C01)

Daniel Carter
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 ABOUT THE AUTHOR

Daniel Carter, AWS CCP, CISSP, CCSP, CISM, CISA, is a senior

systems engineer with Johns Hopkins University & Medicine. An IT
security and systems professional for almost 25 years, he has
worked extensively with web-based applications and infrastructure,
as well as LDAP, SAML, and federated identity systems; PKI; SIEM;
and Linux/Unix systems. Daniel holds a degree in criminology and
criminal justice from the University of Maryland and a master’s
degree in technology management, with a focus on homeland
security management, from the University of Maryland Global
Campus.

About the Technical Editor

Taylor York is a cloud application architect at Amazon Web Services,
where he assists customers in designing cloud-native applications
with a focus on developer satisfaction, fast cycle times, testability,
and automation.
Taylor has quite the diverse background, which includes testing
jet engines for the U.S. Air Force, based in Oklahoma City,
Oklahoma, as well as test strategy and test architecture of
mainframe and cloud applications. Most recently his efforts have
been on big data and enterprise web applications on AWS.
Taylor has a wide variety of interests outside of work. He loves
working on cars, watching movies, and traveling and is a definite
sports enthusiast. He always enjoys cheering on his Oklahoma State
Cowboys regardless of the sport. Taylor resides in Southlake, Texas,
with his wife of ten years, Meghan, and their two young daughters,
Kensington and Campbell.
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apply to any claim or cause whatsoever whether such claim or cause
arises in contract, tort or otherwise.
This book is dedicated to my children—Zachariah, Malachi,
Alannah, and Ezra. I love you all so much and look forward
to seeing how each of you four very unique souls
will change the world for the better!
 CONTENTS AT A GLANCE

Chapter 1 Becoming an AWS Certified Cloud Practitioner

Chapter 2 Cloud Concepts
Chapter 3 Security and Compliance
Chapter 4 Technology
Chapter 5 Billing and Pricing
Appendix A Objective Map
Appendix B AWS Certified Cloud Practitioner Practice Exam
Appendix C About the Online Content

Glossary

Index
 CONTENTS

Acknowledgments
Introduction
Chapter 1 Becoming an AWS Certified Cloud Practitioner
Why Get Certified?
How to Get Certified
AWS CCP Domains
Domain 1: Cloud Concepts
Domain 2: Security and Compliance
Domain 3: Technology
Domain 4: Billing and Pricing
Chapter Review
Chapter 2 Cloud Concepts
What Is Cloud Computing?
Cloud Computing Concepts
Cloud Computing Definitions
Cloud Computing Roles
Key Cloud Computing Characteristics
Virtualization
Cloud Service Categories
Infrastructure as a Service
Platform as a Service
Software as a Service
Cloud Deployment Models
Public Cloud
Private Cloud
 Community Cloud
Hybrid Cloud
Cost-Benefit Analysis
Resource Pooling and Cyclical Demands
Data Center Costs vs. Operational Expense Costs
Focus Change
Ownership and Control
Cost Structure
Universal Cloud Concepts
Interoperability
Elasticity and Scalability
Performance, Availability, and Resiliency
Portability
Service Level Agreements
Regulatory Requirements
Security
Privacy
Auditability
Governance
Maintenance and Versioning
Reversibility
Chapter Review
Exercise 2-1: Creating an AWS Account
Exercise 2-2: Exploring the AWS Management
Console
Questions
Questions and Answers
Chapter 3 Security and Compliance
The AWS Shared Responsibility Model
Underlying Cloud Framework
Managed vs. Unmanaged
Regulatory Compliance
Data Security
 Encryption
Hashing
Key Management
Tokenization
Data Loss Prevention
Data De-identification
AWS Identity and Access Management
AWS Root Account
The AWS IAM Dashboard
Securing the Root User
Exercise 3-1: Enable MFA on Your Root Account
IAM Users and Security
Exercise 3-2: Create a Password Policy for IAM
Users
Exercise 3-3: Create an IAM User Account
Federated Access
User Reporting
AWS Support
Support Plan Options
Other Support Resources
Trusted Advisor
Security Support Offerings
Chapter Review
Questions
Questions and Answers
Chapter 4 Technology
Deploying and Operating in the AWS Cloud
AWS Management Console
AWS CLI
AWS Developer Tools
Configuration Management
AWS Global Infrastructure
AWS Regions
 Availability Zones
Edge Locations
Core AWS Services
Administrative, Monitoring, and Security Services
Networking and Content Delivery
Storage
Compute Services
Databases
Automation
End-User Computing
Technology Support
Chapter Review
Exercise 4-1: Create an S3 Bucket
Exercise 4-2: Use the AWS CLI
Questions
Questions and Answers
Chapter 5 Billing and Pricing
AWS Free Tier
Categories of Free Offerings
Use of Services Beyond the Free Tier
AWS Service Pricing
AWS Pricing Calculator
Groups
AWS Service Quotas
Reserved Instances
Savings Plans
AWS Billing Dashboard
Viewing Your Bill
Monitoring Your Usage and Costs
Consolidated Billing
Billing Security
Billing Support
AWS IQ
 Exercise 5-1: Generate a Pricing Estimate for
VPN Through VPC
Exercise 5-2: Generate a Pricing Estimate for
Multiple Services
Chapter Review
Questions
Questions and Answers
Appendix A Objective Map
Exam CLF-C01
Appendix B AWS Certified Cloud Practitioner Practice Exam
Questions
Questions and Answers
Appendix C About the Online Content
System Requirements
Your Total Seminars Training Hub Account
Privacy Notice
Single User License Terms and Conditions
TotalTester Online
Technical Support

Glossary

Index
 ACKNOWLEDGMENTS

This is my third book and my first foray into AWS. I first want to
thank Matt Walker for connecting me to the opportunity with my first
book and encouraging me to take it on. I hope that you find this
book to be an informative and comprehensive aid in your own
professional development and growth.
I owe a special thanks for my technical editor on this book, Taylor
York, for always steering me in the right direction with AWS and
keeping me focused on the right perspective when presenting AWS
technologies and how to approach them.
I worked with David Henry for many years at the University of
Maryland and gained much of my knowledge about middleware and
systems architecture from him. I owe much of my philosophy and
approach to facing IT challenges today to the things I learned
working for and with him. There are so many others from my days
at the University of Maryland from whom I learned so much.
However, I want to specifically call out John Pfeifer, David Arnold,
Spence Spencer, Kevin Hildebrand, Prasad Dharmasena, Fran
LoPresti, Eric Sturdivant, Willie Brown, Sonja Kueppers, Ira Gold, and
Brian Swartzfager.
From my time at the Centers for Medicare & Medicaid Services
(CMS), I want to specifically thank Jon Booth and Ketan Patel for
giving me the opportunity to move into a formal security position for
the first time and trusting me to oversee incredibly public and visible
systems. Also, thanks to Zabeen Chong for giving me the
opportunity to join CMS and expand beyond my roots in the
academic world. Finally, I could never leave out my dear friend Andy
Trusz, who from my first day at CMS showed me the ropes of the
workplace and became a very close personal friend. Sadly, he lost
his battle with cancer the very day I left CMS for Hewlett Packard
Enterprise. I will never forget his friendship and all he showed me!
With any project of this scale, one needs enormous support and
understanding from bosses and coworkers. Ruth Pine was a terrific
boss, giving me the time and freedom to work on my original books
and was always very supportive, as well as giving me the
opportunity at all times to work on new challenges and expand my
areas of expertise, most notably with cloud and SIEM technologies.
Thanks also to Brian Moore, Joe Fuhrman, Steve Larson, BJ
Kerlavage, David Kohlway, Seref Konur, Jack Schatoff, and the
already mentioned Matt Walker for being part of an amazing team at
HPE/DXC/Perspecta and showing me so many different perspectives
and new approaches to challenges! I also have to thank some
colleagues from other companies I have worked closely with on
projects over the years for all their support and encouragement—
specifically, Anna Tant, Jason Ashbaugh, and Richie Frieman.
Three years ago, I was presented with the opportunity to get
back to my roots in the academic world with a terrific job at Johns
Hopkins University working with the Enterprise Authentication team
on SSO and federated identity systems. With a large hospital, this
was an ideal opportunity to combine my experience working in
healthcare. I want to thank my director, Andy Baldwin, for this
opportunity; my manager, Anthony Reid; and the amazing team I
work with: Etan Weintraub, Stephen Molczyk, Kevin Buckley, Sam
Bennett, John Clark, Brian Schisler, Michael Goldberg, and Dotun
Adeoson. I would also like to thank Tyge Goodfellow, Eric Wunder,
Steve Metheny, Phil Bearmen, and Dawn Hayes for expanding my
security and IDM knowledge in many different directions!
Thank you to my parents, Richard and Susan, for all of your
support and encouragement!
Last and most certainly not least, I want to thank my amazing
wife, Robyn, for always being supportive with everything I have
done professionally and personally. With four young kids at home, I
would have never been able to even consider this project without
her help and understanding—and for running interference with all
our kids and pets!
 INTRODUCTION

Over the last several years, the term cloud has become common in
the modern lexicon of even lay persons with no connection to,
training in, or expertise in the IT industry. It has become common in
commercials targeting the public at large and is often used as a
main selling point for various services. Even those who do not
understand what cloud computing is or how it works have largely
come to understand it as a positive feature for a product or service,
feeling it means higher reliability, speed, and an overall more
beneficial consumer experience. Many companies are flocking to
cloud computing at a rapid pace due to its benefits and features.
With this enormous paradigm shift in the industry, the demand for
skilled professionals who understand cloud computing has grown at
a similarly rapid pace. This demand applies to professionals in all
facets of computing, but the unique aspects and features of cloud
computing make the need for skilled personnel paramount to any
organization in order to properly design, provision, leverage, and
protect their systems, applications, and data.
Cloud computing represents a paradigm shift in how IT experts
look at leveraging resources and data and the various techniques,
methodologies, and cost models available to them. Some of you
approaching this certification are experienced security professionals
and already hold other certifications. For others, this certification will
be your first. Some of you have been working with cloud computing
from its onset, while others are learning the basics of cloud for the
first time. This certification guide aims to fulfill the requirements of
anyone approaching this challenging exam, regardless of
background or specific experience in IT.
 This guide will give you the information you need to pass the AWS
Certified Cloud Practitioner exam, but it will also expand your
understanding and knowledge of cloud computing and security
beyond just being able to answer specific exam questions. The
structure of this All-in-One aligns closely with and provides complete
coverage of the AWS exam objectives. You also get an appendix with
a full-length practice exam. My hope is that you will find this guide
to be a reference that serves you long past this specific exam.
Regardless of your background, experience, and certifications, I
hope you find the world of cloud computing and its capabilities and
challenges to be both enlightening and intellectually stimulating.
Cloud represents a dynamic, exciting new direction in computing and
one that is certain to be a major paradigm for the foreseeable
future.

Objective Map
The objective map included in Appendix A has been constructed to
help you cross-reference the official exam objectives from AWS with
the relevant coverage in the book. Official exam objectives have
been provided exactly as AWS has presented them with the
corresponding chapter that covers that objective.

Online Practice Exams

This book includes access to online practice exams that feature the
TotalTester Online exam test engine, which allows you to generate a
complete practice exam or to generate quizzes by chapter or by
exam domain. See Appendix C for more information and instructions
on how to access the exam tool.
 CHAPTER 1

Becoming an AWS Certified Cloud

Practitioner
In this chapter, you will learn about the following topics:
• Why the AWS CCP certification is valuable
• How to obtain the AWS CCP certification
• An introduction to the four AWS CCP domains

As cloud computing has exploded in use and popularity, so has the

demand for employees that have a sound understanding of how it
works and its key aspects. AWS has long been a leader in cloud and
is the most synonymous platform with it. The AWS Certified Cloud
Practitioner (CCP) was designed for individuals to show they have a
broad understanding of AWS, its key services, and how to operate
within its environment and tools.

Why Get Certified?

Obtaining a certification that is widely known and respected
demonstrates to employers that you have a certain level of
understanding and education about the material it encompasses.
With cloud computing growing so rapidly, many jobs will look for
employees with an understanding and familiarity with AWS, and the
CCP is an excellent way to independently show that you have this.
The AWS CCP will serve individuals that work in IT, but also those
outside of IT that want to demonstrate that they understand AWS
and can offer value to themselves, their employers, prospective
Another random document with
no related content on Scribd:
“Surely, this is the man that slew
all of Pueonui’s men, and this is
the very man whom I saw
coming in the early morning
while I was on my way to work
and at whom I threw the spear,
the point of which is still in his
arm. I also saw him returning
with war helmets and feather
capes, and I am certain his
house must be filled with those
articles; let someone be sent to
fetch them.” When the man that
was sent returned, he brought
with him several war helmets
and feather capes which made a
huge pile, proving that it was
Kalelealuaka that caused the
overthrow and final defeat of
Pueonui. So Kalelealuaka was
made chief ruler, while
Kakuhihewa served under him.
[465]
kakahiaka nui poeleele, i a’u e
hele aku ai e mahiai, a na’u no
keia ihe i pahu i ka lima o ia nei.
A he nui loa ka mahiole a me ka
ahuula i ko ia nei wa e hoi mai
ai, a mehe mea ala ua piha ko ia
nei hale ia mea; e pono e kii aku
kekahi.” Ia laweia ana mai, ku ke
ahua o ka maihole a me ka
ahuula. Ia wa, maopopo o
Kalelealuaka ka mea nana keia
lanakila nui i pio ai o Pueonui.
Alaila, lilo ae la o Kalelealuaka i
alii maluna o Kakuhihewa a
noho aku la ia malalo. [470]

1 Auhuhu (Theprosia purpurea), a

shrub used in poisoning or
intoxicating fish that they may be
caught. ↑
2 Awa, milk-fish (Chanos chanos). ↑
3 Anahulu a me helelei; ten days and
scattering over and above the ten.
That was the ancient method of
Hawaiian counting. ↑
4 A sign indicative of knowledge by
the king of transgression, as in the
case of Kamehameha’s night visit to
the camp of plotting chiefs at Halawa,
Oahu, when he stuck his spear in the
ground in front of their house of
conference; a sure sign he had heard
their scheme. ↑
5 Kakuhihewa, literally “the mistake”. ↑
6 Kalelealuaka, literally “the leap of
two bailers”. ↑
7 Keinohoomanawanui, forbearing or
enduring the wrong. ↑
8 Pueonui, large owl. ↑
[Contents]
Legend of Pumaia.
On the land of Pukoula which
adjoins Waiahao 1 in the district
of Kona, Oahu, was the home of
Pumaia. His chief occupation
with that of his wife, was hog
raising. They at one time had as
many as ten hog pens; but
amongst his whole herd [of hogs]
there was one he thought a good
deal more of than all the others;
one that measured over a
fathom in length which he had
vowed he would never part from.
This hog was to be kept until the
death of Pumaia when it was to
be killed.
Kualii who was king at this time,
was building the temple called
Kapua, which was situated to the
east of Leahi Hill overlooking
Mamala. At the completion of the
temple, Kualii ordered that a hog
Kaao No Pumaia.
O Pukoula e pili la me ka
waiahao kahi noho o Pumaia,
ma Kona, Oahu. O kana hana
he hanai puaa ma kana wahine.
Aia ia laua he umi pa puaa, a
hookahi puaa punahele loa ia
Pumaia, he puaa anana, he
puaa lilo ole ia hai, he puaa
hanai a make pu me Pumaia.
No Kualii, oia ke ’lii nana ka
heiau o Kapua e waiho la ma ke
komohana o Leahi puu e nana
ala ia Mamala. A paa ka heiau,
kena o Kualii e hele i o Pumaia
ala i puaa, a hiki na elele, ninau
be brought from Pumaia. Upon
the arrival of the messengers,
Pumaia asked them: “What is
the object of your call?” “We
have been sent by Kualii to you
for a hog for the temple. You give
us one.” “Yes, you can have
one,” said Pumaia. “There is the
pig pen.” This request was kept
up until all the ten hog pens were
exhausted and there remained
but the one hog he thought so
much of. After a time Kualii sent
his men for another hog. Upon
their arrival in the presence of
Pumaia, they were asked: “What
has brought you here?” “We
have been sent by Kualii to
come for the hog that is left.”
“You shall not have it. He is only
seeking trouble. I thought he was
really in need of swine, but no.”
The men then grabbed the hog
and fought with Pumaia for its
possession, many against one.
In this fight [472]sometimes
Pumaia would get possession of
the pig and again the others
would get it. This was kept up for
some time when at last a regular
fight was had. Pumaia then
struck out one blow on the right
and one on the left with his fists,
aku o Pumaia: “Heaha ka oukou
huakai?” “He puaa, i olelo mai
nei o Kualii i puaa no ka heiau ia
oe, e haawi mai oe.” “Ae he
puaa,” pela mai o Pumaia; “aia
ka pa puaa.” Pela no ke noi
hooune ana a pau na pa puaa
he umi a Pumaia, a koe kana
puaa i minamina loa ai. Kena o
Kualii i na kanaka e kii i ka puaa,
a hiki lakou imua o Pumaia,
ninau mai la o Pumaia: “Heaha
ka oukou o ka hele ana mai
nei?” “I kii mai oukou i ko puaa i
koe e lawe, pela mai nei o
Kualii.” “Aole e loaa ia oukou, he
imihala ia; kai no paha he make
puaa kona, aole ka.” Ia wa, lalau
lakou la i ka puaa, a lawe me ke
aumeume me Pumaia, hookahi
keia he nui lakou la. [473]Ia ianei
ia lakou la, pela ke aumeume
ana a hakaka maoli. Hookahi
puupuu a Pumaia ma ka akau, a
hookahi ma ka hema, pau loa na
kanaka i ka make, a koe hookahi
kanaka. Oia kai holo aku a mua
o Kualii olelo aku: “Ua pau loa
makou i ka make ia Pumaia, a
owau, hookuu ia mai i ahailono i
lohe oe.” Ia wa, kena o Kualii i
na koa, a me na ’lii koa, me koa,
me ko lakou mau makaukau a
killing all the men except one,
who ran to the king, Kualii, and
reported to him, saying: “We
have all been killed by Pumaia
and I alone am left to bring the
tidings to you.” Kualii then
ordered his soldiers and officers
to arm themselves with their
spears and other implements of
war and to dress in their war
helmets and feather capes and
when ready to go and make war
on Pumaia.
After this fight Pumaia left
Pukoula and moved on to
Kewalo where he was met by the
soldiers and a regular battle was
fought in which Pumaia slew all
of Kualii’s warriors and officers.
One of the men, however,
managed to escape and carried
the result to Kualii. When Kualii
heard that his warriors and
officers had all been killed, he
called all his chiefs and warriors
to come together, with his god,
Kanemuka. Pumaia in the
meantime had moved on to
Pawaa, where he was met by
Kualii and his men, and another
battle was fought in which
Pumaia again slew all the chiefs
pau loa, na mahiole, na ahuula,
na ihe, na pololu, na mea make
a pau loa. A makaukau lakou e
hele mai e kau me Pumaia.
Haalele iho la keia ia Pukoula,
nee aku la ia a Kewalo, o kahi ia
i hoouka ai me Pumaia, malaila i
luku ia ai na koa, a me na ’lii o
Kualii a pau loa i ka make ia
Pumaia. Hookahi i pakele a lohe
o Kualii. Ia lohe ana o Kualii, ku
ia, me kona mau alii a pau loa,
hele mai me na koa, me kona
akua o Kanemuka. Ua nee aku
la o Pumaia a Pawaa, i laila,
loaa o Kualii ma, o ke kaua iho
la no ia, pau loa o na koa a me
na ’lii i ka make ia Pumaia, a koe
o Kualii me ke akua ona.
Kaumaha o Kualii i ke ’kua ona
ia Pumaia, ia haawi ana i ke
akua, paa o Pumaia i ka hopu ia
ma ka mana o ke akua. No ka
and warriors, with the exception
of Kualii and his god. When
Kualii saw that his men and
chiefs were all slain he prayed to
his god to capture Pumaia, and
so through the power of this god
Pumaia was caught and bound.
Kualii was so incensed at
Pumaia that he was immediately
killed and was dragged to Kapua
where his dead body was thrown
into the pit with the men he had
killed. In the course of the ill
treatment given his body, the
jaws were crushed and cut up
into fragments.
Pumaia’s wife and young
daughter in the meantime were
at home where they were
awaiting for his return, from early
in the afternoon until midnight. At
this long absence of Pumaia the
mother remarked to the
daughter: “Your father perhaps is
dead. In all his travels before this
he generally returned home
before dark.” While the two were
talking they heard a shaking
noise outside the house and an
indistinct call to open the door.
The mother then rose and
nui loa o ka huhu o Kualii ia
Pumaia, pepehi ia iho la ia a
make, alako ia a hiki i Kapua,
kiola ia ilalo o ka lua, maluna iho
ka poe make a Pumaia i luku ai.
Ma keia hoomainoino ana ia
Pumaia, ua wali ka iwi auwae, a
ua weluwelu no hoi.
No ka wahine a Pumaia. Noho
iho la ia me ka laua kaikamahine
opiopio i ka hale, e kali ana i ka
hoi mai o ke kane, mai ka aui
ana o ka la a ke aumoe kupono i
ke kau. No keia hoi ole mai o ke
kane, olelo aku la ka makuahine
i kahi kaikamahine: “Ua make
paha ko makuakane, aole pela
ia e hele nei, i ke ao no hoi.” Ia
laua e kamailio ana, halulu ana
ma waho o ka hale keia mea,
me ke kahea mai e wehe ka
puka o ka hale, kii aku la ka
wahine wehe, aia hoi, o ka
uhane o Pumaia. No ka uhane o
opened the door, and lo it was
the spirit of Pumaia.
Relating to the spirit of Pumaia:
It is told in this legend that the
spirit is always much stronger
than the living body and that
several people have been killed
by spirits; the following narrative
will show this.
As the jaw bones of Pumaia
were so crushed his words were
indistinctly heard, so the spirit
had to resort to whispers and
gesticulations of the hands, like
a deaf and dumb person, in
order to be understood. Pumaia
then said to his wife: “I struck out
right and left and killed them all.”
The wife asked: “You killed them
all?” “Yes, yes,” at the same time
bringing the hands together and
making the negative motion to
indicate that nothing was left.
Pumaia then said to the wife:
“Let us go and get my body.” The
wife assented and took a piece
of kapa cloth in which to wrap
the body. The blazing spirit 2 then
went ahead, the wife following
until they reached Kapua, the
temple of Kualii and the pit
Pumaia. Ua olelo ia i loko o keia
kaao, he oi aku ka ikaika o ka
uhane, mamua o ke kino, ua nui
ka poe i make i ka uhane; ma
keia hoomaka ana e ike ia ai.
No ka wale loa o na iwi o
Pumaia e pili ana i ka waha,
nolaila, ua pono ole ke olelo me
ka leo, he hawanawana wale no
me ke kuhi ana o ka lima, ma o
a ma anei e like me ke kuli.
Olelo mai la o Pumaia i ka
wahine: “U-U-iho-ka akau iho-
ka-hema, pau loa i ka make.” I
aku la ka wahine: “Pau ia oe i ka
make?” “E-E”—hoopili ae i na
hapa pulima a hoole mai. I aku o
Pumaia i ka wahine: “E kii kaua
ia’u.” Ae aku ka wahine; lawe ae
la ia he ahu he aahu kapa i mea
wahi; mamua ka uhane o
Pumaia e lapalapa ana, mahope
ka wahine, a hiki laua i Kapua ka
heiau a Kualii, aia malaila kona
lua i kiola ia ai. Lele aku la ka
uhane o Pumaia a luna pono o
ka lua, lapalapa, o na kiai ua
where the body had been
thrown. The spirit of Pumaia then
flew and landed right in the
center of the pit and flamed; the
night guards were fast asleep, as
it was then well on towards
midnight, 3 the Milky Way being
plainly seen. The wife then
approached the hole and felt of
the dead bodies. The [474]spirit
then whispered and at the same
time making motions with the
hands to remove the dead
bodies and pointed down in the
bottom of the hole. The wife
followed the instructions until she
found the body of Pumaia
beneath, all ragged and torn.
She then collected the pieces
and put them in the kapa cloth,
in the form of a bundle, put it on
her back and returned home.
Upon her arrival at the house
Pumaia’s spirit told the wife, at
the same time pointing at the
floor of the house, to remove the
mats, dig a hole and conceal the
body, before the arrival of the
people who would search for the
body the next day. The wife did
as she was told. On the next day
a searching party arrived looking
for the body of Pumaia. The
moe, no ka mea, ua huli ka ia,
ke kau o ka po, hele aku la ka
wahine a hiki i ka lua, haha iho
la, e ahu ana ke kino kanaka.
[475]
Hawanawana maila o Pumaia,
me ka pale mai o ka lima, ma oa
ma o, aia ia i lalo ponoi o ka lua.
Hana iho la ia peia, a loaa ke
kino o Pumaia ilalo, ua weluwelu
a okaoka, hooiliili ae la ia a loko
o ka ahu a me ke kapa, hana iho
la a haawe, hoi mai la. A hiki
laua i ka hale, olelo hou mai o
Pumaia i ka wahine me ke
kuhikuhi o na lima ilalo o ka
hale, e wehe i ka moena, a kohi i
lua nona, i nalo i ka poe huli
kupapau ke ao ae. Hana iho la
ka wahine e like me na olelo a
Pumaia, a ao ae la, huli ia mai
ana ke kino o Pumaia, a hiki na
elele i ka wahine a Pumaia,
ninau mai la: “Aole oe i kii i ko
kane a lawe mai i keia po?”
“Aole au i ike, aole no hoi i kii; ua
make ka o Pumaia? Akahi no au
a lohe ua make.” A lohe na elele,
maopopo aole i kii ka wahine,
hoi aku la lakou.
searchers asked Pumaia’s wife:
“Did you not go and remove the
body of your husband last
night?” “I do not know anything
about it nor have I removed it. Is
Pumaia then dead? This is the
first that I have heard of his
death.” When the searchers
heard this they were certain that
the wife could not have removed
the body, so they returned [to the
king].

On the second night, the spirit of I ka lua o ka po, hiki hou ka

Pumaia again came to the wife.
The reason for this coming was
this: The wife that day looked at
her daughter and said: “Yes, I
am grieving at our fate as our
bones still need blood, not your
father as his bones have no
blood.” At this Pumaia’s spirit
asked: “What are you two talking
low about?” The wife replied:
“Nothing, we are just talking
about death, not of you of the
bloodless bones.” Pumaia’s spirit
then spoke to the wife: “Let us
get away from this place. Take
me out and take me along.” After
the body had been dug up, they
left Pukoula and walked toward
the mountains along the road
uhane o Pumaia i ka wahine. Eia
nae ke kumu i hiki ai. Nana aku
la ka makuahine i ke
kaikamahine a pane aku: “U, o
kaua ka hoi ka mea aloha o ka
iwi koko, aole o ko makuakane o
ka iwi koko ole.” I mai la o
Pumaia: “Heaha ka olua e
hamumu nei?” “Aole, e mea
wale ae ana no maua i ka make,
aole ou o ka iwi koko ole.” I aku
la o Pumaia i ka wahine: “E hele
kakou; e wehe ia’u a lawe pu.”
Pii aku la lakou mai Pukoula aku
a ka uakee o Pauoa e hele la a
hiki i ka wai o Alekoki, ma laila
aku a Maemae, pela lakou i pii ai
a owakawaka kai ao o ke
leading to the junction of Pauoa
and the road that leads to the
Alekoki pool. They then
continued on up toward
Maemae, and by dawn of [the
next day] they reached Nuuanu.
On the top of the left hand peak
of the Nuuanu Pali where you
come down toward
Hoowahapohaku and look
towards the eastern peaks of the
pali and right at the top of this
left hand peak is a cave. The
spirit of Pumaia flew to this cave
and lit there flaming. The wife
with the bones of Pumaia and
the daughter then climbed up the
cliff 4 until they arrived at the
cave, where they made their
dwelling. At the end of the fourth
day, the last finger 5 of food for
the daughter was eaten up when
the mother said: “I am distressed
at your fate, the one having
bones that need blood. Here we
are following after the bones that
have no blood, and have left
food and meat.” When they woke
up the next morning they saw
food, meat and other articles
such as kapas, skirts and
various other things. All these
kakahiaka nui, hiki lakou i
Nuuanu.
Aia ma kela huli o ka pali o
Nuuanu e lou mai ana, i ka iho
ana a ka Hoowahapohaku, nana
aku i ka hikina o ka pali o
Nuuanu, aia iluna pono, i ka
welau pali oia iho, aia ilaila he
ana. Lele aku la ka uhane o
Pumaia a laila lapalapa, pii aku
la ka wahine me na iwi o Pumaia
a me ke kaikamahine a hiki, i
nana aku ka hana he ana. Noho
iho la lakou ilaila. Eha la i hala,
pau kahi mikiai a ke
kaikamahine, pane aku ka
makuahine: “U, o oe ka hoi ka
mea aloha o ka iwi koko; hele
mai nei kaua mahope o ka iwi
koko ole, haalele aku nei kaua i
ka ai me ka ia.”
Ia po ana iho, moe laua a ala ae
o ke kakahiaka nui, e ku ana ka
ai, ka ia, ka waiwai, ke kapa, ka
pau, na mea a pau loa. O keia
mau mea a pau loa na ka uhane
o Pumaia i kii a lawe, mai kai o
things had been brought by the
spirit of Pumaia from Waikiki. In
that one night the spirit had
traveled over the whole district.
This was carried on for several
nights and the food and animals,
the fish in the ponds and the
growing food were brought to the
cave. The spirit of Pumaia kept
up these raids until at last it
began to raid Kualii’s own lands.
All the different properties were
taken, even the canoes, mats,
war helmets, feather capes,
calabashes, water gourds and
various other things of the house
and the land. At night, while the
people were asleep, Pumaia’s
spirit would enter the house,
carry out the sleepers and then
empty the house of their
valuables. Upon waking up in the
morning the people would find
themselves out of doors and
their houses robbed of all the
things of value; even the growing
crops in the [476]field were stolen
by Pumaia’s spirit. By these
raids the wife and daughter were
able to have all they wanted and
far more than their needs. One
day the wife sighed and said:
“Yes, we have all we need, but
Waikiki aku, hookahi po mai uka
a kai o ka aina, pela aku he po,
pau loa ka ai, ka holoholona, ka
ia o ka loko, a me ka ai e ulu
ana. Pela no ka hana ana a ka
uhane o Pumaia, a hiki i ko
Kualii mau aina ponoi. Pau loa
ka waiwai, na waa, na
huamoena, na mahiole, na
ahuula, na ipu a me na huawai
na mea a pau loa o ka hale a me
ka aina. No ka mea, i ka po, i ka
wa moe o kanaka, lawe o
Pumaia i ke kino a waho o ka
hale, waiho, moe oe a ala ae hoi
aku i ka hale, aohe na pono o
loko, ua pau ia Pumaia i ka lawe
ia, pela ka ai o waena; o luna e
ulu ana, o ka io ua pau. [477]
No keia hana a Pumaia, ua lako
loa ka wahine a me ke
kaikamahine; nolaila, kaniuhu
iho ka wahine, penei: “U, nui ka
waiwai ia kaua, a hookahi
hemahema i koe, o ke kanaka
ole nana e lawelawe mai.” Lohe
no o Pumaia, kii no, loaa ke
kanaka lawelawe o ka wahine a
me ke kaikamahine.
there is one thing lacking, we
have no servant to do our work
for us.” When Pumaia’s spirit
heard this, it went off and
brought back a servant for the
wife and daughter.
Kualii in the meantime was being
puzzled and often asked who
this unknown thief could be. A
priest who was living with him at
the time then told Kualii who the
thief was in the following
manner: “This thief is no other
person than your enemy
Pumaia; his body is dead, but his
spirit is at large and is much
stronger than when the body
was alive. You will soon be killed;
if you act rightly you will then be
saved.” “What must I do to be
saved?” asked Kualii. The priest
replied: “You must build three
houses; one house for the wife
and daughter; one house for the
property and servants; and one
house for the bones of Pumaia.
After the houses are completed
go and bring your enemy back
and take good care of his bones;
he may then take compassion on
you and you will then be saved.”
No Kualii. Nui loa kona haohao,
a me ka ninau i keia aihue ike
ole ia, aia he kahuna e noho pu
ana me ia, nana i hai mai ia
Kualii. “Aole na he kanaka e, o
ko hoa paio o Pumaia; ua make
ke kino, o ka uhane ia e hele nei;
eia nae, ua oi ka ikaika o ka
uhane mamua o ke kino.”
Kokoke oe e make, ina e noonoo
pono oe, alaiia ola oe. “Pehea e
ola ai?” wahi a Kualii. I aku ke
kahuna: “E hana oe i ekolu hale,
i hookahi hale no ka wahine me
ke kaikamahine, i hookahi no ka
waiwai a me ka ohua, i hookahi
no na iwi o Pumaia. A paa ka
hale, kii oe i ko hoa paio a hoihoi
mai me ka malama pono,
malama o maliu mai ko hoa
paio, ola oe.” Ae aku o Kualii i ka
olelo a ke kahuna.
Kualii then consented to do all
the things advised by the priest.

While this conversation was Ma keia olelo a ke Kahuna ia

being carried between the priest
and Kualii, Pumaia was amused
as he heard the advice of the
priest and the consent given by
Kualii. He then advised his wife
and daughter to return to the
shore. The wife in obedience to
the instructions made ready for
their return. While on their way
back to the old home they met
Kualii’s men who had been sent
to bring them to the king. Upon
their arrival at the king’s house,
they found everything prepared
for their reception and they lived
with the king ever after this. [471]
Kualii, ua akaka wale no ia ia
Pumaia. A makaukau o Kualii i
na mea a pau loa, ia wa, pane
aku o Pumaia i ka wahine a me
ke kaikamahine, e hoi i kai. Ae
mai ka wahine: “Ae, e hoi
kakou.” Hoomakaukau iho la
lakou e hoi i kai nei. Ia lakou e
hoi mai ana i ke alanui, loaa aku
la i na kanaka o Kualii. A hiki
lakou io Kualii la, ua hooko ia na
mea a pau loa, ua oluolu a me
ka noho pu lakou ia wa. [476]

1 This part of Honolulu is now known

as Kawaiahao. ↑
2 Lapalapa, as used here is to indicate
the blazing nature of Pumaia’s spirit
in its directing movements. ↑
3 Huli ka ia, the turning fish, was the
appearance of the Milky Way. ↑
4 Illustrative of the ancient custom of
hiding dead bodies, despite
hardships and difficulties. ↑
5 Mikiai, the term for the last fingerful
of poi from the calabash. ↑
[Contents]
Legend of Hanaaumoe.
Hanaaumoe was a flattering
spirit who lived in Oahu, as the
island of Oahu in the olden days,
during the reign of Halalii, was
the home of the spirits. The duty
of this spirit, Hanaaumoe, was to
meet all the canoes that arrived
from other lands and through his
cunning and flattery urge the
people to land. In this way
several people were killed and
eaten by the spirits. As this spirit
had no equal in the art of flattery,
he was delegated by Halalii the
king of the spirits to guard all the
points along the coast of Oahu.
While he was on duty one day
he saw canoes approaching
Oahu from the west. In the
double canoe was
Kahaookamoku the friend of the
king of Kauai, several men and
Kaao No Hanaaumoe.
He wahi akua malimali o
Hanaaumoe, no Oahu nei, no ka
mea, he moku akua o Oahu nei i
ka wa kahiko. O Halalii ke ’lii, a o
ka hana a keia wahi akua, o ka
malimali i na waa holo mai o na
aina e, e makaikai. Nui ka poe i
make a pau i ka ai ia e ke akua.
No ka maa o keia wahi akua i ka
malimali, nolaila, hoonoho o
Halalii ke ’lii o ke akua i kiai no
na makalae a pau o Oahu nei.
Iaia e kiai ana, hoea mai la ka
auwaa ma ke komohana mai o
Oahu nei, oia o Kahaookamoku,
ke aikane a ke ’lii o Kauai, me na
waa, a me na kanaka, o
Kaneopa kekahi, he wahi oopa
ia, mai Kauai mai lakou, e holo
ano i Hawaii e makaikai ai,
kahea ana o Hanaaumoe
mauka. “E pae! E pae ka waa!
Kaneopa a lame fellow. These
people were from Kauai and
were on their way to Hawaii to
make a visit.
Hanaaumoe upon seeing these
people invited them to come
ashore: “Come ashore, land your
canoe. Don’t go to Hawaii for
that island is filled with spirits.
Hawaii has spirits for Kanikaa
lives there. Maui has spirits for
Keoloewa lives there. Lanai has
spirits for Pahulu lives there.
Molokai has spirits for Kaunolu
lives there. Here is the island
that has no spirits; land the
canoe. There is food ashore,
there are houses, [478]there are
women for each, the paddlers
shall have two apiece, as wives,
and your chief Kahaookamoku
shall have five wives.”
When the people heard the
invitation extended by
Hanaaumoe, they came ashore
at the landing at Kou, hauled the
canoes on to the beach, entered
the long shed where they slept
awaiting for the things promised
them by Hanaaumoe. Late that
evening Hanaaumoe came to
Mai holo i Hawaii he moku akua,
akua Hawaii, akua ia Kanikaa.
Akua Maui, akua ia Keoloewa.
Akua Lanai, aku ia Pahulu, akua
Molokai, akua ia Kaunolu. Eia ka
moku akua ole la o Oahu nei, e
pae na waa, he ai no o uka,
[479]he hale, he wahine, pakahi,
palua ka na hoewaa wahine,
palima ka ke ’lii o oukou a
Kahaookamoku.”
A lohe lakou i keia olelo a
Hanaaumoe, pae mai la lakou
ma ke awa o Kou nei; hapai na
waa a kau iuka, komo lakou i ka
halau, malaila lakou i moe ai e
kali ana i na mea a Hanaaumoe i
olelo aku ai ia lakou. A ahiahi
poeleele, ku ana o Hanaaumoe
ma ka puka o ka hale a lakou e
the door of the house where the
strangers were sleeping,
scattered here and there like
castaways, being very tired from
the effects of the sea trip, and
called out:
Asleep are you?
Piled on one another,
Scattered here and there,
Are you all asleep?
Everybody was fast asleep
except Kaneopa who was still
sitting up. Upon hearing the call,
Kaneopa answered: “We are not
asleep, we are still awake
waiting for the food, and meat
and our wives.” Hanaaumoe
then resorted to falsehood: “The
things cannot arrive in a hurry as
the road from Nuuanu down is
long, the climb from Kapukaki is
long and the plain Kulaokahua is
also afar off.” Hanaaumoe soon
after this returned to Halalii and
to the rest of the spirits who
asked him: “How is it, are they
asleep?” Hanaaumoe answered:
“No, they are not asleep yet?” At
midnight Hanaaumoe again
moe nei, no ka mea, ua luhi i ke
kai, a e ahu ana lakou mehe
mau olulo la:
Kahea ana o Hanaaumoe, moe
ea?
Halahala kau e,
Halahala kau e,
Ua moe oukou?
Ua pauhia na mea a pau i ka
hiamoe, a koe o Kaneopa e ala
ana. Kahea mai o Kaneopa:
“Aole makou i moe, ke ala aku
nei no. Ke kakali aku nei no i ka
ai, i ka ia, i na wahine.” Olelo
mai o Hanaaumoe me ka
hoopunipuni: “Aole e hiki koke
mai; he loihi ka ihona o Nuuanu,
he loa ka piina mai o Kapukaki,
he kula loa o Kulaokahua.” Hoi
aku la o Hanaaumoe a hiki imua
o Halalii a me ka nui akua, ninau
mai la: “Pehea, ua moe?” Hoole
aku o Hanaaumoe: “Aole i moe.”
A aumoe, hoi hou aku o
Hanaaumoe a kahea hou, o ka
lua ia:
returned and called, the second
time:
Piled on one another,
Scattered here and there,
Are you all asleep?
Kaneopa answered: “We are not
asleep, we are waiting for the
two wives apiece for the
paddlers and the five wives for
the chief Kahaookamoku.”
Hanaaumoe again answered as
he did before and then departed,
being certain that the people
were not asleep yet.
Certain thoughts then entered
Kaneopa that the island of Oahu
was full of spirits and they would
all be eaten by them; so he
looked for a place within the
house where he could conceal
himself. After studying the matter
for a while he at last decided to
dig a hole under the door sill; for
he reasoned that the king would,
upon entering the house,
naturally sit on the door sill. All
this time the rest of the people
were in a deep sleep, no one
was awake except Kaneopa.
Kaneopa was sorry for the chief
Halahala kau e,
Halahala kau e,
Ua moe oukou?
I mai o Kaneopa: “Aole makou i
moe; ke kali aku nei no i na
wahine palua a na hoewaa,
palima a ke ’lii a
Kahaookamoku.” Pane mai o
Hanaaumoe e like me na olelo
maluna, a hoi aku la; maopopo
iho la iaia aole i pau i ka moe.
Ia wa, komo mai la ka noonoo ia
Kaneopa, he moku akua keia, o
Oahu nei, a e pau ana lakou i ka
ai ia. Nolaila, imi iho la ia i wahi
nona e nalo ai i loko o ka hale.
Aia malalo o ka paepae o ka
puka komo, kohi iho la ia a loaa
he lua, no ka mea, oia kahi o ke
’lii e noho ai, o Halalii, pela kona
noonoo wale iho i loko ona. Aia
hoi, ua pau loa lakou i ka pauhia
i ka hiamoe nui loa, aohe mea
ala, hookahi wale no o Kaneopa,
nolaila, minamina loa o Kaneopa
i ke ’lii ia Kahaookamoku, i ka
pau i ka ai ia e ke akua.
Kahaookamoku because he
would surely be eaten up by the
spirits and Kaneopa was at a
loss to know how he was going
to save him. Kaneopa tried to
keep himself awake, but could
only last until the crowing of the
first cock, when he too became
so overcome with sleep and
moved under the door sill and
sat in the hole. Just as soon as
he entered the hole, Hanaaumoe
arrived and he again called as
before, for the third time. There
was no answer. He called again,
again there was no answer.
Hanaaumoe then said: “You will
surely be all killed. Why didn’t
you sleep at Kauai instead of
coming and sleep on the island
of Halalii where the spirits live?
You are as good as dead, there
is no escape; your flesh, your
bones, your bowels, your blood,
your eyes, will all be eaten up.”
During all this talk by
Hanaaumoe, Kaneopa was
listening. At the end Hanaaumoe
[480]returned to Halalii. Halalii
then asked him: “How is it, are
they asleep?” “Yes, they are
asleep, let us be going,” said
Oi hahai ala aku o Kaneopa a
kani ka moa mua, ikaika loa ka
hiamoe, nee aku la ia a malalo o
ka paepae puka, noho iho la. Ku
ana o Hanaaumoe, a kahea ana,
o ke kolu ia, e like me na olelo
mua, aohe leo pane mai; kahea
hou, aohe pane mai; i aku o
Hanaaumoe: “Make! i hea la ka
moe moe aku i Kauai, lawe ia
mai ka ka moe a ka moku akua
o Halalii. Make, aohe wahi e ola
ai, pau ka io, pau ka iwi, pau ka
naau, pau ke koko, pau na
maka.” I loko o keia wa a
Hanaaumoe e olelo nei, ke
hoolohe nei o Kaneope. A pau
ka olelo ana, hoi aku la o
Hanaaumoe a mua o Halalii.
[481]Ninau mai la o Halalii:
“Pehea, ua moe?” “Ae, ua moe,
ina kakou, pela aku o
Hanaaumoe i na akua apau loa.
Hanaaumoe to the rest of the
spirits.
When the spirits arrived at the
long house where Kaneopa and
his companions were sleeping
they all entered and Halalii sat
on the door sill. The spirits were
so numerous that they were
without number. 1 They made but
one smack and the people
disappeared, all eaten up by the
spirits. The spirits then began
digging up the floor of the house
except that portion under the sill
where Halalii was sitting. At the
approach of day the spirits all
returned to their home and
Haneopa came out of his hiding
place and limping to the canoe
he pushed it into the sea and set
sail for Kauai.
While Kaneopa was on his way
to Kauai, Hanaaumoe appeared
on the coast and beckoned to
Kaneopa, inviting him to land,
saying: “Come ashore. Let the
canoe come ashore.” Kaneopa
then answered angrily: “You are
a filthy old spirit. Didn’t you eat
up our chief? I will not come
ashore.”
A hiki lakou i ka hale o Kaneopa
ma e moe nei, komo ke akua a
pau loa i loko o ka hale, noho iho
la o Halalii ke ’lii ma ka paepae o
ka puka. O ka nui o ke akua, o
kini o ke akua, o ka lehu o ke
akua o ka mano o ke akua, o ka
pukui akua, o ka lalani akua.
Hookahi no ka muka ana ae pau
na kanaka, aohe mea koe, eli
aku la ke akua ia loko o ka hale,
a koe kahi a Halalii e noho nei,
oia ka paepae puka, ao loa ae
la, pau ke akua i ka hoi i ko
lakou wahi. Oili ae la o Kaneopa,
a nee hele aku la i kahi o na waa
e kau ana, a panee aku la i loko
o ke kai, a holo aku la, e hoi ana
i Kauai.
Ia Kaneopa e holo aua i loko o
ke kai, ku ana o Hanaaumoe ma
ka lae kahakai, peahi ana ia
Kaneopa: “E pae! e pae ka waa!”
I mai o Kaneopa me ka olelo
huhu: “E akua ai lepo o ke
kanaka, kai no ua pau ko makou
alii ia oukou; aole au e pae aku
ana.”