7W,t J.['( H HAVE[ 111, -ILLI WI . 11 LIA:ILI' L HOU GrL. sv 13 il Mi ilTIMM, *4%' , 'Xi "k,.,.. '014 sbQ I I IV 4;s I r~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ i A N ROMIANCE OF THE HAWVAIIA ILALELKAWVAL WITH INTRODUCTION AND TRANSLAT'fON BY,MARTHA WARREN BECKWITH REPRINTED) FROM THE THIRTY-THIRI) ANNUAL REPORT OF THE BUJREAU OF AME',RICAN ETHINOLOG'Y WASHINGTON GOVERNMENTr PRINTING OFFICE 1918 \1 I THIRTY-THIRD ANNUAL REPORT PLATE 91 BUREAU OF AMERICAN ETHNOLOGY 'W~ljl* g, ',, 't, 1-c I RF T:.s ~i" ~d"` ~~ 3 64 *"~.:" B b `3 B 2~~ Yt~9 `k ~~/ N /r -, ' *H ~ ~ r.r IZ B " Z B *' k B r " ' ' r~~ "~ P.C, i PtQ rr i J L / * /,. -fi^ * r * * / - / C N, --, -, /- < *'Amis *-/ / - /~ /* / // -// / I - -*-.* A KAHUNA OR NATIVE SORCERER THE HAWAIIAN ROMANCE OF LAIEIKAWAI WITH INTRODUCTION AND TRANSLATION BY MARTHA WARREN BECKWITH REPRINTED FROM THE THIRTY-THIRD ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY Submitted in partialfulJl//ment of the requirement for the degree of Doctor of Philosoph/y, Columbia University, 1918 WASHINGTON GOVERNMErNT PRINTING OFFICE 1918 I A ooo PREFACE This work of translation has been undertaken out of love for the land of Hawaii and for the Hawaiian people. To all those who have generously aided to further the study I wish to express my grateful thanks. I am indebted to the curator and trustees of the Bishop Museum for so kindly placing at my disposal the valuable manuscripts in the museum collection, and to Dr. Brigham, Mr. Stokes, and other members of the museum staff for their help and suggestions, as well as to those scholars of Hawaiian who have patiently answered my questions or lent me valuable material-to Mr. Henry Parker, Mr. Thomas Thrum, Mr. William Rowell, Miss Laura Green, Mr. Stephen Desha, Judge Hazeldon of Waiohinu, Mr. Curtis Iaukea, Mr. Edward Lilkalani, and Mrs. Emma Nawahi. Especially am I indebted to Mr. Joseph Emerson, not only for the generous gift of his time but for free access to his entire collection of manuscript notes. My thanks are also due to the hosts and hostesses through whose courtesy I was able to study in the field, and to Miss Ethel Damon for her substantial aid in proof reading. Nor would 1 forget to record with grateful appreciation those Hawaiian interpreters whose skill and patience made possible the rendering into English of their native romance-Mrs. Pokini Robinson of Maui, Mr. and Mrs. Kamakaiwi of Pahoa, Hawaii, Mrs. Kama and Mrs. Supe of Kalapana, and Mrs. Julia Bowers of Honolulu. I wish also to express my thanks to those scholars in this country who have kindly helped me with their criticism-to Dr. Ashley Thorndike, Dr. W. W. Lawrence, Dr. A. C. L. Brown, and Dr. A. A. Goldenweiser. Above all, thanks are due to Dr. Franz Boas, without whose wise and helpful enthusiasm this study would never have been undertaken. MARTHA WARREN BECKWITH. COLUMBIA UNIVERSITY, October, 1917. > CONTENTS Page Introduction.............................................................. 9 I. The book and its writer.......................................... 9 II. Nature and the Gods as reflected in the story....................... 12 1. Polynesian origin of Hawaiian romance...................... 12 2. Polynesian cosmogony. .........................14 3. The demigod as hero....................................... 16 4. The earthly paradise; divinity in man and nature............ 18 5. The story: its mythical character................................ 20 6. The story as a reflection of aristocratic social life............ 23 III. The art of composition........................................... 27 1. Aristocratic nature of Polynesian art....................... 27 2. Nomenclature: Its emotional value........................... 29 3. Analogy: its pictorial quality.............................. 38 4. The double meaning; plays on words............................. 41 5. Constructive elements of stle.............................. 44 IV. Conclusions................................................. 46 Persons in the story.................................................... 48 Action of the story............................................. 50 Background of the story............................................... 54 Text and translation................................................ 57 Chapter I. The birth of the Princess 1...................................60 II. The flight to Paliuli.....................................70 III. Kauakahialii meets the Princess............................ 80 VI. Aiwohikupua goes to woo the Princess........................ 90 V. The boxing match with Cold-nose............................ 102 VI. The house thatched with bird feathers..................... 111 VII. The Woman of the Mountain................................ 118 VIII. The refusal of the Princess................................ 124 IX. Aiwohikupua deserts his sisters........................... 130 X. The sisters' songs................................... 138 XI. Abandoned in the forest.................................. 146 XII. Adoption by the Princess............................... 153 XIII. Hauailiki goes surf riding............................. 160 XIV. The stubbornness of Laieikawai......................... 168 XV. Aiwohikupua meets the guardians of Paliuli............... 176 XVI. The Great Lizard of Paliuli................................. 182 XVII. The battle between the Dog and the Lizard.................. 188 XVIII. Aiwohikupua's marriage with the Woman of the Mountain.... 194 XIX. The rivalry of Hina and Poliahu.............. 202 XX. A suitor is found for the Princess...............210 XXI. The Rascal of Puna wins the Princess...................... 218 XXII. Waka's revenge......................................... 226 XXIII. The Puna Rascal deserts the Princess..................... 236 1 The titles of chapters are added for convenience in reference and are not found in the text. 5 6 CONTENTS. Text and translation-Continued. Page. Chapter XXIV. The marriage of the chiefs............................. 246 XXV. The Seer finds the Princess..............2.............. 254 XXVI. The Prophet of God................................... 262 XXVII. A journey to the Heavens.......................... 270 XXVIII. The Eyeball-of-the-sun............................. 278 XXIX. The warning of vengeance............................ 288 XXX. The coming of the Beloved............................. 294 XXXI. The Beloved falls into sin.............................. 300 XXXII. The Twin Sister........................................ 308 XXXIII. The Woman of Hana............................ 317 XXXIV. The Woman of the Twiliglht............................ 324 Notes on the text.................................................... 332 Appendix: Abstracts from Hawaiian stories................................ 347 I. Song of Creation, as translated by Liliuokalani...................... 350 II. Chants relating to the origin of the group.......................... 351 III. Hawaiian stories from Fornander............................. 352 Index to references..................................380 Index.................................................................... 383 ILLUSTRATIONS Page PLATE 91. A kahuna or native sorcerer.............................. Frontispiece 92. In the forests of Puna..................................... 22 93. A Hawaiian paddler............................................ 40 94. Mauna Kea in its mantle of snow............................... 56 95. A native grass house of the humbler clams..................... 346 7 I THE HAWAIIAN ROMANCE OF LAIEIKAWAI WITH INTRODUCTION AND TRANSLATION By MARTHA WARREN BECKWITH INTRODUCTION I. THE BOOK AND ITS WRITER; SCOPE OF THE PRESENT EDITION T IHE Laieikawai is a Hawaiian romance which recounts the wooing of a native chiefess of high rank and her final deification among the gods. The story was handed down orally from ancient times in the form of a Kaao, a narrative rehearsed in prose interspersed with song, in which form old tales are still recited by Hawaiian story-tellers.' It was put into writing by a native HIawaiian, Haleole by name, who hoped thus to awaken in his countrymen an interest in genuine native story-telling based upon the folklore of their race and preserving its ancient customs-already fast disappearing since Cook's rediscovery of the group in 1778 opened the way to foreign influence-and by this means to inspire in them o1ld ideals of racial glory. Haleole was born about the time of the death of KaIlhalmha I. a ear or two before the arrival of the first American missionaries and tlhe establislhment of the Protestant mission in Hawaii. TI 1834 lie entered the mission school at Lahainaluna, Maui, where his interest in the ancient history of his people was stimulated and trained under the teaching of Lorrin Andrews, compiler of the Hawaiian dictionary, published in 1865, and Sheldon Dibble, under whose direction David Malo prepared his collection of "Hawaiian Antiquities," and whose History of the Sandwich Islands (1843) is an authentic source for the early history of the nission. Such early Hawaiian writers as Malo, Kamakau, and John Ii were among Haleole's fellow students. After leaving school he became first a teacher, then an editor. In the early sixties he brought out the Laieikawai, first as a serial in the Hawaiian 1 Compare the Fijian story quoted by Thomson (p. 6). C060 —18 — 2 9 10 HAWAIIAN ROMANCE OF LAIEIKAWAI [:rTH..AN.:,3 newspaper, the Kuokoa, then, in 1863, in book form.' Later, in 1885), two part-Hawaiian editors, Bolster and Meheula, revised and reprinted the story, this time in pamphlet form, together with several other romances culled from Hawaiian journals, as the initial volulues of a series of Hawaiian reprints, a venture which ended in financial failure.2 The romance of Laieikawai therefore remains the sole piece of Hawaiian imaginative writing to reach book form. Not only this, but it represents the single composition of a Polynesian mind working upon the material of an old legend and eager to create a genuine national literature. As such it claims a kind of classic interest. The langlluage, altlhouglh retaining Imany old words unfamiliiar to the Hawaiian of to-day, and proverbs and expressions whose meaning is now doubtful, is that employed since the time of the reduction of the speech to writing in 1820. and is easily read at the present day. Andrews incorporated thle vocabular of this romanlce into his dictionary, lnd in only a few cases is his interpretation to be questioned. The songs, thoughl highly figulrative, l)resent few difficulties. So far as the meaning is concerned, therefore, the translation is sufficiently accurate. But as regards style the problem is much more Daggett calls the story "a supernatural folklore legend of the fourteenth century." and includes an excellent abstract of the romance, prepared by Dr. W. D. Alexander, in his collection of Hawaiian legends. Andrews says of it (Islander, 1875, p. 27): "We have seen that a Hawaiian Kaao or legend was composed ages ago, recited and kept in memory merely by repetition, until a short time since it was reduced to writing by a Hawaiian and printed, making a duodecino volume of 220 pages, and that, too, with the poetical parts mostly left out. It is said that this legend took six hours in the recital." In prefacing his dictionary he says: "The Kaao of Laieikawai is almost the only specimen of that species of language which has been laid before the public. Many fine specimens have been printed in the Iawaiian periodicals. but are neither seen nor regarded by the foreign community." 2 The changes introduced by these editors have not been followed in this edition, except in a few unimportant omissions. but the popular song printed below appears first in its pages: " Aia Laie-l-ka-wai Behold Laieikawai I ka uka wale la o Pali-uli; On the uplands of Paliuli; 0 ka nani, o ka nani, Beautiful, beautiful, tHelu ekahi o ia uka. The storied one of the uplands. " E nanea e walea ana paha, REF.-Perhaps resting at peace, I ka leo nahenahe o na manu. To the melodious voice of the birds. " Kau mai Laie-i-ka-wai Laieikawai rests here I ka ehcu la o na manu; On the wings of the birds; O ka nani, o ka nani, Beautiful, beautiful, Helu ekahi o Pali-uli. The storied one of the uplands. ' E nanea, etc. " Ua lohe paha i ka hone mai, She has heard perhaps the playing O ka pu lau-i a Malio; Of Malio's ti-leaf trumpet; Honehone, honehone, Playfully, playfully, Helu ekahi o Hopoe. The storied one of Hlopoe. " E nanea, etc." BECKWITH ] IN TRODUCTION 11 difficult. To convey not only the meaning buit exactly the Hawaiian way of seeing things, in such form as to get the spirit of the original, is hardly possible to our language. Tile brevity of primitive speecll mulst be sacrificed, thus accentuating the tedious repetition of d(etail —a trait sufficiently characteristic of Hawaiian story-telling. Then, too, common words for which we have but one form, in the original employ a variety of synonyms. "Say " and "see" a le conspicuous examples. Other words identicall in form conmvey to the Polynesian mind a variety of idleas according to the connection in which they are used-a l)lay polln words ill)ossible to translate inL a foreign idiom. Again, certain relations that the Polynesian conceives with exactness. likle those of lilrectioi andl the ielation of the p)erson -,addressed to the grollp referred to. -are foreign to our own idioml: others, like that of time. -which we have more fuilly develope(l, the Polvinesian recognizes but feebly. In face of these difficulties the translator lihas reluctantly foregone ally effort to heighten the charm of the strange tale by using a fictitiouls idiom or by condensing and invigorating its (leliberation. Haleole wrote llis tale painstakingly, at times dranmatically, bhilt for the most l)art concerned for its historic interest. We gather froml his own statement and from the brenaks in tlle story that his material mnayr hlave been collected from different sources. It seems to have beel comnlon to incorporate a Ldaieikau/,ai episode into the l)oplildar riJaiimces, and of these episodes Flaleole nay have availed himself. But we shall have somnething lmore to say of his sources later: writh his particular style we ar<e not concerne(d. The only reason for presenting the ronlance complete in all its original dullness aind iulmodified to foreigln taste is with the definite (ibject of slhowing as nearly as )ossible froim the native angle the geniuine Polynesian ilnagination at Awork lpon its own material, reconstructing in this strange tale of the "Woman of tle Twilight its own objective world, the social interests which regulate its actions and desires, and by this means to 1)ortray the actual chatracter of the Polynesian mind. This exact thing has not before beenl done for Hawaiian story and I do not recall any considerable romance in a Polynesian tongue so rendered.' Admirable collections of the folk tales of Hawaii have been gathered by Thrum. Remy, Daggett, Emerson, and Westervelt, to which should be added the manuscript tales collected by Fornander, translated by John Wise. and now edited by Thrum for the Bishop Museum, from which are drawn the examples accompanying this papIer. But in these collections the lengthy recitals which may last 'Dr. N. B. Emerson's rendering of the myth of Pele and Hiiaka quotes only the poetical portions. Her Majesty Queen Liliuokalani interested herself in providing a translation of the Laietkawai, and the Hon. Sanford B. Dole secured a partial translation of the story; but neither of these copies has reached the publisher's hands. 12 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 85 several hours in the telling or run for a couple of years as serial in some Hawaiian newspaper are of necessity cut down to a summnary narrative. sufficiently suggesting the flavor of the original, but not picturing fully the way in which the image is formed in the mind of the native story-teller. Foreigners and H-awaiians have expended much ingenuity in rendering the mnele or chant with exactness, lbunt the imuch simpler if less important matter of )putting into literal English a Hawaiian kaao hlas never been attempted. 'ro the text suchl ethnological notes have been added as are needed to nlake the context clear. These were collected in the field. Some were gathered dlire(tly flolll tlme )people tllemselves' others fronl those who had lived long enoughl amonlg them to lnderstand their customs; others still from observation of their ways and of the localities mentioned in the story; others are derived from published texts. An index of characters. a brief description of the local backglround. and an abstract of thle story itself prefaces the text; appended to it is a series of ablstracts froml the Flornander collection of Hawaiian follk stories. all of whiclh were collected by Judge Fornander in the native tongue and later rendered into English by a native translator'. These labstracts illustrate the general character of Hawaiian story-telling. biit specific references should be examined ill the full text, now being edited!by thle Bishop Museum. The index to references incluldes all the Hawaiian nmaterial in available forml essential to the stul(dy of romance. together with the more useful Polynesian material for compalrative reference. It by no mteans comnprises a bibliography of the entire subject. II. N.v'Irt. A.SI) TlIF (o,l,s AS RETlE,(':TEI:) IN 1T'LE STOYIt I. POLYNESIANx O(1l 011N ' o A R.WAIIAN OOMA.XANCEl Truly to interpret Hawaiian romance we Ilmust realize at tlhe start its relation to the past of that people, to their origin and migrations. their social inheritance, an(l the kind of physical world to which their experience hlas been confined. Now. the real body of Hawaiian folklore belongs to no isolated group, but to the whole Polynesian area. Froml New Zealand through the Tongan, Ellice. Samoan, Society, Rarotongan. Marquesan, and Hawaiian groups, fringing uipon the Fijian and tlhe Mi'cronesial. the sname physical clalacter1The most important of these chants translated from the Hawaiian are the " Son of Creation, " prepared by Liliuokalani; the " Song of Kualii," translated by both Lyons and Wise, and the prophetic song beginning "Haul ka lani," translated by Andrews and edited by Dole. To these should be added the important songs cited by Forliander, in full or in part. whlich relate the origin of the group, and perhaps the name song begilnning " The fish ponds of Miana," quoted in Fornander's tale of Lonoik'amkrAlhiki. Ith (anoc-chant in KaRcn, and the wind chants in Pakac. BECKWITH] BECK WITH I INTRODUCTION 13 istics, the same language, customs, habits of life prevail; the same arts, the same form of worship, the same gods. And a common stock of tradition has passed from mouth to mouth over the same area. In New Zealand, as in Hawaii, men tell the story of Maui's fishing and the theft of fire.' A close comparative study of the tales from each group should reveal local characteristics, but for out- purpose the Polynesian race is one, and its common stock of tradition, which at the dispersal and during the subsequent periods of migration was carried as common treasure-trove of the imagination as far as New Zealand on the south and Hawaii on the north, and from the western Fiji to the Marquesas on the east, repeats the, same adventures among similar surroundings and colored by the same interests and desires. This means, in the first place, that. the race must hiave developed for a long periodi of time in some (olmmon home of otigin before the, dispersal caine, which sent famnily groups migrating -along the roads of oceaim aftei some fresh land for settlement, in the second1 place, it reflects a period of long voyaging which brought about interchange of culture between far distant. groups.~' As the Crusades were the great exchalnge for west European folk stories, so the days of the voyagers were the Polynesian crusading days. The roadway through the seais was traveled by singing bards who carried their tribal songs as a race heritage into the new land of their wanderings. Their inns for hostelry were islets where the boats drew up a-long the, beach and the weary o~arsmen grouped about the ovens, where their hosts prepared cooked food for feasting. Tales traveledl thus from group to group with a readiness which only a common tongue, common interests, and a common delight could foster, coupled with the constant competition of family rivalries. 1 Bastian in Samoanische Schiipfungssage (p. 5) says: Oceanien (un Zusainmenbegriff von Polynesien und Mikroneslen) reprilsentirt (bet vorlitufigem Aussehiuss von Melaneslen schon) elnen F111ehenraurn, der alles Aehnllche auf dern Globus Intellectualls welt tibertrilf t (von Hawaii bis Neu-Seeland, von der Oster-Insel bls zu den Mlarianen), und wenn es sich hier urn Inseln handelt dureli Meereswelten getrennt, lst aus solch Insularer Differenzirung gerade das Hilfsmittel comparativer Methode geboten fair die Induction. urn dasselbe, wie biologiscli sonst, hier auf psychologlschein Arbeitsfelde zur Verwendung zu. bringen.' Compare:Kriiner, p. 394 Fhick. In Royal Scientific Society of Gxttingon, 1909. 2 Lesson says of the P1olynesian groups,, (i, 378) On sait... oem tons out, pour lol civile et religieuse, la memc interdiction que leurs, Institutions, leurs c&~r6 monies sont semblables; que leurs croyances sont fonei~rement identiques,: qu'ils ont le mn~me culte, les mn~mes coutumes, lea m~mes usages principaux;qu'ils ont enfin les in~mes mopurs Pt leg inMnma tradlitions. Tout semblle done, a priori. annoncer qua, quelque Bolt leur 61oignement lee uns des autres, lee, Polyn~siens oat tird d'une m~me source cette commaunautls d'lddes, et de langage; quills ne sont. par consequent, que, les; tribus dispersies d'une mn~me nation, et que ces tribus ne se sont s~paries, qu'A une 6poque oft la langue et les Ides politiques et religleuses de cette nation &'taient d&oJI flxdes." 11Compare: Stair, Old Samoa, p. 271; White, i, 176; Fison, pp. 1, 19; Smith, Ilawaiki. p. 123; Lesson, i i, 207, 209:, Grey, pp. 108-234: Baessler, Neue Slidsee-Bilder, p). 113; Thomson1, P. 15. 14 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. AN N. 33 Hawaiian tradition reflects these days of wandering.' A chief vows to wed no woman of his own group but only one fetched from "the land of good women." An ambitious priest seeks overseas a leader of divine ancestry. A chief insulted by his superior leads his followers into exile on some foreign shore. There is exchange of culture-gifts, intermarriage, tribute, war. Romance echoes with the canoe song and the invocation to the confines of Kahiki 2-this in spite of the fact that intercourse seems to have been long closed between this northern group and its neighbors south and east. When Cook put in first at the island of Kauai, most western of the group, perhaps guided by Spanish charts, perhaps by Tahitian navigators who had preserved the tradition of ancient voyages,' for hundreds of years none but chance boats had driven upon its shores.' But the old tales remained, fast bedded at the foundation of Hawaiian imaginative literature. As now recited they take the form of chants or of long monotonous recitals like the Laieikawai, which take on the heightened form of poetry only in dialogue or on occasions when the emotional stress requires set song. Episodes are passed along from one hero cycle to another, localities and names vary, and a fixed form in matter of detail relieves the stretch of invention; in fact, they show exactly the same phenomena of fixing and reshaping that all story-telling whose object is to please exhibits in transference from mouth to mouth. Nevertheless, they are jealously retentive of incident. The story-teller, generally to be found among the old people of any locality, who can relate the legends as they were handed down to him from the past is known and respected in the conmmunity. We find the same story5 told in New Zealand and in Hawaii scarcely changed, even in name. 2. POLYNESIAN COSMOGONY In theme the body of Polynesian folk tale is not unlike that of other primitive and story-loving people. It includes primitive philosophy-stories of cosmogony and of heroes who shaped the earth; primitive annals-migration stories, tales of culture heroes, of con1 Lesson (II, 190) enumerates eleven small islands, covering 40 degrees of latitude, scattered between Hawaii and the islands to the south, four showing traces of ancient habitation, which he believes to mark the old route from Hawaii to the islands to the southpast. According to Hawaiian tradition, which is by no means historically accurate, what is called the second migration period to Hawaii seems to have occurred between the eleventh and fourteenth centuries (dated from the arrival of the high priest Paao at Kohala, Hawaii, 18 generations before Kamehainha); to have come from the southeast; to have introduced a sacerdotal system whose priesthood, symbols, and temple structure persisted up to the time of the abandoning of the old faith in 1819. Compare Alexander's History, ch. iII; Malo, pp. 25, 323; Lesson, II, 160-169. 2 Kahiki, in Hawaiian chants, is the term used to designate a " foreign land " in general and does not refer especially to the island of Tahiti in the Society Group. s Lesson, II, 152. 4 Ibid., 170. S Ibid., 178. BRCKWITH ] INTRODUCTION 15 quest and overrule. There is primitive romance-tales of competition, of vengeance, and of love; primitive wit-of drolls and tricksters; and primitive fear in tales of spirits and the power of ghosts. These divisions are not individual to Polynesia; they belong to universal delight; but the form each takes is shaped and determined by the background, either of real life or of life among the gods, familiar to the Polynesian mind. The conception of the heavens is purely objective. corresponding, ill fact, to Anaxagoras's sketch of the universe. Earth is a plain, walled about far as the horizon, where, according to Hawaiian expression. rise the confines of Kahiki, Kukulu o Kahiki.l From this point the heavens are superimposed one upon the other like cones, in number varying in different groups from 8 to 14; below lies the underworld, sometimes divided into two or three worlds ruled by deified ancestors and inhabited by the spirits of the dlead, or even by the gods 2 —the whole inclosed from chaos like an egg in a shell.3 ()rdinarily the gods seem to be conceived as inhabiting the heavens. As in other mythologies, heaven and the life the gods live there are merely a reproduction or copy of earth and its ways. In heaven the gods are ranged by rank; in the highest heaven dwells the chief god alone enjoying his supreme right of silence, tabu moe; others inhabit the lower heavens in gradually descending grade corresponding to the social ranks recognized among the Polynesian chiefs on earth. Tllis physical world is again a representation of the activities of the gods. its multitudinous manifestations representing the forms and forces employed by the myriad gods in making known their presence on earth. They are not these forms themselves, but have them at their disposal, to use as transformation bodies in their appearances on earth, or they may transfer them to their offspring on earth. This is due to the fact that the gods p)eople earth. and from them man is 1 In the Polynesian picture of the universe the wall of heaven is conceived as shutting down about each group, so that boats traveling from one group to another " break through " this barrier wall. The Kukulu o Kahiki in Hawaii seems to represent some such confine. Emerson says (in Malo, 30): " Kukulu was a wall or vertical erection such as was supposed to stand at the limits of the horizon and support the dome of heaven." Points of the compass were named accordingly Kukulu hikina, Kukulu komohana, Kukulu hema, Kukulu akau-east, west, south, north. The horizon was called Kukulu-o-ka-honua —" the compass-of-the-earth." The planes inclosed by such confines, on the other hand, are named Kahiki. The circle of the sky which bends upward from the horizon is called Kahikiku or " vertical." That through which the eye travels in reaching the horizon, Kaliki-moe, or ' horizontal." 2 The Rarotongan world of spirits is an underworld. (See Gill's Myths and Songs.) The Hawaiians believed in a subterranean world of the dead divided into two regions. In the upper of which Wakea reigned; in the lower, Milu. Those who had not been sufficiently religious " must lie under the spreading Kou trees of Milu's world, drink its waters and eat lizards and butterflies for food." Traditional points from which the soul took its leap into this underworld are to be found at the northern point of Hawaii, the west end of Maul, the south and the northwest points of Oahu, and, most famous of all, at the mouth of the great Waipto Valley on Hawaii. Compare Thomson's account from Fiji of the " pathway of the shade," p. 119. - White, i, chart; Gill, Myths and Songs. pp. 3. 4; Ellis. IT, 103.-170. 16 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 descended. Chiefs rank, in fact, according to their claim to direct descent from the ancient gods.l Just how this came about is not altogether uniformly explained. In the Polynesian creation story2 three things are significant-a monistic idea of a god existing before creation;': a progressive order of creation out of the limitless and chaotic from lower to higher forms, actuated by desire, which is represented by the duality of sex generation in a long line of ancestry through specific pairs of forms from the inanimate world-rocks and earth, plants of land and sea forms-to the animate-fish, insects, reptiles, and birds;4 and the special analysis of the soul of man into " breath," which constitutes life; "feeling," located in the heart "desire" in the intestines; and "thought" out of whicl springs doubt-the whole constituting akamai or " knowledge." In Hawaii the creation story lays emphasis upon progressive sex generation of natural forms. Individual islands of a group are popularly described as rocks dropped down out of heaven or fished up from below sea as resting places for the gods;"5 or they are named as offspring of the divine ancestors of the group.6 The idea seems to be that they are a part of the divine fabric, connected in kind with the original source of the race. 3. 'THE D)E.l1I.0D AS HERO As natural formls multiplied, so multiplied the gods who wedded and gave them birth. Thus the half-gods were born, the kupua or demigods as distinguished from akua or spirits who are pure divini1 Gill says of the Hervey islanders (p. 17 of notes): "The state is conceived of as a long house standing east and west, chiefs from the north and south sides of the island representing left and right; under chiefs the rafters; individuals the leaves of the thatch. These are the counterpart of the actual house (of the gods) in the spirit world." Compare Stair, p. 210. Bastian, Samoanische Sch6pfungs-Sage; Ellis, I, 321; White, vol. I; Turner, Samoa, 3; Gill, Myths and Songs, pp. 1-20; Moerenhout i, 419 et seq.; Liliuokalani, translation of the Hawaiian " Song of Creation." 3 Moerenhout translates (I, 419): "He was, Taaroa (Kanaloa) was his name. He dwelt in immensity. Earth was not. Taaroa called, but nothing responded to him, and, existing alone, he changed himself into the universe. The pivots (axes or orbits), this is Taaroa; the rocks, this is he. Taaroa is the sand, so is he named. Taaroa is the day. Taaroa is the center. Taaroa is the germ. Taaroa is the base. Taaroa Is the invincible, who created the universe, the sacred universe, the shell for Taaroa, the life, life of the universe." 4 Moerenhout, i, 423: " Taaroa slept with the woman called IinDa of the sea. Black clouds, white clouds, rain are born. Taaroa slept with the woman of the uplands; the first germ is born. Afterwards is born all that grows upon the earth. Afterwards is born the mist of the mountain. Afterwards is born the one called strong. Afterwards is born the woman, the beautiful adorned one," etc. 5 Grey, pp. 38-45; Kramer, Samoa Inseln, pp. 395-400; Fison, pp. 139-146; Mariner, i, 228; White, II, 75; Gill, Myths and Songs, p. 48. ' In Fornander's collection of origin chants the Hawaiian group is described as the offspring of the ancestors Wakea and Papa, or Hina. rBE'K w'rnr] INTRODUCTION 17 ties.' The nature of the Polynesian kupua is well described in the romance of Laieikawai, in Chapter XXIX, when the sisters of Aiwohikupua try to relieve their mistress's fright about marrying a divine one from the heavens. "Ie is no god-Aole ia he Akaia-" they say, " he is a lnan like us, yet in his nature and appearance godlike. And he was the firstborn of us; he was greatly beloved by our parents; to him was given superhuman power —ka manla-which we have not.... Only his taboo rank remains. Therefore fear not; when he comes you will see that he is only a man like us." It is sulch a character, born of godlike ancestors and inheriting through the favor of this god, or some member of his family group, godlike power or nmana, generally in some particular form, who appears as the typical hero of early Hawaiian romance. His rank as a god is gained by competitive tests with a rival kuzpuza or with the ancestor from whom lie deliands recognition and endowment. IIe has the power of transfolrmation into the shape of some specific animal, object, or physical phenomenon which serves as the " sign " or " body " in which the god presents himself to man, and hence he controls all objects of this class. Not only the heavenly bodies, clouds, storms, and the appearances in the heavens, but perfumes and notes of birds serve to announce his divinity, and special kinds of birds, or fish, or reptiles, or of animals like the rat, pig. or dog, are recognized as peculiarly likely to be the habitation of a god. This is the form in which aumakua, or guardian spirits of a family, appear to watch over the ~safety of the household they protect.' Besides this power of transformation the kupua has other supernatural gifts, as the power of flight,' of contraction and expansion 'Mariner, Ii, 103; Turner. Nineteen Years in Polynesia, pp. 238-242; Ibid., Samoa, pp. 23-77; Ellis, i, 334; Gracia, pp. 41-44; Kramer (Samoa Inseln, p. 22) and Stair (p. 211) distinguished akuta as the original gods, aiku as their descendants, the demonic beings who appear in animal forms and act as helpers to man; and kupuia as deified human beings. 2 When a Polynesian invokes a god he prays to the spirit of some dead ancestor who acts as his supernatural helper. A spirit is much stronger than a human beinghence the custom of covering the grave with a great heap of stone or modern masonry to keep down the ghost. Its strength may be increased through prayer and sacrifice, called "feeding" the god. See Fornander's stories of Pumaia and Nihoalaki. In Fison's story of Mantandua the mother has died of exhaustion in rescuing her child. As he grows up her spirit acts as his supernatural helper and appears to him in dreams to direct his course. He accordingly achieves prodigies through her aid. In Kuapakaa the boy manages the winds through his grandmother's bones, which be keeps in a calabash. In Pamano, the supernatural helper appears in bird shape. The Fornander stories of Kamapua'a, the pig god, and of Pikoiakaalala, who belongs to the rat family, illustrate the kupua in animal shape. Malo, pp. 113-115. Compare Mariner, II, 87, 100: Ellis, I, 281. s Bird-bodied gods of low grade in the theogony of the heavens act as messengers for the higher gods. In Stair (p. 214) Tuli, the plover, is the bird messenger of Tagaloa. The commonest messenger birds named in Hawaiian stories are the plover, wandering tattler, and turnstone, all migratory from about April to August, and hence naturally fastened upon by the imagination as suitable messengers to lands beyond common ken. Gill (Myths and Songs, p. 35) says that formerly the gods spoke through small land birds, as in the story of Laleikawai's visit to Kauakahlalii. 60604-1S --- —3 18 HAWAIIAN ROMANCE OF LAIEIKAWAI I ETH. ANN. U at will, of seeing what is going on at a distance, and of bringing the dead to life. As a man on earth he is often miraculously born or miraculously preserved at birth, which event is heralded by portents in the heavens. He is often brought up by some supernatural guardian, grows with marvelous rapidity, has an enormous appetitea proof of godlike strain, because only the chief in Polynesian economic life has the resources freely to indulge his animal appetiteand phenomenal beauty or prodigious skill, strength, or subtlety in meeting every competitor. His adventures follow the general type of mythical hero tales. Often he journeys to the heavens to seek some gift of his ancestors, the ingenious fancy keeping always before it an objective picture of this heavenly superstructure-bearing him thither upon a cloud or bird, on the path of a cobweb, a trailing vine, or a rainbow, or swung thither on the tip of a bamboo stalk. Arrived in the region of air. by means of tokens or by name chants, he proves his ancestry and often substantiates his claim in tests of power, ability thus sharing with blood the determining of family values. If his deeds are among men, they are of a marvelous nature. Often his godlike nature is displayed by apparent sloth and indolence on his part, his followers performing miraculous feats while lie remains inactive; hence he is reproached for idleness by the unwitting. Sometimes he acts as a transformer. changing the form of mountains and valleys with a step or stroke; sometimes as a culture hero bringing gifts to mankind and teaching them the arts learned from the gods, or supplying food by making great hauls of fish by means of a miraculous hook, or planting rich crops; sometimes he is an avenger, pitting his strength against a rival demigod who has done injury to a relative or patron of his own, or even by tricks outwitting the mischievous akua. Finally, he remains on earth only when, by transgressing some kupua custom or in contest witl a superior kupua, he is turned into stone, many rock formations about the islands being thus explained and consequently worshiped as dwelling places of gods. Otherwise he is deified in the heavens, or goes to dwell in the underworld with the gods, from whence he may still direct and inspire his descendants on earth if they worship him, or even at times appear to them again on earth in some objective form.l 4. THEi EARTHLY PARADI)ISE DIVINITY IN MAN AND NATI''I: For according to the old myth, Sky and Earth were nearer of access in the days when the first gods brought forth their childrenthe winds, the root plants, trees, and the inhabitants of the sea, but 1 With the stories quoted from Fornander may be compared such wonder tales as are to be found in Kramer, pp. 108, 116, 121, 413-419; Fison, pp. 32, 49, 99; Grey, p. 59; Turner, Samoa, p. 209; White I, 82, etc. BE 'CKWI'Tr | INTRODUCTION 19 the younger gods rent them apart to give room to walk upright;' so gods and men walked together in the early myths, but in the later traditions, called historical, the heavens do actually get pushed farther away from man and the gods retreat thither. The fabulous demigods depart one by one from Hawaii; first the great gods-Kane, Ku, Lono, and Kanaloa; then the demigods, save Pele of the volcano. The supernatural race of the dragons and other beast gods who came from "the shining heavens " to people Hawaii, the gods and goddesses who governed the appearances in the heavens, and the myriad race of divine helpers who dwelt in the tiniest forms of the forest and did in a night the task of months of labor, all tlose god men who shaped the islands and named their peaks and valleys, rocks, and crevices as they traml)led hollows with a spring and thrust their spears through mountains, were superseded by a hulnaner race of heroes who ruled the islands by subtlety and skill, and instead of climbing the heavens after the fiery drink of the gods or searching the underworld for ancestral hearth fires, voyaged to other groups of islands for courtship 1or;barter. T'hen even the long voyages ceased and chiefs made adventure out of canoe tril)s about their own group, never save by night out of sight of land. They set about the care of their property from rival chiefs. Thus constantly in jeopardy from each other, sharpening, too. their observation of what lay directly about them and of the rational way to get on in life, they accepted the limits of a man's pow\er antl prayed to tlle go'(s, wlho were tleir great ancestors, for gifts beyond their reach.2 And during this transfer of attention from heaven to earth the objective picture of a paradise in the eavens or of an underworld inhabited by spirits of the dead got mixed up with that of a land of origin on earth, an earthly paradise called Hawaiki or Bulotu or " the lost land of Kane "-a land about which clustered those same wistful longings which men of other races have pictured in their visions of an earthly paradise-the "talking Grey, pp. 1-15; White, I, 46; Baessler, Neue Siidsee-Bilder, pp. 244, 245; Gill, Myths and Songs, pp. 58-60. Compare Kriimer's Samoan story (in Samoa Inseln, p. 413) of the quest after the pearl fishhooks kept by Night and Day in the twofold heavens with the Hawaiian stories collected by Fornander of Aiai and Nihoalaki. Krimer's story begins: "Aloalo went to his father To appease Sina's longing; He sent him to the twofold heavens, To his grandparents, Night and Day, To the house whence drops fall spear-shaped, To hear their counsel and return. Aloalo entered the house, Took not the unlucky fishhook, Brought away that of good luck," etc. 20 HAWAIIAN ROMANCE OF LAIEIKAWAI IETH. ANN. 33 tree of knowledge," the well of life. and plenty without labor.' "Thus they dwelt at Paliuli," says Haleole of the sisters' life with Laieikawai, "and while they dwelt there never did they weary of life. Never did they even see the person who prepared their food, nor the food itself save when, at mealtimes, the birds brought them food and cleared away the remnants when they llad finished. So Paliuli became to them a land beloved." Gods and men are, in fact, to the Polynesian mind, one family under different forms, the gods having superior control over certain phenomena, a control which they may ill)mart to their offspring on earth. As he surveys the world about himn thle Polynesian supposes the signs of the gods who rule the heavens to appear on earth, which formerly they visited, traveling thither as cloud or bird or storm or perfume to effect some marriage alliance or govern mankind. In these forms, or transformed themselves into men. they dwelt on earth and shaped the social customs of mankind. Hence we have in such a romance as the Laieikawcai a realistic picture, first, of the activities of the gods in the heavens and ol earth, second, of the social ideas and activities of the people amonor whoAm the tale is told. The supernatural blends into the natural in exactly the same way as to the Polynesian mind gods relate themselves to men. facts about one being regarded as. even though remloved to the heavens, quite as objective as those which belong to the other. and being employed to explain social customs and physical appearances in actual experience. In the light of such story-telling even the Polynesian creation myth may become a literal genealogy, and the dividing line between folklore and traditional history, a mere shift of attention and no actual change in the conception itself of the natllre of the material universe and the relations }between gods an(l niell. 5. rite STORY: ITS MYTHICAL CIIA.ACT('i'I These mlythical tales of the gods are reflected in Haleole's romance of Laieikawai. Localized upon Hawaii, it is nevertheless familiar with regions of the heavens. Paliuli, the home of Laieikawai, and Pihanakalk imi. ihome of the flute-playing high 1 Krimer, Samoa Inseln. pp. 44. 115; Fison, pp. 1G, 139-161, 163: Lesson, ii, 272, 483 (see index); Mariner, II, 100, 102, 115. et seq.; Moerenhout, i, 432; Gracia. p. 40; Turner, Nineteen Years in Polynesia, p. 237; Gill. Myths and Songs, pp. 152-172. In Fison's story (p. 139) the gods dwell in Bulotu, "where the sky meets the waters in the climbing path of the sun." The story goes: "In the beginning there was no land save that on which the gods lived; no dry land was there for men to dwell upon; all was sea; the sky covered it above and bounded it on every side. There was neither day nor night, but a mild light shone continually through the sky upon the water, like the shining of the moon when its face is hidden by a white cloud." BECKWITH 1 INTRODUCTION 21 chief of Kauai, are evidently earthly paradises.' Ask a native where either of these places is to be found and he will say, smiling, " In the heavens." The long lists of local place names express the Polynesian interest in local journeying.i. The legend of VWaopuka is a modern or at least adapted legend, but the route which the little sister follows to the heavens corresponds with Polynesian cosmogonic conceptions, and is true to ancient stories of the home of the gods. The action of the story, too, is clearly concerned with a family of demigods. This is more evident if we compare a parallel story translated by Westervelt in "Gods and (hosts," page 116, which, however confused and fragmentary, is clearly made up of sollm of the same material as Haleole's version.2 1As such Paliuli occurs in other Hawaiian folk tales: 1. At Palluli grew the mythical trees Makali'i, male and female, which have the power to draw fish. The female was cut down and taken to Kailua. Oahu. hence the chant: " Kupu ka laau ona a Makali'i, 0 Makali'i, laau Kaulana mai ka pomai." 2. In the Fornander notes from Kepelino and Kamakau, Paliuli is the land given to the first man and is called " hidden land of Kane" and "great land of the gods." 3. In Fornander's story of Kepakailiula, the gods assign Paliuli to be the hero's home. To reach it the party start at second cockcrow from Keaau (as in the Laieikawai) and arrive in the morning. It is "a good land, flat, fertile, filled with many things desired by man." The native apples are as large as breadfruit. They see a pond " lying within the land stocked with all kinds of fish of the sea except the whale and the shark." Here "the sugar cane grew until it lay flat, the hogs until the tusks were long, the chickens until the spurs were long and sharp, and the dogs until their backs were flattened out." They leave Paliuli to travel over Hawaii, and " no man has ever seen it since." 4. In Fornander's story of Kana, Uli, the grandmother of Kana, goes up to Paliuli to dig up the double canoe Kaumaielieli in which Kana is to sail to recover his mother. The chant in which this canoe is described is used today by practicers of sorcery to exorcise an enemy. The gods Kane and Kanaloa, who live in the mountains of Oahu, back of Honolulu, prepare a home for the first-born son of Ku and Hina, whom they send Rainbow to fetch from Nuumealani. The messenger, first gaining the consent of the lizard guardian at Kuaihelani, brings back Child-adopted-by-the-gods to the gods on Oahu. Again Hina bears a child, a daughter. For this girl also the gods send two sister messengers, who bring Paliuli to Waka, where she cares for the birds in the forests of Puna. Here a beautiful home is prepared for the girl and a garden planted with two magical foodproducing trees, Makalei, brought from Nuumealani to provide fish and prepared food in abundance. These two children, brother and sister, are the most beautiful pair on earth, and the gods arrange their marriage. Kane precedes the boy, dressed in his lightning body, and the tree people come to dance and sing before Paliuli. Some say that the goddess Laka, patroness of the hula dance, accompanied them. For a time all goes well, then the boy is beguiled by Snow-mantle, Poliahu, on the mountain. Paliuli, aware of her lover's infidelity, sends Waka to bring him back, but Cold-bosom prevents his approach by spreading the mountain with snow. Paliuli wanders away to Oahu. then to Kauai, learning dances on the way which she teaches to the trees in the forest on her return. Meanwhile another child is born to Ku and Hina. The lizard guardian draws this lovely girl from the head of Ilina, calls her Keaomelemele, Golden-cloud, and sets her to rule the clouds in the Shining-heavens. Among these clouds is Kaonohiokala, the Eyeball-of-the-sun, who knows what is going on at a distance. From the lizard guardian Golden-cloud learns of her sister Paliuli's distress, and she comes to earth to effect a reconciliation. There she learns all the dances that the gods can teach. Now, Ku and Hina, having learned the lore of the clouds, choose other mates and each bears a child, one a boy called Kaumailiula, Twilight-resting-in-the-sky, the other a girl named Kaulanaikipokii. The boy is brought to Oahu, riding in a red canoe befitting a chief, to be Goldencloud's husband. His sister follows with her maidens riding in shells, which they pick 22 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 The main situation in this story furnishes a close parallel to the Laieikawai. A beautiful girl of high rank is taken from her parents and brought up apart in an earthly paradise by a supernatural guardian, Waka, where she is waited upon by birds. A great lizard acts as her protector. She is wedded to a high taboo chief who is fetched thither from the gods, and who later is seduced from his fidelity by the beauty of another woman. This woman of the mountain, Poliahu, though identical in name and nature, plays a minor part in Haleole's story. In other details the stories show discrepancies.' It is pretty clear that Haleole's version has suppressed, out of deference to foreign-taught proprieties, the original relationship of brother and sister retained in the Westervelt story. This may be inferred fron the fact that other unpublished Hawaiian romances of the same type preserve this relation, and that, according to Hawaiian genealogists, the highest divine rank is ascribed to such a union. Restoring this connection, the story describes the doings of a single family, gods or of godlike descent.2 In the Westervelt story, on the whole, the action is treated mythically to explain how things came to be as they are-how the gods peopled the islands, how the hula dances and the lore of the clouds were taught in Hawaii. The reason for the localization is apparent. The deep forests of Puna. long dedicated to the gods, with their singing birds, their forest trees whose leaves dance in the wind, their sweet-scented maile vine, with those fine mists which still perpetually shroud the landscape and give the name Haleohu, House-of-mist, to the district, and above all the rainbows so constantly arching over the land, make an appropriate setting for the activities of some family of demigods. Strange and fairylike as much of the incident appears, allegorical as it seems, upon the face of it, the Polynesian mind observes objectively the activities of nature and of man as if they proceeded from the same sort of consciousness. up and put in their pockets when they come to land. Ku, Hina, and the lizard family also migrate to Oahu to join the gods, Kane and Kanaloa, for the marriage festival. Thus these early gods came to Oahu. 1 Although the earthly paradise has the same location in both stories, the name Paliuli in Westervelt's version belongs to the heroine herself. The name of the younger sister, too, who acts no part in this story, appears again in the tale collected by Fornander of KaulanapokU, where, like the wise little sister of Haleole's story, she is the leader and spokesman of her four Maile sisters, and carries her part as avenger by much more magical means than in Haleole's naturalistic conception. The character who bears the name of Haleole's sungod, Kaonohiokala, plays only an incidental part in Westervelt's story. 2First generation: Waka, Kihanuilulumoku, Lanalananuiaimakua. Second generation: Moanalihaikawaokele, Laukieleula; Mokukeleikahiki and Kaeloikamalama (brothers to Laukieleula). Third generation: Kaonohiokala m, Laieikawal, Laielohelohe m, Kekalukaluokewaa, Aiwohikupua, Mailehaiwale, Mailekaluhea, Mallelaulii, Mailepakaha, Kahalaomapuana. BUREAU OF AMERICAN ETHNOLOGY THIRTY-THIRD ANNUAL REPORT PLATE 92 IN THE FORESTS OF PUNA (HENSHAW) * I * I * *. I BECKWITH] INTRODUCTION 23 So in Haleole's more naturalistic tale the mythical rendering is inwrought into the style of the narrative. Storm weds Perfume and their children are the Sun-at-high-noon, a second son, possibly Lightning; twin daughters called after two varieties of the forest. that is, vine, perhaps symbols of Rainbow and Twilight; and five sweet-smelling daughters-the four varieties of maile vine and the scented hala blossom. The first-born son is of such divine character that he dwells highest in the heavens. Noonday, like a bird, bears visitors to his gate. and guards of the shade-MAoving-cloud and Great-bright-moon-close it to shut out his brightness. The three regions below him are guarded by maternal uncles and by his father, who never comes near the taboo house, which only his mother shares with him. His signs are those of the rainstorm-thunder, lightning, torrents of " red rain," high seas, and long-continued mists-these he inherits from his father. An ancestress rears Rainbow in the forests of Puna. Birds bear her upon their wings and serve her with abundance of food prepared without labor, and of their golden feathers her royal house is built; sweet-scented vines and blossoms surround her; mists shroud her when she goes abroad. Earthquake guards her dwelling, saves Rainbow from Lightning, who seeks to destroy ler, and bears a messenger to fetch the Sun-at-high-noon as bridegroom for the beautiful Rainbow. The Sun god comes to earth and bears Rainbow away with him to the heavens, but later he loves her sister Twilight, follows her to earth, and is doomed to sink into Night. (. THE STORY AS A REFLECTION OF ARISTOCRATIC SOCIAL IIFE Such is the bare outline of the myth, but notice how, in humianizing the gods, the action presents a lively picture of the ordinary course of Polynesian life. Such episodes as the concealment of the child to preserve its life, the boxing and surfing contests, all the business of love-making-its jealousies and subterfuges, the sisters to act as go-betweens, the bet at checkers and the Kilu games at night, the marriage cortege and the public festival; love for music, too, especially the wonder and curiosity over a new instrument, and the love of sweet odors; again, the picture of the social group-the daughter of a high chief, mistress of a group of young virgins, in a house apart which is forbidden to men, and attended by an old woman and a humpbacked servant; the chief's establishment with its soothsayers, paddlers, soldiers, executioner, chief counselor, and the group of under chiefs fed at his table; the ceremonial wailing at his reception, the awa drink passed about at the feast, the taboo signs, feather cloak, and wedding paraphernalia, the power over life and death, and the choice among virgins. Then, on the other hand, the wonder and 24 HAWAIIAN ROMANCE OF LAIEIKAWAI [ ETII. ANN. 3s delight of the common people, their curious spying into the chief's affairs, the treacherous paddlers, the different orders of landowners; in the temple, the human sacrifices, prayers, visions; the prophet's search for a patron, his wrestling with the god, his affection for his chief, his desire to be remembered to posterity by the saying "the daughters of Hulumaniani"-all these incidents reflect the course of everyday life in aristocratic Polynesian society and hence belong to the common stock of Hawaiian romance. Such being the material of Polynesian romance-a world in which gods and men play their part; a world which includes the heavens yet reflects naturalistically the beliefs and customs of everyday life, let us next consider how the style of the story-teller has been shaped by his manner of observing nature and by the social requirements which determine his art-by the world of nature and the world of man. And in the first place let us see under what social conditions Polynesia has gained for itself so high a place, on the whole, among primitive story-telling people for the richness, variety, and beauty of its conceptions.' Polynesian romance reflects its own social world-a world based upon the fundamental conception of social rank. The family tie and the inherited rights and titles derived from it determine a man's place in the community. The families of chiefs claim these rights and titles froin the gods who are their ancestors.2 They consist not only in land and property rights but in certain privileges in administering the affairs of a group, and in certain acknowledged forms of etiquette equivalent to the worship paid to a god. These rights are administered through a system of taboo.3 A taboo depends for its force upon the belief that it is divinely ordained and that to break it means to bring down the anger of the gods upon the offender. In the case, therefore, of a violation of taboo, the community forestalls the god's wrath, which might otherwise extend to the whole number, by visiting the punishment directly upon the guilty offender, his family or tribe. But it is always under1J. A. Macculloch (in Childhood of Fiction, p. 2) says, comparing the literary ability of primitive people: "Those who possess the most elaborate and imaginative tales are the Red Indians and Polynesians." 2 Moerenhout, II, 4, 265. 3 Gracia (p. 47) says that the taboo consists in the interdict from touching some food or object which has been dedicated to a god. The chief by his divine descent represents the god. Compare Ellis, iv, 385; Mariner, II, 82, 173; Turner, Samoa, pp. 112, 185; Fison, pp. 1-3; Malo, p. 83; Dibble, p. 12; Moerenhout, I, 528-533. Fornander says of conditions in Hawaii: "The chiefs in the genealogy from Kane were called Ka Hoalii or 'anointed' (poni ia) with the water of Kane (wai-niu-a-Kane) and they became 'divine tabu chiefs' (na?' Ui kapu-akua). Their genealogy is called Iku-pau, because it alone leads up to the beginning of all genealogies. They had two taboo rights, the ordinary taboo of the chiefs (Kapt-alit) and the taboo of the gods (Kapu-akua). The genealogy of the lower ranks of chiefs (he' lii noa), on the other hand, was called Iku-nuu. Their power was temporal and they accordingly were entitled only to the ordinary taboo of chiefs (Kapu-alii)." HECKWITIll INTRODUCTION 25 stood that back of the community disapproval is the unappeased challenge of the gods. In the case of the Polynesian taboo, the god himself is represented in the person of the chief, whose divine right none dare challenge and who may enforce obedience within his taboo right, under the penalty of death. The limits of this right are prescribed by grade. Before some chiefs the bystander must prostrate himself. others are too sacred to be touched. So when a chief dedicates a part of his body to the deity, for an inferior it is taboo; any act of sacrilege will throw the chief into a fury of passion. In the same way tabooed food or property of any kind is held sacred and can not be touched by the inferior. To break a taboo is to challenge a contest of strength-that is, to declare war. As the basis of the taboo right lay in descent from the gods, lineage was of first importance in the social world. Not that rank was independent of ability-a chief must exhibit capacity who would claim possession of the divine inheritance; he must keep up rigorously the fitting etiquette or be degraded in rank. Yet even a successful warrior, to insure his family title, sought a wife from a superior rank. For this reason women held a comparatively important position in the social framework. and this place is reflected in the folk tales.2 Many Polynesian romances ale, like the LaieikaL/ai. (entered about the heroine of the tale. The mother, when she is of higher rank, or the maternal relatives, often protect the child. The virginity of a girl of high rank is guarded, as in the Laieikawai, in order to insure a suitable union.- Rank, also, is authority for inbreeding, the highest possible honor being paid to the child of a brother and sister of the highest chief class. Only a degree lower is the offspring of two generations, father and daughter, mother and son, uncle and niece, aunt and nephew being highly honorable alliances.4 1 Compare Kramer, Samoa Inseln, p. 31; Stair, p. 75; Turner, Samoa, p. 173; White, ii, 62, and the Fornander stories of Autkele and of Kila, where capacity, not precedence of birth, determines the hero's rank. In certain groups inheritance descends on the mother's side only. See Krnier, op. cit., pp. 15, 39; Mariner, II, 89, 98. Compare Mariner, Ii, 210 —212; Stair, p. 222. In Fison (p. 65) the story of Longapoa shows what a husband of lower rank may endure from a termagant wife of high rank. 3 Kriimer (p. 32 et seq.) tells us that in Samoa the daughter of a high chief is brought up with extreme care that she may be given virgin to her husband. She is called taupo, "dove," and, when she comes of age, passes her time with the other girls of her own age in the fale aualuta or " house of the virgins," of whom she assumes the leadership. Into this house, where the girls also sleep at night, no youth dare enter. Compare Fornander's stories of Kapuaokaoheloai and Hinaaikamalama. See also Stair, p. 110; Mariner, II, 142, 212; Fison, p. 33. According to Gracia (p. 62) candidates in the Marquesas for the priesthood are strictly bound to a taboo of chastity. 'Rivers, i, 374; Malo, p. 80. Gracia (p. 41) says that the Marquesan genealogy consists in a long line of gods and goddesses married and representing a genealogy of chiefs. To the thirtieth generation they are brothers and sisters. After this point the relation is no longer observed. 0604 —18 --- 26 HAkWAIIAN ROMANCE OF LAIEIKAWAIN I FTF. ANN. 33 Two things result as a conlsequence of the taboo right in the hands of a chief. In the first place, the effort is constantly to keep before his following the exclusive position of the chief and to emphasize in every possible way his divine character as descended from a god. Such is the meaning of the insignia of rank-in. Hawaii. the taboo staff which warns men of his neighborhood, the royal feather cloak, the high seat apart in the double canoe, the head of the feast, the special apparel of his followers, the size of his house and of his war canoe, the superior workmanship and decoration of all his equipment, since none but the chief can command the labor for their execution. In the second place, this very effort to aggrandize him above his fellows puts every material advantage in the hands of the chief. The taboo means that he can command, at the community expense, the best of the food supply, the most splendid ornaments, equipment, and clothing. He is further able. again at the commlnnity expense. to keep dependent upon himself. because fed at his table, a large following, all held in duty bound to carry out his will. Even the land was, in Hawaii and other Polynesian communities, under the control of the chief, to be redistributed whenever a new chief came into power. The taboo systeln thus became the means for economic distribution, for the control of the relation between the sexes, and for the preservation of the dignity of the chief class. As such it constituted as powerful an instrument for the control of the labor and w-ealth of a community and the consequent enjoyment of personal ease and luxury as was ever put into the hands of an organized upper class. It profoundly influenced class distinctions, encouraged exclusiveness and the seplaration of the upper ranks of society from the lower.1 1Keaulumoku's description of a Hawaiian chief (Islander, 1875) gives a good idea of the distinction felt between the classes: "A well-supplied dish is the wooden dish, The high-raftered sleeping-house with shelves; The long eating-house for women. The rushes are spread down, upon them is spread the mat, They lie on their backs, with heads raised in dignity, The fly brushers wave to and fro at the door; the door is shut, the black tapa is drawn up. "Haste, hide a little in refreshing sleep, dismiss fatigue. They sleep by day in the silence where noise is forbidden. If they sleep two and two. double is their sleep. Enjoyable is the fare of the large-handed man. In parrying the spear the chief is vigorous; the breaking of points is sweet. Delightful is the season of fish, the season of food; when one is filled with fish. whtione is filled with food. Thou art satisfied with food, 0 thou common man, To be satisfied with land is for the chief." Compare the account of the Fiji chief in Williams and Calvert, I, 33-42. P>-C'KWITtI J INTRODUCTION 27 To act as intermediary with his powerful line of ancestors and perfornl all the ceremonials befitting the rank to which he has attained, the chief employs a priesthood, whose orders and offices are also graded according to the rank into which the priest is born and the patronage he is able to secure for himself.' Even though the priest may be, when inspired by his god, for the time being treated like a god and given divine honors,;s soon as the possession leaves him lie returns to his old rank in the community.2 Since chief and priest base their pretensions upon the same divine authority, each supports the other, often the one office including the other;3 the sacerlotal influence is, therefore, while it acts as a check upon the chief, on the whole aristocratic. The priest represented in Polynesian society wlhat we may call the professional class in our own. Besides conducting religious ceremlonials, he consulted the gods on matters of admlinistration and state policy, read the omens, understood medicine, guarded the genealogies and the ancient lore, often acted as panegyrist and debater for the chief. All these powers were his in so far as he was directly inspired by the god who spoke through him as medium to the people.4 III. THEi: ART OF COtMPoSITION 1. ARISTrOCirl.ATC N\ATURE OF POLYNESIAN ART IThe arts of song and11 otratory, though practiced by all classes,s were considered worthy to be perfected among the chiefs themselves and those who sought their patronage. Of a chief the Polynesian says, "lie speaks well."' Hawaiian stories tell of heroes famous in the hoopapa, or art of debating; in the hula, or art of dance and song; of chiefs who learned the lore of the heavens and the earth from some supernatural master in order to employ their skill competitively. The oihana haku meele, or " business of song making," was hence an Stair, p. 220; Gracia, p. 59; Alexander, Iistory, chap. iv; Malo, p. 210. The name used for the priesthood of Hawaii, kahuna, is the same as that applied in the Marquesas, according to Gracia (p. 60), to the order of chanters. 2 Gracia, p. 46; Mariner, Ii, 87, 101, 125; Gill, Myths and Songs. pp. 20, 21; Moerenhout, i, 474-482. a Malo, p. 69. Ellis (i, 36) describes the art of medicine in Polynesia, and Erdland (p. 77) says that on the Marshall Islands knowledge of the stars and weather signs is handed down to a favorite child and can raise rank by attaching a man to the service of a chief. Compare Mariner, II, 90; Moerenhout, I, 409; Williams and Calvert, I, 111. 5 Jarves says: "Songs and chants were common among all classes, and recited by strolling musicians as panegyrics on occasions of joy, grief, or worship. Through them the knowledge of events in the lives of prominent persons or the annals of the nation were perpetuated. The chief art lay in the formation of short metrical sentences without much regard to the rhythmical terminations. Monosyllables, dissyllables, and trisyllables had each their distinct time. The natives repeat their lessons, orders received, or scraps of ancient song, or extemporize in this monotonous singsong tone for hours together, and in perfect accord." Compare Ellis's Tour, p. 155. Moerenhout, i, 411. 8 28 HAWAIIAN ROMANCE OF IAIEIKAWAI I ll.ANNV. 83 aristocratic art. The able composer, man or woman, even if of low rank, was sure of patronage as the hakeu mnele " sorter of songs," for some chief; and his name was attached to the song he composed. A single poet working alone might produce the panegyric, but for the longer and more important songs of occasion a group got together, the theme was proposed and either submitted to a single composer or required line by line from each member of the group. In this way each line as it was composed was offered for criticism lest any ominous allusion creep in to mar the whole by bringing disaster upon the person celebrated, and as it was perfected it was committed to memory by the entire group, thus insuring it against loss. Protective criticism, therefore, and exact transmission were secured by group composition.' Exactness of reproduction was in fact regarded as a proof of divine inspiration. When the chief's sons were trained to recite the genealogical chants, those who were incapable were believed to lack a share in the divine inheritance: they were literally "less gifted" than their brothers.2 This distinction accorded to the arts of song and eloquence is due to their actual social value. The mele. or formal poetic chants which record the deeds of heroic ancestors, are of aristocratic origin and belong to the social assets of the family to which they pertain. The claim of an heir to rank depends upon his power to reproduce, letter perfect, his family chants and his " name song," composed to celebrate his birth, and hence exact transmission is a Inatter of extreme importance. Facility in debate is not only a competitive art, with high stakes attached, lbut is employed in tinle of war to shame an enemy,3 quickness of retort being believed, like quickness of hand, to be a God-given power. Chants in melmory of the dead are (lemanded of each relative at the burial ceremolny.4 Song may be use(1 to disgrace an enemy, to avenge an insult, to predict defeat at arms. It may also be turned to more pleasing purposes-to win back an estranged patron or lover;5 in the art of love, indeed, song is invaluable to a chief. Ability in learnin'g and language is, therefore. a highly prized cliefly art, respected for its social value and epllloyeJ to aggrandize rank. How this aristocratic patronage has affected the language of composition will be presently clear. 1 Andrews, Islander, 1875, p. 35; Emerson, Unwritten Jiterature, pp. 27. 38. 2 In Pornander's story of Lonoikamakahiki, the chief memorizes in a single night a new chant just imported from Kaual so accurately as to establish his property right to the song. "Compare with Ellis, i, 286, and Williams and Calvert, I, 46, 50, the notes on the boxing contest In the text of Laieikawai. 4 Gill, Myths and Songs, pp. 268 et seq. Soe Fornander's storlos of Lonoikamakahiki, Halemano, and Kuapakaa. BECKWITTI! INTRODUCTION 29 2. NOMENCLATURE: ITS EMOTIONAL VALUE The Hawaiian (or Polynesian) composer who would become a successful competitor in the fields of poetry, oratory, or disputation must store up in his memory the rather long series of names for persons, places, objects, or phases of nature which constitute the learning of the aspirant for mastery in the art of expression. He is taught, says one tale, "about everything in the earth and in the heavens"-that is, their names, their distinguishing characterstics. The classes of objects thus differentiated naturally are determined by the emotional interest attached to them, and this depends upon their social or economic value to the group. The social value of pedigree and property have encouraged genealogical and geographical enumeration. A long recitation of the genealogies of chiefs provides immense emotional satisfaction and seems in no way to overtax the reciter's memory. Missionaries tell us that "the Hawaiians will commit to memory the genealogical tables given in the Bible, and delight to repeat them as some of the choicest passages in Scripture." Examples of such genealogies are common; it is, in fact, the part of the reciter to preserve the pedigree of his chief in a formal genealogical chant. Such a series is illustrated in the genealogy embedded in the famous song to aggrandize the family of the famous chief Kualii, which carries back the chiefly line of Hawaii through 26 generations to Wakea and Papa, ancestors of the race. "Hulihonua the man, Keakahulilani the woman, Laka the man, Kepapaialeka the iwoman," runs the song, the slight variations evidently fitting the sound to the movement of the recitative. In the eleventh section of the " Song of Creation the poet says: She that lived up in the heavens and Piolani, She that was full of enjoyments and lived in the heavens. Lived up there with Kii and became his wife. Brought increalse to the world; and he proceeds to the enumeration of her " increase ": Kamahaina was born at man. Kamamule his brother, Ka ma ainau1 was born next. Kamakulua was horn. the youngest a woman. Following this family group come a long series, nore than 650 pairs of so-called husbands and wives. After the first 400 or so, the enumeration proceeds by variations upon a single name. We have first some 50 Kupo (dark nights)-" of wandering," "of wrestling," "of littleness," etc.; 60 or more Polo; 50 Liili; at least 60 Atli (chiefs); followed by Mua and Loi in about the same proportion. 30 HAWAIIAN ROMANCE OF LAIEIKAWAI f ETH. ANN. B3 At the end of this series we read thatStorm was born. Tide was born, Crash was born, and also bursts of bubbles. Confusion was born, also rushing, rumbling shaking earth. So closes the "second night of Wakea," which, it is interesting to note, ends like a charade in the death of Kupololiilialiimualoipo, whose nomenclature has been so vastly accumulating through the 200 or 300 last lines. Notice how the first word Kupo of the series opens and swallows all the other five. Such recitative and, as it were, symbolic use of genealogical chants occurs over and over again. That the series is often of emotional rather than of historical value is suggested by the wordplays and by the fact that the hero tales do not show what is so characteristic of Icelandic saga-a care to record the ancestry of each character as it is introduced into the story. To be sure, they commonly begin with the nanes of the father and mother of the hero, and their setting; but in the older nlthological tales these are almost invariably lKu and Hina, a convention almost equivalent to the phrase "In the olden time"; but, besides fixing the divine ancestry of the hero. carrying also with it an idea of kinship with those to whom the tale is related, which is not without its emotional value. Geographical names, although not enumerated to such an extent in any of the tales and songs now accessible, also have an important place in Hawaiian composition. In the Laieikawzai 76 places are mentioned by name, most of thein for the mere purpose of identifying a route of travel. A popular form of folk tale is the following, told in Waianae, Oahu: " Over in Kahuku lived a high chief. Kaho'alii. I-e instructed his son 'Fly about Oahu while I chew the awa; before I have emptied it into the cup return to me and rehearse to me all that you have seen.' The rest of the tale relates the youth's enumeration of the places he has seen on the way. If we tlurn to the chants the suggestive use of place names becomes still more apparent. Dr. Hyde tells us (lHawlaiian Annual, 1890, p. 79): "In the Hawaiian chant (mele) and dirge (kanikau) the aiMl seelms to be chiefly to enumlerate every place associated with the subject. and to give that place some special epithet, either attached to it by conmlnonplace repetition or especially devised for the occasion as being particularly characteristic." An example of this form of reference is to be found in the Kualii chant. We read: Whiere is the battle-field Where the warrior is to fight? On the field of Kalena. At Maanini, at Hanini, Where was poured the water of the god, By your work at Malamanui, At the heights of Kapapa, at Paupaquweita, Where they lean and rest. BECK:WITH ] INTRODUCTION 31 In the play upon the words Mianini and lIaudni we recognize some rhetorical tinkering, but in general the purpose here is to enumerate the actual places famous in Kualii's history. At other times a place-name is used with allusive interest, the sllggested incident being meant, like certain stories alluded to in the Anglo-Saxon "Beowulf," to set off, by comparison or contrast, the present situation. It is important for the poet to know, for exalllle, that the phrase "flowers of Paiahaa" refers to the place on Iall,. Hawaii, where love-tokens cast into the sea at a point some 20 or 3) miles distant on the Puna coast, invariably find their way to shore in the current and bring their message to watchful lovers. A third use of localization conforms exactly to our own sense of description. The Island of Kauai is sometimes visible lying off to the northwest of Oahu. At this side of the island rises the Waianae range topped by the peak Kaala. In old times the port of entry for travelers to Oahu from Kauai was the seacoast village of Waianae. Between it and the village of Waialua runs a great spur of the range, which breaks off abruptly at the sea, into the point Kaena. Kahuku point lies beyond Waialua at the northern extremity of the island. Mokuleia, with its old inland fishpond, is the first village to the west of Waialua. This is the setting for the following lines, again taken from the chant of Kualii, the translation varying only slightly from that edited by Thrum: O Kauai, Great Kauai, inherited from ancestors. Sitting in the calm of Waianae, A cape is Kaena, Beyond, Kahuku, A misty mountain back, where the winds meet, Kaala. There below sits Waialua, Waialua there. Kahala is a dish for Makuleia, A fishpond for the shark roasted in ti-leaf, The tail of the shark is Kaena. The shark that goes along below Kauai, Below Kauai, thy land. Kauai O! The number of such place names to be stored in the reciter's memory is considerable. Not only are they applied in lavish profusion to beach, rock, headland, brook, spring, cave, waterfall, even to an isolated tree of historic interest, and distributed to less clearly marked small land areas to name individual holdings, but, because of the importance of the weather in the fishing and seagoing life of the islander, they are affixed to the winds, the rains, and the surf or "sea" of each locality. All these descriptive appellations the composer must employ to enrich his means of place allusion. Even 32 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETHI. ANN. 3.S to-day the Iawiian editor with a nice sense of emotional values will not, in his obituary notice, speak of a man being missed in his native district, but will express the idea in some such way as this: "Never more will the pleasant Kupulpu(ll (mist-bearing wind) dampen his brow." The songs of the pleading sisters in the romance of Laieikawari illustrate this conventional usage. In Kualii, the poet wishes to express the idea that all the sea belongs to the god Ku. He therefore enumerates the different kinds of "sea," with their locality-" the sea for surf riding," "the sea for casting the net," " the sea for going naked," " the sea for swimming," " the sea for surf riding sideways," "the sea for tossing up mullet," "the sea for small crabs. " the sea of many harbors," etc. The most complete example of this kind of enumeration occurs in the chant of Kuapakaa. where the son of the disgraced chief chants to his lord the names of the winds and rains of all the districts about each island in successioii, and then by means of his grandmother's bones in a calabash in the bottom of the canoe (she is the Hawaiian wind-goddess) raises a storm and avenges his father's honor. He sings: There they are! There they are!! There they are!!! The hard wind of Kohala, The short sharp wind of Kawaihae, The fine mist of Waimea, The wind playing in the cocoanut-leaves of Kekaha, The soft wind of Kiholo, The calm of Kona, The ghost-like wind of Kahaluu, The wind in the hala-tree of Kaawaloa, The moist wind of Kapalilua, The whirlwind of Kau, The mischievous wind of Hoolapa, The dust-driven wind of Maalehu, Tie smoke-laden wind of Kalauea. There is no doubt in this enumeration an assertion of power over the forces the reciter calls by name, as a descendant of her who has transmitted to him the magic formula. Just so the technician in fishing gear, bark-cloth making, or in canoe or house building, the two crafts specially practiced by chiefs, acquires a very minute nomenclature useful to the reciter in word debate or riddling. The classic example in Hawaiian song is the famous canoe-chant, which, in the legend of Kana, Uli uses in preparing the canoe for her grandsons' war expedition against the ravisher of Hina (called the Polynesian Helen of Troy) and which is said to be still employed for exorcism by sorcerers (Kahuna), of whom Uli is the patron divinity. The enumeration begins thus: BECKWITH] INTRODUCTION 33 It is the double canoe of Kaumaielieli, Keakamilo the outrigger, Halauloa the body, Luu the part under water, Aukuuikalani the bow; and so on to the names of the cross stick, the lashings, the sails, the bailing cup, the rowers in order, and the seat of each, his paddle, and his "seagoing loin cloth." There is no wordplay perceptible in this chant, but it is doubtful whether the object is to record a historical occurrence or rather to exhibit inspired craftsmanship, the process of enumeration serving as the intellectual test of an inherited gift from the gods. Besides technical interests, the social and economic life of the people centers close attention upon the plant and animal life about them, as well as upon kinds of stone useful for working. Andrews enumerates 26 varieties of edible seaweed known to the Hawaiians. The reciters avail themselves of these well-known terms, sometimes for quick comparison, often for mere enumeration. It is interesting to see how, in the " Song of Creation," in listing plant and animal life according to its supposed order of birth-first, shellfish, then seaweed and grasses, then fishes and forests plants, then insects, birds, reptiles-wordplay is employed in carrying on the enumeration. We read: "The Mano (shark) was born, the Moana was born in the sea and swam. The Mau was born, the Maumau was born in the sea and swam, The Nana was born, the Mana was born in the sea and swam." and so on through Nake and Make, Napa and Nala, Pala and Kala, Paka (eel) and Papa (crab) and twenty-five or thirty other pairs whose signification is in most cases lost if indeed they are not entirely fictitious. Again, 16 fish names are paired with similar names of forest plants; for example: "The Pahau was born in the sea, Guarded by the Lauhau that grew in the forest." "The Hee was born and lived in the sea, Guarded by the Walahee that grew in the forest." Here the relation between the two objects is evidently fixed by the chance likeness of name. On the whole, the Hawaiian takes little interest in stars. The "canoe-steering star," to be sure, is useful, and the " net of Makalii" (the Pleiads) belongs to a well-known folk tale. But star stories do not appear in Hawaiian collections, and even sun and moon 60604-18 5 34 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 stories are rare, all belonging to the older and more mythical tales. Clouds, however, are very minutely observed, both as weather indicators and in the lore of signs, and a ppear often in song and story.' Besides differentiating such visible phenomena, the Polynesian also thinks in parts of less readily distinguishable wholes. When we look toward the zenith or toward the horizon we conceive the disstance as a whole; the Polynesian divides and names the space much as we divide our globe into zones. We have seen how he conceives a series of heavens above the earth, order in creation, rank in the divisions of men on earth and of gods in heaven. In the passage of time he records how the sun measures the changes from day to night; how the moon marks off the month; how the weather changes determine the seasons for planting and fishing through the year; and, observing the progress of human life from infancy to old age, he names each stage until " the staff rings as you walk, the eyes are dim like a rat's, they pull you along on the mat," or "they bear you in a bag on the back." Clearly the interest aroused by all this nomenclature is emotional, not rational. There is too much wordplay. Utility certainly plays some part, but the prevailing stimulus is that which bears directly 1 In the Hawaiian Annual, 1890, Alexander translates some notes printed by Kamakau in 1865 upon Hawaiian astronomy as related to the art of navigation. The bottom of a gourd represented the heavens, upon which were marked three lines to show the northern and southern limits of the sun's path, and the equator-called the " black shining road of Kane " and " of Kanaloa," respectively, and the " road of the spider " or " road to the navel of Wakea " (ancestor of the race). A line was drawn from the north star to Newe in the south; to the right was the "bright road of Kane," to the left the " much traveled road of Kanaloa." Within these lines were marked the positions of all the known stars, of which Kamakau names 14, besides 5 planets. For notes upon Polynesian astronomy consult Journal of the Polynesian Society, iv, 236. Hawaiian priestly hierarchies recognize special orders whose function it is to read the signs in the clouds, in dreams, or the flight of birds, or to practice some form of divination with the entrails of animals. In Hawaii, according to Fornander, the soothsayers constitute three of the ten large orders of priests, called Oneoneihonua, Kilokilo, and Nanauli, and these are subdivided into lesser orders. Ike, knowledge, means literally "to see with the eyes," but it is used also to express mental vision, or knowledge with reference to the objective means by which such knowledge is obtained. So the "gourd of wisdom "-ka ipu o ka ike-which Laieikawai consults (p. 0326), brings distant objects before the eyes so that the woman " knows by seeing" what is going on below. Signs in the clouds are especially observed, both as weather indicators and to forecast the doings of chiefs. According to Westervelt's story of Keaomelemele, the lore is taught to mythical ancestors of the Hawaiian race by the gods themselves. The best analysis of South Sea Island weather signs is to be found in Erdland's " Marshall Insulancr," page 69. Early in the morning or in the evening is the time for making observations. Rainbows, punohuZ-doubtfully explained to me as mists touched by the end of a rainbow-and the long clouds which lie along the horizon, forecast the doings of chiefs. A pretty instance of the rainbow sign occurred in the recent history of Hawaii. When word reached Honolulu of the death of King Kalakaua, the throng pressed to the palace to greet their new monarch, and as Her Majesty Liliuokalani appeared upon the balcony to receive them, a rainbow arched across the palace and was instantly recognized as a symbol of her royal rank. In the present story the use of the rainbow symbol shows clumsy workmanship, since near its close the Sun god is represented as sending to his bride as her peculiar distinguishing mark the same sign, a rainbow, which has been hers from birth. BECKWITH] INTRODUCTION 35 upon the idea of rank, some divine privilege being conceived in the mere act of naming, by which a supernatural power is gained over the object named. The names, as the objects for which they stand, come from the gods. Thus in the story of Pupuhuluena, the culture hero propitiates two fishermen into revealing the names of their food plants and later, by reciting these correctly, tricks the spirits into conceding his right to their possession. Thus he wins tuberous food plants for his people. For this reason, exactness of knowledge is essential. The god is irritated by mistakes.1 To mispronounce even casually the name of the remote relative of a chief might cost a man a valuable patron or even life itself. Some chiefs are so sacred that their names are taboo; if it is a word in common use, there is chance of that word dropping out of the language and being replaced by another. Completeness of enumeration hence has cabalistic value. When the Hawaiian propitiates his gods he concludes with an invocation to the "forty thousand, to the four hundred thousand, to the four thousand "2 gods, in order that none escape the incantation. Direction is similarly invoked all around the compass. In the art of verbal debate-called hoopapa in Hawaii-the test is to match a rival's series with one exactly parallel in every particular or to add to a whole some undiscovered part.3 A charm mentioned in folk Moerenhout (I, 501-507) says that the Areois society in Tahiti, one of whose chief objects was "to preserve the chants and songs of antiquity," sent out an officer called the " Night-walker," Hare-po, whose duty it was to recite the chants all night long at the sacred places. If he hesitated a moment it was a bad omen. " Perfect memory for these chants was a gift of god and proved that a god spoke through and inspired the reciter." If a single slip was made, the whole was considered useless. Erdland relates that a Marshall Islander who died in 1906 remembered correctly the names of officers and scholars who came to the islands in the Chamisso party when he was a boy of 8 or 10. Fornander notes that, in collecting Hawaiian chants, of the Kualii dating from about the seventeenth century and containing 618 lines, one copy collected on Hawaii, another on Oahu, did not vary in a single line; of the Hauikalcani, written just before Kamehameha's time and containing 527 lines, a copy from Hawaii and one from Maui differed only in the omission of a single word. Tripping and stammering games were, besides, practiced to insure exact articulation. (See Turner, Samoa, p. 131; Thomson, pp. 16, 315.) 2 Emerson, Unwritten Literature, p. 24 (note). 3 This is well illustrated in Fornander's story of Kaipalaoa's disputation with the orators who gathered about Kalanialiiloa on Kauai. Say the men: "Kuu moku la e kuu moku, My island there, my island; Moku kele i ka waa o Kaula, Island to which my canoe sails, Kaula, Moku kele i ka waa, Nihoa, Island to which my canoe sails, Nihoa, Moku kele i ka waa, Niihau. Island to which my canoe sails, Niihau. Lehua, Kauai, Molokai, Oahu, Lehua, Kauai, Molokai, Oahu, Maui, Lanai, Kahoolawe, Maui, Lanai, Kahoolawe, Molokini, Kauiki, Mokuhano, Molokini, Kauiki, Mokuhano, Makaukiu, Makapu, Mokolii. Makaukiu, Makapu, Mokolii. "You are beaten, young man; there are no islands left. We have taken up the islands to be found, none left." 36 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 tale is "to name every word that ends with lau." Certain numbers, too, have a kind of magic finality in themselves; for example, to count off an identical phrase by ten without missing a word is the charm by which Lepe tricks the spirits. In the Kualii, once more, Ku is extolled as the tenth chief and warrior: The first chief, the second chief, The third chief, the fourth chief, The fifth chief, the sixth chief, The seventh chief, the eighth chief, The ninth chief, the tenth chief is Ku, Ku who stood in the path of the rain of the heaven, The first warrior, the second warrior, The th'll rd arrior, the fourth warrior, The fifth warrior, the sixth warrior, The seventh warrior, the eighth warrior, The ninth warrior, the tenth warrior Is the Chief who makes the King rub his eyes, The young warrior of all Maui. Says the boy: "Kuu moku e, kuu moku, Here is my island, my island O Mokuola, ulu ka ai, Mokuola where grows food, Ulu ka niu, ulu ka laau, The cocoanut grows, trees grow, Ku ka hale, holo ua holoholona. Houses stand, animals run. "There is an island for you. It is an island. It is in the sea." (This is a small island off Hilo, Hawaii.) The men try again: "He aina hau kinikini o Kohala, A land of many hau trees is Kohala Na'u i helu a hookahi hau, Out of a single hau tree I have counted I e hiku hau keu. out O ke ama hau la akahi, And found seven hau. O ka iako hau la alua, The hau for the outriggers makes one, O ka ilihau la akolu, The hau for the Joining piece makes two, O ka laau hau la aha, The hau bark makes three, O ke opu hau la alima, The hau wood makes four, O ka nanana hau la aone, The hau bush makes five, 0 ka hau i ka mauna la ahiku. The large hau tree makes six, The mountain hau makes seven. "Say, young man, you will have no hau, for we have used it all. There is none left. If you find any more, you will live, but if you fail you shall surely die. We will twist your nose till you see the sun at Kumukena. We will poke your eyes with the Kahili handle, and when the water runs out, our little god of disputation shall suck it upthe god Kaneulupo." Says the boy, " You full-grown men have found so many uses, you whose teeth are rotten with age, why can't I, a lad, find other uses, to save myself so that I may live. I shall search for some more hau, and if I fail you will live, but if I find them you shall surely die. "Aina hau kinikini o Kona, A land of many hau trees is in Konla Na'u i helu hookahi hau, 1 Out of a single hau I have counted one, A ehiku hau keu." And found seven hau. O Honolohau la akahi, l-onolahau makes one, O Lanihau la alua Lanihau makes two, O Punohau la akolu, Punohau makes three, O Kahauloa la aha, Kahauloa makes four, O Auhaukea la alima, Auhaukea makes five, O Kahauiki la aono, Kahauiki makes six, Holo kehau i ka waa kona la ahiku. The Kehau that drives the canoe at Kona makes seven. (All names of places in the Kona district.) "There are seven hau, you men with rotten teeth." BECKWITH] INTRODUCTION 37 And there follows an enumeration of the other nine warriors. A similar use is made of counting-out lines in the famous chant of the "Mirage of Mana" in the story of Lono, evidently with the idea of completing an inclusive series. Counting-out formulae reappear in story-telling in such repetitive series of incidents as those following the action of the five sisters of the unsuccessful wooer in the Laieikawai story. Here the interest develops, as in the lines from iKualii, an added emotional element, that of climax. The last place is given to the important character. Although everyone is aware that the younger sister is the most competent member of the group, the audience must not be deprived of the pleasure of seeing each one try and fail in turn before the youngest makes the attempt. The story-teller, moreover, varies the incident; he does not exactly follow his formula, which, however, it is interesting to note, is more fixed in the evidently old dialogue part of the story than in the explanatory action. Story-telling also exhibits how the vital connection felt to exist between a person or object and the name by which it is distinguished, which gives an emotional value to the mere act of naming, is extended further to include scenes with which it is associated. The Hawaiian has a strong place sense, visible in his devotion to scenes familiar to his experience, and this is reflected in his language. In the Laieikawai it appears in the plaints of the five sisters as they recall their native land. In the songs in the Halemano which the lover sings to win his lady and the chant in Lonoikamakahiki with which the disgraced favorite seeks to win back his lord, those places are recalled to mind in which the friends have met hardship together, in order, if possible, to evoke the same emotions of love and loyalty which were theirs under the circumstances described. Hawaiians of all classes, in mourning their dead, will recall vividly in a wailing chant the scenes with which their lost friend has been associated. I remember on a tramp in the hills above Honolulu coming upon the grass hut of a Hawaiian lately released from serving a term for manslaughter. The place commanded a fine view-the sweep of the blue sea, the sharp rugged lines of the coast, the emerald rice patches, the wide-mouthed valleys cutting the roots of the wooded hills. " It is lonely here?" we asked the man. "Aole! maikai keia!" ("No, the view is excellent") he answered. The ascription of perfection of form to divine influence may explain the Polynesian's strong sense for beauty.' The Polynesian sees in nature the sign of the gods. In its lesser as in its more marvelous manifestations-thunder, lightning, tempest, the " red rain," the rainbow, enveloping mist, cloud shapes, sweet odors of plants, so 1Thomson says that the Fijians differ from the Polynesians in their indifference to beauty in nature. 38 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 rare in Hawaii, at least, or the notes of birds-he reads an augury of divine indwelling. The romances glow with delight in the startling effect of personal beauty upon the beholder-a beauty seldom described in detail save occasionally by similes from nature. In the Laieikawai the sight of the heroine's beauty creates such an ecstasy in the heart of a mere countryman that he leaves his business to run all about the island heralding his discovery. Dreaming of the beauty of Laieikawai, the young chief feels his heart glow with passion for this " red blossom of Puna " as the fiery volcano scorches the wind that fans across its bosom. A divine hero must select a bride of faultless beauty; the heroine chooses her lover for his physical perfections. Now we can hardly fail to see that in all these cases the delight is intensified by the belief that beauty is godlike and betrays divine rank in its possessor. Rank is tested by perfection of face and form. The recognition of beauty thus becomes regulated by express rules of symmetry and surface. Color, too, is admired according to its social value. Note the delight in red, constantly associated with the accouterments of chiefs. 3. ANALOGY: ITS PICTORIAL QUALITY A second significant trait in the treatment of objective life, swiftness of analogy, affects the Polynesian in two ways: the first is pictorial and plays upon a likeness between objects or describes an idea or mood in metaphorical terms; the second is a mere linguistic play upon words. Much nomenclature is merely a quick picturing which fastens attention upon the special feature that attracts attention; ideas are naturally reinforced by some simple analogy. I recall a curious imported flower with twisted inner tube which the natives call, with a characteristic touch of daring drollery, " the intestines of the clergyman." Spanish moss is named from a prominent figure of the foreign community " Judge Dole's beard." Some native girls, braiding fern wreaths, called my attention to the dark, graceful fronds which grow in the shade and are prized for such work. " These are the natives," they said; then pointing slyly to the coarse, light ferns burned in the sun they added, " these are the foreigners." After the closing exercises of a mission school in Hawaii one of the parents was called upon to make an address. He said: "As I listen to the songs and recitations I am like one who walks through the forest where the birds are singing. I do not understand the words, but the sound is sweet to the ear." The boys in a certain district school on Hawaii call the weekly head inspection " playing the ukulele" in allusion to the literal interpretation of the name for the native banjo. These homely illustrations, taken from the everyday life of the people, illustrate a habit of mind which, when applied for conscious emotional effect, results in much charm of formal BECKWITH] INTRODUCTION 39 expression. The habit of isolating the essential feature leads to such suggestive names as "Leaping water," "White mountain," "The gathering place of the clouds," for waterfall or peak; or to such personal appellations as that applied to a visiting foreigner who had temporarily lost his voice, "The one who never speaks"; or to such a description of a large settlement as " many footprints." 1 The graphic sense of analogy applies to a mountain such a name as "House of the sun"; to the prevailing rain of a certain district the appellation "The rain with a pack on its back," "Leaping whale " or "Ghostlike"; to a valley, "The Leaky canoe"; to a canoe, "Eel sleeping in the water." A man who has no brother in a family is called "A single coconut," in allusion to a tree from which hangs a single fruit.2 This tendency is readily illustrated in the use of synonyms. Oili means "to twist, roll up;" it also means "to be weary, agitated, tossed about in mind." Hoolala means "to branch out," as the branches of a tree; it is also applied in sailing to the deflection from a course. Kilohana is the name given to the outside decorated piece of tapa in a skirt of five layers; it means generally, therefore, " the very best " in contrast to that which is inferior. Kuapaa means literally "to harden the back" with oppressive work; it is applied to a breadfruit parched on the tree or to a rock that shows itself above water. Lilolilo means "to spread out, expand as blossom from bud;" it also applies to an open-handed person. Nee may mean "to hitch along from one place to another," or "to change the mind." Palele means "separate, put somewhere else when there is no place vacant;" it also applies to stammering. These illustrations gathered almost at random may be indefinitely multiplied. I recall a clergyman in a small hamlet on Hawaii who wished to describe the character of the people of that place. Picking up a stone of very close grain of the kind used for pounding and called alapaa, literally, "close-grained stone," he explained that because the people of that section were "tight" (stingy) they were called Kaweleau alapaa. This ready imitativeness, often converted into caricature, enters into the minutest detail of life and is the clew to many a familiar proverb like that of the canoe on the coral reef quoted in the text.3 The chants abound in such symbols. Man is " a long-legged fish" offered to the gods. Ignorance is the "night of the mind." The cloud hanging over Kaula is a bird which flies before the wind 4 The blackbird begged, The bird of Kaula begged, Floating up there above Waahlila. 1Turner, Samoa, p. 220. 2 Ibid.; Moerenhout, I, 407-410. Turner, Samoa, pp. 216-221; Williams and Calvert, I, p. 110. Williams and Calvert, i, p. 118. 40 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 35 The coconut leaves are "the hair of the trees, their long locks." Kailua district is " a mat spread out narrow and gray." The classic example of the use of such metaphor in Hawaiian song is the famous passage in the Ilauikalani in which chiefs at war are compared with a cockfight, the favorite Hawaiian pastime being realistically described in allusion to Keoua's wars on Hawaii: Hawaii is a cockpit; the trained cocks fight on the ground. The chief fights-the dark-red cock awakes at night for battle; The youth fights valiantly-Loeau, son of Keoua. He whets his spurs, he pecks as if eating; He scratches in the arena-this Hilo-the sand of Waiolama. * * * * * * * He is a well-fed cock. The chief is complete, Warmed in the smokehouse till the dried feathers rattle, With changing colors, like many-colored paddles, like piles of polished Kahili. The feathers rise and fall at the striking of the spurs. Here the allusions to the red color and to eating suggest a chief. The feather brushes waved over a chief and the bright-red paddles of his war fleet are compared to the motion of a fighting cock's bright feathers, the analogy resting upon the fact that the color and the motion of rising and falling are common to all three. This last passage indicates the precise charm of Polynesian metaphor. It lies in the singer's close observation of the exact and characteristic truth which suggests the likeness, an exactness necessary to carry the allusion with his audience, and which he sharpens incessantly from the concrete facts before him. Kuapakaa sings: The rain in the winter comes slanting, Taking the breath away, pressing down the hair, Parting the hair in the middle. The chants are full of such precise descriptions, and they furnish the rich vocabulary of epithet employed in recalling a place, person, or object. Transferred to matters of feeling or emotion, they result in poetical comparisons of much charm. Sings Kuapakaa (Wise's translation): The pointed clouds have become fixed in the heavens, The pointed clouds grow quiet like one in pain before childbirth, Ere it comes raining heavily, without ceasing. The umbilicus of the rain is in the heavens, The streams will yet be swollen by the rain. Hina's song of longing for her lost lover in Laieikawai should be compared with the lament of Laukiamanuikahiki when, abandoned by her lover, she sees the clouds drifting in the direction he has taken: Moerenhout, II, 146. BUREAU OF AMERICAN ETHNOLOGY THIRTY-THIRD ANNUAL REPORT PLATE 93 k~; I\ No".,!,,,- L A HAWAIIAN PADDLER (HENSHAW) I kMC('K WITH I INTRODUCTION 41 The sun is up, it is up; My love is ever up before me. It is causing tme great sorrow, it is pricking me in the side, For love is a burden when one is in love, And falling tears are its due. H-ow vividly the mind enters into this analogy is proved by its swift identification with the likeness presented. Originally this identification was no doubt due to ideas of magic. In romanace, life in the open-in the forests or on the sea-has taken possession of the imagination. In the myths heroes climb the heavens, dwelling half in the air: again they are amphibian like their great lizard ancestors. In the Laieikawai, as in so many stories. note how much of the action takes place on or in the sea-canoeing, swimming, or surfing. In less humnanized tales the realization is much more fantastic. To the Polynesian mind such figurative sayings as "swift as a bird" and "swim like a fish" mean a literal transformation, his sense of identity being yet plastic, capable of uniting itself with whatever shape catches the eye. When the poet Marvel saysCasting the body's vest aside, My soul into the boughs does glide; There, like a bird, it sits and sings, Then whets and combs its silver wings. And, till prepared for longer flight, Waves in its plumes the various lighthe is merely expressing a commonplace of primitive mental experience, transformation stories being of the essence of Polynesian as of much primitive speculation about the natural objects to which his eye is drawn with wonder and delight. 4. rTE DOUBLE MEANING; PLAYS ON WORDS Analogy is the basis of many a double meaning. There is, in fact, no lyric song describing natural scenery that may not have beneath it some implied, often indelicate, allusion wlose riddle it takes an adroit and practiced mind to unravel. This riddling tendency of figurative verse seems to be due to the aristocratic patronage of composition, whose tendency was to exalt language above the comprehension of the common people, either by obscurity, through ellipsis and allusion, or by saying one thing and meaning another. A special chief's language was thus evolved, in which the speaker might couch his secret resolves and commands unsuspected by those who stood within earshot. Quick interpretation of such symbols was the test of chiefly rank and training. On the other hand, the wish to appear innocent led him to hide his meaning in a commonplace observation. Hence nature and the objects 60604-18 —6 42 HAWAIIAN ROMANCE OF LAIEIKAWAI I ETH ANN. U and actions of everyday life were the symbols employed. For the heightened language of poetry the same chiefly strain was cultivated-the allusion, metaphor, the double meaning became essential to its art; and in the song of certain periods a play on words by punning and word linking became highly artificial requirements.' Illustrations of this art do not fall upon a foreign ear with the force which they have in the Polynesian, because much of the skill lies in tricks with words impossible to translate, and often the jest depends upon a custom or allusion with which the foreigner is unfamiliar. It is for this reason that such an art becomes of social value, because only the chief who keeps up with the fashion and the follower who hangs upon the words of his chief can translate the allusion and parry the thrust or satisfy the request. In a Samoan tale a wandering magician requests in one village " to go dove catching," and has the laugh on his simple host because he takes him at his word instead of bringing him a wife. In a Tongan story2 the chief grows hungry while out on a canoe trip, and bids his servant, "Look for a banana stalk on the weather side of the boat." As this is the side of the women, the command meant "Kill a woman for me to eat. " The woman designed for slaughter is in this case wise enough to catch his meaning and save herself and child by hiding under the canoe. In Fornander's story a usurper and his accomplice plan the moment for the death of their chief over a game of konane, the innocent words which seem to apply to the game being uttered by the conspirators with a more sinister meaning. The language of insults and opprobrium is particularly rich in such double meanings. The pig god, wishing to insult P6le, who has refused his advances, sings of her, innocently enough to common ears, as a "woman pounding noni." Now, the noni is the plant from which red dye is extracted; the allusion therefore is to Pele's red eyes, and the goddess promptly resents the implication. It is to this chiefly art of riddling that we must ascribe the stories of riddling contests that are handed down in Polynesian tales. The best Hawaiian examples are perhaps found in Fornander's IKepakailiula. Here the hero wins supremacy over his host by securing the answer to two riddles-" The men that stand, the men that lie down, the men that are folded," and "Plaited all around, plaited to the bottom, leaving an opening." The answer is in both cases a house. for in the first riddle "the timbers stand, the batons lie down, the grass is folded under the cords "; in the second, the process of thatching is described in general terms. In the story of Pikoiakaala, on the other hand, the hero puzzles his contestants by riddling with the word "rat." This word riddling is further illustrated in the story I See Moerenhout, xi, 210; Jarves, p. 84; Alexander in Andrews' Diet., p. xvi; Ellis, i, 288; Gracia, p. 65; Gll, Myths and Songs, p. 42. 'FIson, p. 100. BECKWITH] INTRODUCIION 43 of the debater, Kapailaoa, already quoted. His opponents produce this song: The sinall. bird chiirp~s it shivers in the rain, in I'una, at Kezin~u, it Iwaimntlo, and challenge him to " find aniother nabo." Says the boy: The crow catw caws; it shines in the rinin. In Komi, it Ho nau, it is hidden (1(nb). Thu,11 by tising nalo correctly in tlie song in twvo ways, hie has overmnatched his rivals. In the elaborated hula songs, such as Emerson quotes, the art can be seen in full perfection. lDangerous as all such interlpretation of native Iart imust be for a foreigner, I venture in illustration, guided by Wise's translation, the analysis of one of the songs sung by Halemano to win back his lost lady love, the beauty of Puna. The circumistances are as follows: Halemano, a Kauai chief, has wedded a fainouis beauty of Puna, Hawaii, who hias now deserted him for a royal lover. Meanwhile a Kohala, princess who loves him seeks to become his mistress, and makes a festival at which she may enjoy his company. The estranged wife is present, and during the game's hie sings a series of -songs to reproach her infidelity. One of them runs thus: Ixe knimtl mnnai In e ke kni ka halm o H-ewn dlowmi by. the seai ire tilie InmiilPuna. (lanus trees of Puna. IE haltoat una ine hie kanakat la, They are standing there like tinen, Luflurti ih h11)I i kni o) Hilo-e. Like a multitude In the lowlands of Hanmu ke kai i lima o hilokuohi. Ua ola ae nei loko i ko aloha-e. Ilie kokua kat mnama no ke kanaka. Hel-e kuewva 'an i ke alannii e! Pela, pela, pehea, au e ke adoh-a? Aunwe mun wahine —a! Inuu hon o kat ulti hapapa o Kadapana. 0 ka lit Itiki atiuann ina Kuinukahi. Akahi kit mea, alohia o ka wahine. Ke hele neiia wela kuu ratnawa. A hulhui kuti piko i ke aloha, Ne aie kimi kin 110o1 ii ha-. Hoi niai kaia hie an koolau keha, Kuu wahine hoi e! Hol mai. Hoh mnal kaia e hoopumphana. Ka maktimnka o- in nina makua ole. Hilo. Step by stel) thle,ea rises above tile Isle-of-life. So life revives once more within mne, for love of you. A bracer to man is wrath. As' I Wandlered friendfless over tile highwfl t S alIa s 'friut wzay. this wvay. wli~it of nme, love,? Alas-, may wvife-O) My companion of tile shiallow plantedl lbreadfruit: of Kal apania. Of thie sun rising cold alt Kumankahi. Above all else the love or a wife. For raly teniphfes. liini, And my liea8rt (literfally " middle ") is cold for your love. And mny body is under bonds- to her (the princess of Kohala). Come hack to me, a wandering Au bird of Koolau, My love, come back. Come back and let us warmi each other with love, Beloved one in a friendless land (literally, " without parents "). 44 HAWAIIAN ROMANCE OF LAIEIKAWAI [ WT11. AN '.?11 Paraphrased, the song may mean: The sea has enroached u pon the shore of 1'un d 't1(l Hil, so tllat the h1ula trees stand out in the water; still they stand firm in spite of the flood. So love floods my heart. but I am braced by anger. Alas! my wife, have you forgotten the days when we dwelt in Kalapana and saw the sun rise beyond Cape Kumukahi? I burn and freeze for your love, yet my body is engaged to the princess of Kohala, by the rules of the game. Come back to me! I am from Kauai, in the north, and here in Puna I am:a stranger ndl friendless. The first figure alludes to the well-known fact that the sinking of the Puna coast has left the pandanus trunks standing out in the water, which formerly grew on dry land. The poetical meaning, however, depends first upon the similarity in sound between Ke Kua, "to cut," which begins the parallel, and He Kokua, which is also used to mean cutting, but implies assisting, literally "bracing the back," and carries over the image to its analogue; and, second, upon the play upon the word ola, life: " The sea floods the isle of lifeyes! Life survives in spite of sorrow," may be the meaning. Il the latter part of the song the epithets amnuanu, chilly, and hapapa, used of seed planted in shallow soil, may be chosen in allusion to the cold and shallow nature of her love for him. The nature of Polynesian images must now be apparent. A close observer of nature, the vocabulary of epithet and image with which it has enriched the mind is, especially in proverb or figurative verse, made use of allusively to suggest the quality of emotion or to convey a sarcasm. The quick sense of analogy, coupled with a precise nomenclature, insures its suggestive value. So we find in the language of nature vivid, naturalistic accounts of everyday happenings in fantastic reshapings, realistically conceived and ascribed to the gods who rule natural phenomena: a figurative language of signs to be read as an implied analogy; allusive ulse of objects, names, places, to convey the associated incident, or the description of a scene to suggest the accompanying emotion; and a sense of delight in the striking or phenomenal in sound, perfume. or appearance, which is explained as the work of a god. 5. (ONST'RUCTIVE: ELEIENT' (OF STYLE Finally, to the influence of song: as to the dramatic requirements of oral delivery, are perhaps due the retention of certain constructive elements of style. No one can study the form of Hawaiian poetry without observing that parallelism is at the basis of its structure. The same swing gets into the prose style. Perhaps the necessity of memorizing also had its effect. A composition was planned for oral delivery and intended to please tlhe ear; tone values were accordingly of great importance. The variation between narrative, recitative, and formal so(n!: the f'reqltent dilogule. somt!etilmes strictly dramatic: the BUCK WITH] INTRODUCTION 45 repetitive series in which the same act is attempted by a succession of actors, or the stages of an action are described in exactly the same form, or a repetition is planned in ascending scale; the singsong value of the antithesis; 1 the suspense gained by the ejaculation 2-all these 1 The following examples are taken from the Laieikawai, where antithesis is frequent: " Four children were mine, four are dead." (P. 62.) "Masters Inside and outside" (to express masters over everything). (P. 74.) " I have seen great and small, men and women; low chiefs, men and women; high chiefs." (P. 76.) " When you wish to go, go; if you wish to stay, this is Hana, stay here." (P. 96.) "As you would do to me, so shall I to you." (P. 96.) I will not touch you, you must not touch me." (P. 120.) "Until day becomes night and night day." (P. 128.) "If it seems good I will consent; if not, I will refuse." (P. 134.) "Camped at some distance from A's party and A's party from them." (P. 142.) "Sounds only by night,... never by day." (P. 152.) "Through us the consent, through us the refusal." (P. 156.) "You above, our wife below." (P. 208.) "Thunder pealed, this was Waka's work; thunder pealed, this was Malio's work." (P. 220.) "Do not look back, face ahead." (P. 220.) "Adversity to one is adversity to all;" "we will not forsake you, do not you forsake us." (P. 232.) "Not to windward, go to leeward." (P. 274.) " Never... any destruction before like this; never will any come hereafter." (P. 290.) "Everyone has a god, none is without." (P. 306.) "There I stood, you were gone." (P. 312.) I have nothing to complain of you, you have nothing to complain of me." (P. 318.) The balanced sentence structure is often handled with particular skill: "If... a daughter, let her die; however many daughters... let them die." (P. 60.) "The penalty is death, death to himself, death to his wife, death to all his friends." (P. 124.) "Drive him away; if he should tell you his desire, force him away; if he is very persistent, force him still more." (P. 178.) "Again they went up... again the chief waited... the chief again sent a band." (P. 184.) "A crest arose; he finished his prayer to the amen; again a crest arose, the second this; not long after another wave swelled." (P. 222.) "If she has given H. a kiss, if she has defiled herself with him, then we lose the wife, then take me to my grave without pity. But if she has hearkened... then she is a wife for you, if my grandchild has hearkened to my command." (P. 250.) A series of synonyms is not uncommon, or the repetition of an idea in other words: "Do not fear, have no dread." (P. 150.) "Linger not, delay not your going." (P. 182.) "Exert your strength, all your godlike might." (P. 182.) " Lawless one, mischief maker, rogue of the sea." (P. 182.) ' Princess of broad Hawaii, Laieikawal, our mistress." (P. 276.) " House of detention, prison-house." (P. 264.) "Daughter, lord, preserver." (P. 268.) ' In the course of the story of La.eikawai occur more than 50 ejaculatory phrases, more than half of these in the narrative, not the dialogue, portion: 1. The most common is used to provide suspense for what is to follow and is printed without the point-aia hoi, literally, " then (or there) indeed," with the force of our lo! or behold! (p. 265). 2. Another less common form, native to the Hawaiian manner of thought, is the contradiction of a plausible conjecture-aole kal "not so!" (p. 60). Both these forms occur in narrative or in dialogue. The four following are found in dialogue alone: 3. Auhea oef "where are you? " is used to introduce a vigorous address. (P. 60.) 4. Awoel to express surprise (common in ordinary speech), is rare in this story. 46 HAWAIIAN ROMANCE OF LAIEIKAWAI LETI. ANN. 88 devices contribute values to the ear which help to catch and please the sense. IV. CON, CLUSION s 1. Much of the imaterial of Hawaiian song and story is traditional within other Polynesian groups. 2. Verse nmaking is practicedl ts;nt aristocratic art of high social value in the households of chiefs, one in which both;en and wxvomen take part. 3. In both prose and poetry, for the purpose of social aggrandizement, the theme is the inldividual hero exalted through his family cnnection and( his own achievenment to the rank of divinity. 4. The action of the story generally consists in a succession of contests in whichl is tested the liero's clailn to supernatural power. These contests range froil imyllthi'l en'ounters ill the heavenls to the semihistorical rivalries of chiefs. 5. The narrative mlay take on a high degree of coniplexity, involving mlany vell-differentiated characters and a well-developed art of conversation, atnd in some instances, especially in revenge, trickster, or recognition motives, app)roaching plot tales in our sense of the word. 6. The setting of solng or story. bolth lphysictl alnd social, is distinctly realized. Stories persist and are repeated in the localities where they are localized. Highly characteristic are stories of rock transformations and of other local configurations, still pointed to as authority for the tale. 7. Different types of hero appear: (a) The hero may be a human being of high rank and of unusual power either of strength, skill, wit, or craft. (b) He may be at demigod of supernatural power, half human, half divine. (c) He may be born in shalpe of a beast, bird, fish, or other object, with or without the power to take human form or monstrous size. (d) He may bear some relation to the sun, mnoon, or stars, a form rare in Hawaii, but which. when It does occur, is treated objectively rather than allegorically. (e) He may be a god. without; humail kinship, either one of the "departmental godtls" who rule over the forces {of nature, or of the hostile spirlits who inhabited the islandsl before thiley were }cclnpied by the plresent race. (f) He may be a mnere ordinary iman who by mneans of one of these supernatural helpers achieves success. S. Poetry and prose show a quite different process of development. In prose, connected nairrative has found free expression. In poetry, the epic process is neglectsed. Besides the formal dirge and highly developed lyric songs (often accollllpanied and Interpreted by dance), the characteristic form is the eulogistic hylni, designed to honor an Individual by rehearsing his family's achllievelllents, but in broken and ejaculatory panegyric rather than in connected nrarrative. In prose, again. the picture presented is highly 5. The expression of surprise, he mea kupalaha, is literally "a strange thing," like our impersonal "'it is strange " (p. 66). 6. The vocable e is used to express strong emotion. (P. 267.) 7. Add to these an occasional use, for emphasis, of the belittling question, whose answer, although generally left to be understood, may be given; for example (p. 0164): A heaha la o Haua-i-liki ia Laie-i-ka-wai? he opala paha, " What was Hauailiki to Laieikawai? 'mere chaff!' ", and the expression of contempt-Ka --- with which the princess dismisses her wooer (p. 129). BIECKWITH] INTRODUCTION 47 realistic. The tendency is to humanize and to localize within the group the older myth and to develop later legendary tales upon a naturalistic basis. Poetry, on the other hand, develops set forms, plays with double meanings. Its character is symbolic and obscure tand depends for its style upon artificial devices. 9. Common to each are certain sources of emotional Interest such as depend upon a close interplay of ideas developed within an intimate social group. In prose occur conventional episodes, highly elaborated minor scenes, place names in profusion which have little to do with the action of the story, repetitions by a series of actors of the same incident in identical form, and in the dialogue, elaborate chants, proverbial sayings, antithesis and parallelism. In poetry, the panegyric proceeds by the enumeration of names and their qualities, particularly place or technical names; by local and legendary allusions which may develop into narrative or descriptive passages of some length; and by eulogistic comparisons drawn from nature or from social life and often elaborately developed. The interjectional expression of emotion, the rhetorical question, the use of antithesis, repetition, wordplay (puns and word-linking) and mere counting-out formulae play a striking part, and the riddling element, both in the metaphors employed and in the use of homonyyms, renders the sense obscure. PERSONS IN THE STORY 't. AIwVoHn-KUi'UA. A young chief of Kauai, suitor to Lale-i-ka-wai. 2. Aia [KEE IIIALEi. The turnstolne, mlesseng~er of Aiwohii-kuipua. 3. AWVARRA. " Noondaty." The 1)~id that gruards the doors of the sn 4. HALA-ANIANi. A young rascal of Puna. 5. HALULU-1-KE-K1,.HE~,-o-IA —M~ALAAA. The bird who bears the visitors to the (loors of time sun. C. HAT —TI tieiibaig"A young chief of Kauai, suitor to Lale i-ka-wai. 7. HAUNAKA. A (hainpion boxer of Kohala. 8. IIINA-I-KA-2,ALAMA. A chiefess of Mlaui. 9. HITLU-MANIAINI. Waving feather." A seer of Kauai. 10. 11-1 U-AN U. "C(old-mose." A champion boxer of Koliala. kl. KA-ELO-I-KA&-MALA.MA. The " mother's brother ' who guards the land of INutumealant. 12. KA-uI AlO —.MAPI V-A NA. 'lTie swe -cmieiam.", The youngest sister of Aiwohi-kupun. 13. K AJ-IAV-0-K A PAKA. Time (iief of Koolau. O)ahut. father of Laie-i-ka-wvai. 14. KAJIOUPO 'KANE. Attendant upon Poliahu. 15. KA-1I.1-0-1-A-LA\U,-)-'KE-KOA. Th-infteiafoteka (tree)." The wkife of Kaua-kahi-alij. 1I. KA1mAmu'LI1oaujI. The fighting dog of Aiwohi-kupun. 17. KA-OHI-KTJLO-KAIALEA. " The-moving-cloud-of-Kaialea." Guard of the shade at the t-aboo house of Kahiki. 18. KA-oNoHI-o-KA-LA. " The-eyeball-of-the-sun." A high taboo chief, who lives in Kahiki. 19. KAPU.KAI-HAOA. A priest, grandfather of Laie-l-ka-wai. 20. KAULA-IKAHI-ALHm. The high chief of Kanal. 21. KAUL~AM- LEHUIA. A beautiful p~rinceess of Molokai. 22. m-aAU1mt —aw. Sucwessqor to Kauakahi-ali i and suitor- to Laie-ika-wai. 23. iiA- L-i Uii. ( (i-(i'usm-iaimgil-io1(1'A glmardian spirit of Pali-uli. 24. KOAE. The tropic bird. Messenger of Aiwohi-kupua. 25. LM&E-i-K.&-WAu. A species of the icie vine. (?) The beauty of Pali-ull. 26. LAIE-LOHELOHE,. Another species of the ieie vine.(? Twin sister of Lale-i-ka-wai. 27. LANALANA-NUI-AI-MAKUA. " Great-ancestral-spider." The one, who lets down the pathway to the heavens. 28. LAU-KIELE-ULA. " Red-kiele-leaf." The mother who attends the young chief in the taboo house at Kahiki. 2I619. LILI-NOE. "1Fine-fog." Attendant to Poli-ahiu. 30. MAH[NA-NUI-KONAN.E. " Big-bright-moon." Gulard of the shade at the taboo house at Kahiki. 81. MAILF,-HAIWAILE. " Brittle-leafed-inaile-vine." Sister of Aiwohl-kupua. 82. MAILE-KALUHEA. " Big-leafed-inaile-vine." Sister of Alwohi-kuputi. 33. MAILE-LAULTI. "FPiine-leafed-maile-vine." Sister of Alwohl-kupua. 34. AIAILE-PAKAIIA. " Common-rualle-vine." Sister of Aiwohl-kupua. 48 BECKWITH] PERSONS IN THE STORY 49 35. MAKA-WELI. "Terrible-eyes." A young chief of Kauai. 36. MALAEKAHANA. The mother of Laie-i-ka-wai. 37. MALIO. A sorceress, sister of the Puna rascal. 38. MOANALIHA-I-KA-WAOKELE. A powerful chief in Kahiki. 39. MOKU-KELE-KAHIKI. " Island-sailing-to-Kahiki." The mother's brother who guards the land of Ke-alohi-lani. 40. POLI-AHU. " Cold-bosom." A high chiefess who dwells on Maunakea. 41. POLOULA. A chief at Wailua, Kauai. 42. ULILI. The snipe. Messenger to Aiwohi-kupua. 43. WAI-AIE. " Water-mist." Attendant of Poli-ahu. 44. WAKA. A sorceress, grandmother of Laie-i-ka-wai. The chief counsellor of Aiwohi-kupua. The humpbacked attendant of Laie-i-ka-wai. A canoe owner of Molokai. A chief of Molokai, father of Kaulaai-lehua. A countrywoman of Hana. Paddlers, soldiers, and country people. 60604-18 7 ACTION OF THE STORY Twin sisters, Laieikawai and Laielohelohe, are born in Koolau, Oahu, their birth heralded by a double clap of thunder. Their father, a great chief over that district, has vowed to slay all his daughters until a son is born to him. Accordingly the mother conceals their birth and intrusts them to her parents to bring up in retirement, the priest carrying the younger sister to the temple at Kukaniloko and Waka hiding Laieikawai in the cave beside the pool Waiapuka. A prophet from Kauai who has seen the rainbow which always rests over the girl's dwelling place, desiring to attach himself to so great a chief, visits the place, but is eluded by Waka, who, warned by her husband, flies with her charge, first to Molokai, where a countryman, catching sight of the girl's face, is so transported with her beauty that he makes the tour of the island proclaiming her rank, thence to Maui and then to Hawaii, where she is directed to a spot called Paliuli on the borders of Puna, a night's journey inland through the forest from the beach at Keaau. Here she builds a house for her " grandchild " thatched with the feathers of the oo bird, and appoints birds to serve her, a humpbacked attendant to wait upon her, and mists to conceal her when she goes abroad. To the island of Kauai returns its high chief, Kauakahialii, after a tour of the islands during which he has persuaded the fair mistress of Paliuli to visit him. So eloquent is his account of her beauty that the young chief Aiwohikupua, who has vowed to wed no woman from his own group, but only one from " the land of good women," believes that here he has found his wish. He makes the chief's servant his confidant, and after dreaming of the girl for a year, he sets out with his counsellor and a canoeload of paddlers for Paliuli. On the way he plays a boxing bout with the champion of Kohala, named Cold-nose, whom he dispatches with a single stroke that pierces the man through the chest and comes out on the other side. Arrived at the house in the forest at Paliuli, he is amazed to find it thatched all over with the precious royal feathers, a small cloak of which he is bearing as his suitor's gift. Realizing the girl's rank, he returns at once to Kauai to fetch his five sweet-scented sisters to act as ambassadresses and bring him honor as a wooer. Laieikawai, however, obstinately refuses the 50 BECKWITH] ACTION OF THE STORY 51 first four; and the angry lover in a rage refuses to allow the last and youngest to try her charms. Abandoning them all to their fate in the forest, he sails back to Kauai. The youngest and favorite, indeed, he would have taken with him, but she will not abandon her sisters. By her wit and skill she gains the favor of the royal beauty, and all five are taken into the household of Laieikawai to act as guardians of her virginity and pass upon any suitors for her hand. When Aiwohikupua, on his return, confesses his ill fortune, a handsome comrade, the best skilled in surfing over all the islands, lays a bet to win the beauty of Paliuli. He, too, returns crestfallen, the guards having proved too watchful. But Aiwohikupua is so delighted to hear of his sisters' position that he readily cancels the debt and hurries off to Puna. His sisters, however, mindful of his former cruelty, deny him access, and he returns to Kauai burning with rage, to collect a war party to lead against the obdurate girls. Only after band after band has been swallowed up in the jaws of the great lizard who guards Paliuli, and his supernatural fighting dog has returned with ears bitten off and tail between its legs, does he give over the attempt and return home disconsolate to Kauai. Now, on his first voyage to Puna, as the chief came to land at Hana, Maui, a high chiefess named Hina fell in love with him. The two staking their love at a game of konane, she won him for her lover. He excused himself under pretext of a vow to first tour about Hawaii, but pledged himself to return. On the return trip he encountered and fell in love with the woman of the mountain, Poliahu or Snow-bosom, but she, knowing through her supernatural power of his affair with Hina, refused his advances. Now, however, he determines to console himself with this lady. His bird ambassadors go first astray and notify Hina, but finally the tryst is arranged, the bridal cortege arrives in state, and the bridal night arrives. During the games, the neglected Hina suddenly appears and demands her pledge. The jealous bride-elect disturbs the new nuptials by plaguing their couch first with freezing cold, then with burning heat, and the Kauai chief is obliged to returu home once more without a bride. Kauakahialii, the high chief of Kauai, now about to die, cedes the succession to his favorite chief, Kekalukaluokewa, and bids him seek out the beauty of Paliuli for a bride. He is acceptable to both the girl and her grandmother-to the first for his good looks, to the second for his rank and power. But before the marriage can be consummated a wily rascal of Puna, through the arts of his wise sister Malio, abducts Laieikawai while she and her lover are out surfing, by his superior dexterity wins her affection, and makes off with her to Paliuli. When the grandmother discovers her grand 52 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 38 child's disgrace, she throws the girl over and seeks out her twin sister on Oahu to offer as bride to the great chief of Kauai. So beautiful is Laielohelohe that now the Puna rascal abandons his wife and almost tricks the new beauty out of the hands of the noble bridegroom; but this time the marriage is successfully managed, the mists clear. and bride and bridegroom appear mounted upon birds, while all the people shout, " The marriage of the chiefs! " The spectacle is witnessed by the abandoned beauty and her guardians, who have come thither riding upon the great lizard, and on this occasion Waka denounces and disgraces her disowned grandchild. Left alone by her grandmother, lordly lover, and rascally husband, Laieikawai turns to the five virgin sisters and the great lizard to raise her fortunes. The youngest sister proposes to make a journey to Kealohilani, or the Shining-heavens, and fetch thence her oldest brother, who dwells in the " taboo house on the borders of Tahiti." As a youth of the highest divine rank, he will be a fit mate to wed her mistress. The chiefess consents, and during the absence of the ambassadress, goes journeying with her four remaining guardians. During this journey she is seen and recognized by the prophet of Kauai, who has for many years been on the lookout for the sign of the rainbow. Under his guardianship she and the four sisters travel to Kauai, to which place the scene now shifts. Here they once more face Aiwohikupua, and the prophet predicts the coming of the avenger. Meanwhile the lizard bears the youngest sister over sea. She ascends to various regions of the heavens, placating in turn her maternal uncles, father, and mother, until finally she reaches the god himself, where he lies basking in the white radiance of the noonday sun. Hearing her story, this divine one agrees to lay aside his nature as a god and descend to earth to wed his sister's benefactress and avenge the injuries done by his brother and Waka. Signs in the heavens herald his approach; he appears within the sun at the back of the mountain and finally stands before his bride, whom he takes up with him on a rainbow to the moon. At his return, as he stands upon the rainbow, a great sound of shouting is heard over the land in praise of his beauty. Thus he deals out judgment upon Laieikawai's enemies: Waka falls dead, and Aiwohikupua is dispossessed of his landed rights. Next, he rewards her friends with positions of influence, and leaving the ruling power to his wife's twin sister and her husband, returns with Laieikawai to his old home in the heavens. In the final chapters the Sun-god himself, who is called "The eyeball-of-the-sun," proves unfaithful. He falls captive to the charms of the twin sister, sends his clever youngest sister, whose foresight he fears, to rule in the heavens, and himself goes down to BECKWITH] ACTION OF THE STORY 53 earth on some pretext in pursuit of the unwilling Laielohelohe. Meanwhile his wife sees through the "gourd of knowledge" all that is passing on earth and informs his parents of his infidelity. They judge and disgrace him; the divine Sun-god becomes the first lapu, or ghost, doomed to be shunned by all, to live in darkness and feed upon butterflies. The beauty of Paliuli, on the other hand, returns to earth to live with her sister, where she is worshiped and later deified in the heavens as the " Woman-of-the-Twilight." *, BACKGROUND OF THE STORY Whatever the original home of the Laieikawai story, the action as here pictured, with the exception of two chapters, is localized on the Hawaiian group. This consists of eight volcanic islands lying in the North Pacific, where torrid and tropical zones meet, about half again nearer to America than Asia, and strung along like a cluster of beads for almost 360 miles from Kauai on the northwest to the large island of Hawaii on the southeast. Here volcanic activity, extinct from prehistoric times on the other islands, still persists. Here the land attains its greatest elevation-13,825 feet to the summit of the highest peak-and of the 6,405 square miles of land area which constitute the group 4,015 belong to Hawaii. Except in temperature, which varies only about 11 degrees mean for a year, diversity marks the physical features of these mid-sea islands. Lofty mountains where snow lies perpetually, huge valleys washed by torrential freshets, smooth sand dunes, or fluted ridges, arid plains and rainsoaked forests, fringes of white beach, or abrupt bluffs that drop sheer into the deep sea, days of liquid sunshine or fierce storms from the south that whip across the island for half a week, a rainfall varying from 287 to 19 inches in a year in different localitiesthese are some of the contrasts which come to pass in spite of the equable climate. A similar diversity marks the plant and sea lifeonly in animal. bird, and especially insect life, are varieties sparsely represented. Most of the action of the story takes place on the four largest islands-on Oahu, where the twins are born; on Maui, the home of Hina, where the prophet builds the temple to his god; on Hawaii, where lies the fabled land of Paliuli and the surf rolls in at Keaau; and on Kauai. whence the chiefs set forth to woo and where the last action of the story takes place. These, with Molokai and Lanai, which lie off Maui "like one long island," virtually constitute the group. Laie, where the twins are born, is a small fishing village on the northern or Koolau side of Oahu, adjoining that region made famous by the birth and exploits of the pig god, Kamapuaa. North from Laie village, in a cane field above the Government road, is still pointed out the water hole called Waiopuka-a long oval hole like a bathtub dropping to the pool below, said by the natives to be brackish in taste and to rise and fall with the tide because of subterranean Z54 BECKWITH] BACKGROUND OF THE STORY 55 connection with the sea. On one side an outjutting rock marks the entrance to a cave said to open out beyond the pool and be reached by diving. Daggett furnishes a full description of the place in the introduction to his published synopsis of the story. The appropriateness of Laie as the birthplace of the rainbow girl is evident to anyone who has spent a week along this coast. It is one of the most picturesque on the islands, with the open sea on one side fringed with white beach, and the Koolau range rising sheer from the narrow strip of the foothills, green to the summit and fluted into fantastic shapes by the sharp edge of the showers that drive constantly down with the trade winds, gleaming with rainbow colors. Kukaniloko, in the uplands of Wahiawa, where Laielohelohe is concealed by her foster father, is one of the most sacred places on Oahu. Its fame is coupled with that of Holoholoku in Wailua, Kauai, as one of the places set apart for the birthplace of chiefs. Tradition says that since a certain Kapawa, grandson of a chief from " Tahiti" in the far past, was born upon this spot, a special divine favor has attended the birth of chiefs upon this spot. Stones were laid out right and left with a mound for the back, the mother's face being turned to the right. Eighteen chiefs stood guard on either hand. Then the taboo drum sounded and the people assembled on the east and south to witness the event. Say the Hawaiians, "If one came in confident trust and lay properly upon the supports, the child would be born with honor; it would be called a divine chief, a burning fire."1 Even Kamehameha desired that his son Liholiho's birth should take place at Kukaniloko. Situated as it is upon the breast of the bare uplands between the Koolau and Waianae Ranges, the place commands a view of surprising breadth and beauty. Though the stones have been removed, through the courtesy of the management of the Waialua plantation a fence still marks this site of ancient interest. The famous hill Kauwiki, where the seer built the temple to his god, and where Hina watched the clouds drift toward her absent lover, lies at the extreme eastern end of Maui. About this hill clusters much mythic lore of the gods. Here the heavens lay within spear thrust to earth, and here stood Maui, whose mother is called Hina, to thrust them apart. Later, Kauwiki was the scene of the famous resistance to the warriors of Umi, and in historic times about this hill for more than half a century waged a rivalry between the warriors of Hawaii and Maui. The poet of the Kualii mentions the hill thrice-once in connection with the legend of Maui, once when he likens the coming forth of the sun at Kauwiki to the advent 1 Kuakoa, Iv, No. 31, translated also in Hawaiian Annual, 1912, p. 101; Daggett, p. 70; Fornander, II, 272. 56 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 of Ku, and in a descriptive passage in which the abrupt height is described: Shooting up to heaven is Kauwiki, Below is the cluster of islands, In the sea they are gathered up, O Kauwiki, O Kauwiki, mountain bending over, Loosened, almost falling, Kauwiki-e. Finally, Puna, the easternmost district of the six divisions of Hawaii, is a region rich in folklore. From the crater of Kilauea, which lies on the slope of Mauna Loa about 4,000 feet above sea level, the land slopes gradually to the Puna coast along a line of small volcanic cones, on the east scarcely a mile from the sea. The slope is heavily forested, on the uplands with tall hard-wood trees of ohia, on the coast with groves of pandanus. Volcanic action has tossed and distorted the whole district. The coast has sunk, leaving tree trunks erect in the sea. Above the bluffs of the south coast lie great bowlders tossed up by tidal waves. Immense earthquake fissures occur. The soil is fresh lava broken into treacherous hollows, too porous to retain water and preserving a characteristic vegetation. About this region has gathered the mysterious lore of the spirit world. "Fear to do evil in the uplands of Puna," warns the old chant, lest mischief befall from the countless wood spirits who haunt these mysterious forests. Pele, the volcano goddess, still loves her old haunts in Puna, and many a modern native boasts a meeting with this beauty of the flaming red hair who swept to his fate the brave youth from Kauai when he raced with her down the slope to the sea during the old mythic days when the rocks and hills of Puna were forming. BUREAU OF AMERICAN ETHNOLOGY THIRTY-THIRD ANNUAL REPORT PLATE 94:.,~ ~~~ -~: ~~~~.' ~::,- ~ '~ '. r~ xh... :;ri*Bs(iasil " "~`.- r '" "X i apars vl~ r rlr rr, xPA"~;m ~Pr$$lP~l$%**Ske ri.i,.,,,rU4~agJ.r_ -~C 7/ -. MAUNA KEA IN ITS MANTLE OF SNOW (HENSHAW) I O ~U ef ~ LAIE I KA WAI A HAWAIIAN ROMANCE TRANSLATED FROM THE HAWAIIAN TEXT OF S. N. HALEOLE (PRINTED IN HONOLULU, 1863)' 1Title pages. (First edition.) The story of Laiei-ka-wai, The Beauty of Pali-uli, the Woman-of-the Twilight. Composed from the old stories of Hawaii. Written by S. N. Haleole, Honolulu, Oahu. Published by Henry W. Whitney, editor of the Kuakoa, 1863. (Second edition.) The Treasure-Book of Hawaii. The Story of Laie-i-ka-wai who is called The-Woman-of-the-Twilight. Revised and published by Solomon Meheula and Henry Bolster. For the benefit and progress of the new generation of the Hawaiian race. Honolulu. Printed by the Bulletin, 1888. 57 60604-18 —8 FOREWORD The editor of this book rejoices to print the first fruits of his efforts to enrich the Hawaiian people with a story book. We have previously had books of instruction on many subjects and also those enlightening us as to the right and the wrong; but this is the first book printed for us Hawaiians in story form, depicting the ancient customs of this people, for fear lest otherwise we lose some of their favorite traditions. Thus we couch in a fascinating manner the words and deeds of a certain daughter of Hawaii, beautiful and greatly beloved, that by this means there may abide in the Hawaiian people the love of their ancestors and their country. Take it, then, this little book, for what it is worth, to read and to prize, thus showing your search after the knowledge of things Hawaiian, being ever ready to uphold them that they be not lost. It is an important undertaking for anyone to provide us with entertaining reading matter for our moments of leisure; therefore, when the editor of this book prepared it for publication he depended upon the support of all the friends of learning in these islands; and this thought alone has encouraged him to persevere in his work throughout all the difficulties that blocked his way. Now, for the first time is given to the people of Hawaii a book of entertainment for leisure moments like those of the foreigners, a book to feed our minds with wisdom and insight. Let us all join in forwarding this little book as a means of securing to the people more books of the same nature written in their own tongue-the Hawaiian tongue. And, therefore, to all friends of learning and to all native-born Hawaiians, from the rising to the setting sun, behold the Womanof-the-Twilight! She comes to you with greetings of love and it is fitting to receive her with the warmest love from the heart of Hawaii. Aloha no! 1 1 For the translation of Haleole's foreword, which is in a much more ornate and involved style than the narrative itself, I am indebted to Miss Laura Green, of Honolulu. 58 OLELO HOAKAKA Ua hoopuka ka mea nana i pai keia buke me ka olioli nui, ka makamua o ka hoao ana e hoolako i buke hoonanea na na kanaka Hawaii. Ua loaa mua mai ia kakou na buke kula o na ano he nui wale, a he nui no hoi na buke i hoolakoia mai na kakou, e hoike mai ana ia kakou i ka pono a me ka hewa; aka, o ka buke mua nae keia i paiia na ka poe Hawaii nei, ma ke ano hoikeike ma ke Kaao i na mea kahiko a keia lahui kanaka, me ka aua mai hoi mai ka nalowale loa ana'ku o kekahi o na moolelo punihei a lakou. E hoike ana iloko o na huaolelo maikai wale i na olelo a me na hana a kekahi o ko Hawaii kaikamahine wahine maikai a punahele no hoi, a na ia mea no hoi e kokua mai i ka noho mau ana o ke aloha o na poe o Hawaii nei, no ko lakou mau kupuna a me ko lakou aina. E lawe hoi ano, i keia wahi buke uuku, a e hoike ia ia ma ke ano o kona loaa ana mai, e heluhelu, a e malama hoi ia ia, e hoike ana i kou iini i ka naauao Hawaii, me kou makaukau mau no hoi e kokua aku ia mea, i ku mau ai. He mea nui no ka hapai ana i ka mea nana e hoomaamaa mai ia kakou ma ka heluhelu ana, me ka hoonanea pu mai no hoi i na minute noho hana ole o ko kakou noho ana; nolaila, i ka hoomaka ana a ka mea nana i pai i keia buke, e hoomakaukau ia ia no ka hele ana'ku imua o keia lahui, ua hilinai oia i ke kokua nui mai o na makamaka a pau o ka naauao iwaena o keia mau pae moku; a na ia manao wale iho no i hooikaika mai ia ia ma ke kupaa ana mamuli o kana mea i manaolana'i e hana aku, iloko o na pilikia he nui wale e alai mai ana. Akahi no a haawiia i ka lahui Hawaii, ka buke e pili ana i ka hoonanea'ku i ka noho ana, e like me ka na haole, he mea ia nana e hanai mai i ko kakou mau manao i ka ike a me ka naauao. Ua hiki ia kakou a pau ke hui mai ma ka malama ana a me ka hooholomua aku hoi i keia wahi buke, he kumu ia e hapai hou ia mai ai i mau buke hou na keia lahui, ma kana olelo iho-ka olelo Hawaii. A nolaila la, e na makamaka a pau o ka naauao a me na keiki kupa no hoi o Hawaii nei, mai ka la hiki a ka la kau, eia mai Kawahineokaliula, ke hele aku la imua o oukou. me ke aloha, a e pono hoi ke hookipa ia ia me ka aloha makamae o ka puuwai Hawaii. ALOHA NO! 59 CHAPTER I This tale was told at Laie, Koolau; here they were born, and they were twins; Kahauokapaka was the father, Malaekahana the mother. Now Kahauokapaka was chief over two districts, Koolauloa and Koolaupoko, and he had great authority over these districts. At the time when Kahauokapaka took Malaekahana to wife,l aafter their union, during those moments of bliss when they had just parted from the first embrace, Kahauokapaka declared his vow to his wife, and this was the vow:2 "My wife, since we are married, therefore I will tell you my vow: If we two live hereafter and bear a child and it is a son, then it shall be well with us. Our children shall live in the days of our old age, and when we die they will cover our nakedness.3 This child shall be the one to portion out the land, if fortune is ours in our first born and it is a boy; but if the first born is a daughter, then let her die; however many daughters are born to us, let them die; only one thing shall save them, the birth of a son shall save those daughters who come after." About the eighth year of their living as man and wife, Malaekahana conceived and bore a daughter, who was so beautiful to look upon, the mother thought that Kahauokapaka would disregard his vow; this child he would save. Not so! At the time when she was born, Kahauokapaka was away at the fishing with the men. When Kahauokapaka returned from the fishing he was told that Malaekahana had borne a daughter. The chief went to the house; the baby girl had been wrapped in swaddling clothes; Kahauokapaka at once ordered the executioner to kill it. After a time Malaekahana conceived again and bore a second daughter, more beautiful than the first; she thought to save it. Not so! Kahauokapaka saw the baby girl in its mother's arms wrapped in swaddling clothes; then the chief at once ordered the executioner to kill it. Afterwards Malaekahana bore more daughters, but she could not save them from being killed at birth according to the chief's vow. a The superior figures refer to notes at the end of the story, p. 0832. 60 MOKUNA I I ke kamailio ana i keia kaao, ua oleloia ma Laie, Koolau, kona wahi i hanau ai, a he mau mahoe laua, o Kahauokapaka ka makuakane, o Malaekahana ka makuahine. 0 Kahauokapaka nae, oia ke Alii nona na okana elua, o Koolauloa a me Koolaupoko, a ia ia ka mana nui maluna o kela mau okana. I ka manawa i lawe ai o Kahauokapaka ia Malaekahana i wahine mare nana (hoao) mahope iho o ko laua hoao ana, hai mua o Kahauokapaka i kana olelo paa imua o kana wahine, o laua wale no ma ke kaawale, oiai iloko o ko laua mau minute oluolu, a eia ua olelo paa la: "E kuu wahine, he nani ia ua mare ae nei kaua, a nolaila, ke hai nei au i kuu olelo paa ia oe; i noho aku auanei kaua, a i loaa ka kaua keiki, a he keikikane, alaila pomaikai kaua, ola na iwi iloko o ko kaua mau la elemakule, a haule aku i ka make, nalo no hoi na wahi huna; na ia keiki e nai na moku e pau ai, ke loaa hoi ia kaua ke keiki mua a he keikikane; aka hoi, ina he kaikamahine ke hanau mua mai, alaila e make, a ina he mau kaikamahine wale no ka kaua ke hanau mai e make no, aia no ke ola a hanau mai a he keikikane, ola na hanau mui i na he mau kaikamahine." I ka ewalu paha o na makahiki o ko laua noho ana he kane a he wahine, hapai ae la o Malaekahana, a hanau mai la he kaikamahine, ua maikai na helehelena i ka nana aku, a no ka maikai o na helehelena o ua kaikamahine nei, manao iho la ka makuahine o ke kumu la hoi ia e lilo ai ka olelo paa a Kahauokapaka i mea ole. ola la hoi ua kaikamahine nei, aole ka! Ia manawa i hanau ai, aia nae o Kahauokapaka i ka lawai-a me na kanaka. A hoi mai o Kahauokapaka mai ka lawai-a mai, haiia aku la ua hanau o Malaekahana he kaikamahine. A hiki ke alii i ka hale, ua wahiia ke kaikamahine i ke kapa keiki, kena koke ae la o Kahauokapaka i ka Ilamuku e pepehi. Ma ia hope iho hapai hou o Malaekahana, a hanau hou mai la he kaikamahine, o keia nae ke kaikamahine oi aku o ka maikai mamua o kela kaikamahine mua, manao iho la e ola la hoi, aole ka! Ike ae la o Kahauokapaka i ke kaikamahine e hiiia mai ana, ua hoaahuia i ke kapa keiki, ia manawa, kena koke ae la ke alii i ka Ilamuku e pepehi. Mahope mai, ua hapai wale no o Malaekahana, he mau kaikamahine wale no, aole nae i ola iki kekahi oia mau hanau ana o Malaekahana, ua pau wale no i ka pepehiia e like me ka olelo paa a ke alii. 61 62 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 When for the fifth time Malaekahana conceived a child, near the time of its birth, she went to the priest and said, " Here! Where are you Look upon this womb of mine which is with child, for I can no longer endure my children's death; the husband is overzealous to keep his vow; four children were mine, four are dead. Therefore, look upon this womb of mine, which is with child; if you see it is to be a girl, I will kill it before it takes human shape.4 But if you see it is to be a boy, I will not do it." Then the priest said to Malaekahana, "Go home; just before the child is to be born come back to me that I may know what you are carrying." At the time when the child was to be born, in the month of October, during the taboo season at the temple, Malaekahana remembered the priest's command. When the pains of childbirth were upon her, she came to the priest and said, "I come at the command of the priest, for the pains of childbirth are upon me; look and see, then, what kind of child I am carrying." As Malaekahana talked with the priest, he said: " I will show you a sign; anything I ask of you, you must give it." Then the priest asked Malaekahana to give him one of her hands, according to the sign used by this people, whichever hand she wished to give to the priest. Now, when the priest asked Malaekahana to give him one of her hands she presented the left, with the palm upward. Then the priest told her the interpretation of the sign: " You will bear another daughter, for you have given me your left hand with the palm upward." When the priest said this, the heart of Malaekahana was heavy, for she sorrowed over the slaying of the children by her husband; then Malaekahana besought the priest to devise something to help the mother and save the child. Then the priest counseled Malaekahana, " Go back to the house; when the child is about to be born, then have a craving for the manini spawn,5 and tell Kahauokapaka that he must himself go fishing, get the fish you desire with his own hand, for your husband is very fond of the young manini afloat in the membrane, and while he is out fishing he will not know about the birth; and when the child is born, then give it to me to take care of; when he comes back, the child will be in my charge, and if he asks, tell him it was an abortion, nothing more." BECKWITH] BECK WITH TEXT AND TRANSLATION 6 63 A i ka hapai hou ana o Malaekahana i ke keiki, o ka lima ia, a kokoke i na la hanau, hele aku la kela a imna o ke Kahuna., a olelo aku la, " E! auhea oe? E nana mai oe i keia opn o'u e hapai nei, no ka mea, ua. pauaho, ae, nei hoi i ka pau o na keiki i ka, make i ka pakela pepehi a ke kane, aha ae nei a maua keiki, aha no i ka make; nolaila, e nana mai oe i keia opu o'n e hapai nei, mna i ike oe he kaikamahine, e omilomilo, ae an, oiai aole i hookanaka ae ke keiki. Aka hoi, mna i ike mai hoi oe i keia opu o'n e hapai nei a he keikikane, aole ana." Alaila, olelo mai ke Kahuna ia Malaekahana, " 0 hoi, a kokoke i ko- la hanau, alaila, hele mai oe i o'u nei, -i nana aku au i keia hapai ana." A kokoke i na la hanau, i ka. malama o Ikuwa, i na. la kapu heian, hoomanao ae la o Malaekahana i ke kauoha a ke Kahuna. la ianei e nahunalin ana, hele aku la keia imula o ke Kahuna, me ka olelo akn, " I hele mai nei au ma ke kauoha a ke Kahuna, no ka mea, ke hoomnaka mai nei ka nahunahu hanau keiki ana; nolaila, ano oe e nana mai oe i kuu keiki e hapai nei." la Malaekahana me ke Kahuna e kamajilo ana no keia mau mea, alaila, hai aku la ke Kahuna, i kana olelo. ia Malaekahana, " E hailona aku an ia oe, ma ka mea a'u. e noi aku ai, e haawi mai oe." la manawa, nonoi aku la ke Kahuna ia Malaekahana e haawi mai i kekahi lima imua, o ke alo o ke Kahuna, e like no me, ka. hailona mau o keia lahui, ma ka lima no nae ana e makemake ai e haawi aku imua o ke Kahuna. Ia manawa a ke Kahuna i noi aku ai i kekahi lima, haawi mai la o Malaekahana i ka lima hema, me ka hoohuliia o ke alo o ka lima iluna. Alaila, hai aku la ke Kahuna i ka hailona i ku i kana ike, "1E hanau hou ana no oe he kaikamahine, no ka mea, ua haawi mai nei oe i kou lima hema iau, me ka huli nae o, ke alo o ka lima iluna."1 A, no keia olelo a, ke Kahuna, kanmaha loa iho la ka naau o Malaekahana, no ka mea, ua kumakena man kela i ka pepehi man a kana kane i na keiki mila; nolaila, noi aku la o Malekahana i ke Kahuna e noonoo mai i mea e pono ai ka wahine, a. e ola ai hoi ke keiki. Alaila, hai aku la ke Kahuna i kana man olelo ia Malaekahana, "E hoi oe a ka hale, mna e hiki i ka wa, e aneane hanau ai, alaila ea, e ono ae oe i ka ohna, me ka olelo akn ia Kahanokapaka, nana ponoi no e lawai-a, o ka i-a ponoi no e loaa ana ma kona lima oia kan i-a e ono ai; no ka mea, he kanaka puni kaalanohua hoi ko kane, i lilo ai kela i ka lawai-a, ike ole ia i kou hanau ana, a mna e hanau ae, alaila, na'u e malama ke keiki, i hoi mai ia na bibo ia'u ke keiki, a ina, e niuan mai, hai akn oe he heiki alualu, alaila pan wale." 64 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 At the end of this talk, Malaekahana went back to the house, and when the pains came upon her, almost at the moment of birth, then Malaekahana remembered the priest's counsel to her. When the pain had quieted, Malaekahana said to her husband, "Listen, Kahauokapaka! the spawn of the manini come before my eyes; go after them, therefore, while they are yet afloat in the membrane; possibly when you bring the inanini spawn, I shall be eased of the child; this is the first time my labor has been hard, and that I have craved the young of the manini; go quickly, therefore, to the fishing." Then Kahauokapaka went out of the house at once and set out. While they were gone the child was born, a girl, and she was given to Waka, and they named her Laieikawai. As they were attending to the first child, a second was born, also a girl, and they named her Laielohelohe. After the girls had been carried away in the arms of Waka and Kapukaihaoa, Kahauokapaka came back from the fishing, and asked his wife, " How are you?" Said the woman, "I have born an abortion and have thrown it into the ocean." Kahauokapaka already knew of the birth while he was on the ocean, for there came two claps of thunder; then he thought that the wife had given birth. At this time of Laieikawai and Laielohelohe's birth thunder first sounded in October,6 according to the legend. When Waka and Kapukaihaoa had taken their foster children away, Waka said to Kapukaihaoa, " How shall we hide our foster children from Kahauokapaka?" Said the priest, "You had better hide your foster child in the water hole of Waiapuka; a cave is there which no one knows about, and it will be my business to seek a place of protection for my foster child." Waka took Laieikawai where Kapukaihaoa had directed, and there she kept Laieikawai hidden until she was come to maturity. Now, Kapukaihaoa took Laielohelohe to the uplands of Wahiawa, to the place called Kukaniloko.7 All the days that Laieikawai was at Waiapuka a rainbow arch was there constantly, in rain or calm, yet no one understood the nature of this rainbow, but such signs as attend a chief were always present wherever the twins were guarded. BECKWITH] BECKWITH] TEXT AND TRANSLATION 6 65 A pau ka laua kamajilo ana no keia mau mea, hoi aku la o Malaekahana a hiki i ka hale, in manawa, nui loa mai la ka nahunahu ana a aneane e hanau, alaila, hoomanao ae la o Malaekahana i na olelo a ke Kahuna i a-oa-o mai ai ia ia. A i ka mao ana'e o ka eha no ka aneane hanau, olelo aku la o Malaekahana i kana kane, " E Kahauokapaka e! ke kau mai nei i ko'u mau maka ka ohuapalemo; nolaila, e hobo aku oe i ke kaalauohua, me he mea'la a loaa mai ka ohuapalemo, alaila hemo kuu keiki, akahi wale no o'u hanau no, ana, a me ka ono o'u i ka ohua; nolaila, e hele koke aku oe me na kanaka i ka lawai-a." la manawa, puka koke aku o Kahauokapaka a hele. aku la. Ia lakou e hele ana, hanau ae la ua keiki nei he kaikamahine, a bibo ae la ia Waka ka hanai, a kapa iho la i ka inoa o Laieikawai. la lakou no hoi e lawelawe ana i ke keiki mu-a, hanau hou mai la he kaikamahine no, a lilo ae la ia Kapukaihaoa, a kapa iho la i ka inoa o ka muli o Laielohelohe. A lilo na kaikamahine ma ka lima o Waka a me Kapukaihaoa me ke kaawale, hoi mai la o Kahauokapaka mai ka lawai-a mai, ninau iho la i ka wahine, " Pehea oe?" I mai la ka wahine, " Ua hanau ae nei au he keiki aluaiu, ua kiola ia aku nei i ka moana." Ua akaka miua no nae ia Kahauokapaka ka hanau ia lakou i ka moana; no ka mea, elua hekili o ke kui ana, manao, ae la no hoi o Kahauokapaka ua hanau ka wahine; mai ka hanau ana o Laieikawai me Laielohelohe, oia ka hoomaka ana o ka hekili e kani iboko o Ikuwa, pela i olelo ia iboko o keia moolelo. Ia Waka me Kapukaihaoa ma ke kaa wale me na hanai a laua, olelo aku la o, Waka ia Kapukaihaoa, " Pehea la auanei e nalo ai na hanai a kaua ia Kahauokapaka? " I mai la ke Kahuna, "1E pono oe ke huna boa i kau hanai iboko o ke kiowai i Waiapuka, aia malaila kekahi ana i ike oleia e na mea a pau, a na'u no hoi e imi ko'u wahi e malama ai i ka'u hanai." Lawe aku la o Waka ia Laieikawai ma kahi a Kapukaihaoa i kuhikuhi ai, a malaila oia i malamia malui'ai o Laieikawai a hiki i kona manawa i hoomlahuahua iki ae ai. Mahope iho o keia mau la, lawe ae la o Kapukaihaoa ia Laielohelohe i uka o Wahiawa ma kahi i oleloia o Kukaniloko. I1oko, o, ko Laieikawai man la ma Waiapuka, ua hoomauia ka pio ana o ke anuenue ma kela wahi, iboko o ka manawa ua a me ka malie, i ka po, a me ke ao; aka, aole nae i hoomaopopo na mea a pau i ke ano o keia anuenue; aka, ua hoomauia keia mau hailona a~ii ma na wahi i malamai'ai ua mau mahoe nei. CM04-18 —9 66 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Just at this time Hulumaniani was making a tour of Kauai in his character as the great seer of Kauai, and when he reached the summit of Kalalea he beheld the rainbow arching over Oahu; there he remained 20 days in order to be sure of the nature of the sign which he saw. By that time the seer saw clearly that it was the sign of a great chief-this rainbow arch and the two ends of a rainbow encircled in dark clouds. Then the seer made up his mind to go to Oahu to make sure about the sign which he saw. He left the place and went to Anahola to bargain for a boat to go to Oahu, but he could not hire a boat to go to Oahu. Again the seer made a tour of Kauai; again he ascended Kalalea and saw again the same sign as before, just the same as at first; then he came back to Anahola. While the seer was there he heard that Poloula owned a canoe at Wailua, for he was chief of that place, and he desired to meet Poloula to ask the chief for a canoe to go to Oahu. When Hulunmniani met Poloula he begged of him a canoe to go to Oahu. Then the canoe and men were given to him. That night when the canoe star rose they left Kauai, 15 strong, and came first to Kamaile in Waianae. Before the seer sailed, he first got ready a black pig, a white fowl, and a red fish. On the day when they reached Waianae the seer ordered the rowers to wait there until he returned from making the circuit of the island. Before the seer went he first climbed clear to the top of Maunalahilahi and saw the rainbow arching at Koolauloa, as he saw it when he was on Kalalea. He went to Waiapuka, where Laieikawai was being guarded, and saw no place there set off for chiefs to dwell in. Now, just as the seer arrived, Waka had vanished into that place where Laieikawai was concealed. As the seer stood looking, he saw the rippling of the water where Waka had dived. Then he said to himself: " This is a strange thing. No wind ripples the water on this pool. It is like a person bathing, who has hidden from me." After Waka had been with Laieikawai she returned, but while yet in the water she saw someone sitting above on the bank, so she retreated, for she thought it was Kahauokapaka, this person on the brink of the water hole. BECKWITH] BECK WITH]TEXT AND TRANSLATION 6 67 I kekahi manawa, ia Hulumaniani e kaahele ana ia Kauai apuni, ma kona ano Makaula. nui no Kauai, a ia ia i hiki ai iluna pono o Kalalea, ike mai la oia i ka pio a keia anuenue i Oahu nei; noho, iho la oia mnalaila he iwakalua la, i kumu e ike maopopoi'ai o ke ano, o kana mea e ike nei. la manawa, ua, maopopo lea i ka Makaula he Aiji Nui ka mea nona keia anuenne e pio nei, a me na onohi elua i hoopuniia i na ao polohiwa apuni. Ia manawa, hoohiolo ae la ka Makaula i kona manao e holo i Oahu, i maopopo ai ia ia kana mea e ike nei. Haalele keia ia wahi, hiki aku la keia i Anahola, hoolimalima aku la keia i waa e holo ai i Oahu nei; aka, aole i loaa ia ia he waa e holo, ai i Oahu nei. Kaapuni hou ka Makaula ia Kauai a puni, pii hou oia iluna o Kalalea, a ike hou no oia i kana. mea i ike mua ai, aia no e mau ana e like no me mamua, alaila, hoi hou. keia a hiki i Anahola. I ua. Makaula nei malaila, lohe keia. o Poloula ka mea waa o Wailua, no ka mea, he alii ia no ia wahi, ake aku la oia e halawai me Poloula, me ka ma-nao e noi aku i ke alii i waa e hiki ai i Oahu. Ia Hulumaniani i halawai aku ai me Poloula, nonoi aku. la oia i waa e holo ai i Oahu nei; alaila, haawiia mai la ka waa, me. na kanaka; ia p0 iho, i ka hiki ana o ka Hokuhookelewaa, haalele lakou ia Kauai, he umikumamalima ko lakou nui, hiki mua mai la lakou ma Kamaile, i Waianae. Mamua ae nae o ko, ka Makaula holo ana mai, ua hoomakaukau mua oia hookahi puaa hiwa, he moa lawa, a me ka i-a ula. Ia la o lakou. i hiki ai ma Waianae, kauoha ka Makaula i na kanaka e noho malaila a hoi mai oia mai ka. huakai kaapuni ana. I ua Makaula. nei i hele ai, hiki mua, keia iluna pono o Maunalahilahi, ike aku la keia i ke anuenue e pio ana ma Koolauloa, e like me, kana ike ana i kona mau la iluna o, Kalalea. A hiki keia i Waiapuka, kahi i malamaia ai o Laieikawai, ike iho la oia aole he kuleana kupono o kela wahi e nohoi'ai e na'lii. I kela manawa nae a ka Makaula i hiki ai ilaila, ua nabo mua aku. o Waka ma kahi i hunai'ai o Laieikawai. I ka manawa, nae a ka Makaula e kunana ana, alaila, ike aku la oia i ka aleale ana o ka wai o ko Waka luu ana aku. Olelo iho la ka Makaula iloko ona, " He mea kupanaha, aole hoi he makani o keia lua. wai e kuleana ai la hoi ka aleale ana o ka wai, me he mea he mea e auau ana, a ike ac nei ia' u Pee iho nei." A pau ko Waka manawa ma kahi o Laieikawai, hoi mai la oia; aka, ike ae, la keia maloko o ka wai i keia mea e noho ana maluna iho, emi hope hou akui la o Waka, no ka mea, ua manao oia o, Kahauokapaka, keia mea ma kae o ka luawai. 68 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 3 Waka returned to her foster child, and came back at twilight and spied to discover where the person had gone whom she saw, but there was the seer sitting in the same place as before. So Waka went back again. The seer remained at the edge of the pool, and slept there until morning. At daybreak, when it was dawn, he arose, saw the sign of the rainbow above Kukaniloko, forsook this place, journeyed about Oahu, first through Koolaupoko; from there to Ewa and Honouliuli, where he saw the rainbow arching over Wahiawa; ascended Kamaoha, and there slept over night; but did not see the sign he sought. BECKWITH] TEXT AND TRANSLATION 69 Hoi hou aku la o Waka me, kana moopuna, a hiki i ka molehulehu ana, hoomakakiu hou. mai la oia me ka manao ua hele aku kela mea ana i ike ai; aka, aia no ua Makaulanei ma kana wahi i noho mua ai, nolaila, lioi hope hou o Waka. Ua noho ua Makaula nei ma ke kae o kela luawai, a moe oia malaila a ao ia po. Ia kakahiaka ana ae, i ka manawa molehulehu, ala ae la oia, ike aku. la kela i ka pio, a ke anuenue i uka o Kukaniloko, haalele keia ia wahi, kaapuni keia ia Oahu nei, ma Koolaupoko, kona hele mua ana, a ma Kona nei, a mai anei aku hiki ma Ewa; a hiki keia i Honouliuli, ike aku. la ua Makaula nei i ka pio, o, ke anuenue i uka o Wahiawa, pii loa aku la oia a hiki i Kamaoha, a malaila oia i moe ai a ao, ia po, aole oia i ike i kana mea i ukali mai ai. CHAPTER II When the seer failed to see the sign which he was following he left Kamaoha, climbed clear to the top of Kaala, and there saw the rainbow arching over Molokai. Then the seer left the place and journeyed around Oahu; a second time he journeyed around in order to be sure of the sign he was following, for the rainbow acted strangely, resting now in that place, now in this. On the day when the seer left Kaala and climbed to the top of Kuamooakane the rainbow bent again over Molokai, and there rested the end of the rainbow, covered out of sight with thunderclouds. Three days he remained on Kuamooakane, thickly veiled in rain and fog. On the fourth day he secured a boat to go to Molokai. He went on board the canoe and had sailed half the distance, when the paddlers grew vexed because the prophet did nothing but sleep, while the pig squealed and the cock crowed. So the paddler in front8 signed to the one at the rear to turn the canoe around and take the seer back as he slept. The paddlers turned the canoe around and sailed for Oahu. When the canoe turned back, the seer distrusted this, because the wind blew in his face; for he knew the direction of the wind when he left Oahu, and now, thought he, the wind is blowing from the seaward. Then the seer opened his eyes and the canoe was going back to Oahu. Then the seer asked himself the reason. But just to see for himself what the canoe men were doing, he prayed to his god, to Kuikauweke, to bring a great tempest over the ocean. As he prayed a great storm came suddenly upon them, and the paddlers were afraid. Then they awoke him: " O you fellow asleep, wake up, there! We thought perhaps your coming on board would be a good thing for us. Not so! The man sleeps as if he were ashore." When the seer arose, the canoe was making for Oahu. Then he asked the paddlers: "What are you doing to me to take the canoe back again? What have I done?" 70 MOKUNA IJ A nele ka Makaula i ka ike i kana mea e ukali nei, haalele keia ia Kamaoha, hiki keia iluna pono o Kaala, a malaila oia i ike ai e pio ana he anuenue i Molokai; nolaila, haalele ka Makaula ia wahi, haapuni hou ia Oahu nei; o ka lua ia o kana huakai kaapuni ana, i mea e hiki ai ia ia he ike maopopo i hana mea e ukali nei, no ka mea, ua ano e ha hana a he anuenue, no ha holoholoke ana i hela wahi heia wahi. I ha la a ua Makaula nei i haalele ai ia Kaala, hiki mua aku oia iluna o Kuamooakane, aia hoi e pio ana he anuenue i Molokai, e ku ana ha punohu i uhipaaia e na ao hehili, ekolu mau la oia nei ma Kuamooahane, ua hoomauia ha uhi paapu a ha ua a me ha noe. I ha eha o na la oia nei malaila, loaa ia ia he waa e holo ana i Molokai; hau ahu la oia maluna o ha waa, a holo aku la a like a like o ha moana, loaa ka manao ino i na mea waa, no ha mea, ua uluhua laua i ua Makaula nei no ha hianoe, a me ha ala a mau ana o hahi puaa, a o-o-o mau no hoi o kahi moa. A no heia mea, hunou aku la ha mea mahope o ka waa i he hanaha iluna o kuaiako, e hoi hou ka waa i hope, a hoonoho hon i ha Makaula 1 Oahu nei, a ua lihe ha manao o na mea. waa ma ia mea e hoihoi hope ha waa, e moe ana nae ha Mahaula ia manawa. Hoohuli ae la na mea waa i ha waa i hope a hobo i Oahu nei; ia manawa a ka waa e hoi hope nei, hoohuoi iho ba ka Mahaula i ha pa ana a ha makani ma kona papalina, no ha mea, ua maopopo ia ia hahi a ha makani i pa ai i ha hobo ana mai Oahu ahu nei manao iho la oia, ma hai mai ha makani e pa nei. Nolaila, haahaa ae la na maka. o ha Mahauba, aia hoi e hoi hou ana ha waa i Oahu nei; ia manawa, nalu iho ba ha Mahaula i ke humu o heia hoi hon ana o ka waa. Aka hoi, no ho ianei mahemake e ike maopopo i ha hana a na mea waa, pule aku la oia i hona Ahua ia Kuikauwehe, e hooili mai i ha ino nui mabuna o ka moana. Ia ia e pule ana iloko ona iho, hihi hoke mai la ha ino nui maluna o lakou, a pono ole ha manao o na mea waa. Ia manawa, hoala ae la na mea waa ia ianei, "E heia hanaha e moe nei! e ala ae paha oe, hainoa paha he pono kau i kau mai ai maluna o ho maua waa, aole ka! oia no ka moe a nei hanaha la o uha." Alaila, ala ae la ua Mahaula nei, e hooiho ana ha waa i Oahu nei. Alaila, ninau ahu la oia i na mea waa, "Heaha iho nei heia hana a olua ia'u i hoi hope ai ha waa? A heaha kuu hewa? " 71 72 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. Sa Then the men said: "We two wearied of your constant sleeping and the pig's squealing and the cock's crowing; there was such a noise; from the time we left until now the noise has kept up. You ought to have taken hold and helped paddle. Not so! Sleep was the only thing for you! " The seer said: " You two are wrong, I think, if you say the reason for your returning to Oahu was my idleness; for I tell you the trouble was with the man above on the seat, for he sat still and did nothing." As he spoke, the seer sprang to the stern of the canoe, took charge of the steering, and they sailed and came to Haleolono, on Molokai. When they reached there, lo! the rainbow arched over Koolau, as he saw it from Kuamooakane; he left the paddlers, for he wished to see the sign which he was following. He went first clear to the top of Waialala, right above Kalaupapa. Arrived there, he clearly saw the rainbow arching over Malelewaa, over a sharp ridge difficult to reach; there, in truth, was Laieikawai hidden, she and her grandmother, as Kapukaihaoa had commanded Waka in the vision. For as the seer was sailing over the ocean, Kapukaihaoa had foreknowledge of what the prophet was doing, therefore he told Waka in a vision to carry Laieikawai away where she could not be found. After the seer left Waialala he went to Waikolu right below Malelewaa. Sure enough, there was the rainbow arching where he could not go. Then he considered for some time how to reach the place to see the person he was seeking and offer the sacrifice he had prepared, but he could not reach it. On the day when the seer went to Waikolu, the same night, came the command of Kapukaihaoa to Laieikawai in a dream, and when she awoke, it was a dream. Then Laieikawai roused her grandmother, and the grandmother awoke and asked her grandchild why she had roused her. The grandchild said to her: "Kapukaihaoa has come to me in a dream and said that you should bear me away at once to Hawaii and make our home in Paliuli; there we two shall dwell; so he told me, and I awoke and wakened you." As Laieikawai was speaking to her grandmother, the same vision came to Waka. Then they both arose at dawn and went as they had both been directed by Kapukaihaoa in a vision. BECKWITH] BECK WITH]TEXT AND TRANSLATION 7 73 Alaila, olelo mai la na mea waa, " Ua uluhua maua no kou. hiamoe, a me ka alala mau. o ko, wahi puaa, a me ke kani mau. a ko wahi moa, nolaila kulikuli; mai ka holo ana mai nei no ka ke kulikuli a hiki i keia manawa, ua pono no la hoi ia, i na la hoi e hoe ana oe, aole ka, he moe wale iho no ka kau." I aku la ka Makaula, " Ua hewa olna i kuu. manao; mna o kuun noho wale ke kumn. o ka hoi hon. ana o ka waa o kakou. i Oahu, alaila, ke olelo nei au, ua, hewa ka mea iluna o kuaiako, no ka mea, he noho wale iho no kana, aole ana, hana." Ia lakou e kamajilo ana no keia mau mea, lee aku. la ka Makaula mahope o ka waa, a lilo iho la ia ia ka hookele, holo akn. la lakou. a kau. ma Haleolono i Molokai. Ia lakon i hiki aku ai malaila, aia hoi, e pio ana ke anuenue i Koolau, e like me kana ike, ana i kona man. la malnna o Knamooakane, haalele keia i na. mea waa, ake akn la oia e ike i kana mea i nkali mai ai. Ia hele ana hiki mua keia i Waialala maluna pono ae o Kalaupapa; ia ianei malaila, ike maopopo aku. la oia, e pio ana ke anuenue iluna o Malelewaa, ma kahi nihinihi hiki ole ke heleia. Aia nae malaila kahi i hnnaia ai o Laieikawai, oia a me kona kupunawahine, e like me ke kauoha man a Kapukaihaoa ia Waka ma ka hihio. No ka mea, i ka Makaula. e holo mai ana ma, ka moana, ua ike mna e akn. o Kapukaihaoa i ka Makaula, a me kana man. hana, nolaila, oia i olelo mau ai ia Waka ma ka hihio, e ahai mua ia Laieikawai ma kahi hiki ole ke loaa. I ka Makaula, i haalele ai ia Waialala, hiki aku. keia ma Waikolu. ilalo pono o Malelewaa, aia nae e pio ana ke anuenue i kahi hiki ole ia ia ke hele aku.; aka, ua noonoo ka Makaula i kekahi mana-wa, i wahi e hiki ai e ike i kana mea e, ukali nei, a waiho akn i kana kanaenae i hoomakaukan mua ai, aole nae e hiki. I kela la a. ka Makaula i hiki ai ma Waikoin, ia po, iho, hiki mua ke kanoha, a Kapukaihaoa ia Laieikawai ma ka moenhane, a puohoae la oia, he moeuhane. Alaila, hoala aku. la o Laieikawai i kona kupunawahine, a ala, ae la, ninau. akn la ke knpunawahine i kana moopnna i ke kumn. o ka hoala. ana. Hai mai la ka moopuna, " Ua hiki mai o, Kapnkaihaoa i W'u nei ma ka moeuhane, e olelo mai ana, e ahai boa oe ia'u. i Hawaii a hoonoho ma Paliuli, a malaila kaua e noho ai, pela mai nei oia ia'u, a puoho, wale ae ba wau la, hoaba aku. la ia oe." Ia Laieikawai nae e kamailio ana i ke kupunawahine, hiki iho ba ka hihio ma o Waka la, a ua like me kea ka moopuna e olelo ana, ia manawa, ala ae ba laua i ke wanaao a hebe, aku. la e like me ke kuhikuhi a Kapukaihaoa ia laua ma ka moeuhane. 60604-18-10 74 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 They left the place, went to Keawanui, to the place called Kaleloa, and there they met a man who was getting his canoe ready to sail for Lanai. When they met the canoe man, Waka said: "Will you let us get into the canoe with you, and take us to the place where you intend to go " Said the canoe man: "I will take you both with me in the canoe; the only trouble is I have no mate to paddle the canoe." And as the man spoke this word, " a mate to paddle the canoe," Laieikawai drew aside the veil that covered her face because of her grandmother's wish completely to conceal her grandchild from being seen by anyone as they went on their way to Paliuli; but her grandchild thought otherwise. When Laieikawai uncovered her face which her grandmother had concealed, the grandmother shook her head at her grandchild to forbid her showing it, lest the grandchild's beauty become thereafter nothing but a common thing. Now, as Laieikawai uncovered her face, the canoe man saw that Laieikawai rivaled in beauty all the daughters of the chiefs round about Molokai and Lanai. And lo! the man was pierced through9 with longing for the person he had seen. Therefore, the man entreated the grandmother and said: "Unloosen the veil from your grandchild's face, for I see that she is more beautiful than all the daughters of the chiefs round about Molokai and Lanai." The grandmother said: "I do not uncover her because she wishes to conceal herself." At this answer of Waka to the paddler's entreaties, Laieikawai revealed herself fully, for she heard Waka say that she wished to conceal herself, when she had not wanted to at all. And when the paddler saw Laieikawai clearly, desire came to him afresh. Then the thought sprang up within him to go and spread the news around Molokai of this person whom he longed after. Then the paddler said to Laieikawai and her companion, "Where are you! live here in the house; everything within is yours, not a single thing is withholden from you in the house; inside and outside 10 you two are masters of this place." When the canoe man had spoken thus, Laieikawai said, " Our host, shall you be gone long? for it looks from your charge as if you were to be away for good." 13ECKWITHI BECKWITH] TEXT AND TRANSLATION 7 75 Haalele laua ia, wahi, hiki aku lana ma, Keawanui, kahi i kapaia o, Kaleloa, a malaila, lala, i halawai ai me ke kanaka, e hoomakankan ana, i ka, waa, e holo ai i Lanai. La lana, i halawai aku ai me ka, mea, waa, olelo aku la o Waka, " E ae anei oe ia, maua, e kau Pu akn me oe ma, ko waa, a holo aku i kau wahi i manao ai e holo? " Olelo mai la ka, mea, waa, " Ke, ae nei wau e kau pu olna, me a'u ma, ka, waa, aka, hookahi no hewa, o ko'u kokoolua ole e hiki ai ka, waa."1 la manawa a ka, mea waa, i hoopuka ai i keia, olelo " i kokoolua" hoewaa, wehe ae la o Laieikawai i kona, inau maka, i uhiia, i ka, aahu kcapa, mamuli o ka, makemake o ke kupunawahine e huna, la i kana moopuna me ka ike oleia, mai e na, mea e ae a hiki i ko laua, hiki ana, i Paliuli, aka, aole pela ko ka, moopuna mnanao. I ka manawa, nae a Laieikawai i hoike ai i kona, man mnaka, mai kona, hunaia, ana, e kona, kupunawahine, inliluli ae la ke poo o ke kupunawahine, aole a hoike kana, moopuna, ia, ia, iho, no ka. mea, e lilo auanei ka, nani o kana inoopuna, i mea, pakuwa, wale. I ka, manawa nae a Laieikawai i wehe ae ai i kona, man maka, ike aku la ka mea, waa, i ka, oi kelakela, o ko Laieikawai helehelena, mamnua o na, kaikamahine kaukaualii o Molokai a puni, a me Lanai. Aia, hoi, ua, hookuiia mai ka, mea, waa e kona, iini nui no kana, mea, e ike nei. A no keia, mea, noi aku la ka, mea, waa, i ke kupunawahine, me ka olelo aku, " E kuu oa, ae oe i na, maka. o, ko, moopuna, mai kona, hoopulouia, ana, no ka, mea, ke ike nei wan na oi akn ka, maikai o kan milimili, mamna, o na, kaikamnahine kankanalii o Molokai nei a me Lanai."~ I mai la ke kupunawahine, "Aole e hiki ia'n ke wehe ae ia, ia, no ka, mea, o kona, makemake no ka, hnna, ia ia iho."' A no keia, olelo a Waka, i ka, mea, waa, mamuli o kana noi — alaila, hoike pan oa, ae la o Laieikawai ia, ia, mai kona, hunaia, ana, no ka, mew, na, lohe, akn la o Laieikawai i ka, olelo a kona, knpnnawahine, o Laieikawai no ka, makemake e huna ia. ia; aka, na, makemake ole kela e huna. A no ka, ike maopopo oa, ana, aku o ka, mea waa ia, Laieikawai, alaila, he nuhou ia, i ka, mea, waa. Alaila, knpu ae la ka manao ano, e iloko, ona, e hele e, hookanlana, ia Molokai apuni, no keia, mea, ana, e iini nei. Alaila, olelo akn la na, mea, waa, nei ia, Laieikawai ma, "Anhea, olua, e noho olna, i ka, hale nei, na, olna, na, mea, a pan oloko, aole kekahi mea, e koe o ka, hale nei ia, olna, o olna, maloko a mawaho o, keia, wahi." A no ka hoopuka ana, o, ka mea, waa, i keia, olelo, alaila, olelo, aku la o Laieikawai, " E ke kamaaina, o maua, e hele oa, ana anei oe? No ka mea, ke ike. lea nei mana, i kon kauoha, honna ana, me he mea la e hele loa anaoe 76 HAWAIIAN ROMANCE OF LAIEIKAWAI ETH. ANN. 33 Said the host, "O daughter, not so; I shall not forsake you; but I must look for a mate to paddle you both to Lanai." And at these words, Waka said to their host, " If that is the reason for your going away, leaving us in charge of everything in your house, then let me say, we can help you paddle." The man was displeased at these words of Waka to him. He said to the strangers, " Let me not think of asking you to paddle the canoe; for I hold you to be persons of importance." Now it was not the man's intention to look for a mate to paddle the canoe with him, but as he had already determined, so now he vowed within him to go and spread around Molokai the news about Laieikawai. When they had done speaking the paddler left them and went away as he had vowed. As he went he came first to Kaluaaha and slept at Halawa, and here and on the way there he proclaimed, as he had vowed, the beautyof Laieikawai. The next day, in the morning, he found a canoe sailing to Kalaupapa, got on board and went first to Pelekunu and Wailau; afterwards he came to Waikolu, where the seer was staying. When he got to Waikolu the seer had already gone to Kalaupapa, but this man only stayed to spread the news of Laieikawai's arrival. When he reached Kalaupapa, behold! a company had assembled for boxing; he stood outside the crowd and cried with a loud voice:1 " O ye men of the people, husbandmen, laborers, tillers of the soil; O ye chiefs, priests, soothsayers, all men of rank in the household of the chief! All manner of men have I beheld on my way hither; I have seen the high and the low, men and women; low chiefs, the kaukaualii, men and women; high chiefs, the niaupio, and the ohi; but never have I beheld anyone to compare with this one whom I have seen; and I declare to you that she is more beautiful than any of the daughters of the chiefs on Molokai or even in this assembly." Now when he shouted, he could not be heard, for his voice was smothered in the clamor of the crowd and the noise of the onset. And wishing his words to be heard aright, he advanced into the midst of the throng, stood before the assembly, and held up the border of his garment and repeated the words he had just spoken. BECKIWITH] TEXT AND TRANSLATION 77 I aku la ke kamaaina, "E ke kaikamahine, aole pela, aole au e haalele ana ia oula; aka, i manao ae nei au e huli i kokoolua no'u e hoe aku ai ia olua a pae i Lanai." A no keia olelo a ka mea waa, i aku ha o Waka i ke kamaaina o laua nei, " Ina o ke kumu ia o kou hele ana i kauoha honua ai oe i na mea a pau o kou hale ia maua; alaila, ke i aku nei wau, he hiki ia maua ke kokua ia oe ma ka hoe ana." A ike ka mea waa he mea kaumaha keia olelo a Waka imua ona. Olelo aku ha oia imua o na malahini, "Aole o'u manao e hoounauna aku ia olua e kokua mai ia'u ma ka hoe pu ana i ka waa, no ka mea, he mea nui olua na'u." Aka, aole pela ka manao o ka mea waa e huli i kokoolua hoe waa Pu me ia, no ka mea, ua hooholo mua oia i kana olelo hooholo iloko ona, e hele e kukala aku ia Laieikawai apuni o Molokai. A pau ke kamailio ana a lakou i keia mau olelo, haalele iho la ka mea waa ia laua nei, a hele aku ha e like me ka oleho hooholo mua ihoko ona. Ia hele ana, ma Kaluaaha kona hiki mua ana, a moe aku oia i Halawa, a ma keia hele ana a ia nei, na kukala aku oia i ka maikai o Laieikawai e like me kona manao paa. A ma kekahi ha ae, i ke kakahiaka nui, loaa ia ia ka waa e holo ana i Kalaupapa, kau aku la oia maluna o ka waa, hiki mua oia i Pehekunu, a me Waihau, a mahope hiki i Waikolu kahi a ka Makaula e noho ana. Ia ia nae i hiki aku ai i WaikoLu, ua hala mua aku ua Makaula nei i Kahaupapa, aka, o ka hana mau a ua wahi kanaka nei, ke kukala hele no Laieikawai. A hiki keia i Kalaupapa, aia hoi, he aha mokomoko e akoakoa ana ku aku la oia mawaho o ka aha, a kahea aku la me ka leo nui, "E ka hu, e na makaainana, e ka lopakuakea, lopahoopiliwale, e na'lii, na Kahuna, na kilo, na aialo, ua ike au i na mea a pau ma keia hele ana mai nei a u, ua ike i na mea nui, na mea liilii, na kane, na wahine, na kaukaualii kane, na kaukaualii wahine, ka niaupio, ke ohi, aole wau i ike i kekahi oi o lakou e like me ka'u mea i ike ai, a ke olelo nei au, oia ka oi mamua o na kaikamahine kaukaualii o Molokai nei apuni, a me keia aha no hoi." Ia manawa nae a ia nei e kahea nei, aole i lohe pono mai ka aha, no ka mea, ua uhiia kona leo e ka haukamumu leo o ka aha, a me ka nene no ka hoouka kaua. A no ko ianei manao i lohe ponoia mai kana oleho, oi pono loa aku la ia iwaena o ke anaina, ku iho la oia imua o ka aha, a kuehu ae ha oia i ka lepa o kona aahu, a hai hou ae ha i ka olelo ana i olelo mua ai. 78 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. AN'N. 33 Now the high chief of Molokai heard his voice plainly, so the chief quieted the crowd and listened to what the stranger was shouting about, for as he looked at the man he saw that his face was full of joy and gladness. At the chief's command the man was summoned before the chief and he asked, " What news do you proclaim aloud with glad face before the assembly? " Then the man told why he shouted and why his face was glad in the presence of the chief: " In the early morning yesterday, while I was working over the canoe, intending to sail to Lanai, a certain woman came with her daughter, but I could not see plainly the daughter's face. But while we were talking the girl unveiled her face. Behold! I saw a girl of incomparable beauty who rivaled all the daughters of the chiefs of Molokai." When the chief heard these words he said, "If she is as good looking as my daughter, then she is beautiful indeed." At this saying of the chief, the man begged that the chiefess be shown to him, and Kaulaailehua, the daughter of the chief, was brought thither. Said the man, "Your daughter must be in four points more beautiful than she is to compare with that other." Replied the chief, "She must be beautiful indeed that you scorn our beauty here, who is the handsomest girl in Molokai." Then the man said fearlessly to the chief, "Of my judgment of beauty I can speak with confidence." 12 As the man was talking with the chief, the seer remained listening to the conversation; it just came to him that this was the one whom he was seeking. So the seer moved slowly toward him, got near, and seized the man by the arm, and drew him quietly after him. When they were alone, the seer asked the man directly, "Did you know that girl before about whom you were telling the chief?" The man denied it and said, "No; I had never seen her before; this was the very first time; she was a stranger to me." So the seer thought that this must be the person he was seeking, and he questioned the man closely where they were living, and the man told him exactly. After the talk, he took everything that he had prepared for sacrifice when they should meet and departed. BECKWITH] BECK WITH]TEXT AND TRANSLATION 7 79 JIoko o keia manawa, lohe pono loa aku. la ke Alii nui o Molokai i keia leo, alaila hooki ae la ke a~ii i ka aha, i loheia aku ai ka olelo a keia kanaka malahini e kuhea nei; no ka inca, iloko o ko ke a~ii ike ana aku i ua wahi kanaka nei, ua hoopihaia kona mau maka i ka olioli, me ke ano pihoihoi. Kaheaia aku la ua wahi. kanaka nei mamuLi o ke kauoha a ke a~ii, a hele mai la imua o ke a~ii, a ninau aku la, " Heaha kou mea e nui nei kou leo imua o ka aha, me ka maka olioli?" Alaila, hai mai la kela i ke kumu o kona kahea ana, a me kona olioli imula o ke a~ii. " Ma ke kakahiakanui o ka la i nehinei, e lawelawe ana wau i ka waa no ka manao e holo i Lanai, hoea mai ana keia wahine me ke kaikamahine, aole nae au i ike lea i ke ano o ua kaikamahine la. A-ka, iloko o ko maua wa kamajilo, hoopuka mai la ke kaikamahine i kona mau maka mai kona hunaia ana, aia hoi, ike aku la wau he kaikamahine maikai, i oi aku mamua o, na kaikamahine a~ii o Molokai nei." A lohe ke alii i keia olelo, ninau aku la, "mIa ua like kona maikai me kuu kaikamahine nei la, aLaiLa, ua nani io." A no keia ninaul a ke alii, noi aku la ua wahi kanaka. nei e, hoikeia mai ke kaikamahine a~ii imua ona, a Laweia mai la o KauLaaiLehua ke kaikamahine a ke a~ii. I aku la ua wahi kanaka, nei, " E ke aLii! oianei la, eha kikoo i koe o ko iaLa maikai ia ianei, aLaiLa, like aku me, keLa." I mai la ke a~ii, " E! nani io aku la, ke hooLe ae nei oe i ka makou maikai e ike nei, no ka mea, o ko Molokai oi no keia." Alaila, olelo, aku la kahi kanaka. i ke a~ii me ka wiwo ole, " No ko'u ike i ka maikai, ko'u mea no ia i oLeLo. kaena ai." Ia manawa a kahi kanaka e kamaiLio ana me ke a~ii, e noho ana ka Makaula ia manawa e hooLohe ana i ke ano o ke kamailio ana, aka, ua haupu honua ae ka MakauLa, me he mea la o kana mea e ukaLi nei. A no keia mea, neenee Loa. aku la ka MakauLa a kokoke, paa aku La ma ka lima o kahi kanaka, a huki maLu aku la ia ia. Ia Laua ma kahi kaawaLe, ninau pono aku la ka MakauLa i ua wahi kanaka, nei, " Ua ike no anei oe i kela kaikamahine marnua au e kamaiLio nei i ke aLii?" Hoole aku la ua wahi kanaka nei, me ka i aku, "AoLe au i ike mamua, akahi no wau a ike, a he mea maLahini ia i ko'u mau maka." A no keia mea, manao ae la ka MakauLa, o, kana mea i imi mai ai, me ka ninau pono aku i kahi i noho ai, a hai ponoia mai la. A pau ka Laua kamailio, ana, lawe ae la oia i na mea ana i hoomakaukau ai i mohai no ka manawa e halawai aku ai, a hele aku la. CHAPTER III When the seer set out after meeting that man, he went first up Kawela; there he saw the rainbow arching over the place which the man had described to him; so he was sure that this was the person he was following. He went to Kaamola, the district adjoining Keawanui, where Laieikawai and her companion were awaiting the paddler. By this time it was very dark; he could not see the sign he saw from Kawela; but the seer slept there that night, thinking that at daybreak he would see the person he was seeking. That night, while the seer was sleeping at Kaamola, then came the command of Kapukaihaoa to Laieikawai in a dream, just as he had directed them at Malelewaa. At dawn they found a canoe sailing to Lanai, got on board, and went and lived for some time at Maunalei. After Laieikawai and her companion had left Kalaeloa, at daybreak, the seer arose and saw that clouds and falling rain obscured the sea between Molokai and Lanai with a thick veil of fog and mist. Three days the veil of mist hid the sea, and on the fourth day of the seer's stay at Kaamola, in the very early morning, he saw an end of the rainbow standing right above Maunalei. Now the seer regretted deeply not finding the person he was seeking; nevertheless he was not discouraged into dropping the quest. About 10 days passed at Molokai before he saw the end of the rainbow standing over Haleakala; he left Molokai, went first to Haleakala, to the fire pit, but did not see the person he was seeking. When the seer reached there, he looked toward Hawaii; the land was veiled thick in cloud and mist. He left the place, went to Kauwiki, and there built a place of worship13 to call upon his god as the only one to guide him to the person he was seeking. Wherever the seer stopped in his journeying he directed the people, if they found the person he was following, to search him out wherever he might be. At the end of the days of consecration of the temple, while the seer was at Kauwiki, near the night of the gods Kane and Lono,14 the land of Hawaii cleared and he saw to the summit of the mountains. 80 MOKUNA III la hele ana o ka Makaula mahope. iho o ko laua halawai ana me kahi kanaka, hiki mua keia iluna o Kawela; nana aku la oia, e pio ana ke anuenue i kahi a ua wahi kanaka nei i olelo ai ia ia; alaila, hoomaopopo lea iho la ka Makaula o kana mea no e ukali nei. A hiki keia i Kaamola ka aina e pili Pu la me Keawanui, kahi hoi a Laieikawai ma e kali nei i ka mea waa, ia manawa, ua poeleele loa iho la, ua hiki ole ia ia ke ike aku i ka mea ana i ike ai iluna o Kawela, aka, ua moe ka Makaula malaila ia po, me ka manao i kakahiaka e ike ai i kana mea e imi nei. I kela po a ka Makaula e moe la i Kaamola, aia hoi, ua hiki ka olelo, kauoha a Kapukaihaoa ia Laieikawai ma ka moeuhane, e, like me ke kuhikuhi ia laua iloko o, ko laua mau la ma Malelewaa. Ia wanaao ana ae, loaa ia laua ka waa e holo ai i Lanai, a kau laua malaila a holo aku la, a ma Maunalei ko laua wahi i noho ai i kekahi mau la. Ia Laieikawai ma i haalele ai ia Kalaeloa ia kakahiaka, ala ae La ka Makaula, e ku ana ka punohii i ka moana, a me ka ua koko, ala nae, ua uhi paapuia ka moana i ka noe a me ke awa, mawaena o Molokai, a me Lanai. Ekolu mau la o ka uhi paapu ana o keia noe i ka moana, a i ka eha o ko ka Makaula mau la ma Kaamola, I ke kakahiaka nui, ike aku la oia e ku ana ka onohi iluna pono o Maunalei; aka, ua nui boa ka minamina o ka Makaula no ke halawai ole, me kana mea e imi nei, aole nae oia i pauaho a hooki i kona manaopaa. Ua aneane e. haba na la he umi ia ia ma, Molokai, ike hou aku la oia e ku ana ka punohu ilun-a o Haleakala; haalele keia ia Molokai, hiki mua oia iluna o Haleakala ma kela lua pele, aole nae oia i ike i kana mea e imi nei. I ua Makaula nei nae, i hiki ai malaila, ike aku la oia ia Hawaii, ua. uhi paapuia ka aina i ka ohu, a me ka noe. A. haalele keia ia wahi, hiki keia i Kauwiki, a malaila oia, i kukulu ai i wahi heiau, kahi hoi e hoomana ai i kona Aku, ka mea hiki ke kuhikuhi i kana mea e imi nei. I ua. Makaula nei e kaapuni ana ma na wahi a pau ana i kipa aku ai, ua kauoha mua aku ka Makauba, i na e boaa kana mea e imi nei, alaila, e huli aku ia ia ma kahi e loaa ai. A pau ke kapu heiau a ua Makaula nei ma Kauwiki, i na po o Kane, a me Lrono paha, alaila, ike maopopoia aku la ke, kalae ana o ka amna a puni o Hawaii, a ua waiho pono mai na kuiahiwi. 60604-18 —4-1 81 82 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. S8 Many days the seer remained at Kauwiki, nearly a year or more. but he never saw the sign he had followed thither. One day in June, during the first days of the month, very early in the morning, he caught a glimpse of something like a rainbow at Koolau on Hawaii; he grew excited, his pulse beat quickly, but he waited long and patiently to see what the rainbow was doing. The whole month passed in patient waiting; and in the next month, on the second day of the month, in the evening, before the sun had gone down, he entered the place of worship prepared for his god and prayed. As he prayed, in the midst of the place appeared to the seer the spirit forms15 of Laieikawai and her grandmother; so he left off praying, nor did those spirits leave him as long as it was light. That night, in his sleep, his god came to him in a vision and said: "I have seen the pains and the patience with which you have striven to find Waka's grandchild, thinking to gain honor through her grandchild. Your prayers have moved me to show you that Laieikawai dwells between Puna and Hilo in the midst of the forest, in a house made of the yellow feathers of the oo bird 16; therefore, to-tomorrow, rise and go." He awoke from sleep; it was only a dream, so he doubted and did not sleep the rest of the night until morning. And when it was day, in the early morning, as he was on Kauwiki. he saw the flapping of the sail of a canoe down at Kaihalulu. He ran quickly and came to the landing, and asked the man where the boat was going. The man said, " It is going to Hawaii"; thereupon he entreated the man to take him, and the latter consented. The seer returned up Kauwiki and brought his luggage, the things he had got ready for sacrifice. When he reached the shore he first made a bargain with them. "You paddlers, tell me what you expect of me on this trip; whatever you demand, I will accede to; for I was not well treated by the men who brought me here from Oahu, so I will first make a bargain with you men, lest you should be like them." The men promised to do nothing amiss on this trip, and the talk ended; he boarded the canoe and set out. On the way they landed first at Mahukona in Kohala, slept there that night, and in the morning the seer left the paddlers, ascended to Lamaloloa, and entered the temple of Pahauna,17 an ancient temple belonging to olden times and preserved until to-day. BECKWITH] BECK WITH]TEXT AND TRANSLATION 8 83 LUa inui no na Ia o ka Makaula mia Kauwiki, aneane makahiki a oi ae paha. aole nae oia i ike iki i kca hoajiona mau ana e ukali nei. I kekahi la, i ka malama o Kaaona, i na Ku, i ka manawa. kakahiaha nui, ike aweawea aku la oia he wahi onohi ma Koolau, o Hawaii; ia manawa, puiwa koke ae la cia me ka lele o hona oili me ka maikai ole o kona noonoo ana; aka, na kali loihi no oia me ka hoomanawanni ii maopopo lea ka hana a hela wahi onohi; a pau. ia mala-ma okoa, h a hoomanawanujia eia, a i kekahi malama ae, i ka la o Kukahi, i ke ahiahi, mamua o ka napoo ana o ka la, komno aku. la oia iloko o kona wahi heiau, kahi i hoomakaukau ai no kona Akuia, a pule aku. la oia. Ia ia e pule ana, a i ha, waenakonu o ka manawa, ku. mai la imua o na Makanla nei ke hahoaka o Laieikawai, a me kona hupunawahine; a, no keia mea, hooniau aku la oia i ka pule ana, aole nae i haalele kela kahoaka ia ia a hiki i ka maamaama ana. Ia po iho, iloko o kona manawa hiamoe, halawai mal la kona Akua me ia ma ka hihio, i mai la, " Ua ike au i kou luhi, a me hou hoomanawanui ana, me he ahe e loaa ia oe ka moopuna a Waha, me hou manao hoi e loaa kou pomaikai no kana moopuna mai. Iloko o han pule ana, ua hihi ia'u. ke kuhikuhi, e loaa no o Laieikawai ia oe, mawaena o Puna, a me Hilo, iloko o ka ululaau, e noho ana iloho o ka hale i uhiia i na hulu melemele o ha Oo, iiolaila, apopo e hu. oe a hele." Puoho ae la oia mai ha hiamoe, aia ha he hihio, a no kela mea, pono ole iho la kona manao, aole e hiki ia ia ke moe ia po a ao. Ia Po a ao ae i ke kakahiaka nui, ia ia maluna o Kauwiki, ike aku la oia i ke kilepalepa a ka pea o ka waa ilalo'o Kaihahilu; holo wikiwiki aku la oia a hiki i ke awa, ninau aku. la i kahi a keia waa e holo ai, haiia mai la, " E holo ana i Hawaii," a noi aku lat oia e kau pu me lakou. ma ka waa, a aeia mai la oia Pu me lakou. Hoi hou ahn la ha Makaula iluna o Kauwiki, e lawe mai i hana mau. wahi uhana, na mea ana i hoomakaukau ai i kanaenae. Ia manawa, aia nei i hihi ai i ha waa, hai mua aku la oia i kona manao i nra mea waa, " E na mnea waa, e hai mai oukou i ka'u hana ma keia hobo ana o kakou; ma ha oukou mea e olebo mai ai, malaila wan e hoolohe ai, no ha mea, he kanaha wau i hana pono oleia e na mea waa i ko'u holo ana mai Oahu mai, nolaila wau e hal mua ahu nei ia oukou e na mea waa, mabia o like oukou me baua."' A no heia olelo a ha Mahaula, obelo mai ba na mea waa, aobe e hanaia kekahi, mea pono ole ma ia hobo ana o lakou; a pau keia mau mea han bahou ma ha waa a hobo aku ba. Ma ia hobo ana hiki mua lakou i Mahukona, ma Kohala, moe malaiba ia po, a i he hakahiaka ana ae, haalebe ha Ma-kaula i na inea waa, pui ahu ba oia a hihi i Lamaloloa, a komo aku la i Pahauna ha heiau, he heiau kahiko hela mai ha po mai, a hiki i keia manawa. 84 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Many days he remained there without seeing the sign he sought; but in his character as seer he continued praying to his god as when he was on Kauwiki, and in answer to the seer's prayer, he had again the same sign that was shown to him on Kauwiki. At this, he left the place and traversed Hawaii, starting from Hamakua, and the journey lasted until the little pig he started with had grown too big to be carried. Having arrived at Hamakua, he dwelt in the Waipio Valley at the temple of Pakaalana but did not stay there long. The seer left that place, went to Laupahoehoe, and thence to Kaiwilahilahi, and there remained some years. (Here we will leave the story of the seer's search. It will be well to tell of the return of Kauakahialii to Kauai with Kailiokalauokekoa.18 As we know, Laieikawai is at Paliuli.) In the first part of the story we saw that Kapukaihaoa commanded Waka in a dream to take Laieikawai to Paliuli, as the seer saw. The command was carried out. Laieikawai dwelt at Paliuli until she was grown to maidenhood. When Kauakahialii and Kailiokalauokekoa returned to Kauai after their meeting with the " beauty of Paliuli " there were gathered together the high chiefs, the low chiefs, and the country aristocracy as well, to see the strangers who came with Kailiokalauokekoa's party. Aiwohikupua came with the rest of the chiefs to wail for the strangers. After the wailing the chiefs asked Kauakahialii, "How did your journey go after your marriage with Kailiokalauokekoa?" Then Kauakahialii told of his journey as follows: " Seeking hence after the love of woman, I traversed Oahu and Maui, but found no other woman to compare with this Kailiokalauokekoa here. I went to Hawaii, traveled all about the island, touched first at Kohala, went on to Kona, Kau, and came to Keaau, in Puna, and there I tarried, and there I met another woman surpassingly beautiful, more so than this woman here (Kailiokalauokekoa), more than all the beauties of this whole group of islands." During this speech Aiwohikupua seemed to see before him the lovely form of that woman. BECKWITH] BECK WITH]TEXT AND TRANSLATION 8 85 Ua nui loa na la ona malaila o ka noho ana, aole nae oia i ike i kana mea e imi ai; aka, ma kona ano Makaula, hoomau aku la oia i ka pule i ke Akua, e like me kona man la ma Kauwiki, a no ka pule hooman a na Makaula nei, na booa hou ia ia ke kuhikuhi ana e bike me kela hoike ia ia ma Kauwiki. A no keia mea, haalele oia ia. wahi, kaahele akn la oia ia Hawaii; ma Hamakua kona hiki mua ana, oi hele akn oia mai ka manawa uuku o kahi puaa a nui boa, a na ka puaa no e hele. Ia ia i hiki ai i Hamakua, malalo o Waipio kona wahi i noho ai ma Pakaalana, aole nae he nui kona mau la malaila. Haalele ka Makaula ia wahi, hiki aku oia i Laupahoehoe, a mabaila aku a hiki i Kaiwilahilahi, a malaila oia i noho ai he man makahiki. (Maanei, e waiho kakou i ka moolelo no pa imi ana o ka Makanla. Pono e kamailio no ka hoi ana o Kauakahialii, i Kau ai, me Kailiokalauokekoa; i ike ai kakou, aia o Laieikawai i Pabinli.) Ma na. Helu mua o keia Kaao, ua ike kakon na Kapukaihaoa. i kauoha ia Waka ma ka moeuhane e hoihoi ia Laieikawai i Pabiuli, mamuli o ka ike a ka Makaula. Uia hookoia no nae e bike me ke kauoha, na noho o Laieikawai ma Palinl, a hiki i kona hookanakamakua ana. la, Kauakahialii, laua o Kailiokalauokekoa i hoi ai i Kauai, mahope iho o ko lana halawai ana me ka Obali o Paliuli (Laieikawai), a hiki lakou i Kauai, manka o Pihanakabani, kui aku. la ka lono ia Kauai a puni; akoakoa mai la na'Iii, na kaukaualii, a me na makaainana a pan e ike i ka puka malahini ana aku o Kailiokalaokekoa ma, e like me ka mea mau; o Aiwohiknpna nae kekahi oia poe Abii i akoakoa pn mai ma keia aha nwe o na, malihini. A pau ka nwe ana a lakon, ninan akn la na'lii ia Kauakahialii "Pehea kan hole ana aku nei mamnli o kon hoaa'ia ianei?" (Kailiokalanokekoa.) Alaila, hai akn la o Kanakahialii i kona hele ana, penei: " I ko'n hole ana mai anei aku mamuli o ke aloha o ka wahine, a. puni Oahu, a me Maui, aole i loaa ia'n kekahi wahine e like me Kailiokalauokekoa nei; a hiki an i Hawaii, kaapuni wan ia moknpuni. Ma Kohaba knn hiki mna ana. Kaahele an ma Kona, Kan, a hiki an i Keaan, a ma Puna, a malaila wan i noho ai, a. malaila wan i halawai ai me kekahi wahine maikai i oi akn mamna o ianei (Kailiokalankekoa). A o ka oi no hoi ia mamna o na wahine maikai o keia man moknpnni a pan."7 Iboko o keia olelo ana a Kanakahialii, hoomaopopo boa mai la o Aiwohikupua i ka helehelena maikai o na wahine nei. 86 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Then said Kauakahialii: "On the first night that she met my man she told him at what time she would reach the place where we were staying and the signs of her coming, for my man told her I was to be her husband and entreated her to come down with him; but she said:' Go back to this ward of yours who is to be my husband and tell him this night I will come. When rings the note of the oo bird I am not in that sound, or the alala, I am not in that sound; when rings the note of the elepaio then am I making ready to descend; when the note of the apapane sounds, then am I without the door of my house; if you hear the note of the iiwipolena,'9 then am I without your ward's house; seek me, you two, and find me without; that is your ward's chance to meet me.' So my man told me. " When the night came that she had promised she did not come; we waited until morning; she did not come; only the birds sang. I thought my man had lied. Kailiokalauokekoa and her friends were spending the night at Punahoa with friends. Thinking my man had lied, I ordered the executioner to bind ropes about him; but he had left me for the uplands of Paliuli to ask the woman why she had not come down that night and to tell her he was to die. "When he had told Laieikawai all these things the woman said to him,' You return, and to-night I will come as I promised the night before, so will I surely do.' " That night, the night on which the woman was expected, Kailiokalauokekoa's party had returned and she was recounting her adventures, when just at the edge of the evening rang the note of the oo; at 9 in the evening rang the note of the alala; at midnight rang the note of the elepaio; at dawn rang the note of the apapane; and at the first streak of light rang the note of the iiwipolena; as soon as it sounded there fell the shadow of a figure at the door of the house. Behold! the room was thick with mist, and when it passed away she lay resting on the wings of birds in all her beauty." At these words of Kauakahialii to the chiefs, all the body of Aiwohikupua pricked with desire, and he asked, "What was the woman's name? " They told him it was Laieikawai, and such was Aiwohikupua's longing for the woman of whom Kauakahialii spoke that he thought to make her his wife, but he wondered who this woman might be. Then he said to Kauakahialii: " I marvel what this woman may be, for I am a man who has made the whole circuit of the islands, but I never saw any woman resting on the wings of birds. It may be she is come hither from the borders of Tahiti, from within Moaulanuiakea." 20 BECKWITH] BP~CK ITH ITEXT AND TRANSLATION 8 87 Alaila, hai aku la o Kauakahialii, "1I ka Po mna, mahope iho o ko laua halawai ana me kuu wahi kahn nei, hai mai la oia i kona manawa e hiki mai ai i kahi o ko makou wahi e noho ana, a hai mai la no hoi oia i na hoajiona o kona hiki ana mai; no ka me a, ua olelo akn knu wahi kahu nei i kane au na ua wahine nei, me ke koi aku no hoi e iho pn mai laua me ua wahi kahu nei o'u, aka, ua hai mai kela i kana olelo, 'E hoi oe a ko hanai, knn kane hoi au e olelo mnai nei, olelo akn oe ia ia, a keia po wan hiki aku, mna e kani aku ka leo o ka Ao, aole wan iloko oia leo; a kani aku ka leo o ka Alala, aole no wau iloko oia leo; i na e kani aku ka leo o ka Elepaio, hoomakankau wau no ka iho aku; a i kani aku ka leo o ka Apapane, alaila, ua pnka wau mawaho o kun hale nei; hoolohe mai auanei oe a i kani aku ka leo o ka liwipolena, alaila, aia wau mawaho o ka hale o ko hanai; imi ae olua a boaa wan mawaho, oia kuu manawa e launa ai me ko hanai.' Pela mai ka olelo ua wahi kahn nei o'un. " I ka po hoi ana e kauoha nei, aole i hiki ae, o i kali akn makou a ao ia po, aole i hiki ae; o na mann wale no kai kani mai, manao 1'ho la wan he wahahee na knn wahi kahu; i Punahoa nae lakou nei (Kailiokalauokekoa ma) kahi i mnoe ai me, na aikane. No kun manao he wahahee na, kun wahi kahn, nolaila, kanoha ae ana wan i ka Ilamukn e hoopaa i ke kanla; aka, na hala e na wahi kahn nei o'n i uka o Paliuli, e ninau akn i ua wahine nei i ke knmn o kona hiki ole ana i kai ia po, me ka hai akn no hoi e make ana ia. "A pan kana. olelo ana ia Laieikawai i keia man mea, i mai la ka wahine i na wahi kahn nei o'n, 'E hoi oe, a ma keia po hiki akn an, e like me ka'n kanoha ia oe i ka po mna, pela no wan e hiki akn ai.' "TIa po iho, oia ka po e hiki mai ai na wahine nei, na pnka mna ae lakon nei (Kailiokalanokekoa ma) i ke ao, i na po nei e kaao ana no o ianei ia mnakon, i ke kihi o ke ahiahi, kani ana ka leo o ka Ao; i ka pili o ke ahiahi, kani ana ka leo o ka Alala; i ke kan, kani ka leo o ka Elepaio; i ka pili o ke ao, kani ana ka leo o ka Apapane; ai i ka owehewhe ana o ke alanla, kani ana ka leo o ka Jiwipolena; ia kani ana no hoi, malu ana ke aka ma ka pnka o ka hale, aia hoi, nia paa oloko i ka noe, a i ka mao ana ae, e kan mai ana kela ilnna o ka ehen o na mann, me kona nani nui." A no keia. olelo a Kanakahialii imna o na'lii, na hookniia mai ko Aiwohiknpna kino okoa e ka iini nni, me ka ninan akn, " Owai ka inoa oia wahine? " Haiia. akn la oia o Laieikawai; a no ka iini nni o Aiwohiknpna i keia. mea a Kauakahialii e olelo nei, manao iho la ia e kii i wahine mare nana, aka, na haohao o Aiwohikupna no keia wahine. Nolaila, hai aku oia i kana olelo imna o Kauakahialii, " Ke haohao nei wan i keia wahine, no ka mea, owan ka, mea nana i kaapuni keia man moknpnni, aole wan i ike i kekahi wahine e kan mai ilnna o ka ehen o na mann; me he inca la no knknln o Tahiti mai ia wahine, noloko o Moanlanuiakea." 88 HAWAIIAN ROMANCE OF LAIEIKAWAI LETH. ANN. 83 Since Aiwohikupua thought Laieikawai must be from Moaulanuiakea, he determined to get her for his wife. For before he had heard all this story Aiwohikupua had vowed not to take any woman of these islands to wife; he said that he wanted a woman of Moaulanuiakea. The chiefs' reception was ended and the accustomed ceremonies on the arrival of strangers performed. And soon after those days Aiwohikupua took Kauakahialii's man to minister in his presence, thinking that this man would be the means to attain his desire. Therefore Aiwohikupua exalted this man to be head over all things, over all the chief's land, over all the men, chiefs, and common people, as his chief counsellor. As this man became great, jealous grew the former favorites of Aiwohikupua, but this was nothing to the chief. BECKWITH] TEXT AND TRANSLATION 89 No ka manao o Aiwohikupua no Moaiilanuiakea, o Laieikawai, oia kona mea i manao ai e kii i wahine nana. No ke mea, manna. aku o, kona, lohe ana, i keia man mea, ua olelo paa o Aiwohikupua, aole e lawe i kekahi wahine o keia man mokupuni i wahine mare nana; ma, olelo oia, aia kana wahine makemake noloko o Moaxilanuiakea. A pau ke kamajilo ana a na'lii no keia man mea, a me ka walea ana e like me ka mea man o ka, puka malihini ana. A mahope koke iho oia man la, lawe ae la o Aiwohikupna i kahi o Kauakahialii, i kanaka lawelawe imna o kona alo, me ka manao o Aiwohiknpna o kela wahi kanaka ka mea e loaa ai ko ke Alii makemake. A no keia knmn, hoolilo boa ae la o Aiwohiknpna i na wahi kanaka nei i p00 kiekie mainna o na mea a pan, o ko ke Alii man ana, a pan, a me na kanaka, a pan boa, na'lii a me na mnakaainana, ma kona, ano Knhina Nni. A libo ae la ua wahi kanaka nei i mea nui, hnahua mai la na punahele mna a Aiwohikupna, aka, he mea ole bakon i ko ke Alii manao. 60604-18 12 CHAPTER IV After this man had become great before the chief, even his high counsellor, they consulted constantly together about those matters which pleased the chief, while the people thought they discussed the administration of the land and of the substance which pertained to the chief; but it was about Laieikawai that the two talked and very seldom about anything else. Even before Aiwohikupua heard from Kauakahialii about Laieikawai he had made a vow before his food companions, his sisters, and before all the men of rank in his household: " Where are you, O chiefs, O my sisters, all my food companions! From this day until my last I will take no woman of all these islands to be my wife, even from Kauai unto Hawaii, no matter how beautiful she is reported to be, nor will I get into mischief with a woman, not with anyone at all. For I have been ill-treated by women from my youth up. She shall be my wife who comes hither from other islands, even from Moaulanuiakea, a place of kind women, I have heard; so that is the sort of woman I desire to marry." When Aiwohikupua had heard Kauakahialii's story, after conferring long with his high counsellor about Laieikawai, then the chief was convinced that this was the woman from Tahiti. Next day, at midday, the chief slept and Laieikawai came to Aiwohikupua in a dream 21 and he saw her in the dream as Kauakahialii had described her. When he awoke, lo! he sorrowed after the vision of Laieikawai, because he had awakened so soon out of sleep; therefore he wished to prolong his midday nap in order to see again her whom he had beheld in his dream. The chief again slept, and again Laieikawai came to him for a moment, but he could not see her distinctly; barely had he seen her face when he waked out of sleep. For this reason his mind was troubled and the chief made oath before all his people: 00 MOKUNA IV Mahope iho o ka lilo ana o ua wahi kanaka nei i mea nui imua o ke Alii, me he Kuhina Nui la; a oia ka hoa kuka mau o. ke A~ii ma na mea e lealea ai ke Alii, me ka manao akn o ka poe e, e kuka ana ma na mea pili i ka aina, a me na waiwai e like me ka mea mau i ka noho Alii ana. Eia ka o Laieikawai no ka laua kuika mau, a he uuku ke kuka ma na mea e ae. Mamna aku nae o ko Aiwohikupua lohe ana ia Kauakahialii no Laieikawai, na hoike e oia i kana olelo paa imua o kona man kan-u kaualii, a me na kaikuahine ona, a me kona poe aialo a pan, a eia kana olelo paa, "Auhea oukou e ko'u mau kankaualii, a me na kaikuahine o'u ko'u mau aialo a pan; mai keia la aku a. hiki i ko'u mau la hope, aole loa ana wan e lawe i kekahi wahine o keia mau mokupnni i wahine mare na'n, mai Kanai nei a hala boa i Hawaii, mna i oleloia, mai he miau wahine maikai, aole no hoi au e haawi i ko'n kino e komo akn ma ke ano kolohe, he oleloa no. No ka mea, he kanaka hana pono oleia wan e na wahine, mai ko'n wa opiopio mai a hiki i ko'n hookanakamakna ana. Aia no ka'n wahine. ae, ke kii mai, no kekahi man aina e mai, mna noloko mai o Moaulanniakea, kahi o, na wahine oluolu a'u i lohe ai; alaila, o ka'n wahine makemake ia, i' na i kiiia mai wau ma na ano elna." Iloko o ko. Aiwohiknpna lohe ana ia Kanakahialii, a me ko, lana knka mau ana me kona Knhina Nni no Laieikawai, alaila, manaopaa ae la ke Alii no. Tahiti mai na wahine la. I kekahi la, i ke awakea, hiamoe iho la ke Alii, boaa iho la o Laieikawai ia Aiwohikupua ma ka moenhane, ua like kana ike ana ia Laieikawai ma ka moenhane me ka Kanakahialii obelo ana ia ia. A puoho. ae la ke Alii he moeuhane kana. Iloko oia ala ana ae, aia hoi, he mea minamina loa i ke Alii i kona ike ana ia Laieikawai ma ka moeuhane, no ka mea, ua ala e. mai ka hiamoe o ke Alii; a no ia mea, makemake iho la ke, Alii e loaa hon ia ia ka hiamoe loihi ana ma, ia awakea, i knmn eike hon aku ai ikana mea i ike ai ma ka moeuhane. Hoao hou iho, la ke Alii e hiamoe hou, boaa hou no o Laieikawai ma ka hihio pokole boa, aole nae oia i ike maopopo boa akn, he wahi helehelena wale no kana ike lihi ana, a hikilele ae a oia. A no keia. mea, ua ano e boa ko, ke, AMi manao, ia manawa ka hoopuka ana a ke Alii i olelo paa imua o kona, mau mea a pan, penei no ia: '91 92 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 "Where are you? Do not talk while I am sleeping; if one even whispers, if he is chief over a district he shall lose his chiefship; if he is chief over part of a district, he shall lose his chiefship; and if a tenant farmer break my command, death is the penalty." The chief took this oath because of his strong desire to sleep longer in order to make Laieikawai's acquaintance in his dream. After speaking all these words, he tried once more to sleep, but he could not get to sleep until the sun went down. During all this time he did not tell anyone about what he saw in the dream; the chief hid it from his usual confidant, thinking when it came again, then he would tell his chief counsellor. And because of the chief's longing to dream often, he commanded his chief counsellor to chew awa. So the counsellor summoned the chief's awa chewers and made ready what the chief commanded, and he brought it to him, and the chief drank with his counsellor and drunkenness possessed him. Then close above the chief rested the beloved image of Laieikawai as if they were already lovers. Then he raised his voice in song, as follows: 22 "Rising fondly before me, The recollection of the lehua blossom of Puna, Brought hither on the tip of the wind, By the light keen wind of the fiery pit. Wakeful-sleepless with heart longing, With desire-O!" Said the counsellor to the chief, after he had ended his singing, "This is strange! You have had no woman since we two have been living here, yet in your song you chanted as if you had a woman here." Said the chief, " Cut short your talk, for I am cut off by the drink." Then the chief fell into a deep sleep and that ended it, for so heavy was the chief's sleep that he saw nothing of what he had desired. A night and a day the chief slept while the effects of the awa lasted. Said the chief to his counsellor, " No good at all has come from this awa drinking of ours." The counsellor answered, "What is the good of awa drinking? I thought the good of drinking was that admirable scaley look of the skin? "23 Said the chief, " Not so, but to see Laieikawai, that is the good of awa drinking." After this the chief kept on drinking awa many days, perhaps a year, but he gained nothing by it, so he quit it. BECKWITH] BECK WITH]TEXT AND TRANSLATION 9 93 "'Auhea oukou, mai walaau oukou iloko o kuu wa hiamoe, mat hamumumu, a mna e walaau, he alii aimoku, e pan kona aimoku ana; mna he a~ii aiahupuaa, e pau ia; a mna he konohiki, a lopa paha ka mea nana i hahai kuu olelo paa, alaila, o ka make ka uku." Gia iho la ka olelo paa a ke Alii, no ka mea, ua. makemiake loa ke A~ii e loaa ia ia. ka hiamoe loihi i kumu e launa hou ai laua ma ka moeuhane me Laieikawai. A pau ka ke A~ii olelo ana no keia mau. mea, hoomaka hou oia e hiamoe, aole nae i loaa ia ia ka hiamoe a hiki i ka napoo ana o ka la. Iloko o keia hana a ke Alii, aole nae oia i hai aku i keia, mea ana e ike nei ma ka moeuhane, ua huna, boa ke Alii i kona hoa kuka mau, manao la hoi oia, aia a boaa hou aku, alaila hai Aku i kona hoa Kuhina Nui. A no ka makemake boa o ke Alii e boaa man ia ia. ka moeuhane man no Laieikawai, kauoha ae la oia i kona, Kuhina Nui e mama i awa. A nobaiba, hoolale koke ae la ke Kuhina i na mea mama awa o ke Alii e mama i ka awa, a makaukau ko, ke Alii makemake, a baweia mai la, inn iho la ke A~ii me kona. Kuhina, a oki mai la ka ona a ka awa. Kau koke mai la nae iluna o ke Alii ka halialia aloha, o Laieikawai, me he mea ala ua launa kino mamua. Alaila, hapai ae la ia i wahi olelo ma. ke mele penei: "Kau mat ana i o'u nei Ka halialla nae lehua o Puna, I lawea mai e ka lau makani, E ka ahe makani puulena o ka lua, Hia-moe ole loko I ka minamnina, I ka makemake-e." I aku la ke Kuhina o ke A~ii, mahope iho o ka pau ana o ke mebe ana, "He mea knpanaha, aole hoi an wahine a kaua e noho nei, aka, iloko o kan mele e heluhelu nei, me he wahine la kau." I mai la ke Alii, " Ua oki na olelo a kaua, no ka mea, ke oki mai nei ka ona o ka awa ia'u." 11oko oia manawa, haule aku la ke Ajii i ka hia-moe nni, o ke oki no ia, no ka mea, ua poina boa ka hiamoe o ke Alii, ua ike ole ke. Alii i kana m-ea e manao ai. Hookahi po, hookahi ao o ka moe ana mama ka ona awa o ke Alii. Olelo akn la ke Alii i kona. hoa kuka, " Ma keia ona awa o kaua, aole i waiwai iki." I mai la kona hoa kuka, " Pehea la ka hoi ka waiwai o ka ona awa? Kainoa o ka ona no kona waiwai, o ka mahuna alua." I mai la ke Alii, "Aole hoi paha oia, o ka ike akn ka hoi paha. la ia, Laieikawai, alaiba waiwai ka ona ana o ka awa." Mahope iho, oia, manawa, hooman akn la ke Alii i ka mnu awa a hala na la he nui, na like paha me hookahi makahiki, aole nae ke Abii i ike i ka waiwai oia hana ana, nobaiba, hoopan ihola ke Ali ia hana. 94 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 It was only after he quit awa drinking that he told anyone how Laieikawai had come to him in the dream and why he had drunk the awa and also why he had laid the command upon them not to talk while he slept. After talking over all these things, then the chief fully decided to go to Hawaii to see Laieikawai. At this time they began to talk about getting Laieikawai for a wife. At the close of the rough season and the coming of good weather for sailing, the counsellor ordered the chief's sailing masters to make the double canoe ready to sail for Hawaii that very night; and at the same time he appointed the best paddlers out of the chief's personal attendants. Before the going down of the sun the steersmen and soothsayers were ordered to observe the look of the clouds and the ocean to see whether the chief could go or not on his journey, according to the signs. And the steersmen as well as soothsayers saw plainly that he might go on his journey. And in the early morning at the rising of the canoe-steering star the chief went on board with his counsellor and his sixteen paddlers and two steersmen, twenty of them altogether in the double canoe, and set sail. As they sailed, they came first to Nanakuli at Waianae. In the early morning they left this place and went first to Mokapu and stayed there ten days, for they were delayed by a storm and could not go to Molokai. After ten days they saw that it was calm to seaward. That night and the next day they sailed to Polihua, on Lanai, and from there to Ukumehame, and as the wind was unfavorable, remained there, and the next day left that place and went to Kipahulu. At Kipahulu the chief said he would go along the coast afoot and the men by boat. Now, wherever they went the people applauded the beauty of Aiwohikupua. They left Kipahulu and went to Hana, the chief and his counsellor by land, the men by canoe. On the way a crowd followed them for admiration of Aiwohikupua. When they reached the canoe landing at Haneoo at Hana the people crowded to behold the chief, because of his exceeding beauty. When the party reached there the men and women were out surf riding in the waves of Puhele, and among them was one noted princess of Hana, Hinaikamalama by name. When they saw the princess of Hana, the chief and his counsellor conceived a passion for her; that was the reason why Aiwohikupua stayed there that day. BECKWITH] BU~CKWITH]TEXT AND TRANSLATION 9 95 Mahope iho o ko ke. A~ii hoopau ana no ka mnu awa, akahi no a hai aku ke Alii i ka loaa ana o Laieikawai mia ka moeulhane, a me ke kumu o kona hoomau ana i ka inn awa, a hai Pu aku la no hoi ke A~ii i ke kumiu o kona kau ana i kanawai paa, no ka inca walaau iloko o kona wa hiamoc. la laua e kamajilo ana no keia mau mea, alaila, hoomaopopo, boa ae la ke Aiji e hobo i Hawaii e ike ia Laieikawai. la wa ka hoopuka ana o laua i olelo hooholo no ke kii ia Laieikawai i wahine mare. I ka pau ana o na la ino, a hiki mai ka manawa kupono no ka hobo inoana, kauoha ae la ke Kuhina i na Kapena waa o ke Abji, e hoomakaukau i na wvaa no ka holo i Hawaii ia, po iho, ia manawa ke koho ana a ke Alii i na hoewaa kupono ke hobo, pu, ko ke A~ii mau lwikuamnoo ponoi. Mamua o ka napoo ana o ka la, kauoliaia ka poe nana uli o ke Alii, a me na Kilokilo e nana i na ouli o ke ao a me ka moana, i na he hiki i ke A~ii ke hele., a mna he hiki ole e. bike. me ka mnea mau; aka, ua maopopo i kona poe nana uli a Kilokilo hoi, he hike i ke Alii kie hele i kana huakai. A i ka wanaao, i ka puka ana o ka Hokuhookelewaa, kau aku la ke Abii a me kona Kuhina, na hoewaa he umikumamaono, na hookebe ebua, he iwakabua ko lakou nui maluna o na kaulua, a hobo aku la. Ia hoLo ana a lakou ma keia holo ana, hiki mua bakou ma Nanakuli, i Waianae, ia wanaao, haaleLe Lakou ia wahi, hiki mua Lakou i Mokapu, a malaila lakou i noho ai he umi la, no ka mea, ua loohia bakou e. ka ino, hiki ole ke hobo i Molokai. A pau na la he umi, ike mnaopopoia aku la ka malie, a maikai ka moana. Ia po iho a ao, hiki lakou i Polihua, ma Lanai, a mailaiba aku hiki ma Ukumiehame, a no ka makani mno ia la, tia noho bakou mabaiba, a i kiekahi la ae, haalele Lakou ia wahi, hiki Lakou i Kipahubu ia la. Ia Lakou ma Kipahulu, hoohobo ae la ke Abii i olelo e hele wawae mauka, a ma na waa na kanaka. Ma kahi nae a Lakou i noho ai, ua nui ka poe mahabo no Aiwohikupua no ke kanaka maikai. Haalele Lakou ia Kipahuiu, hiki bakou ma Hana, ma uka no ke Abii me kona Kuhina, ma na waa no na kanaka. I ke Abii nae e hele ana, he nui ka poe i ukali ia Lana, no ka makemake ia Aiwohikupua. Ia bakou i hiki akn ai ma ke awa pae waa o Haneoo i Hana, he nue ka poe, i lulumi mai e makaikai i ke AMi, no ka pakeba o ka maikai. Ia Aiwohikupua ma nae i hiki aku ai, e heenain mai ana na kane a me na wahine i ka nain o PuheLe, aia nae ilaiba kekahi kaikamahine ALii maikai kaulana o Hana, o Hinaikamalama kona inoa. Iloko hoi o ko Laua ike ana i ua kaikamahine Alii ne'i o Hana, alaiLa, ua hoopuniia ke Alii kane, a, me kona Kuhina e. na kuko; a oia no hoi ke kumu o ko Aiwohikupua ma noho a-na malaila ia la. 96 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 88 When the people of the place had ended surfing and Hinaikamalama rode her last breaker, as she came in, the princess pointed her board straight at the stream of Kumaka where Aiwohikupua and his companion had stopped. While the princess was bathing in the water of Kumaka the chief and his counsellor desired her, so the chief's counsellor pinched Aiwohikupua quietly to withdraw from the place where Hinaikamalama was bathing, but their state of mind got them into trouble. When Aiwohikupua and his companion had put some distance between themselves and the princess's bathing place, the princess called, " O chiefs, why do you two run away? Why not throw off your garment, jump in, and join us, then go to the house and sleep? There is fish and a place to sleep. That is the wealth of the people of this place. When you wish to go, go; if you wish to stay, this is Hana, stay here." At these words of the princess the counsellor said to Aiwohikupua, "Ah! the princess would like you for her lover! for she has taken a great fancy to you." Said Aiwohikupua, " I should like to be her lover, for I see well that she is more beautiful than all the other women who have tempted me; but you have heard my vow not to take any woman of these islands to wife." At these words his counsellor said, " You are bound by that vow of yours; better, therefore, that this woman be mine." After this little parley, they went out surf riding and as they rode, behold! the princess conceived a passion for Aiwohikupua, and many others took a violent liking to the chief. After the bath, they returned to the canoe thinking to go aboard and set out, but Aiwohikupua saw the princess playing konane24 and the stranger chief thought he would play a game with her; now, the princess had first called them to come and play. So Aiwohikupua joined the princess; they placed the pebbles on the board, and the princess asked, "What will the stranger stake if the game is lost to the woman of Hana? " Said Aiwohikupua, "I will stake my double canoe afloat here on the sea, that is my wager with you." Said the princess, "Your wager, stranger, is not well-a still lighter stake would be our persons; if I lose to you then I become yours and will do whatever you tell me just as we have agreed, and if you lose to me, then you are mine; as you would do to me, so shall I to you, and you shall dwell here on Maui." 13ECKWITHI BECK WiTH ITEXT AND TRANSLATION 97 A pau ka heenaiu ana a na kamaaina, a i ka nalu pau loa o ko Hinaikamalama hee ana, o ka nalu ia i pae, hoopolilei mai la ka hee ana a ke kaikamahine Alii ma ka wai o Kumaka, kahi hoi a Aiwohikupua ma e noho mai ana. I ke kaikamahine A~ii nae e auau ana i ka wai o Kumaka, ua hoopuiwaia ke Alii kane, a me kona Kuhina e ke kuko ino. A no ia mea, iniki malu. aku. la ke Kuhina o ke Alii ia Aiwohikupua, e hookaawale ia lana mai kahi a Hinaikamalama e auau ana, i ole laua e pilikia ma ka manao. Ia Aiwohikupua ma i hoomaka ai e hookaawale ia laua mai ko ke Aiji wahine wahi e auau ana, alaila, pane aku la ke Alii wahine, " E na'lii! he holo ka hoi ka olua,5 kainoa hoi he wehe ko ke kapa, lele iho hoi he wai, hookahi hoi ka auau ana o kakou, hoi aku he hale, a moe, he ai no, he i-a no hoi, a he wahi moe no hoi, oia iho la no ka waiwai a ke kamaaina, i makemake. no hoi e, hele, hele no, mna he ma-kemake e noho, o Hana no hoi nei noho iho." A no keia olelo a ke Alii wahine, I aku. la ke Kuhina i ke Alii, "E! pono ha ka manao, o ke Alii wahine, no ka mea, ua makemake loa ke Alii wahine ia oe.'" I mai la o Aiwohikupua, " Ua makemake au i ke Alii wahine, no ka mea, ke ike, lea nei au i ka oi loa o kona maikai mamua o ka'u mau wahine mua nana i kumakaia; aka, ua lohe oe i ka'u hoohiki paa ana, aole au e lawe mai i kekahi wahine o keia mau mokui wahine na'u.'" A no keia olelo, a Aiwohikupua, i aku kona Kuhina, " Ua laa oe no kela hoohiki au, alaila, e aho na'u ka wahine a kaua.'" A pau keia kamailio liilii ana a laua, hele aku la laua i ka heenalu. A ia laua e heenalu ana, aia hoi, ua hoopuniia mai la ke, AMi wahine no Aiwohikupua, a ua nui ka poe i hoopuni paaia no ka makemake i ke Alii kane. A pau ka auau ana a laua, hoi aku la laua me ka manao, e kau mabuna o na waa a hobo aku; aka, ike aku. la o, Aiwohikupua i ke Alii wahine e konane mai ana, a manao iho ba ke, Alii kane. malihini e hele i ke konane; aka, ua libo mua na ke Alii wahine ke kahea e konane laula. A hiki o Aiwohikupua ma kahi o ke Abii wahine, kau na ilili a paa ka papa, ninau. mai ke AiM wahine, "1Heaha ke kumu. pili o, ka malihini ke, make i ke kamaaina? " I aku. o Aiwohikupua, "1He mau. waa kaulua ko'u kumu. pili, aia ke lana mai la iloko o ke kai, oia. ko'u kumu. pibi me o. I mai la ke Alii wahine, "Aole he mi aikai o kou. kumu pili e ka malihini, hookahi no kumu pili mama boa, oia na kino, no o kaua, mna e make au ia oe, alaiba, e lilo, wau. nau, mna kau hana e olelo mai ai, malaila wau e hoolohe ai, a e hooko, ai hoi, ma ka mea kupono nae i ka hooko aku, a mna hoi e make oe ia'u, alaila, o oe no ka'u, e like me kau hana Wau, pela no au e hana ai ia oe, me ko noho i Maui nei."1 60604-I-1 ---K13 98 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 The chief readily agreed to the princess's words. In the first game, Aiwohikupua lost. Then said the princess, "I have won over you; you have nothing more to put up, unless it be your younger brother; in that case I will bet with you again." To this jesting offer of the princess, Aiwohikupua readily gave his word of assent. During the talk, Aiwohikupua gave to the princess this counsel. " Although I belong to you, and this is well, yet let us not at once become lovers, not until I return from my journey about Hawaii; for I vowed before sailing hither to know no woman until I had made the circuit of Hawaii; after that I will do what you please as we have agreed. So I lay my command upon you before I go, to live in complete purity, not to consent to any others, not to do the least thing to disturb our compact; and when I return from sight-seeing, then the princess's stake shall be paid. If when I return you have not remained pure, not obeyed my commands, then there is an end of it." Now, this was not Aiwohikupua's real intention. After laying his commands upon Hinaikamalama, they left Maui and went to Kapakai at Kohala. The next day they left Kapakai and sailed along by Kauhola, and Aiwohikupua saw a crowd of men gathering mountainward of Kapaau. Thef Aiwohikupua ordered the boatmen to paddle inshore, for he wanted to see why the crowd was gathering. When they had come close in to the landing at Kauhola the chief asked why the crowd was gathering; then a native of the place said they were coming together for a boxing match. At once Aiwohikupua trembled with eagerness to go and see the boxing match; they made the canoe fast, and Aiwohikupua, with his counsellor and the two steersmen, four in number, went ashore. When they came to Hinakahua, where the field was cleared for boxing, the crowd saw that the youth from Kauai surpassed in beauty all the natives of the place, and they raised a tumult. After the excitement the boxing field again settled into order; then Aiwohikupua leaned against the trunk of a milo tree to watch the attack begin. BECKWITH] BECKWITHI TEXT AND TRANSLATION 9 99 A no keia. olelo a ke Alii wahine, hooholo koke ae la ke AMj kane i ka olelo ae. I ka, hahau ana a laua i ka papa mua, make o Aiwohikupua. Alaila, i mai la ke Alii wahine, " Ua eo ia'u, aohe, on kumu e ae e pili mai ai, a mna nae he kaikaina kou, alaila a-e aku au e pili hou kaua." A no keia mau olelo maikai a ke Alii wahine imua o Aiwohikupua, alaila, hooholo ko-ke ae la oia i kona manao ae ma ka waha wale no. A iloko o ko lana manawa kamajilo, hoopuka, aku la o Aiwohikupua i kona. manao imula o ke Alii wahine, " He nani hoi ia ua pili ae nei ko'u kino me oe, a ua maikai no; aka, aole kaua e launa koke, aia a hoi mai au mai kuu kuakai kaapuni ia Hawaii; no ka mea, ua hoohiki wau. mamua o kuu holo ana mai nei, aole wau e launa me kekahi o na wahine e ae, aia no a puni o Hawaii, alaila, hana wau. e. like me kuu. makemake, e like me ka kaua e kamailio, nei, a oia hoi ka hookoia, ana o kou. makemake. Nolaila, ke kauoha mna aku. nei wan ia oe mamua o kuu hele ana, e noho oe me ka mainhia loa, aole e bilo i kekahi mea e ae, aole hoi e hana iki i kekahi mea pono ole e keakea ai i ka kaua hoohiki, a hoi mai wan. mai kuu huakai makaikai mai, alaila, e hookoia ke kumu pili o ka wahine Alii. Ina i hoi mai wan, aole oe i maluhia, aobe hoi oe i hooko i ka'u mau kauoha, abaila, o ka pau no i. Aole nae keia o ko Aiwohikupua manao maoli. A pau na kauoha a Aiwohikupua ia Hinaikamabama, haabele bakou ia Maui, hiki lakou. nei i Kapakai ma Kohala. I kekahi la ae., haalele bakon ia Kapakai, holo aku la lakon a mawaho pono o Kauhola, nana aku. la o Aiwohikupua i ka, akoakoa lehulehu ana o na, kanaka, mauka, o Kapaau. Ia manawa, kanoha ae la o Aiwohikupua i na hoewaa, e hookokoke aina aku na, waa, no ka mea, ua makemake ke Alii e ike i ke kumu o keia akoakoa lehulelin ana o na kanaka. A hiki lakou i ke awa pae waa ma Kauhola, ninau aku la ke Alii i ke kumu o ka akoakoa lehulehu ana o na kanaka, alaila, hai mai la na kamaaina, he aha mokomoko ke kumu o ia lehulehu. ana. Ia manawa, okabakala koke ae la o Aiwohikupua e hebe e, makaikai i ka aha mokomoko, a hekau. iho la na waa o bakou, pii aku la o Aiwohikupua, a me kona Kuhina, a me na hookele elna, eha ko lakou. nni o, ka pii ana. A hiki lakon i Hinakahua i ke kahna mokomoko, ia manawa, ike, mai ba ka aha mokomoko i ke keiki Kauai, no ka oi o kona kanaka maikai mamua o na keiki kamaaina, a bibo iho la ka aha i mea haunaele. Mahope iho o keia haunaele ana, hoomaka hou ka hoonoho o ke kahua mokomoko, ia manawa, pibi aku Ia o, Aiwohiknpua ma ke kumu laau milo, e nana ana no ka hoouka kana. 100 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 As Aiwohikupua stood there, Cold-nose entered the open space and stood in the midst to show himself off to the crowd, and he called out in a loud voice: "What man on that side will come and box?" But no one dared to come and stand before Cold-nose, for the fellow was the strongest boxer in Kohala. As Cold-nose showed himself off he turned and saw Aiwohikupua and called out, " How are you, stranger? Will you have some fun?" When Aiwohikupua heard the voice of Cold-nose calling him, he came forward and stood in front of the boxing field while he bound his red loin cloth25 about him in the fashion of a chief's bodyguard, and he answered his opponent: " native born, you have asked me to have some fun with you, and this is what I ask of you: Take two on your side with you, three of you together, to satisfy the stranger." When Cold-nose heard Aiwohikupua, he said, " You are the greatest boaster in the crowd! 26 I am the best man here, and yet you talk of three from this side; and what are you compared to me?" Answered Aiwohikupua, " I will not accept the challenge without others on your side, and what are you compared to me! Now, I promise you, I can turn this crowd into nothing with one hand." At Aiwohikupua's words, one of Cold-nose's backers came up behind Aiwohikupua and said: "Here! do not speak to Cold-nose; he is the best man in Kohala; the heavy weights of Kohala can not master that man." 27 Then Aiwohikupua turned and gave the man at his back a push, and he fell down dead.28 BECKWITH] BECK WiTHITEXT AND TRANSLATION10 101 Ia Aiwbhikupua nae e ku ana ma kona wahi, puka mai la o Ihuanu a ku iwaena o ke kahua mokomoko, e hoike ana ia ia iho imna o ke anaina, a kahea mai la me ka leo nni, " Owai ka mea ma kela aoao mai e hele mai e mokomoko?" Aka, aole e hiki i kekahi mea ke aa mai e ku imua o Jhuanu, no ka mea, o ko Kohala oi kelakela no ia ma ka ikaika i ke kuikui. la Ihuanu e hoike ana ia ia iho, huli ae la oia, a ike ia Aiwohikupua, kahea mai la, " Pehea oe e ka malihini? E pono paha ke lealea?" A lohe o Aiwohikupua i keia leo kahea a Ihuanu, hele aku la a ku imua o ke kahua kaua, e hawele ana me kona aahu pukohukohu, i like me ke ano man o na Puali o ke A~ii. Pane aku la oia imua o kona hoa hakaka. " E ke kamaaina, ua noi nai oe ia'u e lealea kaua, a eia hoi ka'u noi ia oe, i elna mai ma kou aoao, huipu me oe, akolu oukou, alaila mikomiko iki iho ka malihini." A lohe o Ihuanu i keia olelo a Aiwohikupua, I mailha oia, " He 01 oe o ke kanaka nana i ohelo hookano iho nei wau imua o keia aha a pan, owau no ka oi mamua o na kanaka a pan, a ke oleho mai nei hoi oe i ekoin aku ma keia aoao, a heaha ha oe i mua u~ Olelo mailha o Aiwohikupua, " Aole an e aa aku e hakaka me oe ma kau noi, ke ole oe e kn mai me na mea e ae ma kou aoao, a heaha hoi oe imna o'n! Nohaila, ke olelo paa nei wan ano, he hiki ia'u ke hoohilo i keia Aha i mea oLe iloko o knn lima." A no keia oleLo a Aiwohiknpna, heLe mailha kekahi o na puali ikaika a ma ke kna o, Aiwohiknpna, olelo mailha. " E! mai oLelo akn oe ia Ihnann, o ko Kohala oi no kela; aohe puko momona o Kohaha nei i kela kanaka." Ia manawa, hnhi ae la o Aiwohiknpua, a pale ae ha i ka mea nana i olelo mai ma kona kua, hanha aku ha ihalo a make Loa. CHAPTER V When all the players on the boxing field saw how strong Aiwohikupua was to kill the man with just a push; Then Cold-nose's backers went to him and said: " Here, Cold-nose, I see pretty plainly now our side will never get the best of it; I am sure that the stranger will beat us, for you see how our man was killed by just a push from his hand; when he gives a real blow the man will fly into bits. Now, I advise you to dismiss the contestants and put an end to the game and stop challenging the stranger. So, you go up to the stranger and shake hands,29 you two, and welcome him, to let the people see that the fight is altogether hushed up." These words roused Cold-nose to hot wrath and he said: " Here! you backers of mine, don't be afraid, don't get frightened because that man of ours was killed by a push from his hand. Didn't I do the same thing here some days ago? Then what are you afraid of? And now I tell you if you fear the stranger, then hide your eyes in the blue sky. When you hear that Cold-nose has conquered, then remember my blow called The-end-that-sang, the fruit of the tree which you have never tasted, the master's stroke which you have never learned. By this sign I know that he will never get the better of me, the end of my girdle sang to-day." 30 At these words of Cold-nose his supporters said, " Where are you! We say no more; there is nothing left to do; we are silent before the fruit of this tree of yours which you say we have never tasted, and you say, too, that the end of your girdle has sung; maybe you will win through your girdle!" Then his backers moved away from the crowd. While Cold-nose was boasting to his backers how he would overcome Aiwohikupua, then Aiwohikupua moved up and cocked his eye at Cold-nose, flapped with his arms against his side like a cock getting ready to crow, and said to Cold-nose, " Here, Cold-nose! strike me right in the stomach, four time four blows! " When Cold-nose heard Aiwohikupua's boasting challenge to strike, then he glanced around the crowd and saw someone holding a very little child; then said Cold-nose to Aiwohikupua, " I am not the man to strike you; that little youngster there, let him strike you and let him be your opponent." 102 MOKUNA V A ike mai la ka aha kanaka a pau o ke kahua mokomoko i ka oi ana o ka ikaika o Aiwohikupua, no ka make loa ana o ke kanaka ma ke pale wale ana no. Ia manawa, hele mai la kekahi mau puali o Ihuanu, a olelo mai la ia Ihuanu. penei: " E Ihuanu e! ke ike maopopo lea aku nei wau ano i keia manawa, aole e lanakila ana ko kakou aoao, a ma kuu manao paa hoi, e lanakila ana ka malihini maluna. o kakou, no ka mea, ke ike maopopo aku la no oe, ua make loa ko, kakou kanaka i ka welau wale no o koia la lima, ahona a kui maoli aku kela, lele liilii. Nolaila, ke noi aku nei au ia oe, e, lii ka aha, e pono ke hoopau ka mokomoko ana, a me kou aa ana aku i ka malihini, a nolaila, e hele oe a i ka malihini, e Muu lima olua, a e haawi aku. i kou aloha nona, i aloha Pu ai olua me ka ike aku o ka aha ua hoomoe a pau wale ke kaua." Iloko o keia olelo, alaila, ua ho-ai'a ka mnamna wela o Jhuanu no keia olelo, me ka olelo aku, " E ko'u Poe kokua, mai maka'u oukou, mai hopohopo no ka make ana o, kela kanaka, o kakou ma ke pale ana i ka welau o kona lima, aole anei wau i hana pela i kekahi mau la mamua ae nei maanei? A heaha la oukou i maka'u. ai; a nolaila, ke hai aku nei wau ia oukou, mna i hopo oukou no kela malihini, alaila, e huna oukou i ko oukou mau maka i ke aouli, aia a lohe aku. oukou ua lanakila o, Ihuanu, alaila, hoomanao oukou i kuu puupuu ia Kanikapiha, ka ai a ke kumu i ao, oleia ia oukou. No ka mea, ke ike nei wau, aole e lanakila, mai oia maluna o'u, no ka mea, ua kani ka pola o kuu malo, i keia la'" A no keia olelo a Ihuanu, i aku kona, mau hoa hui mokomoko, "Auhea oe! Ua pau ka makou olelo, aohe hana i koe, kulia imua o, ka ai a ke kumu a kakou i ao Pu oleia mai ia makou, a ke olelo mai nei hoi oe, ua kani ka pola o ko malo, malia o lanakila oe i ua malo ou." Alaila, nee aku. la kona mau hoa mawaho o ka aha. Ia Ihuanu. nae e olelo kaena ana ia ia iho imua o kona mau. hoa no kona lanakila maluna o, Aiwohikupua, alaila, oi mai la o Aiwohikupua a kokoke iki ma ke alo, o Ihuanu, upoipoi ae la oia i kona mau lima ma ka. poohiwi, me he moa kane la e hoomakaukau. ana no ke kani ana, a olelo aku la oia ia Ihuanu, "1E Jhuanu! Kuiia i kuu piko, a pololei i eha kauna kui? " A lohe o Ihuanu i keia kaena a Aiwohikupua e kui, alaila, leha ae, la na maka o Ihuanu. a puni ka aha, ike aku la oia e hiiia mai ana kekahi keiki opiopio loa, alaila, olelo aku la o Ihuanu ia Aiwohikupua, "'Aole na'u oe, e, kui, na kela wahi keiki e hiiia mai la, nana oe e kui, a oia kou hoa hakaka." 1tO3 104 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 These words enraged Aiwohikupua. Then a flush rose all over his body as if he had been dipped in the blood of a lamb.31 He turned right to the crowd and said, "Who will dare to defy the Kauai boy, for I say to him, my god can give me victory over this man, and my god will deliver the head of this mighty one to be a plaything for my paddlers. Then Aiwohikupua knelt down and prayed to his gods as follows: " you Heavens, Lightning, and Rain, O Air, O Thunder and Earthquake! Look upon me this day, the only child of yours left upon this earth. Give this day all your strength unto your child; by your might turn aside his fists from smiting your child, and I beseech you to give me the head of Ihuanu into my hand to be a plaything for my paddlers, that all this assembly may see that I have power over this uncircumcised 32 one. Amen." 33 At the close of this prayer Aiwohikupua stood up with confident face and asked Cold-nose, "Are you ready yet to strike me? " Cold-nose answered, " I am not ready to strike you; you strike me first! " When Cold-nose's master heard these words he went to Cold-nose's side and said, " You are foolish, my pupil. If he orders you forward again then deliver the strongest blow you can give, for when he gives you the order to strike he himself begins the fight." So Coldnose was satisfied. After this, Aiwohikupua again asked Cold-nose, " Are you ready yet to strike me? Strike my face, if you want to! " Then Cold-nose instantly delivered a blow like the whiz of the wind at Aiwohikupua's face, but Aiwohikupua dodged and he missed it. As the blow missed, Aiwohikupua instantly sent his blow, struck right on the chest and pierced to his back; then Aiwohikupua lifted the man on his arm and swung him to and fro before the crowd, and threw him outside the field, and Aiwohikupua overcame Coldnose, and all who looked on shouted. When Cold-nose was dead his supporters came to where he was lying, those who had warned him to end the fight, and cried, "Aha! Cold-nose, could the fruit we have never tasted save you? Will you fight a second time with that man of might?" These were the scornful words of his supporters. BECKWITH I TEXT AND TRANSLATION 105 A lohe o Aiwohikupua i keia olelo, le nlea e kona ukiuki, ia manawa, pii ae la ka ula o Aiwohikupua a puni ke kino, me he mea la ua hooluuia i ke koko o na hipa keiki. Huli ae la oia a kupono illua o ka aha, a olelo aklk la, " Owai keia kanaka i aa. lai ai oia i ke keiki Kauai nei, nolailn. ke olelo nei wau i keia, he hiki i kuu Akua ke haawi mai ia'u e lanakila nialuna o keia kanaka, a e hoolilo ae kuu Aklla i ke poo o ko otikot ikaika i ilea milimnili na kim man b1oewaa." Alaila, klkuli iho la o Aiwohikupua- aI pule aklh la i kona mau Akua penei: " E Lanipipili, Lanioaka, Lanikahulionlealani, e Lono, e Hekilikaaklaa. a ille Nakolowailani, i keia la, e ike mai oukou ia'u i ka oukou kallia. ka oilkonu pua i koe ma ke ao nei, ma keia la, e haawi i mai ouko i.ka ikaika a pau malllla ) Ika oul kon kama nei, e hiki no ia ollkoil ke hoohala i kana puuI)mlll ma kona kui ana mai i ika ollkou kania, a kIe iioi akul nei wal e haawt i mlai i ke poo o lhuanu i kuu lima, i nmea paani na ko'l manl hoewaa. i ike ai keia aha a pau, owau ke lanlakila ma illna ( keia kianakll i ()ki!poepoe ()leia. Amene." (Armama.) A pau kana pule ana, kli ae la o Aiwohiknllua iluna me ka maka ikaika a makaukaul no ka hooukl. ka.aua. a ninaia aku la ia Ihuaanu, " Ia mlakaukau anei oe e kue rmai ia'?" )lelo mai la () Ihuani., "Aole an e kui aku ia oe. nau c kiui ulna lmali ia'.' A lohe ke kumtll klli a Illluanl i keia mIl olelo, hele nmai la a ma ka aoao o Illhuani, i i aila, Ilawawa oe e klim haulmana, ina e kena hou lmai kela, alaila, e hoomaka oe e kni mee kou ikaika a pau, no ka inea, o ko.na imanawa e kena mai ai e kuii, oia iho la no ka boomaklta ana." a Iolaila, na pono keia ia Ihuanu. A pau ka l]aua kamnailio ana. ninau 11hol a1]u la o Aiwohikupua ia Ilihanu. " la mIakaulkau anei oe e lkii nmai ia'u; illa lie manao e kni, kni mai I 1klii iulaka." Ia nIlnalwa, i waiho koke mItai ana o lhttanuI i ka )tlpupuil. hIii ka nakaui ma ka papalina o Aiwohikupua. aole nae i ku, no ka mea, ua alo o Aiwohiklupua, oia ka mea i hala'i. A hala ka puupuu a Ihuani. e waiho koke ae ana o Aiwohikuplta i kana puupiuu, ki no i ka houpo, lhula ma ke kIua; ia nanawa, kaikai ae la o Aiwohikupua i ke kanaka me kona lima, a kowali ae la ia Ihllanu imua o ke anaina, a kiola aku la i waho o ka aha, a lanakila iho la o Aiwohikupua maluna o Ihuanu, uwauwa aku la ka pihe me ka hui o ka aha i ka poe makaikai. A make iho la o Ihuanu, hele mai la kona mau hoa, e waiho ana, na mea hoi nana i olelo mai e hooki ka hakaka, me ka ninau iho, "E Ihuanu! ua hiki anei i ko ai i ao oleia ia makou ke hoola ia oe, e hakaka hou me kela kanaka ikaika lua ole?" Oia ke olelo henehene a kona mau hoa. 6(.304 —1 —14 106 HAWAIIAN ROMANCE OF LAIEIKAWAI I ETH. ANN. 8S As the host were crowding about the dead body of their champion and wailing, Aiwohikupua came and cut off Cold-nose's head with the man's own war club 34 and threw it contemptuously to his followers; thus was his prayer fulfilled. This ended. Ai wohikupua left the company, got aboard the canoe. and departed: and the report of the deed spread through Kohala, Hamakua. and all arnound Hawaii. Thev sailed and touched at I-Ionokaape at Waipio. then came off Pauhlau and saw a cloud of (lust rising landcward. Aiwohikuptua asked his counsellor, " Why is that crowd gathering on land? Per'haps it is a boxing lmatch: let us go again to look on." His counsellor answered, " Break off tllat notion, for we are not taking this journey for boxing contests. but to seek a wife." Said Aiwohikupua to his counsellor. " Call to the steersman to turn the canoe straight ashore to hear what the clow d is for." The chief's wish was obeyed. they went a:longside the cliff and asked the women gathering shellfish, "W'Vhat is that crowd inland for?" The women answered. " They are standlillg lup to aI boxing Ilatch. and whoever is the strongest. he will be sent to box with the Kauai man who fought here with Cold-nose an(l killed (Cold-nose' that is what all the shouting is about." So Aiwohikupua instantly gave ordlers to anchor the canoe. anid Aiwohikupua landed with his counsellor and the two steersmen, and they went il) to the boxing matchl: thelre tliey stood at a distance watching the people. Then came one of the natives of the place to where they stood and Aiwohikupua asked what the people were doing. and the min answered as the womenl had said. Aiwohikulpiva said to the man. " Y(ni go land say I iam a fellow to have some flml Nwith thle boxerls. but not with allvone who is not strong." The man answered. " I-Ialinaka is the only stiollg one in this crowd.,and he is to be sent to Kohala to fight with the Kauai man.' Said Aiwohiklupua " Go ahead -and tell llaiinaka that we two will have some fun together." When the man found Haunaka. anlld( Ilaunaka heard these words, he clapped his hands, struck his chest, and stamped his feet, and beckoned to Aiwohikulpua to come inside the field, and Aiwohikupua came, took off Iis cal)e.,"" and bound it about his waist. }IECKWITH] TEXT AND TRANSLATION 107 I ka leliulelhu e lulumi ana no ka make o Ihuanlu ko lakou Pukaua, a e uwe ana hol, hele aku la o Aiwohikupua, a oki ae la i ke poo o Ihuanu, a me ka laau palau a Ihuanu, a kiola aku la i kona mau hookele, oia ka hooko hope loa ana o kana pule. A pau keia man mea, haalele o Aiwohikupiia i ka alba, a hoi aku la a kau iluna o na waa, a holo aku la, kui aku la ka lono o keia make a puni o Kohala, Hamakua, a punli o Hawaii. Holo aku la lakou nei a kal i Honokaape, ina Waipio, mailaila aku a waho o Paauhau, nana ae la lakou e ku ana ka ea o ka lepo o uka, ninau aku la o Aiwohikupua i kona Kuhina, "Heaha la kela lehulehu e paapli nmai nei o uka? He mokoomoko no paha? Ina he aha mokolnoko kela, e hele hou kaua e makaikai." Olelo akll la kona Kuhina, " Ua oki ia mlanao olt, no ka mea, aole he hliakai nokomoko ka kalla i hele imai nei, he huakai imi wahine ka kaua." I mai o Aiwohikupal i ke lKuhina, " Kaheaia akli na hookele, e hooponopono ae na waa a holo pololei aku i ke awa, i lohe aku kakou i kela lehulehu." A hookoia ko ke Alii lnakemake, a holo aku lakou a malalo o ka pali kahakai, ninau aku la i na wahine e kuiopihi ana, "Heaha kela lehulehu o uka? " Hai mai la na wahine ia lakou, "He aha hookuku mokomoko, a o ka mea oi o ka ikaika, alaila, oia ke hoounaia e hele e kuikui me ke kanaka Kaulai i hakakta niaii n Ia, a e in nei e Ihua, a e i nei ua o Ihuanu' oia ia pihe e uwa ala." A no keia inca, kena koke ae. la o Aiwohikupua e hekau na waa, a lele aku la o Aiwohikupua, o kona Kuhina akull e na hookele elua, pii aku la lakou nei a hiki i ka aha mokomoko, aia nae lakou ma kahi kaawale mnai e nana ana i ka aha. Alaila, hele mai la kekahi kamaaina ma ko lakou nei wahi e noho ana, ninau aku la o Aiwohikupua i ka hana a ka aha, haiia mai la e like me ka olelo a kela mau wahine i olelo ai. Olelo akhn la o Aiwohikupua i kahi kamlaaina. " E hele oe a olelo aku, owau kekahi e lealea meh kela poe, aole nae e lealea me ka poe ikaika ole." I mai la ua wahi kamtaaina nei, "Hookahi no ikaika o keia aha o Haunaka, a oia ke hoonnaia ana i Kohala, e hakaka me ke kanaka Kauai." Olelo aku la o Aiwohikuputa " E hele koke oe, a olelo aku ia Haunaka e lealea maua." A hiki aku ua wahi kanaka kamaiaina nei a halawai me Haunaka; a lohe o Haunaka i keia mau olelo, lulu iho la oia i kona mau lima, paipai ae la i ka unauma, keekeehi na wawae, a peahi mai la ia Aiwohikupua e hele aku iloko o ka aha, a hele aku la o Aiwohikupua, a wehe ae la i kona kihei. a kaei ae la ma kona puhaka. 108 HIIVAIIAN ROMANCE OF LAIEIKAWAI IE TIL. A NN. SZ When Aiwvohikinpua was on the iel( lihe said to Ilaunaka,'., Yo.ji can never hurit the Katiai lbov hie is a choice br-anchi of the tiree that standIs uponi the steep.',1.A-s Aivohilkupua, wals speaking a man catlele out from outsidle the crowd, who had seen Aiwohiknpuia. fighting with Cold-nose, " () Ilannaka. and all of vou gatheired hiere, you wNill never outdo this man; his fist is like a spear! Only one blow at Cold-nose and the fist went thr-ough to hiis back. This is the very mian whlo killed Cold-nose." Then Haunaka seized Aiwohiiknpna's hand and welcomed him, andI the end of it wa,.s thev inade friends and the player-s imixed with the crowd, and they left the place; Aiwohikupna's party went with their friends and boanded the canoes. and wNent, on -and landed at Laupahoehoe. BECKWITH] TEXT AND TRANSLATION 109 la, Aiwohikupua ma, ka, alia, olelo aku la oia imnua, o Hauinaka, "Aole e eha kie keiki Kaiiai ia oe. he iada kaniahele no ka la-au ku i ka, pall." la manawa a Aiwohikupuea e kiaiiailio ana, no heia mnai inea. kahea mai la inawaho o ha ahia he wahi kanaka, i ike i ka hakaka, ana a Aiwohikiipua, me Ihuann. " E Ha~unaka. a, mie ha, aha, aole oukon e pakele i keia kanaka, ua like ka, 1UPIitiI o keia kanaka, me ka poloin, hookahi no kiii ia, Ihuanu, hula pu ka puiupuu ma hie kua, a o ke kanaka no keia i make mnai nei o Jhuanu." la. manawa., lalaunimai la o Haunaka i na, limaif o Aiwohikupua, a aloha mai la oia, a, o ka pau no ia, hoaikane laua, hui ka, aha. A haalele lakou ia wahi, hele pn akn la o Aiwohikupua ma, me ke aikane a hau lahou la ma na waa, a holo aku la a pae i Laupahoehos, CHAPTER VI In Chapter V of this story we have seen how Aiwohikupua a got to Laupahoehoe. IHere we shall say a word about Hulumaniani, thle seer, who followed Laieikawai hither from Kauai, as described in the first chapter of this story. On the dayl when Aiwohikuplua's party left Paauhau, at Hainaktla, on the samne day as he sailed and came to Laupahoehoe, the prophet foresaw it all on the evening before he arrived, and it happened thus: That evening before.u-tnset. as the seer was sitting at the door of the house, he saw long clouds standing against the horizon where the signs in the clouds app)lear. according to the soothsayers of old days even until now. Said the seer. "A chief's canoe coIm1es hither. 19 nen, 1 high chief, a double canoe." The nmen sitting with the chief started tip at once, but could see no canoe comining. Then the people with him asked, " Where is the canoe which you said was a chief's canoe colning' '" Said the prophet, " Not a real canoe' in thle clolds I find it: tomorrow you will see the chief's canoe." A ilight land a day passed( toward evening he -again saw the cloudllcl rise on the oceanI in the forin which the seer recognized as Aiwohikupla's-plerhaps asas wte recognlize the crown of any chief that coimes to uts. so Aiwohikupl)a's cloud sign looked to the seer. When the proplhet saw that sign he arose and caught a little pig and a black cock, andl p)Illed a bulndle of anw' root to prepare for Aiwohikulpua's coming. The people wondered at his action and asked. ",Are you going away that you make these things ready? " The seer said. "I ani making ready for my cllief, Aiwohikupua; he is the one I told you about last evening: for he comes hither (over the ocean, his sign is on the ocean, and his mnist covers it." As Aiwohikuplla's party drew near to the halrbor of 1aupahoehoe, '20( peals of thunder sounded, the people of Hilo crowded together, and as soon as it was quiet all saw the double canoe coming to land carrying above it the taboo sign "7 of a chief. Then the seer's prediction was fulfilled. 110 MOKTTNA VI (Ma ka Mokuna V o keia Kaao, iia ike kakou ua hiki akn a Aiwohikupna ma Laupahoehoe; maanei e kamauilo iki kakou. no Hulumaniani ka Makaula nana i ukali mai o Laieikawai, mai Kauai mai, ka mea i olelomuaia ma ka hiel mna o keia Kaao.) I ka la a Aiwohikupuai ma, i haailele ai iai Paanhau, ma Hamakua, i ka la hoi i holo mai ai a hiki i Laupahoehoe, ua ike mua.- aku ka Makaula i na. ina a pau. i kekahi ahiahi iho mamnua o ko Aiwohiikupuai hiki anti ma Laupahoehoe, a penei koita ike ana: I uai ahiahi la, mamnia o ka napoo ana o ka. la, e noho ama ka Makaula ma ka. puka o ka hale, nana akn la oia i ke kuku o na opua ma ka nana ana i na ouli o ke ao, a like me ka inca man i ka poe kilokilo mai ka wa kahiko mai a hiki i keia manawa. I aku la na Makaula nei, " He waa Alii hoi keia e holo mai nei, he timikuimainaiwa kanaka., hookahi Alii Nui, he mani wati kanina na~e." Ia manawa, puiwa. koke tie la ka lehulehu e noho pu ana me ka Makaula, a nana aku la aole he mau waa holo mai; nolaila, ninau Akn la ka poe me ia, "Anihea hoi nti waa an i olelo mai nei he maut wati Alii?" Olelo aku ka Makaula, "Aole he man waa maoli. ma ka opuia ka'ui ikce ana akii laapopo e ikce kakcon he waa Alii." Ia po a ao tie, mahope o ka auina la, ike hon akni la oia i ke kit at kti punohu i ka moana, ma ka hoailona i kn ia Aiwohiknpnia e like mne ka met i maa. i ua Makanla nei. (E like paha me ka ike ana i ke Kalaunu Moi o kela A~ii keia A~ii ke hiki mti io1 kakou nei, pela pahia ka maopopo anti o ko Aiwohikupna punolini i ikeia e ina Makanla nei.) A no ka ike ana. o kti Makanla i kela hoajiona, kn ae la oia. a hopni he wahi puaa,, he inoa lawa, me ka putiwa, e hoomakankanru ana no ka. hiki mai o Aiwohiknpna. A no keia. hana a ka, Makaida. hie, mea haohao loa ia i ko lakou poe. me kti ninau akui, " E hele anti oe e hoomakankau nei keia ukana. an?" Hai mailLa ka Ma~kaila, "E hoomakankau n una ana wan no ka lkiki mai o kun Alii o Aiwvohiknpna, oia kela mea a'u I olelo aku ail iti onkon i ke ahiahi nei.. nolaila. cia oia ke holo mai nei i ka motina, nona kela knalan i kti moana, a me keia noe e iihi nei." A kokoke o Aiwohikupuia ma. i ke awa ptie o Laiupahoehoe. ia manawa ke kini ana o na. hekili he iwakaluai. pill pn na, kanaka o THBO hokela meti, a i ka mao anti tie ike alu la na mea a pan i keiti kanulua e hobo mai anti a pae i ke awa, ine ka pulonlon Alii fllna o na wati, alaila, matopopo tie la ka wanana a ka Makaula Ul1 112 HAWATIAN ROMANCE OF LAIEIKAWA.AI I ETH. ANN. as When the canoe came to land the seer was standing at the landing; he advanced from Kaiwilahilahi, threw the pig before the chief, and prayed in the nalne of the gods of Aiwlohikpplaa, and this was his prayer: '0 Heavens, Lightning, and Rain; () Air, Thunder, and Earthquake; O gods of my chief. my beloved, my sacred taboo chief, who will bury these bones! HIere is a pig, a black cock, awa, a priest, a sacrifice,.an offering to the chief froIn vour ser vant here; look iupon 01ollr servant, tilllmlllaniani bring to him life, a great life, a long life, to live forever, until the staff rings as he walks, until he is dragged pillon a Imat, until the eves are dim.a.8 Amen, it is fillished, flown As tile chitef listellled to tile lpro)let's )Ia't'yer, Aiwohikupua recognized his o(wn plrolllet, alnd his heart yearned with love toward him, for hle had been gone a l(ong while lie could not tell how long it. was since he llhad seeIn him. As sooin as the prayer wals ended, Aixwohikupua commanded his coulnsellor to I1resent the seer's gifts to the gods." Instanltly the seer ran tiand clasped the chief's feet and climbed upwardl to his neck tand wept, and Aiwohikupua Ihugged his servant's shoulders and wailed out his virtues. After the wailing the chief asked Ihis servant: "Why are vou liv\ing here. and how lollg lave you been gone?" The servant told him all that. we have read about in former chapters. AWhenl the seer hlad told the business on which lie had come and his reason for it, that was enough. Then it was the seer's turn to question Aiiwohikupua, buit the chief told only hlalf the story, saying that he was on a sight-seeing tour. The chief staved wit.h the seer that night until at d-aybreak they made readv the canoe and sailed. They left Laupahoehoe and got off Makahanaloa when one of the nen, the onle who is called tle couinsellor, saw the rainbow airching over Paliuli. He staid to the chief: "Look! WVlhere are you! See that rainbow arch? Laieikawai is there, the one whom you want to find: and there is whlere I founIld her. Said Aiwohikuplua'': I do not think Laieikawai is there; that is not her rainbow, for rainbows are common to all rainy places. Bilt let us wait until it is pleasant and see whether tile rainbow is there then; then we shall know it is her sign. BREc:KwlrTl _I TEXT AND TRANSLATION 113 I na waa e holo mai ana a pae, ku ana ka Makaula i ke awa, inai luna mai o Kaiwilahilahi, hahau iho la ka Makaula i ka puaa inma o ke Alii, a pule aku la oia ma ka inoa o na Akua o Aiwohikuipua,. eia kana pule. "E Lanipipili, e Lanioaka, e Lanikahulionlealani, e Lono, e llekilikaakaa, e Nakoloailani. E na Akua o kuu Alii, kuu mnilimili, kutt illi kapu, ka lmea liana e kalua keia man iwi. Eia ka puaa, ka in'oa lawa, ka awa, lie makana, lie molhai, he kanaenae i ke Alii na ka oukou kauwa nei, e ike i ka oukou kauwa ia Hulumaniani homai he ola, i ola nui, i ola loa, a ka i ka lpllaneane, a kani koo, a palalauhala, a hallmakaiola, amallla, ua nola. lele wale aku la." Ia mnnawa a ke Alii e hoolohe ana i ka paule a ka Makaula, ike i:ai la o Aiwohiltilpua. o) kana Makaul a l a keia, la mokumiokuialiua ka manawa o ke Alii i ke aloha i kana kalawa, no ka mea, ua loihi ka nmanawl a o ka nalo ana, aole no hoi i ikei Ia k manawa i nalo ai. A pau ka pule ana a lla Makaula iiei, kena koke ae ana o Aiwohikupua i kona Kithina. " E hIaawi na 11kana a ka Malaula ia na Akua." Lele koke akll la ka Makaula a hopll i na wawae o ke Alii, a kalt iho la iluna o ka a-i, a uwe iho ia; a o Aiwohikuplua lioi, apo aku ila na na poohiwi o kana kaauwa, a uwe helu iho la. A pall ka uwe ana, ninall iho la ke Alii i kana kalwa, " Iealla loii nmea i hiki llai ai a no(ho i(anei; a peheaL ka loihi o kou hele ana." l:lai aku la ke lkaitwa e like lme ka kakoll helilheln ana ma na MAokina mlla. Ia manawa a ka kMalkaula i olelo aku ai i ke Alii i na kllll a me ina i litleana o kona lele ana, a paui ia. Alaila, na ka Makaulall ka ninai1 hope ia Aiwolikaplpa; aka hoi, ma ka paewaewa, ka ke Alii olelo ana, me ka olelo aku, e liuakiai kaapuni kana. Wale iho ke lii e k akaa io e ii ia Maa a ia po a wanaalo. hoo imakaukt a na waa, a holo aku la. HIolo akll l l lakou mai Laupahoelhoe aku a hiki lakou i waho o Makahanaloa, nana aku la a wa liana i knk ni (ka ena i kapaia he KIuhinia), i ka pio mai a ke anuenue iuka o Paliuli. ()lelo akl la oia i ke Alii, "E! auhea oe? E nana oe i kela anenll e e pio mai la, aia ilaila o Laieikawai, ka inea a kaua e kii nei, a malaila no kahi i loaa ai ia'u." Olelo aku la o Aiwollikupua, "Ke manao nei wau aole kela o Laieikawai, aole no nona kela anuenue, no ka mea, he mea mau no ia i!o N1a 1wali lua a palu, he pio no ke anuenue. Nolaila, ke noi aku nei wall ia oe, e kali kaua a ike ia mai ka malie ana, a ikeia aku ka pio mai o ke anlenle iloko o ka manaiwa malie, alaila nmaopopo nona kela hoailona." (1)604)- s —1 --- ].i 114 HAWAIIAN ROMANCE OF' LA1EIKAWMAI I FT l i A N.V. %3 At tile chief's proposal they anchored their canoes in the sea, 21andt Aiwohikupua went up with his counsellor to Kukululaunlanlia to the houses of the natives of the place and stayed there waiting for pleasant weather. After four days it cleare(l over t-ilo; the whole country was plainly visible, and Panllaewa lay bare. On this fourth day in tlle early morning Aiwohikupua awloke and went out of the house, lo! tile rainbow arching whliere they had seen it before; long the chief waited until the suln came. then lhe vent in and aroused his counsellor and said tco hlin:' " -lee! perhaps you were right-: I myself rose early. while it. was still dark, and \went outside and actually:;sn tile rainbow arching in the place you lhad pointed out to nie. and I waited Utntil sulnrise-still the rainbow! And I caine in to awaken you."7 The man said: " That is what I told you; if we had gone we should have been staving up there in P'Ialiuli all these days where she is." That morning they left MAkkalhanaloa and sailed oult to the harbor of Keaau. They sailed until eveningl. mate shore at Kealau an( saw KaE i llakahialii's houses stlanding there and11 the people of the place out. surf riding. When they arrived. tile people of tle place adnlireid Aiwohikupua as much as ever. The strangers remained at Keaallu Illltl eveniliig then Aiwohikupl)la ordered the steersmen and rowers to stay quietly until the two of them returned from their search for a wife, only thev two alone. At sunset Aiwohikupual caught up his feather cloak and gave it to the other to carry, and they ascended. They made way with difficulty through higl- forest trees and thickets of tangled brush, until. at a place close to Paliuli, they heard the crow of a cock. The man said to his chief: "We are almost out." They went on climbing, and heard a second time the cock crow (the cock's second crow this). They went on climbing until 'a great light shone. The mnan saidl to his chief, "t i-ere we are ollt' thlelre is Laieik:lwwai's grandmother callinll together the chickelns:as IStlual".."' Asked Aiw-ohikupua, "W here is the princess's house?" Said the man. "When we get well out of the garden patcth here. then we can see the house clearly." P-ECKWITH I PE('K ITH ITEXT AND TRANSLATION15 115 A ma keia, olelo a lhe Alii, bekau iho la na waa o lakou i ke kai, pii aku la, o Aiwohikupua me kona Kuhina a hiki i Kukululaumania, ma ke kauhale o na hamaaina, a noho iho la malaila e kali ana no kca malie o ka ua. A hala na la eha mala-ila, haalele loa ka malie o filo. ike maopopoia aku la. ke kalae ana, mai o ka aina, a waiho wale inai o Pana~ewa. I kca eha o ha la, i ke kakahiahka nui, a-la ae La, o Aixvohikupua, a.)ukAl aku la mnawaho o ka hale, a~ia hoi, e pio mai ana, no ke anuenue i kahi a lanua i ike mua ai, kakali, loihi iho la. ke Alii a hiki i ka, puka ana o ka la, hoi aku la a kona Kuhina aia kela e hiainoe ana, hooala aku la, mne ka. i ahnu i ke Kiuhina, "E! pofo io paha kau e olelo nei. ia'n no kakabiiaka po)eleele, ala e ahki nei no wvan iwaho, ike aku nei no( anI, e pio mai tana hie (annenue i hahi no an i huhihuhi ai ia'u, 1 hie kali mnai la no wau a puka ka, la, -aia no ke maii la kie aimenue, hioi inai la wau hoala aku nei ia. oe."1 Olelo aku la nia wahi kanaka. nei, " 0 ha'u ia e. olelo aku ana ia oe. e bobo kakoii. i na paha aia kcakou i Lilha o Palinfli kahi i noho ai i keia man La."1 Ia kakahiaka, haalele Lakou ia iN'akah'analoa, holo watho na waa o lakoui, o Keaau ke awva. La biob ana o lakon a- ahiabi, pae La-kou i Keaau, nana aku la lakou e ku mai ana, no na hale o Kaiiakahialii ma,. e heenai nma-i ana no hioi na kamaainia; a, hiki lakou, mahalo mai Ia, na kamaaina no Aiwohilhupuia e like me kona ano man. Noho imalihini iho la Lakou ia Keaau, a. ahiahi, kauoha nuna. iho la oAiwohikupua, i na hookele a me na hoewaa, e noho malie a hoi inai lania mnai ka lana. huakai imi wahine mai,, oiai o lakou wale no. I ka napoo ana o ha la, hopu ahu Ia o Aiwohiknitipa i kona aahu Ahunla, a haawi chku la i kahi k'anaka, a pii aku la. Pu aku la lanla iloko o na ululaau loloa, i ka hihia paa o ka nahelehele, ine, ka Luhi, a hiki Lania mna hahi e hohoke ana i Paliuli, lohe Laua i ha, leo o ha inoa. I aku la kahi kanaha. i ke Alii, " Kokoke puka haua." Hoomiau aku -Ia no laina i k~a pii a lohie hou Lana i ha Leo o ha. mloa (o ha moa kua-lua ia). Ilooniau akn laua i ha pii a hiki i ha mnalamalama loa ana. I aku la kahi kanaka i he Alii, " E! puka kaua, aia ke kupunawahine o Laieihawai he, houluulu mai la i na moa, e like me kana hana man." Ninau ahu la o Aiwohihupua, "Auhea ha hale o he Alii WahineU I aku la kahi kanaka, "Aia a puka lea ahu kaua iwaho o ha myahinaai nei la, alaila, ike ma~opopo Leaia Ahn ha hale." 116 HAWAIIAN ROMANCE OF LAIEIKAWATI! ETI. vANN. St When Aiwohikupua saw that they were approaching Laieikawai's house, he asked for the feather cloak to hold in his hand when they met the princess of Paliuli. The garden patch passed, they beheld Laieikawai's house covered with the yellow feathers of the oo bird. as the seer had seen in his vision from the god on Kauwiki. When Aiwohikupua saw the house of the princess of Paliuli, he felt strangely perplexed and abashed, and for the first time he felt doubtful of his success. And by reason of this dlolbt within him he said to his compalionl, "Where are you? We have come boldly after my wife. I supposed her just aln ordinary woman. Not so' The princess's house has no equal for workmanship: therefore. let us retlrn without making ourselves known." Said his counsellor, " This is strange, after we have reached the woman's house for whom we have swum eight seas, here you are begging to go back. Let us go and make her acquaintance, whether for failure or success; for, even if she should refuse, keep at it; we men must expect to meet such reblffs: a canoe will break on a coral reef." 40 "Where are you?"' answered Aiwohikupua. " We will not meet the princess, and we shall certainly not win her, for I see now the house is no ordinary one. I have brought my cloak wrought with feathers for a gift to the princess of Paliuli and I behold them here as thatch for the princess's house: yet you know, for that matter, even a cloak of feathers is owned by none but the highest chiefs; so let us retulllr." And they went back without making themselves known. BECKWITH] TEXT AND TRANSLATION 117 A inaopopo ia Aiwohikupua, ke kokoke hiki o laua i ka lhale o Laieikawai, nonoi aku la oia e haawi mai kahi kanaka i ka ahuula, i paa iho ai o Aiwohikupua ia mea ma kona lima, a hiki i ko laua launa ana me ke Alii wahine o Paliuli. A hala ka mahinaai, ike aku la laun i ka hale o Laieikawai, ua uhiia me no hlllli meleimele o ka Oo, e like mc kIa alelo at ke alkuit i k-a Makaula, ma ka hihio iluna o Kauwiki. Ia Aiwohikupua e 1nana ana i ka hale o ke Alii wahine o Paliuli, he mea e ke kahah a ne ka hilahila, ia nmanawa ka hoomaka ana o ko Aiwohikupua kanalua ana. A no ke kanalua i loaa ia Aiwohikupua, olelo aku ola i kona kokoolua, "Auhea oe, ua hele mai nei kaua me ka manao ikaika no kuu wahine, kuhi iho nei wau, he wahine a lohe mai i ke ao, aole ka! i ike aku nei ka hana i ka hale o ke Alii Wahine, aole no ona lua: nolaila, ano e hoi kaua me ka launa ole." I mai la kona Kuhina. "He mea kupanaha. a hiki ka hoi kaua i ka hale o ko wahine, ka kaua mea i au mai nei i keia man kai ewalua, eia ka hoi he koi kau e hoi: e hele no kaua a lmauna. aia mai ilaila ka nele a me ka loaa; no ka mnea, ina no paha ia e hoole mai, hoomano aku no, na akaka no he waa naha i kooka ko kana, ko ke kane." "Aulhea oe?" Wahli a Aiwohikupua, "Aole e hiki ia kau ke lele e halawai me ke Alii wahine, a aole no hoi e loaa; no ka mnea, ke ike nei wau, ua ano e loa ka hale. Ua lawe Inai nei au i ko'u ahuula, i makana e haawi aku ai i ke Alii wahine e Paliuli nei; aka. ke nana aku nei wau o ke pili iho la ia o ka hale o ke Alii; no ka mea, ua ike no oe, o keia mea, he ahuula aole ia e loaa i na mea e ae, i na Alii aimoku wale no e loaa'i, nolaila, e hoi kaua." 0 ka hoi iho la no ia me ka launa ole. CHAPTER VII When Aiwohikupua and his companion had left Paliuli they returned and came to Keaau, made the canoe ready, and at the approach of day boarded the canoe and returned to Kauai. On the way back Aiwohikupua would not say why he was returning until they reached Kauai: then. for the first time, his counsellor knew the reason. On the way from Keaau they rested at Kamlaee, on the rocky side of Hilo, and the next day left there, went to Humuula on the boundary between Hilo and Hamakua; now the seer saw Aiwohikupua sailing over the ocean. After passing Humuula they stopped right off Kealakaha, and while the chief slept they saw a woman sitting on the sea cliff by the shore. When those on board saw the woman they shouted, " Oh! what a beautiful woman! " At this Aiwohikupua started up and asked what they were shouting about. They said, " There is a beautiful woman sitting on the sea cliff." The chief turned his head to look, and saw that the stranger was, indeed, a charming woman. So the chief ordered the boatmen to row straight to the place where the woman was sitting, and as they approached they first encountered a man fishing with a line, and asked, " Who is that woman sitting up there on the bank directly above you?" He answered, " It is Poliahu, Snow-bosom." As the chief had a great desire to see the woman, she was beckoned to; and she approached with her cloak all covered with snow and gave her greeting to Aiwohikupua, and he greeted her in return by shaking hands. After meeting the stranger, Aiwohikupua said, " 0 Poliahu, fair mistress of the coast, happily are we met here; and therefore, O princess of the cliff, I wish you to take me and try me for your husband, and I will be the servant under you; whatever commands you utter I will obey. If you consent to take me as I beseech yol, then come on board the canoe and go to Kauai. Why not do so?" The woman answered, " I am not mistress of this coast. I come from inland; from the summit of that mountain, which is clothed in a white garment like this I am wearing; and how did you find out my name so quickly?" 118 MOKUNA VII Ia Aiwohiktipua ma i haaalele ai ia 1Paliluli hoi aku la llaua a hiki i Keaau, hoomakaukau na waa, a ma ia wanaao. kau maluna o na waa, a hoi i Kauai. Ma ia hoi ana, aole nlae i hai aku o Aiwohikupuia i kekahi kiunu o ka hoi ana, aia i ka hiki ana i Kauai, ma keia hoi ana. akahi no a ike kona Kuhina i ke knlinu. Ma keia holo ana niai Keaali mai, a kau i Kamaee, ma Ililopaliku, a ma kekahi la ae, haalele lakou ia laila, hiki lakou i Humnuula, ma ka palena o Hilo, me Hamakua, ia manawa ka ike ana mai a ka Makaula ia Aiwohikupiia e holo anat i ka moana. A hala hope o Humunla ia lakout, hiki lakoit mnawallo pono) o Kealakaha, ike mai la lakou nei i keia wahine e noho ana i ka pali kahakai, e hiamlnoe ana nae ke Alii ia manawa. Ia lakou i ike aku ai i kela wahine, hooho ana lakou iluna o na waa, E! ka wahine maikai hoi! " A no keia, hikilele ae la ka hiamoe o Aiwohiikupua, ninait ae 1a i kaL lakoul mlea e wa.laau nei, haiia aku la, " He wahine maikai aia ke noho inai l1 i ka pali." Alawa ale la ke Alii, a ike aku la he mea e o ka wahine maikai. A no keia mea, kauohla ae la he lii i na hoevwaa e hoe pololei akit nla kahi a kit wahine e noho mai ana, a hlolo aku la a kokoke, halawai mlla iho la lakon me he kanaka e paeaea ana, ninau aku la, " Owai kela wahine e noho mai 1: iluna o ka pali maluna pono ou? Haiia mai la, " 0 Poliahu." A no ka manao nui o ke Alii e ike i kela wahine, peahiia aku la, a iho koke mai la kela me kona aahukapa i hoopuniia i ka hau, a haawi mai la i kona aloha ia Aiwohikupua, a aloha aku la no hoi ke Alii kane i kona aloha ma ka. lullima ana. Ia laua e halawai malihini ana, i aku o Aiwohikupua " E Poli'ahu e! E kla wahine lma.iai oi ka pali, pomaikai wale waTll ia oe mah ko kaua halawai ana. iho nei. a no aila. e ke Alii wahine o ka pali nei. ke makemake nei wan e lawe oe ia'u i kane hoao nau, a e noho kanaka lawelawe aku malalo ou, ma ka tn mau olelo e olelo ai, a malaile wale no watl. Ina hoi e ae oe e lawe ia.'u e like me ka'u e noi aku nei ia oe, alaila, e kau kaula malllna o na wraa, a hole aku i Kauai, a pehea il? " I mai la ka wahine, "Aole wau he wahine no keia pali, no uka lilo mai wau, mai ka piko mai o kela mauna, e aahli mau ana i na kapa keokeo e like me keia kapa a'u e aahu aku nei. A pehea la i hikiwawe ai ka loaa ana o ko'u inoa ia oe e ke Alii? " 119 120 1IA0WAIIIAN ROMANCE OF LAIEIKAWAI [ rETH. ANN. 3~ Said Aiwohikupua, "This is the first I knew about your coming from the White Mountain, but we found out your name readily from that fisherman yonder." "As to what the chief desires of me," said Poliahu, "I will take vou for lvy husband: and l(ow let me ask you, are you not the cllief who stood up and vowed in the name of your gods not to take any woman of these islands from Hawaii to Kauai to wife-only a woman who comes from Moaulanuiakea? Are you not bethrothed to Hinaikamalama, the famous princess of Hana? After this trip around Hawaii, then are you not returning for your marriage? And as to your wishing our union, I assure you, until you have made an end of your first vow it is not my part to take you, but yours to take me with you as vou desire." At Poliahu's words Aiwohikipua mnarveled and was abashedl and1 after a while a little question escaped himn: "'ow have you ever heard of these deeds of mine you tell of? It is true, Poliahu, all that vou say: I have done as yoii have described; tell mie who has told "No one has told me these things, 0 chief: I knew theim for myself," said the princess; " for I was born, like you, with godlike powers, and, like you, my knowledge comes to me from the gods of lny fathers, who inlspire nle and through these gods I showed you what I have told you. As you were setting out at lu-luula I saw yolur canoe, and so knew who you were." At these words Aiwohikupua knelt and (lid reverence to Poliahu and begged to become Poliahu's betrothed and asked her to go with him to Kauai. "We shall not go together to Kauai," said the wolllan, " but I will go on board with you to Kohala, then I will return, while vou go on." Now, the chiefs met and conversed on the deck of tle canoe. Before setting out the wolant said to Aiwohikllpua and his colmpanion, " We sail together; let Iie be alone, apart froin yot two, fix bounds between us. Youl m-lust not touch me, I will not touch vou until we reach Kohala; let us remain under a sacred taboo;" and this request pleased them. As they sailed and( calme to lKohala they lild tnot toullch each oillier. BECKWITH] BECKWITH ITEXT AND TRANSTATION12 121 Olelo akui Ia o Aiwohikupua. "Akahi no wau a miaopopo no Mlaunakea mnai oe, a na loaa koke, kouninoa ia inakon ma ka haiia ana e kela kanaka, paeaea." "A no kavt noi e, ke Alii, walhi a Poliahii, "' E lawe w'aui ia oe i kcane nta 'ui a nolaila, ke hai akn nei w"an ia oe. me ka. ninan Akn; -tole anei o okeAiikninaa hoohiki mia ka. iba 0 kou man. Akua, aole oe, e lawe i hookahi wahine o keia mant mokupuni, mai 1-awaii nei, a Kauai; aia, kan wahine lawe nioloko mai o Moaulanuiakea? Aole anei oe i hoopalau. me Hinaikamalama, ke ka~ikamahine Alli kaulana o Hana? A pan ko huakcai kaa-puni ia, H-awaii nei, alaila, hoi aku a hoao olua? A no kan noi mai e lawe kaua ia kaua, i mau mea hoohui nolaila, ke hai aku nei wan ia oe; aia a hoopan oe i kau hoohiki mna, alaila, aole na'u e law~e ia oe, nan no e lawe Wau a hui kaua e like me kou makemake." A no keia olelo a Poliahui, pili pu 1iho I'a ko Aiwohiknpna manao, mne ke kanimaha no hoi a binilin hoopuika aku Ia o Aiwohikupua i wahi ninan pokole penei. "Pehea la oe i ike ai, a i lohe ai hoi no ka'u man hana an e hai mai nei? Hie oiaio. e Poliahu e, o na mea a pau an e olelo mai nei. ua hana wvan e like me ia nolaila, e hai mai i ka mea nmana. i olelo aku. ia oe." "Aole o'n mea, nana. i hai mai i keia, man mea, e ke Alii kane, no'n iho, no ko'ui ike," wahi a ke Afii wahine, "no ka. mea, na, hanau kiipnaia mai wan e like me oe, a iia loaa no ia'n ka, ike mai ke Akua mai o ko'n man kiipnna a hooili ia,'n, e like me oe, a na ia Akia, wau ikuhikuihi mnai e like me ka'ti e olelo nei ia otikoti. Ta ouikon no e Iholo, mai ana i Hinnunla, nia ike wan non na waa,. at pela wa ln i ike ai ia oe." A no keia olelo, ktiknli iho la o Aiwohikupua, a hoomnaikai akn la imnua o Poliahn, me ke noi aku e fibo ia, i kane hoopabla na Poliahn, me ke noi akn e hobo, piu i Kanai. "Aole kaua e 1h010 pn i Kanai." wvahi a ka wahine. " aka. e kan waii me oulkou a Kohala, hoi mai wan, alaila hoi onkoni." Mai ka hoomaka, ana. e halawai na'li a hiki i ka pan ania o na olelo, a lana, ilumna. no o na waa, keia. man kamailio ana. Mamua 0 ka, hobo ana, olelo aku ka, wahine, ia Aiwohiknpua, "lie holo, pn nei kakon, e hookaawale mai ko'u wahi, kaawale akn ko olna, wahi, aole o na. kanaka, na, akaka ko, lakou wahi, mai hoopa mai onkou ia'u, aole hoi an e hoopa ia onkoni a hiki wale i Kohiala, e noho maluhia boa kakon a pan." A na maikai ia mea. imina o lakou. Ia hobo, ana, o lakou a hiki i Kohaba, aobe i hanaia kekabhi mea iho iwatena 0 lakou. 122 HAWAIIAN ROMANCE OF LAIEIKAWAI [ITH. ANN. S They reached Kohala, and on the day when Aiwohikupua's party left, Poliahu took her garment of snow and gave it to Aiwohikupua, saying, " Here is my snow mantle, the mantle my parents strictly forbade my giving to anyone else; it was to be for myself alone; but as we are betrothed, you to me and I to you, therefore I give away this mantle until the day when you remember our vows, then you must seek me, and you will find me above on the White Mountain; show it to me there, then we shall be united." When Aiwohikupua heard these things the chief's heart was glad, and his counsellor and the paddlers with him. Then Aiwohikupua took out his feather cloak, brought it and threw it over Poliahu with the words, "As you have said to me before giving me the snow mantle, so do you guard this until our promised union." When their talk was ended, at the approach of day, they parted from the woman of the mountain and sailed and came to Hana and met Hinaikamalama. BH(-l'KWlTl-ll 13E(KW1TII]TEXT AND TRANSI ATION12 123 Ta lakou ima Kohala., a hiki i ka la i lhaalele ai o Aiwohikupna ma ia Kohala, lawe ae, la o, Poliahn i kona kapa, hau, a haawi aku la ia Aiwohikupua me ka olelo aku, " 0 kuu kapa hau, he kapa i papa loaia e ko'n mau makua, aole, e lilo i kekahi mea e ae, ia'u wale iho no; aka, no ko kana lawe ana, ia kaua i kane lioao oe na'u, a, pela hoi wan ia oe, nolaila, ke haawi lilo aku nei wau i keia kapa, a hiki i kou la e nianao mai aiia 'u mna na hooh-iki a kana, alaila, loaa kou kuleana e imi ae ai ia'n a loaa, iluna o Maunake-a, alaila, hoike ae oe ia'u, alaila, hui kino kaua.", A lohe o Aiwohikupua i keia mau mnea, alaila, he it-ea olioli nui loa ia i ko ke Alii kane naau, at me kona Kuhina, a ine na. kanaka hoewaa. la manawa, kii aku la o Aiwohiknpua i kona Ahunla, lawe mai la a hoouhi akn la ia Poliahn, me ka olelo aku, " E like me kau olelo ia'u mamna o kon haawi ana mai ia'u i ke kapa hau, pela no oe e malama ai a hiki i ko kana hni ana e, like me ke kanoha." A pan ka lana kamajilo ana i ka wanaao, hookaawale lakou i ka wahine noho manna, a hobo aku la a hiki i Hana, a halawai me Hinaikamalama. CHAPTER VIII When Aiwohikupua reached Hana, after parting with Poliahu at Kohala, his boat approached the canoe landing at Haneoo. where they had been before, where Hinaikamalama was living. When Aiwohikupua reached the landing the canoe floated on the water; and as it floated there Hinaikamalama saw that it was Aiwohikupua's canoe: joyful was she with the thought of their meeting: but still the boat floated gently on the water. Hinaikamalama came thither where Aiwohikupua and his men floated. Said tle woman, "This is strange! What is all this that the canoe is kept afloat?.Joyous was I at the sight of you, believing you were coming to land. Not so' Now, tell me. shall you float there until you leave?" "Yes," answered Aiwohikupua. "You can not," said the woman. " for I will order the executioner to hold you fast; you became mine at koenane and our vows are spoken, and I have lived apart and undefiled until your return." "0 princess, not so!" said Aiwohikupua. "It is not to end our vow-that still holds; but the time has not come for its fulfillment, for I said to you. 'When I have sailed about Hawaii then the princess's bet shall be paid:' now. I went meaning to sail about Hawaii. but did not; still at Hilo I got a message from Kauai that the family was in trouble at home, so I turned back; I have stopped in here to tell you all this; and therefore, live apart, and on my next return our vow shall be fulfilled." At these words of Aiwohikupua the princess's faith returned. After this they left IHana and sailed and came to Oahu, and on the sea halfway between Oahu and Kauai he laid his command upon the oarsmen and the steersmen, as follows: "Where are you? I charge you, when yol come to Kauai, do not say that you have been to Hawaii to seek a wife lest I be shanled: if this is heard about, it will be heard through you, and the penalty to anyone who tells of the journey to Hawaii, it is death, death to himself, death to his wife, death to all his friends; this is the debt he shall pay." This was the charge the chief laid upon the men who sailed with him to Hawaii. 124 MOKUNA VIII A hiki o Aiwohikupua ma i Hana, mai Kohala akn mahope ilio o ko lakou hookaawale ana ia Poliahnt, ma ke awa pae waa o Haneoo ko lakon hiki muna aria, mna ko Ilinaikamalama wahi e noho ana. Ica Aiwohikupua nae i hiki akn ai ma kela awa. pae waa, I ka moana no lakou i lana akui ai; a ia lakou e lana ana malaila, ike mai la o Hinaikamalama, o Aiwohikupua keia mau waa, mahamaha mnai la ka wahine me ka manao e hele aku ana a halawai me ka wvahine; aka, aia no lakonl ke lana mnalie mai la i ka moana. Hele mai o Ilinaikamalama, a ma, kahi a Aiwohikupua ma e lana ana; I aku la ka wahine, " He mea kupanaha! heaha iho nei hoi keia o ka lana aria o nia wvaa iloko o ke kai? Mahamaha mai nei keia i ka ike ana mai nei ia oukou, kainoa la hoi hie holo mai a pae eaole ka! Nolaila, ke ninaii akn nei wau ia oe: malaila no anei ctukou e lana ai a holo aknu' "Ae, wahi a Aiwohikupua. "Aole oukou e hiki, wahi a ka. wahine " no ka mea, e kanioha no wNan i ka Ilamiukn e hoopaa ia oe. ua lil0 oe ia'u i ke konaneia, a ke waiho nei no ia hoobiki a kaua, a nia noho malinhia wan me ka main loa a hiki i kou hoi ana mai la." "E ke A~ii Wahine. aole pela," wathi a Aiwohiknpua, " aole ail ihoopau. i ka kaua, hoohiki, ke mau nei no ia, aole no i hiki i ka mnanawa e hookoia ai ia hoohiki a. kaiia, no ka mea, ua hal mua akn wan ia oe, aia a, puni o Hawaii ia'u, alaila, bookoia koil kumn piii e ke Alii wahine. Nolaila, holo aku nei waunime ka manao e puni o Hawaii. aol e nae i pnni. a Hilo no, loaa ae nei i ka uhai mai Kanai mai no ka pilikia o ko ka hale. lpe, nolaila, hoi mai nei; i kipa, mai r'ei i on la e, hal aku no keia man mea ia, oe, a nolaila, e nohio main oe a hiki i knu hoi hon ana mai, hookoia ka hoohiki." A no keia olelo a Aiwohiknpna, hoi miai la ka mannao o ke Aiji wahine, a like me mamtia. A pau keia. mau mea, haalele lakon ia Hana, a holo mnai lakou a hiki i Oahu nei, a ma1 anei aku a like a like o ka mnoana, o Oahu nei, a me Kanai, hai aku l~a oia i kana olelo I na hoewaa, a me na hookele, penei: "Anihea onkon, ke, hai aku nei wan i knnu olelo paa; mna i hiki kakonl i Kanai, mai olelo oukon i Hawaii akn nei kakon i ka, izni wahine, o lilo ananei ia i rnea hoohilahila ia', i na e loheia ma keia hope aku, abaila. i loheia no ia, oukou, a o ka, uku o ka mea nana e hai keia olelo no ka hobo ana i Hawaii, o ka makemake. ka mea nana, e olelo, make mai kana wahine, o ka ohi no ia o ka make a ka mea hoaikane niai." Oia ke kanawai paa a ke AMli kanr ai no ka poe i holo pn me ia, i Hawaii. 126 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETII. ANN. E3 Aiwohikupua reached Kauai at sunset and met his sisters.43 Then he spoke thus to his sisters: " Perhaps you wondered when I went on my journey, because I did not tell you my reason, not even the place where I was to go; and now I tell it to you in secret, my sisters, to you alone. To Hawaii I disappeared to fetch Laieikawai for my wife, after hearing Kauakahialii's story the day when his party returned here. But when I came there I did not get sight of the woman's face; I did not see Laieikawai, but my eyes beheld her house thatched with the yellow feathers of the oo bird, so I thought I could not win her and came back here unsuccessful. And as I thought of my failure, then I thought of you sisters,41 who have won my wishes for me in the days gone by; therefore I canle for you to go to Hawaii, the very ones to win what I wish, and at dawn let us rise up and go." Then they were pleased with their brother's words to them. As Aiwohikupua talked with his sisters, his counsellor for the first time understood the reason for their return to Kauai. The next day Aiwohikupua picked out fresh paddlers, for the chief knew that the first were tired out. When all was ready for sailing, that very night the chief took on board 14 paddlers, 2 steersmen, the 5 sisters, Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, and the youngest, Kahalaomapuana, the chief himself, and his counsellor, 23 in all. That night, at the approach of day, they left Kauai, came to Puuloa, and there rested at Hanauma; the next day they lay off Molokai at Kaunakakai, from there they went ashore at Mala at Lahaina; and they left the place, went to Keoneoio in Honuaula, and there they stayed 30 days. For it was very rough weather on the ocean; when the rough weather was over, then there was good sailing. Then they left Honuaula and sailed and came to Kaelehuluhulu, at Kona, Hawaii. As Aiwohikupua's party were on the way from Maui thither, Poliahu knew of their setting sail and coming to Kaelehuluhulu. Then Poliahu made herself ready to come to wed Aiwohikupua; one month she waited for the promised meeting, but Aiwohikupua was at Hilo after Laieikawai. BECKWITH] BECKWITH 1TEXT ANI) TRANSLATION12 12 ", A hiki lakon i Kauai, ma ka napoo ana o ka la, a halawai me na kaikuahine. la manawa ka hoopuka ana i olelo i kona mau kaikuahine, penei: "ITa'u i hele aku nei i ka'n huakai hele, na haohao paha oukou, no ka mea, aole wau. i hai aku ia oukon i ke kumu o ia hele ana, aole no hoi wan i hai akn i ka'u wahi e, hele ai; a. nola-ila, ke hai main aku nei wau ia oukon e oWn mau kaikuahine o, kakon wale. I Hawaii aku nei makou. i nalo jih nei, i kii akn nei wan ia Laieikawai i wahine mare (hoao) na'u, no ko' lohe ana. no ia Kauakahialii e olelo ana i ka la a lakou i hiki mai ai. I ka hele ana aku nei hoiL aole no lhoi i kanamai a ke ano-e o ka wahine; aole nae an i ike aku ia Laieikawai; aka, o ka hale ka'n i ike maka aku, ua uhiia mai i ka, hnln inelemele o na mann Oo; nolaila, manao, no an aole e loaa, hoi okoa mai nei me ka nele. A no ia manao o'n, aole e loaa ia', manao aie an ia onkon e na kaiknahine, ka poe no e loaa ai ko'n makemnake i na la i hala, nolaila, kii mai nei an ia onkon e holo i Hawaii, o oitkon no ka poe e loaa ai ko'n makemake, a ma keia wanaao, e kn kakon a e hele." Alaila, he mea inaikai keia olelo a ko lakon kaiknnane ia lakon. Iboko, o keia manawa a Aiwohiknpna e olelo ana me na kaiknahine, akahi no a maopopo i kona Kuhina, oia ka ke knmu o ka hoi wikiwiki ana ia. Kanai. I kekahi la ae, wae ae la o Aiwohiknpna i mnan hoewaa hon, no ka mea, ua maopopo i ke Alii na lnhi na hoewaa mua; a makankan ka holo, ana, ia po iho, lawe ae la ke Alii he umiknmamaha hoewaa, elna hookele, o na kaiknahine elima, o Mailehaiwale, o Mailekalnhea, o Mailelaulii, o Mailepakaha, a me ko lakon muli loa o Kahalaomapuana, o ke Alii a me kona Kuhina, he iwakalna-knmakolu ko lakon nui. I ka wanaao oia po, haabele lakon ia Kanai, hiki ma Pnnloa, a mailaila akn a kan ma Hanaunma, i kekahi la ae kan i Molokai, ma Kannakakai; mailaila akui a pae i Mala, ma Lahaina; a haalele lakon ia wahi, hiki bakon i Keoneoio, mna Honuanla; a malaila i noho loihi ai ekolu anahuin. No ka mea, na nni ka ino ma ka moana, a pan na la ino, alaila, na ikeia mai ka maikai o ka, moana. Ia manawa ko lakon haalele ana ia Honnanla, a hobo akn la a hiki ma Kaelehuluhubn, ma Kona, Hawaii. la Aiwohiknpua ma i hobo akn. ai mai Mani akn. a hiki i keba wahi, ua ike mna. mai o Pobiahn i ko lakon holo ana a me ka hiki ana, i Kaelehnbnhnln. Nobaiba, hoomnakankau mna o Poliahn ia ia no ka hiki akn o Aiwohiknpna, alaila hoao; hookahi mabama ke kali ano o Poliahu no ko, lana, hoao e bike me ka lana hoohiki ana; aka, na hala o Aiwohikupua ma Hilo, no ke kii no ia Laieikawai. 128 HAWAIIAN ROMANCE OF LAIEIKAWAI rETH. ANN.?3 Then was revealed to Poliahu the knowledge of Aiwohikupua's doings; through her supernatural power she saw it all; so the woman laid it up in her mind until they should meet, then she showed what she saw Aiwohikupua doing. From Kaelehuluhulu, Aiwohikupua went direct to Keaau. but many days and nights the voyage lasted. At noon one day they came to Keaau, and after putting to rights the canoe and the baggage, the chief at once began urging his sisters and his counsellor to go up to Paliuli; and they readily assented to the chief's wish. Before going up to Paliuli, Aiwohikupua told the steersmen and the paddlers, " While we go on our way to seek her whom I have so longed to see face to face, do you remain here quietly, doing nothing but guard the canoes. If you wait until this night becomes day and day becomes night, then we prosper; but if we come back to-morrow early in the morning, then my wishes have failed, then face about and turn the course to Kauai;" so the chief ordered. After the chief's orders to the men they ascended half the night, reaching Paliuli. Said Aiwohikupua to the sisters: " This is Paliuli where Laieikawai is, your sister-in-law. See what you are worth." Then Aiwohikupua took Mailehaiwale, the first born; she stood right at the door of Laieikawai's house, and as she stood there she sent forth a fragrance which filled the house; and within was Laieikawai with her nurse fast asleep; but they could no longer sleep, because they were wakened by the scent of Mailehaiwale. And starting out of sleep, they two marveled what this wonderful fragrance could be, and because of this marvel Laieikawai cried out in a voice of delight to her grandmother: LAIEIKAWNAI: " 0 Waka! O Waka-O! WAKA: "Heigh-yo! why waken in the middle of the night?" LAIEIKAWAI: " A fragrance is here, a strange fragrance, a cool fragrance, a chilling fragrance; it goes to my heart." WAKA: " That is no strange fragrance; it is certainly Mailehaiwale, the sweet-smelling sister of Aiwohikupua, who has come to get you for his wife, you for the wife and he for the husband; here is the man for you to marry." IAIEIKAWAI: " Bah! I will not marry him." 42 When Aiwohikupua heard Laieikawai's refusal to take Aiwohikupua for her husband, then he was abashed, for they heard her refusal quite plainly. BRCHWITHI BUCK WITH] TEXT A-NL) THAN SLATION12 129 I kekahi manawa, ku mai ia Poliahu ka ike no ka Aiwohikiipua man hana; ma ko Poliahu ano kupua keia ike ana, a no ia, mea, waiho wale no iloko o ka wahine kona manao, aia a halawai lania, alaila. hoike aku i kana mea e ike nei no ka Aiwohikupua mau hana. Ma keia holo ana a Aiwohikupua, mai Kaelehuluhnlu akn, hiki mua lakou ma Keaan, aka, ia nni no na la, a me na po o keia hele ana. I ke-awakea o kekahi la, hiki aku lakon ma Keaati, a pan na waa,1 ka hooponopono, a me na ukana o lakou, ia wa no, hoolale koke aie ana ke Alii i na kaiknahine, a me kona Knhina e pii i uka o Paliuli; zi ua hooholo koke lakou ia manao o ke Alii. Mamnia o ko lakon pii ana i Paliuili, katioha iho la o Aiwohikupna ina, hookele, a mne na, hoewaa, " Eia makon ke hele nei i ka makou hinakai hele, ka mea, hoi a kim manao i kau nini ai a halawai maka, e nohio inalie loa oulkon, aia no ka onkon mea malama o na waa;1 kali ouikon a i ao keia po, a i po ka la apopo, alaila, ua waiwai makon; aka, i hoi kakahiaka mai mnakon i ka la apopo, alaila, nia nele no ka'n mea i manao ai. alaila, o Kaiiai ke alo, hulh aku hoi." Gia ke kcauoha a ke Alii. A pan ke kanoha a ke Alii i na, kanaka, pii akn la a like a like o ka po, hiki lakon i Palinli. Olelo aku la o Aiwohikupna i na kaiknahine, " 0 Palinli keia, eia ianei o Laieikawai, ko onikou kaikoeke, nolaila, imiiia. ka onkon pono." Alaila, lawe ae la o Aiwohiknpna ia Mailehaiwale, i ka hanan mnia o lakon e like me ko lakou hanan ana. Kn iho la mia ka puka, ponoi o) ka hale o Laieikawai, ia. Mailehaiwale e, kn la ma ka pnka o ka Halealii, kunt aku ana. keia i ke ala, po oloko i ke ala, aia nae o Laieikawai me kona kahn na panhiaia e ka hiamoe nni; aka, aole nae e hiki ke hianioe i kela manawa, no ka mea, ta hoalaia, e ke ala o Mailehaiwale. Ia pnoho ana ae o latia mai ka hiamoe, haohiao ana lana nei i keia ala lanna ole; a no keia haohao, kahea akn Ia o Laieikawai me ka leo olnolni i kona knpnnawahinie penei: LAIEIKAwNA1: " E Waka, e Waka —e." WAKA: " E-o, heaha kan o ka po e, ala nei? LAIEIKAWAI: " He ala, eia-la, he ala e wale no keia, he ala annianu, he ala hiiihni, eia la i ka honpo i ka manawa, o mana." WAKA: "Aole no hie ala e, 0 Mailehaiwale akn la na, o na kaiknahine aala o Aiwohikupna i kii mai la ia oe i wahine oe, a i wahine oe. a i kane ia; o, ke kane ia moeia." LAIEIKAWAI: " Ka! aole an e moe ia ia." A lohe akn la o Aiwohiknpna i ka hoole ana mai a L-aieikawai, no ka makemake ole e lawe ia. Aiwohikupna i kane mare, alaila, he mea e ka hilahila, no ka mea, ua lohe maopopo akn ha lakon nei i ka hoole ana main. CHAPTER IX After this refusal, then Aiwohikupua said to his counsellor, "You and I will go home and let my sisters stay up here; as for them, let them live as they can, for they are worthless; they have failed to gain my wish." Said the counsellor. " This is very strange! I thought before we left Kauai you told me that your sisters were the only ones to get your wish, and you have seen now what one of them can do; you have ordered Mailehaiwale to do her part, and we have heard, too, the refusal of Laieikawai. Is this your sisters' fault, that we should go and leave them? But, without her you have four sisters left; it may be one of them will succeed." Said Aiwohiklupua. "If the firstborn fails, the others perhaps will be worthless." His counsellor spoke again. " My lord, have patience; let Mailekaluhea try her luck, and if she fails then we will go." Now, this saying pleased the chief; said Aiwohikupua, "Suppose you try your luck, and if you fail, all is over." Mailekaluhea went and stood at the door of the chief-house and gave out a perfume; the fragrance entered and touched the rafters within the house, from the rafters it reached LaieikAvai and her companion; then they were startled from sleep. Said Laieikawai to her nurse. "This is a different perfume, not like the first, it is better than that; perhaps it comes from a man." The nurse said, "Call out to your grandmother to tell you the meaning of the fragrance." Laieikawai called: LAIEIKAWAI: "O Waka! O Waka-O!" WAKA: "Heigh-yo! why waken in the middle of the night? " LAIEIKAWAI: " Here is a fragrance, a strange fragrance, a cool fragrance, a chilling fragrance; it goes to my heart." WAKA. "That is no strange fragrance, it is Mailekaluhea, the sweet-smelling sister of Aiwohikupua, who has come to make you his wife to marry him." LAIEIKAWAI: " Bah! I will not marry him!" Said Aiwohikupua to his counsellor. "See! did you hear the princess's refusal?" 130 MOKUNA IX Mahope iho o ka manawa i hooleia ai ko ke Alii kane makemake; alaila, olelo aku la o Aiwohikupua i kona Kuhina, " E hoi kaua, a. e noho na kaikuahine o'u iuka nei, a na lakon no e imi ae ko, lakou. wahi e nohio ai, no ka mea, aole a lakou waiwai, ua nele ae la no ka miea i manaoia ai e, laa ia lakou." I mai la kona Kuhina, " He mea kupanaha loa ia oc, kainoa, na olelo oe ia'u mamna o ko kakou la i haalele, ai ia Kauai; o na kaikuahine wale no on ka mea nana e kii kou makemiake, a ua. ike no hoi oe i ke ko ana o ka, lakou mau hana; ua kena ae nei oe ia Mailehaiwale 1 kana loaa, a ua lohe akn la no hoi kakon i ka hoole ana mai a Laieikawai, aole paha no ko kaikniahine ia hewa, e hiki ai ia kaua ke haalele ia lakou. Nolaila, hele ae la ia ia, eha on mau kaikuahine 1 koe, malia paha o, laa i kekahi o lakou.", I aku Ia o Aiwohiknpua, "Nele ae la ka i ka hanan mna, okiloa aku paha lakou." I hon akn kona Kuhina, "E ktiu Hakti, e hoomanawanui hon kaiia, e hoao ae o Mailekaluhea i kcana loaa, a i nele, alaila, hoi kakou." Alaila, na miaikai iki ia olelo i ke Afii, olelo aku la o Aiwohikupuia, "E hoao akn hoi oe i kau loaa, a i nele oia iho la no." Ilele aku la o Mailekaluhea, a ma, ka pnka o ka Halealii, ku. iho la, kuu aku la i ke ala, oia hele no o ke ala a pa i kaupoku maloko o ka hale, mai kaupoku ka hoi ana iho oa-a ia Laieikawai ma, ia manawa, hikilele hou ae lana mai ka hiamoe ae. I aku la o Laieikawa-i i kahi kahn, " He ala okoa hoi keia, aole hoi e like me ke ala mn-a iho nei, he oi nae hoi keia mamua o kela iho, nei, he kane paha ka mea nona keia ala.", Olelo akn kahi kahu, " Kaheaia ko ktipunawahine., e hai mai i ke anlo o keia ala." Kahea akn la o Laieikawai. LAIEIKAWAI: "E Waka, e Waka —e.", WAKA: " E ---o, heaha kan o ka po e ala nei?" LAIEIKAWAI: " Eia la, hie ala, he ala e wale no, kea, hie ala anuanii. hie ala huihni, eia la i ka. honpo i ka manawa o mana." WAKA: " Aole na hie ala e, o Mailekalnhea aku. la., o kekahi kaikuahine aala o, Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke kane ia moeia." LAIEIKAWAI: " Ka! aole an e moe ia ia." I aku la o Aiwohiknpua i ua wahi Kuhina nei ona, " E! ke lohe pono aku la oe i ka hoole ana ae la a ke Alii wahine." 131 132 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. n "Yes, I heard it; what of her refusing! it is only their scent she does not like; perhaps she will yield to Mailelaulii." "You are persistent," said Aiwohikupua. "Did I not tell you I wanted to go back, but you refused-you would not consent!" "We have not tried all the sisters; two are out; three remain," said his counsellor. "Let all your sisters take a chance; this will be best; perhaps you are too hasty in going home; when you reach Keaau and say you have not succeeded, your other sisters will say: 'If you had let us try, Laieikawai would have consented;' so, then, they get something to talk about; let them all try." "Where are you, my counsellor!" said Aiwohikupua. "It is not you who bears the shame; I am the one. If the grandchild thought as Waka does all would be well." "Let us bear the shame." said his counsellor. "You know we men must expect such rebuffs; 'a canoe will break on a coral reef; and if she should refuse, who will tell of it? We are the only ones to hear it. Let us try what Mailelaulii can do." And because the counsellor urged so strongly the chief gave his consent. Mailelaulii went right to the door of the chief-house; she gave out her perfume as the others had done; again Laieikawai was startled from sleep and said to her nurse, "This is an entirely different fragrance-not like those before." Said the nurse, " Call out to Waka." LA.EIKnKAAI: "0 Waka! 0 Waka-O! WAKA: " Heigh-yo Why waken in the middle of the night?" LAIE1KAWA: " Here is a fragrance, a strange fragrance, a cool fragrance, a chilling fragrance; it goes to my heart." WAKA: " That is no strange fragrance: it is Mailelaulii, one of the sweet-smelling sisters of Aiwohikupua. who has come to get you for his wife; he is the husband, the husband for you to marry." LAIEIKAWAtI: " Bah! I will not marrv him!" "One refusal is enough," said Aiwohikupua, " without getting four more! You have brought this shame upon us both, my comrade." "Let us endure the shame," said his counsellor. " and if our sisters do not succeed, then I will go and enter the house and tell her to take you for her husband as you desire." Then the chief's heart rejoiced, for Kauakahialii had told himn how this same man had got Laieikawai to come down to Keaau. so Aiwohikupua readily assented to his servant's plea. BECKWITHI BECK WiTH ITEXT AND TRANSLATION13 133 "Ae, ua loke, heaha la auanei ko ia hoole ana ae la, o ko laua aala no kai makemake oleia ae, la, malia. hoi o ae ia Mailelaulii." " Hoopaa no hoi oe," wahi a Aiwohikupua, " kainoa ua hai mua iho nei wau ia, oe i ko,'u manao e hoi kakou, eia kau he hoololohe, hoololohe iho la oe la, aeia mai la." "Aole ka hoi i pau na kaikuahine o, kaua, aua, i hala, ekoliu i koe" wahi a kona Kuhina, " kuuia aku Paha i pall, he nani ia, ua pau na kaikuahine o kaua i ke kii, wikiwiki auanei hoi paha oe e hoi, a hiki kakou i kai o Keaau, olelo kakou no ka loaa ole, e olelo ae auanei ka poe kaikuahine ou i koe; mna no ia makou ka olelo ana mai e kii, mna no ua ae mai o Laieikawai, aia, la. laa. ka lakon mea e kamajilo ai, kuntia aku i pau." "Auhea oe e kuu Kuhina, wahi a Aiwohikupuia, " aole o oe ke hilahila ana, owau no, mna e like ana ka manao o ka moopuna me ko Waka la, mna ua pono." "'Kuuia aku paha i ka hilahila," walli a kona Kuhina, " kainoa ua ike no oe, he waa naha i kooka, ko kaua ko ke kane, a hoole mai aunei ia, nawai e olelo kana hoole ana, kainoa o kakou wale no kai lohe, hoaoia'ku paha o Mailelaulii." A no ka ikaika, ba o ua wahi Kuhina nei ona i ke koi, hooholo ke Alii i ka ae. Hele aku la o Mailelaubii a kupono i ka puka o ka Halealii, k-uu aku ana oia i kona aala e like me na mea mua, hikilele hou mai la o Laieikawai mai ka hiamoe, a olelo aku la i kahi kahu, " He wahi ala, okoa wale no hoi keia, aole hoi e like me keba mau mea mua.") I mai la kahi kahu, " Kaheaia o Waka." LAIEIRAWAI: " E Waka, e Waka-e.", WAIKA: "E-o, heaha la kau o ka p0 e ala nei?" LAIEIIKAWAI: " Eia. la he ala, he ala e wale no keia, he ala anuanut, he ala huihui, eia la i ka houpo i ka manawa o mana."1 WAKA: " Aole na he ala e, o Mailelaubii aku la na o ia, kaikuahine aaba o Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o k kane ia moeia." LAIEIKAWAI: " Ka! aole ant e moe ia ia." "I hookahi no hoi hoole ana o ka pono," wahi a. Aiwohikupuia, "o ka hele ka ia he kauiia wale ae no koe o ka hoole, makena, no hoi tia hilahila ia oe e, ke hoa." "Kuuia aku pahia i ka hilahila," wahi a kona Kuhina., " a i ole e boaa i na kaikuahine o kaia, alaiba, na'u e kii a loaa. iboko o ka hale. a olelo aku wau e bawe ia, oe i kane hoao nana, e like me kou makemake." A no keia olelo a kona Kuhina, alaila, ua hoopihaia ko ke Alii naau i ka olioli, no ka mea, ua lohe kela ia Kauakahialii i ka. baa ana i ua wahi kanaka nei o, Laieikawai, i hiki ai i kai o Keaau, nolaila i hooholo koke ai o Aiwohikupuia i olelo ae mamuli o ke koi a ua wahi kanaka nei. 134 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 Then Aiwohikupua quickly ordered Mailepakaha to go and stand at the door of the chief-house; she gave forth her perfume, and Laieikawai was startled from sleep, and again smelled the fragrance. She said to her nurse, "Here is this fragrance again, sweeter than before." Said the nurse again, " Call Waka." LAIEIKAWAI: "0O Waka! 0 Waka-O!" WAKA: " Heigh-yo! Why waken in the middle of the night?" LAIEIKAWAI: " Here is a fragrance, a strange fragrance, not like the others, a sweet fragrance, a pleasant. fragrance; it goes to my heart." WAKA: "That is no strange fragrance; it is Mailepakaha, the sweet-smelling sister of Aiwohikupua, who has come to get you for a wife to marry him." LAIEIKAWAI: " Bah! I will not marry him! No matter who comes I will not sleep with him. Do not force Aiwohikupua on me again." When Aivohikupua heard this fresh refusal from Laieikawai, his counsellor said. " My lord, it is useless! There is nothing more to be done except one thing; better put off trying the youngest sister and, if she is refused, my going myself, since we have heard her vehement refusal and the sharp chiding she gave her grandmother. And now I have only one thing to advise; it is for me to speak and for you to decide." "Advise away," said Aiwohikupua, "If it seems good, I will consent; but if not, I will refuse." "Let us go to the grandmother," said his counsellor, " and ask her; maybe we can get the consent from her." Said Aiwohikupua, " There is nothing left to be done; it is over; only one word more-our sisters, let them stay here in the jungle, for they are worthless." Then Aiwohikupua said to his sisters, " You are to stay here; my cherished hope has failed in bringing you here; the forest is your dwelling hereafter." It was then pretty near dawn. At Aiwohikupua's words all the sisters bowed their heads and wailed. When Aiwohikupua and his companion started to go, Kahalaomapuana, the youngest sister. called out, " you two there! Wait! Had we known in Kauai that you were bringing us to leave us in this place, we would never have come. It is only fair that I, too, should have had a chance to win Laieikawai, and had I failed then' you would have a right to leave me; we are all together, the guilty with the guiltless; you know me well, I have gained all your wishes." BICCKWITIRJ BECK WITH 1TEXT AND TRANSLATION 135 la manawa, kena koke ae la o Aiwohikupua ia Mailepakaha, hele aku la a ku ma ka puka o ka Halealii; kuu aku la i kona aala, a hikilele mai la ko Laieikawai hiamoe, honi hou ana no i ke, ala. I hou aku keia i kahi kahu, " Eia hou no keia ala, he wahi ala. nohea hoi keia." Olelo hou aku kahi kahu, " Kaheaia o Waka." LAIEIKAWAI: " E Waka, e Waka-e." WAKA: " E-o, heaha kau o, ka po e ala nei?" LAIEIKAWAI: " Eia la he ala, he ala okoa hoi keia, aole hoi i like me na ala mua iho nei, lie ala maikai keia, he ala nohea, eia la i ka houpo i ka manawa o matim." WAIKA: " Aole na he, ala e, o Mailepakaha aku la o ke kaikuahine aala o Aiwohikupua, i kii mai la ia oe i wahine oe i kane ia, o ke, kane ia moeia.", LAIEIKAWAI: " Ka! aole au e mnoe ia ia, mna i kii mai kekahi inea e ia'u, aole no wau e ae ana! Mai hoomoe hou oe ia'u ia Aiwohikupua." A lohe o Aiwohikupua, a me kona Kuhina i kela hoole hon ana o Laieikawai, i aku uia Kuhina nei ona, "E kuu Haku, pale ka pono! aohe pono i koe, hookahi no pono o ka hoi wale no koe, o kakou; kaukai aku nei hoi ka pono, i ko kaikuahine muli la hoi, i ole ac hoi ia lakou, ia'u aku la hoi, i lohe aku nei ka hana, e hoole loa ae ana no kela, me ka nuku maoli ae la no i ke kupunawahine; a eia nae hoi ka'u wahi olelo i koe ia oe. o ka olelo no auanei ka'u, o ka ae no kau." " Oleloia ana," wahi a Aiwohikupua, " a i ike. aku au he kupono i ka ae, alaila ae aku, i na he kupono ole, aole no au e ae aku." "E kii kaua ma o ke kupunawahine la," wahi a iia Kuhina nei, "ie noi aku ia ia, malia o ae mai kela." Olelo aku o Aiwohikupua, "Aole a kakou hana i koe, ua pau, eia wale no ka olelo, i koe, o na kaikuahine o kaua, e noho lakou i ka nahelehele, nei, no ka mea, aohe a lakou waiwai." Alaila, huh aku la o Aiwohikupua a olelo aku la i na kaikuahine, "E noho oukou, ua nele ae la no ka'u mea i makemake ai e lawe mai ia oukou, o ka nahele no nei noho iho." Ke hele aku nei e. maamaama. A pau ka Aiwohikupua olelo ana i na kaikuahine; kulou like iho la ke poo o na kaikuahine i kahi hookahi, e uwe ana. Kaha aku la o Aiwohikupua ma iho, kahea aku la o Kahalaomapuana, ke kaikuahine muli loa, i aku la, " E laua la! ku iho, e lohe mua makou i Kauai, e lawe ana oe a haalele ia makou i keia wahi, i na aole makou e hiki mai. Pono no ha hoi ia. mna owau kekahi i kii aku nei ia Laieikawai, a nele ana la hoi, alaila, pono kau haalele ana iau, pau Pu no o ka mea i hewa, a me ka mea hewa ole. Aole oe he malihini ia', ia'u wale no e ko ai kau man mea a pau." 136 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. U When Aiwohikupua heard his youngest sister, he felt himself to blame. Aiwohikupua called to his sister, " You shall come with me; your older sisters must stay here." "I will not go," answered the youngest sister, "unless we all go together, only then will I go home." BECKWITfHJ TEXT AND TRANSI&TION 137 A lohe o Aiwohikupua i keia olelo a kona kaikuahine opio, Ihoohewa iho la oia ia ia iho. Kahea mai la o Aiwohikupua i ke kaikuahine opiopio, " Iho mai kaua, ou mau kaikuaana ke noho aku." "Aole wau. e hiki aku, wahi a kona kitikualiine opiopio, " aia a pau, loa makou i ka hoi Pu me oe, alaila, hoi aku au." 6060O4-18 18 CHAPTER X At these words of his youngest sister43 Aiwohikupua said, " Stay here, then, with your sisters and go with them wherever you wish, but I am going home." Aiwohikupua turned to go, and as the two were still on the way, rang the song of Mailehaiwale, as follows: My divine brother, My heart's highest. Go and look Into the eyes of oulr la rents, sy3' We abide here, Fed upon the fruit of sin." Is constancy perhaps a sin? Aiwohikupua turned and looked back at his younger sisters and said, "Constancy is not a sin; haven't I told you that I leave you because you are worthless? If you had gained for me my desire you would not have to stay here; that was what you were brought here for." The two turned and went on and did not listen to the sisters any longer. When Aiwohikupua and his companion had departed, the sisters conferred together and agreed to follow him, thinking he could be pacified. They descended and came to the coast at Keaau, where the canoe was making ready for sailing. At the landing the sisters sat waiting to be called; all had gone aboard the canoe, there was no summons at all, the party began to inove off: then rang out the song of Mailekaluhea, as follows: My divine brother, My heart's highest-turn hither. Look upon your little sisters, Those who have followed you over the way. Over tile high way, over the low way, In the rain witli a pack on its back, Like one carrying a child, In the rain that roars in the hala trees, That roars in the hala trees of Hanalei. How is it with us? Wthy ldid you not leave us. Leave us at home, When you went on the journey? You will look, Look into tile eyes, The eyes of our parents, Fare you well! 138 MOKUTNA X A no keia olelo. a kona kaikauihine opiopio, alaila i aku o Aiwohikupua, " 0 noho mam-uli ou man kaikuaana, a nau no e huli ae, me ko inau kaikuaana i ka oukou wahi e hele ai, eia wan ke hoi nei." Huli aku ha o Aiwohikupua ma e hoi, ia Iaua e hele ana1 ma kce ala, kani aku la ke oli a Mailehaiwale, penei: "Kuu kaikunane kapu, Laiiiihikapu o ka. nanawa-e, e hoi-e; E hoi oe a Wke aku I ka maka o na. makuia, hal aku, Eia miakou lunei, E mlult ana i kat hulta nui, He hoounufu hivia paha? Huhi mai ha o Aiwohikupuia nana hope aku la i na, kaikcuahine, me ka i aku, "Aole he hala hoomau, kainoa ua hai mua iho nei no wau ia oukou, no ka. oukou waiwai ole, oia kuim mea i haalele ai ia oukou, ina i loaa iho nei kuu makemnake in oiikou, alaiha, aole oukou e noho, o)ia iho la no ko oukon inea i laweia mai ai.", Huli aku la no laua hoi, pau ka ike. ana i na kaikuiahine. A hala, aku Ia o Aiwohikupua ma, kuka iho la na kaikuiahine i ko Iakou manao, a hooholo iho la lakcou, e, ukali mahope o ke kaikuanie, me ka manao e maimt mnain. Iho aku la lakou a hiki i kai o Keaau, e hoomakaukau ana, na waanoho iho la na kaikuahine ma ke awa, e kali ana no ke kaheaia mai', a pau lakou i ke. kau mainna o, na waa, aole nae kaheaia mai, ia lakou i hoomaka ai e holo, kani aku la ke oli a Mailekaluihea, penei: "Kuu kaikuiiuae kupu, Laniihikapu o ka manawa, e hull mal, E nania nmal i ou mani pokil. I na hoa ukali o ke ala, o ke ala ani, ala ik, o ka ua haawe kua, Me lie keiki la; o ka ua hookamumu hala, Hookamumiu hula o Hanalei —e. Pehea. makout-e. I hea no la hol kau haalele, Haalele oe I ka hale, Hele oe i kau huakal. Ike aku —e, Ike aku i ka mnaka, I ka maka o na makua, Aloha wale-. 139 140 HAWAIIAN ROMANCE OF LAIEIKAWAI I ETH. A N N. S.3 While Mailekaluhea was singing not once did their brother conmpassionately look toward them, and the canoe having departed, the sisters sat conferring, then one of them. Kahalaomapuana, the youngest, began to speak. These were her words: ' It is clear that our brother chief is not pacified by the entreaties of Mailehaiwale and Mailekaluhea. Let us, better. go by land to their landing place, then it will be Mailelaulii's turn to sing. It may be he will show affection for her.' And they did as she advised. They left Keaau, came first to Punahoa, to a place called Kanoakapa, and sat down there until Aiwohikupua's party arrived. When Aiwohikupua and his companions had almost come to land where the sisters were sitting, Aiwohikupua suddenly called out to the paddlers and the steersmen, "Let us leave this harbor; those women have chased us all this way we had better look for another landing place." As they left the sisters sitting there, Mailelaulii sang a song, as follows: My divine brother, My heart's highest. What is our great fault? The eyes of our chief are turned away in displeasure, The sound of chanting is forbidden. The chant of your little ones, Of your little sisters. Have compassion upon us, Have compassion upon the comrades who have followed you, The comrades who climbed the cliffs of Haena, Crept over the cliff where the way was rugged, The rugged ladder-way up Nualolo The rough cliff-way up Makana, It is there-return hither, Give a kiss to your sisters, And go on your way, On the home journey-heartless. Farewell to you, you shall look Look, in our native land, Into the eyes of our parents. Fare you well! As Aiwohikupua heard the sister's voice, they let the canoe float gently; then said Kahalaomapuana, " That is good for us; this is the only time they have let the canoe float; now we shall hear them calling to us. and go on board the canoe, then we shall be safe." After letting the canoe float a little while, the whole party turned and made off, and had not the least compassion. When they had left, the sisters consulted afresh what they should do. Kahalaomapuana gave her advice. BECKWITH] BECKWITHI TEXT AND TRANSLATION14 141 Iloko o keia ohi ana a Mailekaluhea, aole nae. i m-aiu iki mnai ko lakou kaikunane, a hala aku la lakou la ma na waa, noho ilho la na. kaikuahine, kuka, iho la i nianao no lakou, hookahi inca nana 1 hoopuka ka lakou olelo, o Kahalaomapuana, ko lakou muli loa. Eia kana olelo, "He nani iai ua maliu ole mai la ko, kakou kaikunane alii, i ka Mailehaiwale a me, Mailekaluhea, i ka laua uwalo aku, e aho e hele no kakou mauka a kahi e pae ae. ai lakou, alaila, na Mailelaliji e kaukau aku i ko kakott kaikuahine, malia o aloha inai ia kakou." A ua holo like ae. la ia manao ia lakou. A haalele lakou ia Keaaui, hiki inua nat kaikcuahine i Punahoa, ma11 kahi i kapaia o Kanoakapa, noho iho lakon inalaila, hiki hope o Aiwohikuptia mia. la. Aiwohikupua mia i aneane ai e pae imai ma kahi a na kaikuahine e noho aku ana, ike mnai la o Aiwohikupua e, noho aku ana kona matt kaikuahine, kahea koke ae ha o Aiwohikupua, i na hoewaa a me na hookele, " E haalele kakou i keia, awa; no ka mea, eia no ua poe uhai loloa nei, e, pono0 kakou ke imi aku i awa e, ae e pae aku ai." la lakou i haalele ai i kahi a na kaikuiahine e, noho ana, hea aku la o Mailelatubii m-ahope, ma ke mele, penei: Kuu kaikunane kalm, Lanfihikapu o kuu mnauatwa-e! Heaha ka liala nui? I paweo ai na inaka o kuu haku. I kapu ai ka leo i ka uwalo, 1Ka uwvalo loil a kou intau pokii, Kou inaui pokil kaikuahine loio, E inaliu mai. E maliu mai i na hoa ukali, Na hoa pif. pall o Haema, Kokolo pall o ke ala haka, Alabaka ulili o Nualolo, Pall kui —e kui o Maikatia, E Iala-e, hoi miai-e. Hornai ka ihu i ou I)okii, A hele aku i kau huakul. I ka huakal hoi a ke alohia ole —e. Aloha oe, ike aku, Ike aku i ka aina, I ha ninaka o lia nmakia-e." A lohe o Aiwohikupua ma i ka leo o keia kaikitahine, lana mialie iho ba na waa, abaila, i aku la o Kahalaomnapuana, " Pono io kakou, akahi no hea ana i lana malie ai na waa, hoobohe aku kakou o ka leo o ke kahea mai, a kau kakou mahlna o na waa, alaiba, pabekana." A liuliu ka lakou la hoolana ana i na waa, o ka huli aku ba no ia o Aiwohikupua ma e hobo, aole wahi mea a mabiu iki mai. A hala aku la lakou la, kuka hou iho, la na kaikuahine i olelo hon na lakou. 0 Kahalaomapuana no ko lakou inea manao. 142 HAW~AIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 She said to her sisters, "There are two of us left, I and Mailepakaha." Answered Mailepakaha, "lie will have no compassion for me, for he had none on any of our sisters; it may be worse with me. I think you had better plead with him as you are the little one, it may be he will take pity on you." But the youngest would not consent; then they drew lots by pulling the flower stems of grass; the one who pulled the longest, she was the one to plead with the brother; now when they drew, the lot fell to Kahalaomapuana. When this was done, they left Punahoa, again followed their brother and came to Honolii, where Aiwohikupua's party had already arrived. Here they camped at some distance from Aiwohikupua's party, and Aiwohikupua's party from them. At Honolii that night they arranged that the others should sleep and a single one keep watch, and to this all consented. They kept watch according to age and gave the morning watch to the youngest. This was in order to see Aiwohikupua's start, for on their journey from Kauai the party had always set out at dawn. The sisters stood guard that night, until in Mailepakaha's watch Aiwohikupua's party made the canoes ready to start; she awakened the others, and all awoke together. As the sisters crouched there Kahalaomapuana's watch came, and the party boarded the canoe. The sisters followed down to the landing, and Kahalaomapuana ran and clung to the back of the canoe and called to them in song, as follows: Our brother and lord, Divine brother, Highest and closest! Where are you, oil! where? You and we, here and there. You, the voyager, We, the followers. Along the cliffs, swimming 'round the steeps, Bathing at Waihalau. Waihalau at Wailua; No longer are we beloved. Do you no longer love us? The comrades who followed you over the ocean. Over the great waves, the little waves, Over the long waves, the short waves, Over the long-backed waves of the ocean, Comrades who followed you inland, Far through the jungle, BECKWITIII BECK WITH]TEXT ANI) TRANSLATION 143 I mai la oia, i kona mani kailuaana, "1Elua inaua i koe, owau a me Mailepakaha." Olelo mai hoi o Mailepakaha, "Aole no, e mialu mai ia'u; no ka mea, ke maiu ole ae la ka hoi i ko kaua mau kaikuaana, oki loa aku paha wau, i ko'u manao, e aho nau e hoalohalohia'ku na kahi mean unkni o kakon, mnalia o malul mai ia oe." Aole nac he ae o kahi mnli 1o, alaila, hoajiona iho la lakou, ma ka huhuki ana i na pua mann, o ka mea loih o ka mauul, oia ka mea nana e hoalohaloha ko lakon kaikunane; aka, i ka hoajiona ana, kn ia Kahialaomiapuana ka hoajiona. A pan ka lakon hana ana no keia man inen, haalele lakon ia Puinahon, hele ukali hon mai la lakon ma kahi e loaa ai ko lakon kaikunane, ia he-le ana, hiki lakon i Honolii, ua hiki mnn o Aiwohikupua ma i Honolii, noho, mai la lakon nei ma kahi kanwale, a, pein no hoi o Aiwohikupun ma ma kahi kaawale. Ia lakon ma Hono~ii ia po, kuka iho in lakon e moe kekahi poe, a e ala hookahi, a holo, ia nmea ia lakou. Hoomaka ko lakon wati e like me ko lakon hanan ana, a i ko lakon knikaina ka wati wanaao o ke kum ana. 0 ke kumu o ia hana ana. a lnkou pein, i ikeia ka manawa hobo o Aiwohiknpna ma; no ka men, na. man kona man kaikniahine i ka holo, ana mai, mai Kauai mai, ma ka wanaao e holo ai. Kn akn la na kaikuahine i ka po, a hiki i ko Mailepakaha wati e kn ana, hoomakankan o Aiwohiknpna ma i na wna no ka holo ana, hoala akt ba. ia i kekahi poe o lakou, a ala like mni bakon a pail. Ia lakon e okun nui ana, o ka Kahalaomapuana wati ia, a kan lakou ma na wna, hookokoke aku la kona man kaiknahine. ma ke awa, a o, Kahalnomaptiaria ka mea i hele. loa aku a paa mahope o n& wan, a kahea akn ma ke mele, penei: "Ko inakou kaikumiane hikii, Kaikunane kapu, Laniihikapu o kuu plko —e! Auhea oe, o o-e, o oe, o makon, 1 o ianiei hol, Nau ka huakal, Ukali aku makou, I lan pall i ka hulaana kakou, Au aku o ka Walhalau, Walhalau i wailua —e; He aloha ole-e. He aloha ole pahm kou la mnkouj, Na hoa ukali o ka moana, o ka ale nut, ale ik, O ka ale loa, ale poko, O ka ale kiia loloa o ka mmii')lf, Hoa ukall o kela uka. O kela nahele litillu, 144 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 88 Through the night, sacred and dreadful, Oh, turn back! Oh, turn back and have pity, Listen to my pleading, Me the littlest of your sisters. Why will you abandon, Abandon us In this desolation? You have opened the highway before us, After you we followed, We are known as your little sisters, Then forsake your anger, The wrath, the loveless heart, Give a kiss to your little ones, Fare you well! When his youngest sister raised this lamentation to Aiwohikupua, then the brother's heart glowed with love and longing for his sister. And because of his great love for his little sister, he took her in his arms, set her on his lap, and wept. When Kahalaomapuana was in her brother's lap, Aiwohikupua ordered the canoemen to paddle with all their might; then the other sisters were left far behind and the canoe went ahead. As they went, Kahalaomapuana was troubled in mind for her sisters. Then Kahalaomapuana wept for her sisters and besought Aiwohikupua to restore her to her sisters; but Aiwohikupua would not take pity on her. "0 Aiwohikupua," said his sister, " I will not let you take me by myself without taking my sisters with me, for you called me to you before when we were at Paliuli, but I would not consent to your taking me alone." And because of Aiwohikupua's stubbornness in refusing to let his sister go, then Kahalaomapuana jumped from the canoe into the sea. Then, for the last time she spoke to her brother in a song, as follows: You go home and look, Look into the eyes, Into the eyes of our parents. Love to our native land, My kindred and our friends, I am going back to your little sisters, To my older sisters I return. BDECKWITHI-1 TEXT AND TRANSLATION 145 o ka po iu. anoano, E hull mat. E hull mal, a e maliu mal, E hoolono mal ka i uwalo a'u, A'u hol a kou pokil mull loa. Lhea la hol kau haalele Haalele iho Ia makou I kahi haiki, Nau I waele ke alanui mamnua, 1M'ahope aku makou ou, Ike'a ai hie mau pokii, Ilaila la haalele aku ka huhu, Ka inamra, ka opu aloha ole, Hoinal ka ihu i ou mau pokil, Aloha wale-e." la manawa a kona kaikuahine muli loa e hapai ana i keia leo kaukau imua o Aiohiknpua, alaila, ua hoomaeeleia ka naau o ko lakon kaikunane i kce aloha kaumaha no kona kaikuahine. A no ka nui loa o kce aloha o Aiwohikupua i ko lakou pokii, lalan mai la a hoonohio iho la iluna o kona uha, a uwe iho la. la Kahalaomapuana e kau ana i ka uha o kona kaikunane, kena ae la o Aiwohikupnia i na hoewaa, i hoe ikaika; ia manawa, ua hiala hope boa kekahi man kaikuahine, a hala mua, lakou la. la lakou e holo ana. alaila, na pono ole ka manao o Kahalaoniapuana i kona mani kailknaana. Ia Kahablaomnapnana e uvwe ana no kona man kaiknuaaina. ia manawva klona noi ana'ku ia Aiwvohikupua-, e hoihoi ia ia me kona man kaikiaana; aka, aole no he maliu mai o Aiwohikupuna. "E Aiwohikupua," wahi a kona kaikuahine, " aole wau e ae e lawe oe ia 'u owan wale, kce ole oe e bawe Pu me kou man kaikuaana; no ka mea, ua kahea mua ae no oe ia'tii i ko kakon wa i Palinfli; aka, aole wan i ae mai, no kou lawe ia'u owau wale." A no ka paakiki boa o Aiwohikupnia aole e hookuu i kona, kaikuahine, ia manawa, lele aku la o, Kahabaomapuana mai luna aku o ka waa a hanbe iloko o kce kai. la manawa, hoopuka aku la kona kaikuahine i obelo hope, ma kce mele, penei: "Ke hoi la oe a Ike aku, Ike aku I ka maka, I ka maka o na makua, Aloha aku I ka amna, I ka nut a me na makamaka, Ke hot nel wau me o'u Pokii, Me o'u kailKuaana hoi-e." 60604-I-18 —19 CHAPTER XI During this very last song of Kahalaomapuana's, Aiwohikupua's heart filled with love, and he called out for the canoe to back up, but Kahllaomlaputana had been left far behind, so swiftly were the men paddling, and by the time the canoe had turned about to pick her up she w\Aas not to be found. (Here we must leave Aiwohikupua for a little and tell about his sisters. theni speak again about Aiwohikupua.) When Aiwohikupua's lparty forsook his sisters at HIonolii and took Kahalaomapulana with them, the girls mourned for love of their younger sister, for they loved Kahlilaoln apuana better than their parents or their native land. While thev were still mourning Kahalaomapuana appeiared by the cliff; then their sorrow was at an end. They crowded about their younger sister, and she told themn wlhat hal hapl)ened to her n(l nd why she had returned, as has been told in the chaplter before. After talking of all these things, they consulted together where they night best li-ve and agreed to go back to Paliuli. After their co(uncil they left Honolii and returned to the uplands of Paliuli. to a l)lace near Laieikawai's house, and lived thlere inside of hollow trees. Andl because they wished so much to see Laieikawai they spied out for her from day to day, and after many days of spying they had not had the least sight of her, for every day the door was fast closed. So they conslllted llow to get sight of Laieikawai, and after seeking many days after some way to see the princess of Paliuli they found none. During this debate their youinger sister did not speak, so one of her ol(ler sisters said. Kahalaomapuana, all of us have tried to devise a wav to see Laieikawai, but we have not found one; perhaps you have somethinlg in mind. Speak." 146 MOKUNA XI Iloko o keia kaukau hope oa, a Kahalaomapuana, ua hoopihaia ko Aiwohikupna naau i ke, aloha, nui; a kahea. ae la oia e hooemi hope na waa, aka, ua hala hope boa o Kahalaomapuana i hope, no ka ikaika loa o ka hobo o na waa; a i ka wa i huli hope ai na waa e kii hou i kona kaiknahine, aole nae i boaa. (Maanei e waiho iki i ke kamailio ana no Aiwohikupua, e pono ke kamailio hou 110 kona inau kaikuahine; alaiba, e kamailio hon no Aiwohikupua.) Ia manawa a Aiwohikupna ma i haalele aku ai i na kaikuahine ma Honolil, a lawe pu aku ia Kahalaomapuana; nni loa iho la ke alh, a me ka uwe ana no ko lakon kaikaina, n iauk ao aloha ia Kahialaomapuana, mamnua o ko bakon aloha i ko lakou mau makua, a me ka aina. la lakon no e uwe ana, hoea mai ana o Kahabtomapuana ma, ka Lpali mai, a~laila, na kuuia ka naau kanmahia o kona man kaikuaana. A hni ae la lakou me ko bakon kaikaina, a hai akn la oia i kana hana, a me ke kumu o kona hoi ana. mai e bike me ka mea i obelo muaia ae nei ma keia Mokuna. A pan ka bakon kamailio ana no keia man mea, kuka iho la lakon i ka pono o ko lakon nohio ana, a hooholo ae la Lakon e hoi hon lakon i Pabinli. Mahope iho o ko bakon knka ana no bakon iho, haabebe Lakon ia Honolii, hoi akn la a nka o Palinbi, ma. kahi e kokoke akn ana i ka hale o Laieikawai, noho iho la bakon maloko o. na puhia Laan. A no ko bakou makemnake nni e ike ia Laieikawai, hoohalna man bakon i kela la keia la, a nni na la o bakon i hoohalna ai, aole lakon i ike iki no ka bakon mea e, hoohabna nei, no ka mea, na paa man ka pnka o ka hale i na la a pan. A no ia mea, kukakuka ae la bakon i mea e ike akn ai lakon ia Laieikawai, a nni na la o ko Lakon imi ana i inea e ike akn ai no ke Alii wahine o Palinli, aole loaa. Iloko o keba man la kuka o bakon, aole i pane iki ko lakon kaikaina, a no ia mea, olelo akn kekahi o kona man kaiknaana, " E Kahalaomapuana, o makon wale no ia e noonoo nei i mea no kakon e ike akn ai ia Laieikawai, aole nae he boaa; malia paha, -aia ia oe kekahi mea e hiki ai, e olelo ae O. 147 148 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. IS " Yes,' said their younger sister, "let us burn a fire every night, and let the oldest sing, then the next, and so on until the last of us, only one of us sing each night, then I will come the last night; perhaps the fire burning every night will annoy the princess so she will come to find out about us, then perhaps we shall see Laieikawai." Kahalaomapuana's words pleased them. The next night they lighted the fire and Mailehaiwale sang that night, as they had agreed, and the next night Mailekaluhea; so they did every night, and the fourth night passed' but Laieikawai gave them no concern. The princess had, in fact, heard the singing and seen the fire burning constantly, but what was that to the princess! On the fifth night, Kahalaomapuana's night, the last night of all, they lighted the fire, and at midnight Kahalaomapuana Inade a trumpet of a ti leaf 4 and played on it. Then for the first time Laieikawai felt pleasure in the music, but the princess paid no attention to it. And just before daylight Kahalaomapuana played again on her ti leaf trumpet as before, then this delighted the princess. Only two times Kahalaomapuana blew on it that night. The second night Kalialaomapuana did the same thing again: she began early in the evening to play, but the princess took no notice. Ju.st before daylight that night she played a second time. Then Laieikawai's sleep was disturbed, and this night she was even more delighted. And, her interest aroused, she sent her attendant to see where the musical instrument was which was played so near her. Then the princess's attendant went out of the door of the chiefhouse and saw the fire which the girls had lighted, crept along until she came to the place where the fire was, and stood at a distance where she was out of sight of those about the fire. And having seen, she returned to Laieikawai. and the princess inquired about it. The attendant told the princess what she had seen. "When I went outside the door of the house I saw a fire burning near, and I went and came and stood at a distance without being myself seen. There behold! I saw five girls sitting around the fire, very beautiful girls; all looked alike, but one of them was very little and she was the one who played the sweet music that we heard." When the princess heard this she said to her attendant, " Go and get the smallest of them, tell her to come here and amuse us." ]BECKWITH] BECKWITH] TEXT AND TRANSLATION 149 "Ae," wahi a ko lakou kaikaina, " e ho-a kakon i ahinia kela po keia po, a e oli aku ka. hanau mnua, alaila, i hca muli iho, pela, a pan kakou, i hookahi no olioli mna a, ka mea hookahi m-a ka po, alaila, ia'u ka po hope Ioa; malia paha o lilo ka a-a man ana a ke ahi i na po a pau i niea no ke A~ii e uluhua ai, alaila, hele mai e nana ia kakou, alaila, pela paha e ike, ai kakou ia Laieikawai."' A mna kern olelo a, Kahalaomapuaiia, ua pono ia imua o lakou. I ka po mua, ho-a ae la lakou i ahi, a ia Mailehiaiwale kie o~i ana ia, po, e, like me, ka Iakou hoohiolo like. ana.- A i kekahi po mai ia Mailekaluhea, pela mnau lakou i liana ai a hala no po eha, aole, naei Ioaa ia Laieikawai ka, hooniluhnaia, via loho no nae kie Alii wahine i ke oli, a ua ike no hoi i ka at-a mian ana a. ke ahi; a heaha la ia mnea, i ke, Aiji wahine. I ka, Iimia o ka po, oia ho Kahalaomiapuaiia po, o ha hope loa no hoi ia; ho-a iho la ke abii, a ma ka waenakonn o ka po, hana iho la o Kahalaoniapuana hie ptu la-i, a hookani aku la. I1loko oiaC- manawa, akahi no a homno iloko o Laieikawal ka lealea no kela, leo e kani nei, aole nae i hooul-uhuaia he Alii wahine. A ma ha pili o ke ao., hoohani hou aku la o Kahalaomapnana i kana pu la-i e hike mie he hani mnua ana, al'aila, ua lo iho la, no ni I m-ea lealea no he, Alii; elna wvale no Pui'ana a, Kahallaomnaptana, ia po. I ha hta o ha po, haria hou no o Kahailamapnapura i hana hana; ma ha pili nae o he ahiahi hana hoomiala ana e hookani-, aole naei uluhua hie ALIii. Ma hia pili o ha wvailaa() oia. p0 no, ha lila la o ha hoohani ana. Ja mianawa, nta hooululihnaia i ho L.aieihawa-i maymawa, hnmo11e; a o hai oi no hoi keia o, ha po, lealeca boa o he Abii. A no hca uhulhua. o Laieikawai. kena ae la oia i kona w ahi hahin e hele, e nana i lhahi i hani miai ai keia mnea lkani. Ia inanawa, puka ae la ua wahi kahn nei o hie Ahii iwaho o ha Haleahjii a ike aku ha i he ahi a tia Poe haihamiahine nei e aa, mal ana, hookobo ahu la oia a hiki i lhahi o hie ahi e a ana, ma he kaawale nae, kela. hahi I ku aku ai me ha ike ole mai a. lakou la ia ianei. A ike keia, hoi ahu la a ia Laieikawai, ninau imai la. he Alii. Hal ahui la kahi hahn i kana mea I ike ai, mamuli o, ha ninau a he Afii, "Ila'u i puka ahu ai mai ha hiale ahn nei, ike aku la wau he ahi e aa mai ana, hele, alkn nei wan a hiki, a mna hie kaawale ko'n hn ana ahii, me ha, ike ole, mai o lakou la ia'n. Aia hoi, ike ahn la, wan he, man kaikamahine elima, e noho ana a pnni he ahi, hie matt haikam-ah-ine miaikai wale no lakou, na like wale no na ano, hookahi nae, o lakou wahi mea nuha boa, a. nana, ha mnea kani bealea a hania e lohe ahu nei." A lohie he Abii i keia, inea, olelo, ahn la oia i kona, hahn, " E hii oe a hahi mea. nnkn o bakou, obelo aku oe e hele mnai ianei, i hana mai ai oia i hana mea hoolealea iinua o kana." 150 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETHI. A'NN. 3S At these words of the princess, the nurse went and came to the place where the sisters were and they saw her, and she said, " I am a messenger sent hither by my chief to fetch whichever one of you I want to take; so I take the smallest of you to go and visit my princess as she has commanded." When Kahalaonapuana was carried away, the hearts of the sisters sang for joy, for they thought to win fortune thereafter. And their sister went into the presence of Laieikawai. When they had come to the house, the attendant opened the door; then, Kahalaomapuiana was terrified to see Laieikawai resting on the wings of birds as was her custom; two scarlet iiwci birds were perched on the shoulders of the princess and shook the dew from red lehua blossoms upon her head. And when Kahalaomapuana saw this, then it seemed marvelous to the stranger girl, and she fell to the ground with trembling heart. The princess's attendant came and asked, " What is the matter, daughter?" And twice she asked, then the girl arose and said to the princess's attendant as follows: " Permit me to return to my sisters, to the place from which you took me, for I tremble with fear at the mnarvelous nature of your princess." Said the princess's attendant, Do not fear, have no dread, arise and enter to meet my princess as she has commanded you." " I am afraid," said the girl. When the princess heard their low voices, she arose and called to Kahalaomapuana; then the girl's distress was at an end, and the stranger entered to visit the princess. Said Laieikawai, "Is the merry instrument yours that sounded here last night and this?" " Yes; it is mine," said Kahalaomapuana. "Go on," said Laieikawai, "plav it." Kahalaomapuana took her ti leaf trumpet from behind her ear, and played before the princess; then Laieikawai was delighted. This was th, first time the princess had seen this kind of instrument. BECKWITH] BECK WITH TEXT AND TRANSLATION 151 A no keia olelo a ke Alii, hele akui la kahi kahu a hiki i kahi o na kaikamiahine, a ike. mai la lakon i keia mea, hai akn la. oia, "~He aidle wan i-hoounaia miai nei e kim Aiji e kii mai i kekahi o ouikon e like me ka'nt mea e manao ai e lawe, nolaila, ke lawe nei wan i kahi iiiea uuku o onikont e hesle e lanna, pn me. knni Alii e like me kana kaqiioha." A. laweia aku la o Kalialaoiiapniana, alaila, na lioohanioliia, ka, naau o kona, mani kaikniaana, no ka imanao no e loaa ana ka pomaikai mahope. A hiki akt i nata walii kaikaina nei o lakon imnua o Laieikawai. la ia nae i hiki aku ai a ka liale, wehie ae, la ke kahn o ke, Alii i ka puka o ka Halealii, ia manawa, ia. hoopuiwa kokeia, ko Kahalaomaf~ptana- Linamanao, no ka, ike ana akui ia Laieikawai e kau mai ana iluna o ka. eheii o na miann e like me kona ano mani, dnia hoi man mainn Jiwipolena e kau ana mna na, poohiwi o ke Alii, e in aim i na wai ala lehua ma kie poo o ke Ajil. A no ka ike ana akti o Kahialaomapuiana i keia maun mea, a hie nina kitipan~aha ia imnia o lie Kaiklamahine malihini. hanle akn ha oia, i ka honna. me ka naan eehia. Tile akn la ke kahni o ke Alii. a ninan akn la, "Heaha, keia e ke kaikiamahine? A palna kana ninant ana, alaila, ala ae la ke. kaikamahine, a olelo akn la i lie kahn o ke Alii mne ka i akn, " E ac mai oe ia'n e hoi an me ont kaiknaana, ma. kahi i loaa ai wani ia oe, no ka mea, ua eehia wani i ka miaka.'n no ke ano e oa, o kan Alii."' Olelo mai la kelie ahu o lie Alii, " Mai niaka'n oe, mai hopohopo, e liui oe a e komo aklii e halawai mne knni Alii e like me kana. kanoha ia oe." le miakia'u, walii a ke lialikamahine. A lohe mai ha ke Alii i ka, lana, hankamnmtni, ala ae la oia a hea, aku la ia Kalhalaomnapuaiia, alaila, nia hoopania ko lie kaikamahine naani laumnaha, a komio akni la ka mnalihini e lanna me kie Alii. I rnai Ia o Laiefikawai, "Naii anei ka mea kani lealea, i kani mai ai i kela po, a me lieia po?" "Ae, na'u, wahi a Kahalaomiapniana. "0 i ana," wahii a Laieikawai, "hoohiani ia ana." Lahan ae ha o Kahalaomapntana i kana, pn la-i ma kona pepeiao, t-hookani akn ha imna o ke Alii; ahaiha, na hoolealeaia o Laieikawai. Oia hda makamna o ko ke Alii ike ana i keia mea kani. CHAPTER XII Now, Laieikawai became fascinated with the merry instrument upon which the girl played, so she bade her sound it again. Said the girl, "I can not sound it again, for it is now daylight, and this instrument is a kind that sounds only by night; it will never sound by day." Laieikawai was surprised at these words, thinking the girl was lying. So she snatched the trumpet out of the girl's hand and played upon it, and because she was unpracticed in playing the trumpet the thing made no sound; then the princess believed that the trumpet would not sound by day. Said Laieikawai to Kahalaomapuana. "Let us two be friends, and you shall live here in my house and become my favorite, and your work will be to amuse me." Said Kahalaoniapuana, "0 princess, you have spoken well; but it would grieve mte to live with you and perhaps gain happiness for myself while my sisters might be suffering." "How many of you are there? " asked Laieikawai, " and how did you come here?" Said Kahalaomapuana, "There are six of us born of the same parents; one of the six is a boy and five of us are his younger sisters, and the boy is the oldest, and I an the youngest born. And we journeyed hither with our brother, and because we failed to gain for him his wish, therefore he has abandoned us and has gone back with his favorite companion, and we live here in distress." Laieikawai asked, "Where do you come from?" "From Kauai," answered Kahalaomapuana. "And what is your brother's name?" "Aiwohikupua," replied the girl. Again Laieikawai asked, "What are the names of each of you?" Then she told them all. Then Laieikawai understood that these were the persons who came that first night. 152 MOKUNA XII A no ka lilo loa o ko, Laieikawai manawa i ka olioli no ka mea kani lealea a ke kaikamahine; alaila, kena ae la o Laieikawai i ka kaikamahine e hookani hou. I aku la ke kaikamahine, "Aole e kani ke hookani hou; no ka mea, ua malamalama loa, he mea mau ia, ma ka po wale no e kani ai nei mea kani, aole e pono ma ke ao." A no keia olelo a ke kaikamahine, kahaha boa. iho la o Laieikawai me ka manao he wahahee na ke kaikamahine, alaila, lalau aku la o Laieikawai i ka Pu la-i ma, ka lima o ke kaikamahine, a hookani iho la, a no ko Laieikawai maa ole i ka hookani ka, Pu la.-i, nolaila, ua boaa ole ke kani ma ia hookani ana, alaila, he mea maopopo boa i ke Alii wahine, he mea, kani ole no ka Pu la-i ke hookani ma ke ao. Olelo aku la o Laieikawai ia Kahalaomapuana, " Ke makemake nei wan e hoaikane kaua, a ma ko'u hale nei oe e noho ai, a e MiO oe i mea punahele na'u, a o kau hana ka hoolealea mai ia 'u." Olelo aku ba o Kahabaomapuana, " E ke AMj e, ua, pono kau olelo; aka, he mea kaumaha no'u ke noho wau me oe, a e boaa ana paha ia'u ka pomaikai, a o ko'u man kaikuaana, e flo paha auanei lakou i mea. pilikia." "Ehia oukou. ka nui," wahi a Laieikawai, " a pehea ko oukou hiki ana maanei?" Olelo aku la o Kahalaomapuana, "LEono makou ko makou nui a na makua hookahi o ko makou ono, hie keiki kane, a elimia makou na kaikuahine, o ke keiki kane no ko makoun mua, a owau ko makou muli boa. A ma ka huakai a ko makou kaikunane, oia ko makou mea i hiki ai mnaanei, a no ka boaa ole ana. ia makou. o kona makemake, nolaiba, ua. haalele kela ia. makou, a ua hoi aku la ko, makou kaikunane me kona kekoolua, a ke noho nei makou me ka makamaka ole." Ninau mai la o, Laieikawai, "Nohea mai oukou?" "No Kauai mai,") wahi a Kahalaomapuana. "A owai ka inoa o ko oukou kaikunane?" Hai aku la keba, " 0 Aiwohikupua." Ninau hon o, Laieikawai, "1Owai ko oukon man inoa pakahi?" Abaiba hai akn ba keba ia bakon a pau. Abaila, hoomaopopo, iho la o Laieikawai, o lakou no ka poe i hiki i keba po nmua. 0~OW4-18 ---20 153 154 HAWAIIAN ROMANCE OF LAIEIKAWAI I' ETH. A NN. 33 Said Laieikawai, " Your sisters anld your brother I know well, if it was really you who came to me that night; but you I did not hear. " Yes; we were the ones," said Kahalaomapuana. Said Laieikawai, " If you were the ones who came that night, who guided you here? For the place is unfrequented, not a single person comes here." The girl said, "We had a native of the place to guide us, the same man who spoke to you in behalf of Kauakahialii." Then it was clear he was a fellow countryman of theirs. The end of all this talk was that Laieikawai bade her grandmother to prepare a house for the sisters of Aiwohikupua. Then, through the supernatural power of her grandmother, Waka, the matter was quickly dispatched, the house was made ready. When the house was prepared Laieikawai gave orders to Kahalaomapuana: " You return, and to-night come here with all your sisters; when I have seen them then you shall play to us on your merry instrument." When Kahalaomapuana rejoined her sisters they asked what she had done-what kind of interview she had had with the princess. Answered the girl, "When I reached the door of the palace a hunchback opened the door to receive me, and when I saw the princess resting on the wings of birds, at the sight I trembled with fear and fell down to the earth. For this reason when I was taken in to talk with the princess I did just what she wished, and she asked about us and I told her everything. The result is, fortune is ours; she has commanded us all to go to her to-night." When they heard this the sisters were joyful. At the time the princess had directed they left the hollow tree where they had lived as fugitives. They went and stood at the door of the chief-house. Laieikawai's attendant opened the door, and they saw just what their sister had described to them. But when they actually saw Laieikawai, then they were filled with dread, and all except Kahalaomapuana ran trembling with fear and fell to the ground. And at the princess's command the strangers were brought into the presence of the princess, and the princess was pleased with them. And at this interview with the princess she promised them her protection, as follows: 13ECKWITIII IIECKWITII]TEXT AND TRANSLATION15 155 I aku la o Laieikawal, " 0 kou m-an kaiknaana a me ke kaikunane o oukou kai maopopo, mna nae o onkou kai hiki mai i kela po aku nei la; aka, o oe ka'u mea i lohe ole." "0 makon no, wahi a Kahalaoniapuana. I aku Ia o Laieikawai, " Irna o ouko)u kai hiki niai i kela po, a-laila, -nawai i alakai ia oukou ma keia wahi? No ka mea, he wahi ike oleia keia, akahi wale no poe i hele nmai i keia wahi." I aku keia, " He kamnaaina no ko makon mea, nalia i alakai mai, oia hoi kela wahi kanaka nana i olelo mai ia oe no Kauakahialii." Alaila, ua maopopo he kamaaina ko lakou. A pau ka laula kamajilo ana no kei'a inau inea, kauoha ae la oia i konma kcupunawvahine, e, hoomakaukan i hale no na kaiknahine o Aiwohiknpua. Alaila, ma ka mana o Wakca, konla. kupunawahiine, ua hikiwa-we oa., ua paa ka hale. A makankau ka hale, kena aku. la o Laicikawai ia Kahalaomapuana, "E hoi oc, a kela po aku, pii mai oc me on mau kaiknaana mai, i ike aku wan ia lakon, alaila, e lealea mai oe, ia kakon, i kau mea kani lealea." A hala aku la o Kahalaomapuana, a hui me kona mau kaikuaana, nlinau mai la nae kona inau kaiknaana i kana hana, a me ke ano o ko laua halawai ana me ke Alii. Hai Aku la kela, "Ila'u i hiki aku ai a ma ka puka o ka hale o ke Aiji, wehe aku la kahi kuapnu nana i kii mai nei iau, a i kuu ike ana aku nei i ke A~ii e kau mai ana iluna, o ka ehen on na mann, no ia ike ana o'u, na echia watt me ka maka'u a haule akn la wan ilalo ma ka lepo. A no keia inca, kiiia mai la wan a komno akn la e kainajilo pn me ke Ahili a, hana akn wan i kona lealca, e like me ko ke Alii makemake, ii a ninaum mai nei kela ia kakon, na hai pan aku au. Nolaila, e loaa ana ia kakou ka pomaikai, na kanoha niai nei kela, a i keia po pii aku kakon." A lohe kona man kaikutaa-na i kea, mnan olelo, hie inca e ka olioli o lakou. AX hiki i ka inanawa a ke, Alii i kanoha mai ai ia lakou, haalele lakou i na pnha laau, kahi a lakon i noho pio ai. Hele aku la lakon a kn ma ka pnka o ka Hale AiM, wehe ae la ke kahu o Laicikawai i ka puka, a ike akn la lakon e like me ka olelo a ko lakou kaikaina. Ia lakou nac i ike aku ai ia Laieikawai, alaila, na puiwa koke lakou, a holo akn la mne ka haalnlu eehia, a pan boa lakou i ka haule, i ka lionna, koe nac o Kahabaomapuana. A ma ke kanoha a ke Alii, iia kii ia aku kele poe malihini a laweia mai la imua o ke Ali, a he inca olnoin ia i ko ke Ali manao. Ia lakon e halawai ana me ke Alii wahine, hoopuka mai la oia imua o na malihini he olelo hoopomaikai, a penei no ia: 156 HIAWAIIAN ROMANCE OF LAIEIKAWAI [BTH. ANN. tS "I have heard from your younger sister that you are all of the same parentage and the same blood; therefore I shall treat you all as one blood with me, and we shall protect each other. Whatever one says, the others shall do. Whatever trouble comes to one, the others shall share; and for this reason I have asked our grandmother to furnish you a home where you may live virgin like myself, no one taking a husband without the others' consent. So shall it be well with us from this time on.' 46 To these conditions the stranger girls agreed; the younger sister answered the princess for them all: "O princess, we are happy that you receive us; happy, too. that you take us to be your sisters as you have said; and so we obey. Only one thing we ask of you: All of us sisters have been set apart by our parents to take no delight in men; and it is their wish that we remain virgin until the end of our days; and so we, your servants, beseech you not to defile us with any man, according to the princess's pleasure, but to allow us to live virgin according to our parents' vow." And this request of the strangers seemed good to the princess. After talking with the princess concerning all these things, they were dismissed to the house prepared for them. As soon as the girls went to live in the house they consulted how they should obey the princess's commands, and they appointed their younger sister to speak to the princess about what they had agreed upon. One afternoon. just as the princess woke from sleep, came Kahalaomapuana to amuse the princess by playing on the trumpet until the princess wished it no longer. Then she told Laieikawai wlhat the sisters had agreed upon and said, "O princess, we have consulted together how to protect you, and all five of us have agreed to become the bodyguard for your house; ours shall be the consent, ours the refusal. If anyone wishes to see you, be he a man, or maybe a womanI or even a chief, he shall not see you without our approval. Therefore I pray the princess to consent to what we have agreed." Said Laieikawai, " I consent to your agreement, and yours shall be the guardianship over all the land of Paliuli." BECKWITH] BECK WITH ITEXT AND TRANSLATION15 1 5 7 " Ua lohe wau i ko oukou. kaikaina, he poe oukou no ka hanauna hookahi, a he poe koko like oukon; a nolaila, ke lawe nei au ia oukou ma ke ano o ke koko, hookahi, e kiai kakou ia kakou iho, ma. ka olelo a kekahi, malaila like kakon, iloko o kela pilikia kceia pilikia, o kakou no kekahi ilaila. A no ia mea, ua kanoha wan e hoomakaukau ko kakou kupunawahine i hale no oukou. e noho ai me ka mainhia, e like me a 'u nei, aole e aeia kekahi e lawe i kane nana, me ka ae like ole o kakon; pela e pono ai kakou ma keia hope akn." A no keia olelo, hoohiolo ae la na ka~ikamiahiine malihini, na ko lakou kaikaina e hoopuka ka lakon olelo pane aku i ke Alii. " E ke Alii e! Pomaikai makou no kou hookipa ana ia makou, a pomaikai hoi makou, no kou. lawe ana ae ia makon I man hoahanan non, e like me kau i olelo mai nei ia makou, a pela no makou e hoolohe ai. Hookahi nae inea a mnakou e hai akn ia oe, he poe kaikamahine makou i hoolaa ia e ko makott mau mnakua, aole he olnolu e lawe makou i kane mare, a o ka makemake o, ko makou. man makua, e noho puupaa na makon a hiki i ko makou. man. la hope, a nolaila, ke noi mna akn nei kau mau kanwa, mai ae oe ia makou e hoohaumia me kekahi mau kanaka, e like me ka makemake o ke Alii; nolaila, e hookuu ia makou e noho puupaa e like me ka olelo, paa a ko makon mau makua.", He mea maikai nae i ko ke Alii manao ka olelo a na malihini. A pan ka lakou olelo ana me ke Alii no keia man mea, hoihoiia akn la lakon a ma ka hale i hoomakankania no lakon. I na man kaikamahiine inei e noho ana ma ko lakon. hale, hie rnea mati ia lakon ke kuka man ma na mea e pili ana ia lakon, a me ke Aiji, no ko lakon noho, ana, a me na hana a ke Alii e olelo mai ai. A hooholo, ae la lakon e hoolilo i ko lakon kaikaina i hoa kuka no ke Alii ma na hana e pili ana i ko lakon. noho ana. I kekahi awakea, i ko ke Alii manawa ala mai ka hiamoe mai, hele akn la o Kahalaomapuana e hoolealca i ke Alii ma ka hookanikani ana i ka pn la-i, a pan ko ke Alii makemake. Ia manawa, hai aku la oia i kana olelo, imnia o Laieikawai, no ka lakon mea i kuka ai me kona man kaiknaana; i akn la, " E ke Alii, na kuka makon i inca non e mainhia ai, nolaila, uia hooholo makon i ko makou manao, e hoolilo makon ia makon elima i man koa kiai no kon Halealii, a ma o makon la e ae ia ai, a ma o makon. la e hooleia ai. Ina i hele mai kekahi mea makemake e ike ia oe, mna he kane, a he wahine paha, a mna he alii, aoe lakon e ike ia oe ke ole makon e ae akn; nolaila, ke noi akn nei an e ac mai ke Ali e like me ka makon hooholo, ana." I mai la o Laieikawai, " Ke ae akn nei wan e like me ka onkoti mati olelo hooholo, a o oukon no ka maria ma Palinli nei a puni." 158 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Now the girls' main purpose in becoming guardians of Paliuli was, if Aiwohikupua should again enter Paliuli, to have power to bar their enemy. Thus they dwelt in Paliuli, and while they dwelt there never did they weary of life. Never did they even see the person who prepared them food, nor the food itself, save when, at mealtimes, the birds brought them food and cleared away the remnants when they had done. So Paliuli became to them a land beloved, and there they dwelt until the trouble came upon them which was wrought by Halaaniani. (Here, 0 reader, we leave speaking of the sisters of Aiwohikupua, and in Chapter XIII of this tale will speak again of Aiwohikupua and his coming to Kauai.) BECKWITHI] TEXT AND TR~ANSLSATION 159 Eia nae, ka imanao nui o kela poe, kaikamahine e lilo i kiai no ke Alii, no ko lakou manao e puka hou ana o Aiwohikupua i Paliuli, alaila, he mana ko lakou e kipaku i ko lakou enemi. Noho iho la lakou ma Paliuli, iloko nae o ko lakou noho, ana, aole lakou i ike, i ko, lakou luhi ma ia noho ana; aole, hoi lakou i ike iki i ka mea nana e hana mai ka lakou ai. Eia wale no ko lakou manawa ike i ka lakou mau in-ea ai, i ka manawa makaukati o lakou e paina, ia manawa e lawe, mai ai na mann i na mea ai a lakou, a na na manu no e hoihoi aku i na ukana ke pau ka lakou paina ana, a no keia mea, ua lilo o Paliuli i aina aloha loa na lakou, a malaila lakou i noho ai a hiki i ka haunaele ana ia Halaaniani. (Maanei e ka mea heluhelu e waiho i ke kamnailio, ana no na kaikuahine o Aiwohikupua, a ma ka Mokuna XIII o, keia Kaao e kamnailijo hou no Aiwohikuputa no kona hoi ana i Kauai.) CHAPTER XIII At the time when Kahalaomapuana leaped from the canoe into the sea it was going very swiftly, so she fell far behind. The canoe turned back to recover Kahalaomapuana, but the party did not find her; then Aiwohikupua abandoned his young sister and sailed straight for Kauai. As Aiwohikupua sailed away from Hawaii, between Oahl and Kauai he spoke to his paddlers as follows: "When we get back to Kauai let no one tell that we have been to Hawaii after Laieikawai. lest shame come to me and I be spoken of jeeringly; and therefore I lay my commands upon you. MWhoever speaks of this journey of ours and I hear of it, his penalty is death, his and all his offspring, as I vowed to those paddlers of mine before. They returned to Kauai. A few days afterwards Aiwohikupua, the chief, wished to make a feast for the chiefs and for all his friends on Kauai. While the feast was being made ready the chief gave word to fetch the feasters; with all the male chiefs, only one woman of rank was allowed to come to the celebration; this was Kailiokalauokekoa.47 On the day of the feast all the guests assembled, the food was ready spread, and the drink at the feast was the awa. Before eating, all the guests together took up their cups of awa and drank. During the feasting, the awa had not the least effect upon them. And because the awa had no effect, the chief hastily urged his awa chewers to chew the awa a second time. When the chief's command was carried out, the guests and the chief himself took up their cups of awa all together and drank. When this cup of awa was drained the effect of the awa overcame them. But the one who felt the effects most was the chief who gave the feast. Now, while the prince was drunk, the oath which he swore at sea to the rowers was not forgotten; not from one of his own men was the forbidden story told, but from the mouth of Aiwohikupua himself was the prince's secret heard. 160 MOKUNA XIII Mahope iho, o ko Kahalaoinapuana lele ana iloko o ke kai mai luna iho, o na waa, e holo ikaika loa ana na waa ia manawa; nolaila, ua hala hope loa o Kahalaomaptiana. Hoohuli hou na. wa-a i hope e imi ia Kahalaomapuana, aole nae i boaa; inolaila, haalele loa o Aiwohikupna i kona kaikuahine opiopio, a hoi boa aku i Kanai. Ia Aiwohikupua i hoi ai mai Hawaii mai a hiki inawaena o Gahu nei a mne Kauai, olelo Akn la o Aiwohikupua i kona mau hoewaa penei: " I ko, kakou hoi atia anei a hiki i Kauai, mai olelo oukou, i Hawaii Akn nei kakou i o Laieikawai la, o hilahila auanei an; no ka ina, he ka-naka wan ua waia i ka olebo ia; a nolaila, ke, hai aku niei an i ka'u olelo paa ia oukon. 0 ka mea nana e hai i keia hele ana o kakou, a lohe wati, alaila, o kona, uku ka make, a me kona ohana a pau, pela no au i olelo ai i kela poe hoewaa mamua." Hoi aku la lakou a Kauai. I kekahi man la, makem-ake iho, la ke Aliji o Aiwohikupua, e hana, i Aliaaina palala me na'lii, a me kona. mnau hoa a puni o Kauai. A i ka miakaukau ana o ka Ahaaina pababa a ke Abii, kauoha ae la ke Alii i kana olelo, e kii akn i na hoa-ai; ma na alii kane wale no, a hookahi wale no abii wahine i aeia e komo i ka Ahaaina palala, oia o Kailiokalaitokekoa. I ka la i Ahaaina ai, akoakoa mai la na hoa-ai a pan boa, ua makaukau na inea ai, a o ka awa ko bakou inea inn ma ia Ahaaina ana. Maniua o ko lakou paina ana, labau bike na hoa i na apnawa, a Mu iho la. Iloko o ko lakon. iana~wa ai, aole i boaa ia lakou ka ona ana o ka awa. A no ka boaa ole o ka ona o ka awa, hoobabe koke ae la ke Abji ikona man mama awa e inama hon ka awa. A makaukau. ko ke Alii makemake, baban like ae ba na hoa-ai o ke Abii, a me ke Alii Pu i na apuawa, a inu ae la. Ma keia inn awa hope o, lakou, ua loohia mai mabuna o bakon ka ona awa. Aka, hookahi mea oi aku o ka ona, o ke Abii nana ka papaaina. Iloko, o keba manawa ona o ke Aliji, alaiba, ua nabo ole ka olelopaa ana i olelo ai i kona mau hoewaa ma ka moana, aole nae i loheia ma o kana poe i papa ai; aka, ma ka waha ponoi no o Aiwohikupn& i loheia'i olelo, huna a ke AiM. Pf034-18 21 161 162 HAWAIIAN ROMANCE OF LAIEIKAWAI Ir[TH. ANN. 33 While under the influence of the awa, Aiwohikupua turned right around upon Kauakahialii, who was sitting near, and said: " 0 Kauakahialii, when you were talking to us about Laieikawai, straightway there entered into me desire after that woman; then sleepless were my nights with the wish to see her; so I sailed and came to Hawaii, two of us went up, until at daylight we reached the uplands of Paliuli; when I went to see the chief's house, it was very beautiful, I was ashamed; therefore I returned here. I returned, in fact, thinking that the little sisters were the ones to get my wish; I fetched them, made the journey with the girls to the house of the princess, let them do their best; when. as it happened, they were all refused, all four sisters except the youngest; for shame I returned. Surely that woman is the most stubborn of all, she has no equal." While Aiwohikupua talked of Laieikawai's stubbornness, Hauailiki was sitting at the feast, the young singer of Mana, a chief of high rank on the father's side and of unrivaled beauty. He arose and said to Aiwohikupua, "You managed the affair awkwardly. I do not believe her to be a stubborn woman; give me a chance to stand before her eyes; I should not have to speak, she would come of her own free will to meet me, then you would see us together. Said Aiwohikupua, "Hauailiki, I wish you would go to Hawaii; if you get Laieikawai, you are a lucky fellow, and I will send men with you and a double canoe; and should you lose in this journey then your lands become mine, and if you return with Laieikawai then all my lands are yours." After Aiwohikupua had finished speaking, that very night, Hauailiki boarded the double canoe and set sail, but many days passed on the journey. As they sailed they stood off Makahanaloa, and, looking out, saw the rainbow arching above the beach of Keaau. Said Aiwohikupua's chief counsellor to Hauailiki, "Look well at that rainbow arching the beach there at Keaau. There is Laieikawai watching the surf riding." Said Hauailiki, " I thought Paliuli was where she lived." And on the next day, in the afternoon, when they reached Keaau, Laieikawai had just returned with Aiwohikupua's sisters to Paliuli. When Hauailiki's party arrived, behold many persons came to see this youth who rivaled Kauakahialii and Aiwohikupua in beauty, and all the people of Keaau praised him exceedingly. BECKWITH] IirCKWTT-L]TEXT AND TRANSLATION13 163 A ona iho la o. Aiwohikupua, alaila, halin pono aku la oia ma kahi a Kauakahialii e noho mai ana, olelo aku la, " E Kanakahiabii e, ia oe no e kamajilo ana ia makou no Laieikawai, komo koke iho la iloko o'u ka makemake no kela wahine; nolaila, moe ino ko'u man po e ake e ike; nolaila, holo aku nei wau a hiki i Hawaii, pii aku nei maua a malamalama, puka i nka, o Paliuli, i nana aku ka hana i ka hale o ke Alii, aole i kana mai, o ko'u hilahila; no ia mea, hoi mai nei. Hoi mai nei hoi wan, a manao mai o na kaikuahine hoi ka mea e Ioaa'i, kii mai nei, i hele aku nei ka hana me na kaikuahine a hiki i ka hale o ke A~ii, kuu aku hoi i ka na kaikuahine loaa; i hana aku ka hana, i ka hoole waleia no a pau na kaikuahine eha, koe o kahi muli loa o'n,1 o ko'u hulahila no ia hoi mai nei, he oi no hoi kela o ka wahine kupaa nui wale, aole i ka lua." Iloko o kela manawa a Aiwohiknpua e kama ilio ana no ka paakiki o Laieikawai. Ia manawa e noho ana o Hauailiki, ke, keiki puukani o Mana iloko o ka Ahaaina, he keiki kaukaualii no hoi, oia ka oi o ka maikai. Ku ae la oia iluna, a olelo aku la ia Aiwohikupua " He hawawa aku la no kau hele ana, aole wan i manao he wahine paakiki *inam e kn an imua o kona man maka, aole an e olelo aku, nana no e bele wale mai a hni maua; alaila, e ike oukou e noho aku ana maua." I aku la o Aiwohikupua, " E Hauailiki e, ke makermake nei au e hele oe i Hawaii, ma e lilo mai o Laieikawai, he oi oe, a na'u no e hoouna mie oe i man kanaka, a ia'n na waa, a i nele oe ma keia hele,ana an, alaila, bibo kou man aina Wa'; a mna i hoi mai oe me Laieikawai. alaila, non ko'u man aina." A pan ka Aiwohiknpua ma olelo ana no keia man mea, ia po iho, kan o Hanailiki ma malnna o na waa a holo aku la; aka, uia nni no na la i hala ma ia holo ana. Ia hobo ana, hiki akii lakon iwaho o Makahanaloa, i nana aku ka hana o lakou nei, e pio ana ke annenue i kai o Keaau. Olelo aku la ke Knhina o Aiwohikupna ia Hanailiki, " E nana oe i kela anuenue e pio mai la i kai, o Keaan no ia; a aia ilaila o Laieikawai, na iho ae la i ka nana heenain." I mai la o Hanailiki, " Kainoa aia o Paliuli kona wahi noho man." A i kekahi la ae, ma ka auina la, hiki aku la lakou i Keaau, ua hoi aku nae o Laieikawai me na kaikuahine o Aiwohikupua I' uka o Palinli. la Hanailiki mia i hiki aku ai, aia hoi na nui na mea i hele mai e nana no keia keiki oi kelakeba o ka maikai mamua o Kauakahialii a me Aiwohiknpna, a he mea mahalo nni boa ia na na kamnaaina o Keaau. 164 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. I Next day at sunrise the mist and fog covered all Keaau, and when it cleared, behold! seven girls were sitting at the landing place of Keaau, one of whom was more beautiful than the rest. This was the very first time that the sisters of Aiwohikupua had come down with Laieikawai, according to their compact. As Laieikawai and her companions were sitting there that morning, Hauailiki stood up and walked about before them, showing off his good looks to gain the notice of the princess of Paliuli. But what was Hauailiki to Laieikawai? Mere chaff! Four days Laieikawai came to Keaau after Ilauailiki's entering the harbor; and four days Hauailiki showed himself off before Laieikawai, and she took no notice at all of him. On the fifth day of her coming, Haualiliki thought to display before the beloved one his skill with the surf board;48 the truth is Hauailiki surpassed any one else on Kaulai as an expert in surf riding, he surpassed all others in his day, andb he was famous for this skill as well as for his good looks. That day, at daybreak. the natives of the place, men and women, were out in the breakers. While the people were gathering for surfing, Hauailiki undid his garment, got his surf board, of the kind made out of a thick piece of wili will wood. went directly to the place where Laieikawai's party sat, and stood there for some minutes; then it was that the sisters of Aiwohikupua took a liking to Hauailiki. Said Mailelaiwale to Laieika wai. " If we had not been set apart by our parents, I would take Hauailiki for my husband." Said Laieikawai, "I like hilm, too; buit I, too, have been set apart by my grandmother, so that my liking is useless." "We are all alike," said Mailehaiwale. When Hauailiki had showed himself off for some minutes, Hauailiki leaped with his surf board into the sea and swam out into the breakers. When Hauailiki was out in the surf. one of the girls called out, ' Land now!" "Land away!" answered Hauailiki. for he did not wish to ride in on the same breaker with the crowd. He wished to make himself conspicuous on a separate breaker, in order that Laieikawai should see his skill in surf riding and maybe take a liking to him. Not so! BECKWITH] i~CKW1TH ITEXT AND TRANSLATION16 165 I kekahi la ae ma ka puka a-na a ka la, uhi ana ke awa a me ka noe ma Keaau a puni, a i ka mao ana 'e, aia hoi ehiku mau wahine e noho ana ma ke awa pae o Keaau, a hookahi oi oia poe. Akahi wale no a iho na kaikuahine o Aiwohikupua ma keia hele ana o Laieikawai, e like me kana olelo hoopomaikai. Ia Laieikawai ma enoho ana ma kela kakahiaka, ku ae la o llauailiki a holoholo ae la imua o lakou la, e hoika ana ia ia iho ma kona ano kanaka ui, me ka manao e maliuia mai e ke Alii wahine o Paliuli. A heaha la o Hauailiki ia Laieikawai? "he opala pahia." Eha na la o Laieikawai o ka hiki ana ma Keaau, mahope iho o ko Hauailiki puka ana aku; a eha no hoi la o ko Hauailiki hoike ana ia ia imua o Laieikawai, a aole nae he maliu iki ia mai. I ka lima o ka Ia o ko Laieikawai hiki ana ma Keaau, inanao iho la o Hauailiki e hoike ia ia iho imna o kana mea e fini nui nei no kona akamai ma ka heenalu; he oiaio, o Hanailiki no ka oi ma Kauai no ke akamai i ka hee~nalu a oia no ka oi iloko o kona mau la, a he keiki kaulana hoi oia ma ke akamai i ka heenalu, a kaulanat no hoi no kona ui. I ua la la, i ka puka ana a ka, la, aia na kama~aina ma kulana nalu, na kane, a me na wahine. I na kamaaina e akoakoa ana ma kulana hesnalu, wehe ae la o Hauailki i kona aahu kapa, hopu iho la i kona, papa heenalu (he olo), at he-le aku la a ma kahi e kupono ana ia Laieikawai ma, ku iho, la, oia no kekahi mau minute, ia mana~wa nae, komo mai la iloko o, na kaikuahine o Aiwohikupua ka makemake no Hauailiki. I aku la o Mailehaiwale ia Laieikawai, "Ina paha aole mnakou i h-oolaaia e ko kakou mau makua, ina ua lawe wani ia Hauailiki i kane na 'u." I aku o Laieikawai, " Ua makemake 110 hoi wau, mna hoi aole wau i hoolaaia e ko'u kupunawahine, nolaila, he mea ole ko'u make-make." " 0 kaua Pu," wahi a Mailehaiwale. A pau ko Hauailiki mau minute, hookahakaha, lele aku la ua o Hanailiki me kona papa heenalu i ke kai, a au aku la a kulana nain. Ia Hauailiki ma kulana nalu, kahea mai la kekahi kaikamahine kamaaina, " Pae hoi kakou." " Hee aku paha," wahi a Hauailiki, no ka inca, aole ona makemake, e hee Pu oia me ka lehulehu ma ka nalu hookahi, makemake no oia e hookaokoa ia ia oia wale no ma ka nuin okoa, i kumu e ike mai ai o Laieikawai no kona akamai i ka heenalu, malia o makemake ia mai oia; aole ka! 166 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 21 When the others had gone in, a little wave budded and swelled, then Hauailiki rode the wave. As he rode, the natives cheered and the sisters of Aiwohikupua also. What was that to Laieikawai When Hauailiki heard the cheering, then he thought surely Laieikawai's voice would join the shouting. Not so! He kept on surfing until the fifth wave had passed, it was the same; he got no call whatever; then Hauailiki first felt discouragement, with the proof of Aiwohikupua's saying about the "stubbornness of Laieikawai." BECKWITH] TEXT AND TRANSLATION 167 A hala aku la na kamaaina, ohu mai la he wahi nalu opuu, ia manawa ka Hauailiki hee ana i kona nalu. la Hauailiki e hee la i ka nalu, uwa ka pihe a na kamaa-ina, a me na kaikiiahine o Aiwohikupua: Heaha la ia ia Laieikawai? A no ka lohe ana aku o Hauailiki i keia, pihe uwa, alaila, manao ibo ia ua huipu me Laieikawai i keia leo uwa, aole ka! hoomau aku la oia i ka heenalu a hala elima nalu, oia mau no. Aole nae i loaa ka heahea ia mai, nolaila, hoomaka, mai la ia Hauailiki ke kaumaha, me, ka hooiaio iki i kela, olelo a Aiwohikupua no ka " paakiki o Laieikawai."1 CHAPTER XIV When Hauailiki saw that Laieikawai still paid no attention to him he made up his mind to come in on the surf without the board. He left it and swam out to the breakers. As he was swimming Laieikawai said, " Hauailiki must be crazy." Her companions said, " Perhaps he will ride in on the surf without a board." When Hauailiki got to the breakers, just as the crest rose and broke at his back, he stood on its edge, the foam rose on each side of his neck like boars' tusks. Then all on shore shouted and for the first time Laieikawai smiled; the feat was new to her eyes and to her guardians also. When Hauailiki saw Laieikawai smiling to herself he thought she had taken a liking to him because of this feat, so he kept on repeating it until five breakers had come in; no summons came to him from Laieikawai. Then Hauailiki was heavy-hearted because Laieikawai took no notice of him, and he felt ashamed because of his boast to Aiwohikupua, as we have seen in the last chapter. So he floated gently on the waves, and as he floated the time drew near for Laieikawai's party to return to Paliuli. Then Laieikawai beckoned to Hauailiki. When Hauailiki saw the signal the burden was lifted from his mind; Hauailiki boasted to himself, "You wanted me all the time; you just delayed." And at the signal of the princess of Paliuli he lay upon the breaker and landed right where Laieikawai and her companions were sitting; then Laieikawai threw a lehua wreath around Hauailiki's neck, as she always did for those who showed skill in surf riding. And soon after the mist and fog covered the land, and when it passed away nothing was to be seen of Laieikawai and her party; they were at Paliuli. This was the last time that Laieikawais party came to Keaau while Hauailiki was there; after Hauailiki's return to Kauai, then Laieikawai came again to Keaau. 168 MOKUNA XIV A ike maopopo ae la o Hauailiki, aoie i komo, iloko o Laieikawai ka makemake ia llauailiki ma ia mea, hoopau ae la oia i ka heenalu ma ka papa; manao ae la oj'a e kaha. llaalele iho la oia i kona papa, a au aku la i kulana heenalu. Ia ia e au ana, olelo, ae la o Laieikawai i kona mau hoa, "1E! pupule o ilauailiki." I aku. la kona mau hoa, " Malia paha e kaha nalu ana." Ia Hauailiki ma kulana nalu, i ka nalu i ea mai ai a kakala ma kona kua, ia manawa kaha mai la oia i ka nalu, pii ke kai me he niho puaa la ma o a ma, o o kona a i. Ia manawa, uwa ka pihe o uka, akahi no a Loaa mai ia Laieikawai ka akaaka, a he mea malihini no hoi ia i kona maka a me kona. mea e ae." A ike aku la o Hauailiki i ko Laieikawai akaaka ana iho, manao iho la oia, ua komo ka makemake i Laieikawai ma. keia, hana a HauaiLiki, aLaila, hoomau a-ku la oia ma ke, kaha nalu, a hala elima nalu, aole i Loaa ka hea mai a Laieikawai ia ia nei. Nolaila, he mea kaumaha loa ia ia, Hauailiki, ka maliu ole mai o Laieikawai ia ia nei, a he mea hilahiLa nui Loa hoi nona, no ka mea, ua olelo kaena mua kela ia Aiwohikupua, e like me ka kakou ike ana ma na Mokuna. mamua ae. A no keia mea, lana malie iho la oia ma kulana naLu, ia ia e Lana maLie ana, ua kokoke mai ko Laieikawai ma manawa hoi i PaLiuli. la manawa, peahi mai la o Laieikawai ia Hauailiki. A ike aku la o HauaiLiki i ka peahi ana mai, alaiLa, ua hoomohalaia kona naau kanaLua. I iho la o Hauailiki oia wale no, "Aole no ka hoi oe e kaLa i makemake ai, hoolohi wale iho no." A no ka. peahi a ke ALii wahine o PaLiuli, hoomoe iho la keia i ka naLu, a pae pono aku la ma kahi a Laieikawai ma e noho mai ana. Ia manawa, haawi mai la o Laieikawai i ka lei lehua, hooLei iho la ma ka a-i o HauaiLiki, e like me kana hana mau i ka poe akamai i ka heenalu. A mahope iho oia manawa, he uhi ana na ka noe a me ka ohu, a i ka mao ana ae, aole o Laieikawai ma, aia aku la lakou la i Paliuli. o ka iho hope ana keia a Laieikawai ma i Keaau, iLoko o ko Hauailiki mau la, aia hala aku o HauaiLiki ma i Kauai, alaiLa,7 hiki hou o Laieikawai i Keaau. 60604-18 ---22 169 170 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 After Laieikawai's party were gone to the uplands of Paliuli, Hauailiki left off surf riding and joined his guide, the chief counsellor of Aiwohikupua. Said he, "I think she is the only one who is impregnable; what Aiwohikupua said is true. There is no luck in my beauty or my skill in surf riding; only one way is left, for us to foot it to Paliuli to-night." To this proposal of Hauailiki his comrade assented. In the afternoon, after dinner, the two went up inland and entered the forest where it was densely overgrown with underbrush. As they went on, they met Mailehaiwale, the princess's first guardian. When she saw them approaching from a distance, she cried, " Hauailiki, you two go back from there, you two have no business to come up here, for I am the outpost of the princess's guards and it is my business to drive back all who come here; so turn back, you two, without delay." Said Hauailiki, " Just let us go take a look at the princess's house." Said Mailehaiwale, " I will not let you; for I am put here to drive off everybody who comes up here like you two." But because they urged her with such persuasive words, she did consent. As they went on, after Mailehaiwale let them pass, they soon encountered Mailekaluhea, the second of the princess's guardians. Said Mailekaluhea, " Here! you two go back, you two have no right to come up here. How did you get permission to pass here?" Said they, " We came to see the princess." " You two have no such right," said Mailekaluhea, "for we guards are stationed here to drive off everybody who comes to this place; so, you two go back." But to Mailekaluhea's command they answered so craftily with flattering words that they were allowed to pass. As the two went on they met Mailelaulii and with the same words they had used to the first, so they addressed Mailelaulii. And because of their great craft in persuasion, the two were allowed to pass Mailelaulii's front. And they went on, and met Mailepakaha, the fourth guardian. When they came before Mailepakaha this guardian was not at all pleased at their having been let slip by the first guards, but so crafty was their speech that they were allowed to pass. BECKWITH] BECKWITH] TEXT AND TRANSLATION17 171 la Laieikawai ma i hala ai i uka o Paliuli, hoi aku la o llauailiki mai ka heenalu aku, a halawai me ke Kuhina o Aiwohikupua, o kona alakai hoi. I aku la, " Kainoa o kahi paa ae nei a paa, he oiaio no ka ka Aiwohikupua e olelo nei. Nolaila, ua Pau ka loaa a kuu kanaka maikai, a me kuu akamai i ka heenalu, hookahi wale no mea i koe ia kaua, o ke koele wawae no i Paliuli i neia Po." A no keia olelo a Hauailiki, hooholo ae la kona hoa. i ka ae. Ma ka auina la mahope o ka aina awakea, pii aku la laua iuka, komo aku la iloko, o, na ululaau, i ka hihia paa o, ka. nahele. Ia laua i pii ai, halawai mua laua me Mailehaiwale, oia ke kiai makamua o ke, Alii wahine. Ike mai la oia ia J-aua nei e kokoke aku ana io ia nrei la, i mai la, " E Ha-Lailiki, malaila olua hoi aku, aole o olua kuleana e pii mai ai ianei; no ka mea, ua hoonohoia mai wau maanei, he kiai makamua no ke Alii, a na'u no e hookuke aku i na mea a. pau i hiki mai maanei, me ke kuleana ole; nolaila, e hoi olua me ke kali ole." I aku la o, Hauailiki, " E ae mai oe ia maua, e pii aku e ike i ka hale o ke Alii."1 I mai la o Mailehaiwale, "Aole wau e ae aku i ko olua. manao; no ka mea, o ko'u kuleana no ia i hoonohoia ai ma keia wahi, e kipaku aku i ka Poe hele, mai iuka nei e like me olua." Aka, no ka oi aku o ko Laua nei koi ana me ka olelo ikaika imua oiala, nolaila, ua ae aku la keia. Ia Hauailiki ma i hala aku ai mahope iho o. ko, Mailehaiwale hookuu ana aku ia laua, halawai koke aku la laua me Mailekaluhea, ka lua o ko ke AMi wahine kiai. I mai la o Mailekaluhea, " E! e hoi olua ano, aole he pono no olua e pii mai ianei, pehea la i aeia mai ai e hookuu mai ia olua?" I aku la laua, "1I hele mai nei maua e, ike i ke. Ahii wahine." "Aole olua e pono pela," wahi a Mailekaluhea, "no ka mea, ua hoonohoia mai makou he mau kiai e kipaku aku i na mea a Pau i hele mai i keia. wahi, nolaila, e hoi olua." Aka, ma kela olelo a Mailekaluhea, ua oi aku ka maalea o ka, laua nei olelo malimali imua oiala, nolaila, ua hiookuuia'ku laua. Ia laua i haLa aku ai, halawai aku la laua me Mailelaulii, a e like no me ka olele a laua nei imua. o na mea mua, pela no laua i hana ai imua o Mailelaulii. A no ka maalea loa o laua i na olelo malimali, nolaila, ua hookuuia laua mai ko Mailelaulii alo aku. A hala aku la laua, halawai aku la me Mailepakaha, ka ha o na. kiai. Ia laua i hiki aku ai imua o Mailepakaha, aole he oluolu iki o, keia kiai i ko laua hookuuia ana mai e na kiai mua; aka, no ka pakela o ka maalea ma ke kamailio ana, ua hookuuia aku la Laua. 172 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 88 And they went on, and behold! they came upon Kahalaomapuana, the guardian at the door of the chief-house, who was resting on the wings of birds, and when they saw how strange was the workmanship of the chief-house, then Hauailiki fell to the earth with trembling heart. When Kahalaomapuana saw them she was angry, and she called out to them authoritatively, as the princess's war chief, " Hauailiki! haste and go back, for you two have no business here; if you persist, then I will call hither the birds of Paliuli to eat your flesh; only your spirits will return to Kauai." At these terrible words of Kahalaomapuana, Hauailiki's courage entirely left him; he arose and ran swiftly until he reached Keaau in the early morning. For weariness of the journey up to Paliuli, they fell down and slept. While Hauailiki slept, Laieikawai came to him in a dream, and they met together; and on Hauailiki's starting from sleep, behold! it was a dream. Hauailiki slept again; again he had the dream as at first; four nights and four days the dream was repeated to Hauailiki, and his mind was troubled. On the fifth night after the dream had come to Hauailiki so repeatedly, after dark, he arose and ascended to the uplands of Paliuli without his comrade's knowledge. In going up, he did not follow the road the two had taken before, but close to Mailehaiwale he took a new path and escaped the eyes of the princess's guardians. When he got outside the chief-house Kahalaomapuana was fast asleep, so he tiptoed up secretly, unfastened the covering at the entrance to the house, which was wrought with feather work, and behold! he saw Laieikawai resting on the wings of birds, fast asleep also. When he had entered and stood where the princess was sleeping, he caught hold of the princess's head and shook her. Then Laieikawai started up from sleep, and behold! Hauailiki standing at her head, and her mind was troubled. Then Laieikawai spoke softly to Hauailiki, "Go away now, for death and life have been left with my guardians, and therefore I pity you; arise and go; do not wait." BECKWITH I BECKWITH] TEXT AND TRANSLATION17 173 A hala, aku laula, aia hoi, ike aku la Lana ia Kahalaomapuana, ke kiai ma ka puka, o ka Halealii, e kau mai ana iluna o ka eheu o 118 manu, a ike aku la no hoi i ke ano e o ka Halealii, ia manawa haunle aku la o Hauailiki i ka honua, me ka naau eehia. la Kahalaomapuana i ike mai ai ia laua nei, he mea e kona. hulin, alaila, kahea mai la oia me kona mana, ma ke, ano Alihikana no ke Afili " E Hauailiki e! e ku oe a hele aku; no ka mea, aole o olna kuleana o keia wahi, mna e hoopaakiki mai oe, alaila, e kauoha no wau, i na manu o Palinli nei, e ai aku i ko olua mau. io, me ka hoi uhane aku hoi i Kauai." A no keia olelo, weliweli a Kahalaomapuana, alaila, ua hoopauia ko Hanailiki naau eehia, ala ae la ia a holo wikiwiki aku la a hiki ma Keaau, ma ke kahahiaka nui. Ma keia hele ana a laua inka o Paliali, ua nui ka, luhi, a no ia luhi, haule akn la laua a hiamoe. Iloko nae o ko, Hauailiki manawa hiamoe, halawai mai la o Laieikawai me ka moeuhane, a halawai Pu iho la laua, a i ko Hauailiki pnoho ana ae mai ka hiamoe, aia hoi, he moeuhane kana. Moe lion iho la no o Hauailiki, loaa hou. no ia ia ka moenhane, e like me mamna. Eha po, eha ao, o ka hooman ana, o keia, mea ia Hauailiki, nolaila, na pono ole ko Hanailiki manao. I ka lima o ka, po o ka hooman ana o keia moeuhane ia Hanailiki, ma ka pili o ke ahiahi, ala ae la oia a pii aku la inka o PalinLi, me ka ike ole nae o kona hoa. Ia ia i pii aku ai, aole oia i hele aku ma ke alanni mna a laua i pii mna ai, a ma kahi e kokoke aku ana ia, MaiLehaiwale, hele ae la keia ma kahi kaawale, a pakele akn la i na maka o na kiai o ke Alii. Ia ia i hiki ai mawaho o ka, Hale A~ii, ua hiamoe loa o Kahalaomapuana, alaila, nihi, maln akn la ko, Hanailiki hele, ana, a wehe ae La i ke pani o ka pnka, o ka Hale A~ii, na nhiia mai i ka Ahunla, aiahoi, ike akn la ia ia Laieikawai e kan mai ana jinna o ke, eheu o na mann, na hiamoe oa, no hoi. Ia ia i komo akn ai a ku, ma, kahi a ke Alii e moe ana, lalan aku La oia i ke poo, o ke Alii, a hoolnilui ae la. Ia manawa, puoho mai la o Laieikawai mai ka hiamoe ana, aia, hoi e kn ana, o, Hanailiki ma kona, poo, a he mea pono ole ia i ko ke A~ii wahine manao. Alaila, olelo maln mai la o, Laieikawai, ia, Hanailiki, " E hoi oe ano i keia manawa, no ka mea, na waihoia ka make a me ke ola, i ko'u man kiai; a nolaila, ke minamina, nei wan ia oe; e kn oe, a hele, mai kali." 174 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 Hauailiki said, "O Princess, let us kill49 one another, for a few nights ago I came up and got here without seeing you; we were driven away by the power of your guards, and on our reaching the coast, exhausted, I fell asleep; while I slept we two met together in a dream and we were united, and many days and nights the same dream came; therefore I have come up here again to fulfill what was done in the dream." Laieikawai said, "Return; what you say is no concern of mine; for the same thing has come to me in a dream and it happened to me as it happened to you, and what is that to me? Go, return." As Kahalaomapuana slept, she heard low talking in the house, and she started up from sleep and called out, " O Laieikawai, who is the confidant who is whispering to you?" When she heard the questioner, Laieikawai ceased speaking. Soon Kahalaomapuana arose and entered the house, and behold! Hauailiki was in the house with Laieikawai. Kahalaomapuana said, "O Hauailiki, arise and go; you have no right to enter here; I told you before that you had no business in this place, and I say the same thing to-night as on that first night, so arise and return to the coast." And at these words of Kahalaomapuana Hauailiki arose with shame in his heart, and returned to the beach at Keaau and told his comrades about his journey to Paliuli. When Hauailiki saw that he had no further chance to win Laieikawai, then he made the canoe ready to go back to Kauai, and with the dawn left Keaau and sailed thither. When Hauailiki's party returned to Kauai and came to Wailua, he saw a great company of the high chiefs and low chiefs of the court, and Kauakahialii and Kailiokalauokekoa with them. As Hauailiki and his party were nearing the mouth of the river at Wailua, he saw Aiwohikupua and called out, " I have lost." When Hauailiki landed and told Aiwohikupua the story of his journey and how his sisters had become the princess's guardians, then Aiwohikupua rejoiced. He declared to Hauailiki, " There's an end to our bet, for it was made while we were drunk with awa." While Hauailiki was telling how Aiwohikupua's sisters had become guardians to Laieikawai, then Aiwohikupua conceived afresh the hope of sailing to Hawaii to get Laieikawai, as he had before desired. 13ECKWITHI BECKWITH ITEXT AND TRANSLATION15 175 I aku. la o Hauailiki, " E ke Aiji, e honi kaua, no ke mea, ia u i pii mai ai iuka nei i keia mau. po aku nei la, ua hiki mai wau iuka nei me ko ike ole; aka, ma ka mana o kou mau kiai, ua kipakuia wau, a ia maua i hiki ai i kai, a no ka maluhiluhi, haule aku la wau hiamoe. Ia'u e hiamoe ana, halawai pu iho la kaua ma ka moeuhane, a kahaule iho la kaua, a ua mui na la a me na po o ka hoomau ana ia'u. 0 keia mea; nolaila wau i pii mai nei e hooko i ka hana i ka moeuhane." I aku la o Laieikawai, " E hoe oe, aole o'u manao i kau. mea e olelo mai nei; no ka mea, ua boaa no. ia, mea ia'u ma ka moeuhane, ua hana no e like me ka hana ia oe, a heaha la ia mea ia'u; noLaila, e hoi oe." ILoko o ko, KahaLaomapuana manawa hiamoe, lohe aku. la, oia i ka haukamumu o ka HaLeaLii, a puoho ae la oia mai ka hiamoe ae, kahea aku la me ka ninau aku, " E Laieikawai! Owai kou hoa kamailio e haukamumu mai nei? " A Lohe Laua i keia Leo ninau, hoornaha iho la ke ALii aoLe i pane aku. A mahope, ala ae la o Kahalaomapuana, a komo aku. la i ka Halealii, aia hoi e noho mai ana o HauaiLiki me Laieikawai iloko o ka Halealii. I aku la o Kahalaomapuana, " E! e HauaiLiki, e ku oe a e hele, aole i kupono kou komo ana mai nei, ua oLelo aku wau ia oe i keLa po ma-mua, aoLe ou kuLeana ma keia wahi, ua like no ka'u. oleLo i keia po me ka po. mua, noLaiLa, e ku oe a hoi aku." A no keia oLeLo a Kahalaomapuana, ku ae la o HauaiLiki me ka naau hilahiLa, a hoi aku la i kai o Keaau, a hai aku la i kona hoa no keia pii ana i Paliuli. A ike iho la o HauaiLiki, aoLe he kuLeana hou e Loaa ai o, Laieikawai, alaila, hoomakaukau ae la na waa no ka hoi i Kauai, a ma ka wanaao, haalele lakou ia Keaau, a hoi aku la. Ia Hauailiki ma i hoi aku ai i Kauai, a hiki Lakou ma WaiLua, ike aku la oia e akoakoa mai ana na'Lii, a me na kaukaualii, a KauakahiaLii, a me KaiLiokaLauokekoa kekahi i kela, manawa. Ia HauaiLiki ma e hookokoke aku ana ma ka nuku o ka muliwai o Wailua, ike aku la oia ia, Aiwohikupua, kahea, aku la, "1Ua eo wau ia oe." A hiki aku la o Hauailiki, a hai aku la i ke ano o kana heLe ana ia Aiwohikupua, me ka hai aku nae i ka LiLo, ana o kona, mau kaikuahine i mau kiai no ke ALii, alaiLa, he mea olioLi ia ia Aiwohikupua. I aku. nae oia ia Hauailiki, " Ua pau ka piLi a kaua, no ka manawa ona. awa aku la no ia." I Loko nae o ko HauaiLiki manawa, e kamaiLio ana no ka lilo ana o, na kaikuahine o Aiwohikupua, i mau koa, kiai no Laieikawai, alaiLa, ua manaolana hou ae la o Aiwohikupua e hoLo i Hawaii, no ke kii no ia Laieikawa-i e, like no me kona manao mua. CHAPTER XV Said Aiwohikupua, " How fortunate I am to have left my sisters on Hawaii, and so I shall attain my desire, for I have heard that my sisters are guardians to the one on whom I have set my heart." Now, while all the chiefs were gathered at Wailua, then Aiwohikupua stood up and declared his intention in presence of the chiefs: "Where are you! I shall go again to Hawaii, I shall not fail of my desire; for my sisters are now guardians of her on whom I have set my heart." At these words of Aiwohikupua, Hauailiki said, "You will not succeed, for I saw that the princess was taboo, and your sisters also put on reserved airs; one of them, indeed, was furious, the smallest of them; so my belief is you will not succeed, and if you go near you will get paid for it." To Hauailiki's words Aiwohikupua paid no attention, for he was hopeful because of what he had heard of his sisters guarding the princess. After this he summoned the bravest of his fighting men, his bodyguard, all his chiefly array, and the chief arranged for paddlers; then he commanded the counsellor to make the canoes ready. The counsellor chose the proper canoes for the trip, twenty double canoes, and twice forty single canoes, these for the chiefs and the bodyguard, and forty provision canoes for the chief's supplies; and as for the chief himself and his counsellor, they were on board of a triple canoe. When everything was ready for such a journey they set out. Many days they sailed. When they came to Kohala, for the first time the Kohala people recognized Aiwohikupua, a magician renowned all over the islands. And because the chief came in disguise to Kohala when he fought with Cold-nose, this was why they had not recognized him. They left Kohala and went to Keaau. Just as they reached there, Laieikawai and the sisters of Aiwohikupua returned to Paliuli. When Laieikawai and her companions returned, on the day when Aiwohikupua's party arrived, their grandmother had already foreseen Aiwohikupua's arrival at Keaau. 176 MOKUNA XV I iho la o Aiwohikupua, " Pomaikai wau no kuu haalele ana i na kaikuahine o'u i Hawaii, a e ko auanei ko'u makemake; no ka mea, ua lohe ae nei wau, ua lilo ko'u mau kaikuahine i mau koa kiai no ka'u mea e manao nei."1 I kela manawa a na'lii a pau e akoakoa nei ma Wailua, alaila, ku mai la o Aiwohikupua a hai mai la i kona manao imua o na Aiji. "Auhea oukou, e holo hou ana wau i Hawaii, aole au e nele ana i ko'u makemake, no ka mea, aia'ku la i o'u mau kaikuahine ke kiai o ka'u mea e manao nei." A no kela olelo a Aiwohikupua, pane mai la o Hauailiki, "Aole e loaa ia oe, no ka mea, ua ike aku la wau i ke kapu o ke Alii wahine, a kapukapu no hoi me ou mau kaikuahine, hookahi nae kaikuahine huhu boa, o kahi mea uuku, nolaila ko'u manao paa aole e boaa ia oe, a he uku no kou kokoke aku." A no keia olelo a Hauailiki, aole he manao io o Aiwohikupua, no ka mea, ua manaolana loa kela no ka Lohe ana o kona mau kaikuahine na kiai o ke Alii. Mahope iho oia mau la, hoolale ae, la oia. i kona mau puabi koa kiai, a me kona hanohano Alii a pall. A makaukau ke Alii no na kanaka, alaila, kauoha ae la oia i kona Kuhina e hoomakaukau na waa. Wae ae la ke Kuhina i na waa kupono ke hobo, he iwakalua kaulua, elua kanaha kaukahi, no na kaukaualii, a me na puali o ke, Alii keia mau waa, a he kanaha peleleu, he mau waa a-ipuiipuu no ke Ali ia. A o ke Abii hoi a me kona Kuhina, maluna laua o na pukolu. A makaukau keia mau mea a pan, e like me ka wa hobo mau o ke Alii, pela lakou i holo ai. He nui na la i hala ma ia holo ana. A hiki lakou ma Kohala, ia manawa, akahi no a maopopo i ko Kohaba poe o Aiwohikupua keia, ke kupua. kaulana a puni na moku. A no ko ke Alii huna ana ia ia ma keba hiki ana ma Kohala, i hakaka'i me Ihuanu, oia ka mea i ike oleia ai. Haalele, lakou ia Kohala, hiki aku la lakou i Keaau. I kela manawa a lakou i hiki aku ai, ua hoi aku o Laiei kawai, a me na kaikuahine Pu 0 Aiwohikupua. i Paliuli. Ia Laieikawai ma i hoi aku ai ma kela la, a Aiwohikupua ma i hiki aku ai, ua ike mua mai ko lakou kupunawahine i ko Aiwohikupua hiki ana ma Keaau. 60604-18 ---23 177 178 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Said Waka, "Aiwohikupua has come again to Keaau, so let the guard be watchful, look out for yourselves, do not go down to the sea, stay here on the mountain until Aiwohikupua returns to Kauai." When the princess's head guard heard the grandmother's words, then Kahalaomapuana immediately ordered Kihanuilulumoku,50 their god, to come near the home of the chief and prepare for battle. As the princess's chief guard, she ordered her sisters to consult what would be the best way to act in behalf of the princess. When they met and consulted what was best to be done, all agreed to what Kahalaomapuana, the princess's chief guard, proposed, as follows: "You, Mailehaiwale, if Aiwohikupua should come hither, and you two meet, drive him away, for you are the first guard; and if he should plead his cause force him away; and if he is very persistent, because he is a brother, resist him still more forcibly; and if he still insists then despatch one of the guardian birds to me, then we will all meet at the same place, and I myself will drive him away. If he threatens to harm us, then I will command our god, Kihanuilulumoku, who will destroy him." After all the council had assented they stationed themselves at a distance from each other to guard the princess as before. At dawn that night arrived Aiwohikupua with his counsellor. When they saw the taboo sign-the hollow post covered with white tapa-then they knew that the road to the princess's dwelling was taboo. But Aiwohikupua would not believe it taboo because of having heard that his sisters had the guardian power. So they went right on and found another taboo sign like the first which they had found, for one sign was set up for each of the sisters. After passing the fourth taboo sign, they approached at a distance the fifth sign; this was Kahalaomapuana's. This was the most terrible of all, and then it began to be light; but they could not see in the dark how terrible it was. They left the sign, went a little way and met Mailehaiwale; overjoyed was Aiwohikupua to see his sister. At that instant Mailehaiwale cried, " Back, you two, this place is taboo." BECKWITH] BECKWITR] TEXT AND TRANSLATION19 179 I mai la o Waka, " Ua hiki hou mai la o Aiwohikupua ma. Keaau i keia la; nolaila, e kiai oukou me ka makaukau, e makaala ia oukou iho, mai iho oukou maikai, e noho, oukou mauka nei a hiki i ka hoi ana. o Aiwohikupua i Kauai." A lohe ke koa kiai Nui o, ke. Alii wahine i keia olelo, a ko, lakou kupunawahine, ia manawa, kauoha koke ae. la o, Kahalaomapuana. ia Kihanuilulumoku ko lakou Akua, e hookokoke mai ma ka Halealii, e hoomakaukau no ka hoouka, kaua. Ma ko, Kahalaomapuana ano kiai nui no ke. Alii, kauoha ae la oia i kona mau kaikuaana, e kukakuka lakou ma na inea e pono ai ke Alii. La lakou i akoakoa ai, kukakuka iho la lakou ma na mea kupono, ia lakou. A eia ka. lakou mau olelo, hooholo, ma o, ka 11001100 la 0, Kahalaomapuana, ke koa kiai nui o ke Alii, " 0 oe e Mailehaiwale, ina e hiki mai 0 Aiwohikupua a halawai olua, e kipakuaku oe ian ia; no ka mea, o oe no ke kiai mua loa, a mna e hai mai i kona makemake, o hookuke aku no, a, ma i paakiki loa mai ma kona ano keikikane ana, e hookuke ikaika aku ia ia, a mna i nui mai ka paakiki, alaila, e hoouna ae oc, i kekahi manu kiai ou i o'u la, alail a, e hele mai au e hoohui ia kakou ma kahi hookahi, a na'u ponoi e kipaku aku ia ia. Ina he hole mai kana me ka inoino, alaila, e kauoha no wa-u i ko kakou Akua ia Kihanuilulumoku, nana no e luku aku. ia ia.") A pau aela ka lakou. kuka ana no keia mau mea, hookaawale lakou ia lakou iho e like me mamua, oiai e kiai ana bakou i ke Alii. Ma. ka wanaao oia po, iho, hiki ana 0, Aiwohikupua me kona, Kuhina. la laua i ike mai ai e ku ana ka pahu kapu, ua uhiia i ka oloa, alaiba, manao, ae la laua ua kapu ke alanui e hiki aku ai i kahi 0, ke Muf. Aka, aole, nae 0 Aiwohikupua manao ia kapu; no ka mea, ua lohe mua no ia, 0, kona mau kaikuahine ka mana kiai; nolaila, hoomau aku ba laua i ka hole ana, a boaa hou he pahu kapu e like no me ka mea mua i loaa'i ia. baua. Ua like no ko Aiwohikupua manao, ma keia pahu kapu me kona manao mua. Hoomau. aku. la no baua i ka hole ana a boaa hou ke kolu 0 ka pahu kapu e like me na mea mua; no ka mea, ua kukuluia no na pahu kapu a like me ka. fui 0 kona mau kaikuahine. A boaa ia laua ka ha 0, na pahu kapu, alaila,, kokoke laua e hiki i ka bima 0 ka. pahu kapu, oia no hoi ko Kahalaomapuana pahu kapu. Oia no hoi ka pahu kapu weliweli boa, ke hoomaka aela e mabamabama boa,. Aka, aole nae baua i ike i ka. weliweli oia pahu kapu, no ka mea, e molehulehu ana no. Haalele baua i keba pahu, aole i biubiu ko, baua hole ana aku, habawa~i mua no baua me ke kiai mua me Mailehaiwale, mahamaha aku la o Aiwohikupua, no ka ike ana aku. i ke kaikuahine; ia wa koke no, pane aku ba o Mailehaiwale. "E hoi olua ano, he kapu keia wahi." 180 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 8 Aiwohikupua supposed this was in sport; both again began to approach Mailehaiwale; again the guardian told them to go. " Back at once, you two! What business have you up here and who will befriend you? " " What is this, my sister? " asked Aiwohikupua. " Are you not my friends here, and through you shall I not get my desire? " Then Mailehaiwale sent one of her guardian birds to Kahalaomapuana; in less than no time the four met at the place guarded by Mailekaluhea, where they expected to meet Aiwohikupua. BECKWITH] TEXT AND TRANSLATION 181 Kuhi iho, la o, Aiwohikupua hoomaaka-aka ho'omaauea, hoomaka hou aku la laua e hookokoke aku i o, Mailehaiwale, kipaku hou mai la no ke kiai. " E hoi koke olua, owai ko olua kuleana o uka nei, a o wai ko, olua makamaka? " "1Heaha keia, e kuu kaikuahine? " wahi a Aiwohikupua, "1Kainoa o oukou no ko'u makamaka, a ma o oukou la e loaa'i ko'u makemake." Ia manawa, hoouna aku la o, Mailehaiwale i kekahi manu kiai ona, a hiki i o, Kahalaomapuana la; he manawa ole, hoohui ae la keia ia lakou a eha ma ko, Mailekaluhea wahi kiai, a malaila i manao, ai lakou e halawai me Aiwohikupua. CHAPTER XVI And they were ready and were sent for and came. When Aiwohikupua saw Kahalaomapuana resting on the wings of birds, as commander in chief, this was a great surprise to Aiwohikupua and his companion. Said the head guard, " Return at once, linger not, delay not your going, for the princess is taboo, you have not the least business in this place; and never let the idea come to you that we are your sisters; that time has passed." Kahalaomapuana arose and disappeared. Then the hot wrath of Aiwohikupua was kindled and his anger grew. He decided at that time to go back to the sea to Keaau, then send his warriors to destroy the younger sisters. When they turned back and came to Kahalaomapuana's taboo sign, behold! the tail of the great lizard protruded above the taboo sign, which was covered with white tapa wound with the ieie vine and the sweet-scented fern,51 and it was a terrible thing to see. As soon as Aiwohikupua and his companion reached the sea at Keaau, Aiwohikupua's counsellor dispatched the chief's picked fighting men to go up and destroy the sisters, according to the chief's command. That very day Waka foresaw what Aiwohikupua's intention was. So Waka went and met Kahalaomapuana, the princess's commander in chief, and said: " Kahalaomapuana, I have seen what your brother intends to do. He is preparing ten strong men to come up here and destroy you, for your brother is wrathful because you drove him away this morning; so let us be ready in the name of our god." Then she sent for Kihanuilulumoku, the great lizard of Paliuli, their god. And the lizard came and she commanded him:" 0. our god, Kihanuilulumoku, see to this lawless one, this mischief-maker, this rogue of the sea; if they send a force here, slaughter them all, let no messenger escape, keep on until the last one is taken, and beware of Kalahumoku, Aiwohikupua's great strong dog; 52 if you blunder, there is an end of us, we shall not escape; exert your strength, all your godlike might over Aiwohikupua. Amen, it is finished, flown away." This was Kahalaomapuana's charge to their god. That night the ten men chosen by the chief went up to destroy the sisters of Aiwohikupua, and the assistant counsellor made the eleventh in place of the chief counsellor. 182 MOKUNA. XVI A makaukau lakou, kii ia'ku la lakou. a hiki' mai la. Ia Aiwohikupua i ike aku ai ia Kahalaomapuana e kau mai ana kela iluna o ke eheu o na manu, me he Alihikaua Nui la, a he mea hou loa ia ia Aiwohikupua ma. Pane mai la ka kiai Nui, " E hoi olua ano, mai lohi, a aole hoi e kali, no ka mea, ua kapu ke. A~ii, aole no ou kuleana ma keia. wahi, a aole no hoi e hiki ia. oe ke manao mai he mau kaikuahine makou nou, ua hala ia manawa." 0 ke ku aku la no ia o Kahalaomapuana hoi, pau ka ike ana. I kela manawa, ua ho-aia ka mnama wela o Aiwohikupua a mahuahua. Ma. ia manawa, manao iho la oia e hoi a kai o, Keaau, alaila, lioouna mai i kona mau. puali koa e luku i na kaikuahine. Ia laua i kaha aku e hoi a hiki i ka pahu. kapu o Kahalaomapuana, aia hoi ilaila, ua hoopiiia ka huelo o ua moo nui nei iluna o ka pahu, kapu, ua uhiia i ka oloa, ka ieie, a me ka palai, a he mea weliweli loa ia laua ka nana ana. aku. A hiki o Aiwohikupua ma i kai o Keaau, ia manawa, hoolale ae la ke Kuhina o Aiwohikupua i na puali koa o, ke Alii e pii e, luku i na kaikuahine, ma ke kauoha a ke Alii. Ia la no, ike mua mai la no o Waka i ko Aiwohikupua, manao, a me kana man hana. A no ia mea, hele mai la o Waka a halawai me Kahalaomapuana, ko ke Alii wahine Alihikaua, olelo mai la, " E Kahalaomapuana, ua ike wau i ka manao, o ko oukou kaikunane, a me kana mau hana, ke hoomakaukau la oia i umi mau kanaka ikaiika, nana e, kii mai e luku ia oukou, no ka mea, ua mnama ko oukou kaikunane, no ko oukou kipaku ana i kakahiaka nei; nolaila, e noho makaukau oukou ma ka inoa o ko kakou Akua." Ia manawa, kauoha ae. la oia ia Kihanuilulumoku, ka moo nui o Paliuli, ke akua o lakou nei. A hiki mai la ua moo nei, kauoha aku la oia, " E ko makou Akua, e Kihanuilulumoku, nanaia ke kupu, ka eu, ke kalohe o kai, mna e hele mai me ko lakou ikaika, pepehiia a pau, aohe ahailono, e noke oe a holo ke i obohelohe, e ao nae oe ia Kalahumoku, i ka ilio nui ikaika a Aiwohikupua, hemahema no oe, pau boa kakou, aole e pakele, kulia ko ikaika, ko mana a pau iluna o Aiwohikupua, Amama, ua noa, lele wale la." Oia ka pule kauoha a Kahalaomapuana i ko lakou Akua. Ma ka po ana iho, piku. la na kanaka he umi a ke A~ii i wae ae e luku i na kaikuahine o, Aiwohikupua, a o ka hope Kuhina ka umikumamakahi, mamubi o ka hookoli, a ke Kuhina Nui i hope nona..183 184 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 At the first dawn they approached Paliuli. Then they heard the humming of the wind in the thicket from the tongue of that great lizard, Kihanuilulumoku, coming for them, but they did not see the creature, so they went on; soon they saw the upper jaw of the lizard hanging right over them; they were just between the lizard's jaws; then the assistant counsellor leaped quickly back, could not make the distance; it snapped them up; not a messenger was left. Two days passed; there was no one to tell of the disaster to Aiwohikupua's party, and because he wondered why they did not return the chief was angry. So the chief again chose a party of warriors, twenty of them, from the strongest of his men, to go up and destroy the sisters; and the counsellor appointed an assistant counsellor to go for him with the men. Again they went up until they came clear to the place where the first band had disappeared; these also disappeared in the lizard; not a messenger was left. Again the chief waited; they came not back. The chief again sent a band of forty; all were killed. So it went on until eight times forty warriors had disappeared. Then Aiwohikupua consulted with his counsellor as to the reason for none of the men who had been sent returning. Said Aiwohikupua to his counsellor, "How is it that these warriors who are sent do not return?"Said his counsellor, " It may be when they get to the uplands and see the beauty of the place they remain, and if not, they have all been killed by your sisters." " How can they be killed by those helpless girls, whom I intended to kill?" So said Aiwohikupua. And because of the chief's anxiety to know why his warriors did not come back he agreed with his counsellor to send messengers to see what the men were doing. At the chief's command the counsellor sent the Snipe and the Turnstone, Aiwohikupua's swiftest messengers, to go up and find out the truth about his men. Not long after they had left they met another man, a bird catcher from the uplands of Olaa;53 he asked, "Where are you two going?" The runners said, " We are going up to find out the truth about our people who are living at Paliuli; eight times forty men have been sent-not one returned." "They are done for," said the bird catcher, " in the great lizard, Kihanuilulumoku; they have not been spared." BECKWITIII BECK WI~h]TEXT AND TRANSLATION 185 Ma ka pili o ka wanaao, hiki lakou i kahi e kokoke iki aku ana i Paliuli. la manawa, lohe aku la lakou i ka hu o ka nahele i ka makani o, ke alelo, o ua moo nui nei o Kihianuilulumoku, e hanu mai ana ia lakou nei, aole nae lakou i ike. i keia mea, nolaila, hooxnau akui la lakou i ka hele ana aole, nae lakou i liulii Aku, lie ike ana ka lakou i ka upoi ana iho a kea luna, o ua moo nei maluna pono iho o lakou nei, aia nae lakou nei iwaenakonu o ka waha o ka moo, ia manawa, e lele koke aku ana ka Hope Kuhina, aole i kaawale. aku, o ka muka koke ia aku la no ia pau loa, aohe ahailono. Elua la, aohe mea nana i hai aku keia pilikia ia Aiwohikupua ma. A no ka haohao o, ke Alii i ka hoi ole aku o kona mau koa, alaila, he mea e ka huhu o, ke Alii. A no keia mea, wae hou ae la ke Alii he mau kanaka he iwakalua e pii e luku i na kaikuahine, ma ka poe. ikaika wale, no; a hookohu aku la ke Kuhina i Hope Kuhina nona e hele Pu me na koa. Pii hou aku la no lakou a hiki no i kahi i pau ai kela poe, mua i ka make, pau hou no i ua moo nei, aohe ahailono. Kali hou no ke AiM aole i hoi aku. lloouna hou aku no ke Aiji hookahi kanaha koa, pau no i ka make; pela mau aku no ka make ana a hiki i ka ewalu kanaha o na kanaka i pau i ka make. Ia manawa, kukakuka ae la o, Aiwohikupua me kona Kuhina i ke kumui o, keia hoi ole mai o na kanaka e hoouna mauia nei. I aku o Aiwohikupua i kona Kuhina, "Heaha keia, e hoi ole mai nei na kanaka a kaua e hoouna aku nei?" I aku la kona Kuhina, " Malia paha, ua pii no lakou a hiki iuka, a no ka ike, i ka maikai o, kela wahi, noho aku la no, a i ole, ua make mai la no i ou mau kaikuahine." " Pehea auanei e make ai ia lakou, o na kaikamahine palupalu iho la ka mea e make ai o, kau manao ana e make ia lakou?" pela aku o Aiwohikupua. A no ka makemake o, ke Alii e ike i ke, kumu e hoi ole nei o, kona mau kanaka, hooholo, ae la laua me kona Kuhina e hoouna i mau elele e ike i ke, kumu o keia hana a na kanaka o, laua. Ma ke kauoha a ke Alii, lawe ae la ke Kuhina ia Ulili, a me Akikeehiale, ko Aiwohikupua mau alele mama, a pii aku la e ike i ka pono o kona mau kanaka. I ua mau elele la i hala aku ai, aole i liuliu halawai mai la me laua kekahi kanaka kia manu mai uka mai o, Olaa; ninau mai la, "Mahea ka olua hele." Olelo, aku na elele, "1E pii aku ana maua e ike i ka pono o ko makou poe, e noho la i Paliuli, awalu kanaha kanaka i hoouuaia, aole hookahi o, lakou i hoi ae." " Pau aku la," wahi a ke kia manu, "1i ka moo nui ia Kihanuilulumoku, aole e pakele mai." 60604-1S ---24 186 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 3 When they heard this they kept on going up; not long after they heard the sighing of the wind and the humming of the trees bending back and forth; then they remembered the bird catcher's words, " If the wind hums, that is from the lizard." They knew then this must be the lizard; they flew in their bird bodies. They flew high and looked about. There right above them was the upper jaw shutting down upon them, and only by quickness of flight in their bird bodies did they escape. BECKWITHJ TEXT AND TRANSLATION 187 A lohe laua i keia. mea, hoomau aku la laua i ka. pii ana, aole i upuupu, lohe aku la laua, i ka, hu a ka, makani, a me ke kamumu o na, laau e hina, ana, ma-o a ma-o, alaila hoomanao laua i ka olelo a ke kia manu, "mia, e hu ana, ka makani, o ua moo la ia."1 Maopopo iho, la ia. laua o ua moo nei keia, e lele ae ana, laua, ma ko laua kino, manu. la lele ana, a kiekie laula nei, i alawa ae ka hana aia maluna. pof0 0 lana kea luna, e poi iho ana, ia laua nei, a no ko lana, nei mama oa. o ka lele ana, ma, ko laua ano kino manu, ua pakele lana. CHAPTER XVII As they flew far upward and were lost to sight on high, Snipe and his companion looked down at the lower jaw of the lizard plowing the earth like a shovel, and it was a fearful thing to see. It was plain their fellows must all be dead, and they returned and told Aiwohikupua what they had seen. Then Kalahumoku, Aiwohikupua's great man-eating dog, was fetched to go and kill the lizard, then to destroy the sisters of Aiwohikupua. When Kalahumoku, the man-eating dog from Tahiti, came into the presence of his grandchild (Aiwohikupua), "Go up this very day and destroy my sisters," said Aiwohikupua, "and bring Laieikawai." Before the dog went up to destroy Aiwohikupua's sisters the dog first instructed the chief, and the chiefs under him, and all the men, as follows: " Where are you? While I am away, you watch the uplands. When the clouds rise straight up, if they turn leeward then I have met Kihanuilulumoku and you will know that we have made friends. But if the clouds turn to the windward, there is trouble; I have fought with that lizard. Then pray to your god, to Lanipipili; if you see the clouds turn seaward, the lizard is the victor; but when the clouds ascend and turn toward the mountain top, then the lizard has melted away; we have prevailed.54 Then keep on praying until I return. "55 After giving his instructions, the dog set out up the mountain, and Aiwohikupua sent with him Snipe and Turnstone as messengers to report the deeds of the dog and the lizard. When the dog had come close to Paliuli, Kihanuilulumoku was asleep at the time; he was suddenly startled from sleep; he was awakened by the scent of a dog. By that time the lizard was too late for the dog, who went on until he reached the princess's first guardian. Then the lizard took a sniff, the guardian god of Paliuli, and recognized Kalahumoku, the marvel of Tahiti; then the lizard lifted his upper jaw to begin the fight with Kalahumoku. Instantly the dog showed his teeth at the lizard, and the fight began; then the lizard was victor over Kalahumoku and the dog just escaped without ears or tail. 188 MOKUNA XVII I kela wa, lele Kaawale oa. aku. la laua a hala loa i luna lilo, i nana iho ka hana o ua o Ulili ma i kea labo o, ua moo nei, e eku ana i ka honua me he Oopalau la, alaila, he mea webiweli ia laua i ka nana aku, maopopo iho, la ia laula, ua pau ko, lakou poe kanaka i ka make, hoi aku la laula a olelo aku la ia Aiwohikupua i ka laua mea i ike ai. Ia manawa, kiiia aku la o Kalahumoku, ka jifo, nui ai kanaka a Aiwohikupua, e hele e pepehi i ka moo a make, alaila, luku. aku i na kaikuahine o Aiwohikupua. I ka hiki ana o Kalahumoku ua ilio ai kanaka o Tahiti imua o kana moopuna. (Aiwohikupua), "1E pii oe i keia la e luku aku i o'u. mau kaikuahine," wahi a Aiwohikupua, " a e lawe Pu mai ia Laieikawai." Mamua o ko ka ilio pii ana e luku. i na kaikuahine o Aiwohikupua, kauoha mua ua Ilio nei i ke AMi, a me na kaukaualii, a me na kanaka a pau, a penei kana olelo kauoha: "Auhea oukou, ma keia pii ana a 'u, e nana oukou i keia la iuka, mna e pii ka ohu a kupololei i luna a kiekie loa, ina e hina ka ohu ma ka. lulu, alaila, ua halawai wau me Kihanuilulumoku, manao ae oukou ua hoaikane maua. Ina hoi e hina ana ka ohu i ka makani, alaila, ua hewa o uka, ua hakaka maua me ua moo nei. Alaila, o ka pule ka oukou i ke Akua ia Lanipipili, nana ae oukou i ka ohu a i hina i kai nei, ua lanakila ka moo; aka hoi, i pii ka ohu i luna a hina i luna o, ke kuahiwi, alaila, ua hee ka moo; o ko kakou lanakila no hoi ia. Nolaila, e hoomau oukou i ka pule a hoi wale mai au." I ka pau ana o keia mau kauoha, pii aku la ka ilio, hoouna Pu aku la o Aiwohikupua ia Ulibi laua me Akikeehiale, i mau elele na laula e hai mai ka hana a ka moo me ka Ibio. I ka ilio i hiki aku ai iuka ma kahi kokoke i Paliuli, ua hiamoe nae o Kihanuilulumoku ia manawa. I ua moo nei e moe ana, hikilele ae la oia mai ka hiamoe ana, no ka mea, ua hoopuiwaia e ka hohono ilio, ia manawa nae, ua hala, hope ka moo i ka ilio, e hele aku ana e boaa ke kiai mua o ke AMi Wahine. Ia manawa, hanu ae. la ka moo ka hooka-lakupua hoi o Paliuli, a ike aku la ia Kalahumoku i ke aiwaiwa o Tahliti, ia manawa, wehe ae la ua moo nei i kona a luna e. hoouka no ke kaua me Kalahumoku. I kela manawa. koke no, hoike aku. ana ka. ilio, i kona mau niho imua o ka moo. 0 ka hoomaka koke no ia o, ke kaua, ia manawa, ua banakila ka moo maluna o Kalahumoku, a hoi aku la ka jifo, me ke ola mahunehune, ua pau na pepeiao, a me ka huelo. ME 190 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 At the beginning of the fight the messengers returned to tell Aiwohikupua of this terrible battle. When they heard from Snipe and his companion of this battle between the lizard and the dog. Aiwohikupua looked toward the mountain. As they looked the clouds rose straight up, and no short time after turned seaward, then Aiwohikupua knew that the lizard had prevailed and Aiwohikupua regretted the defeat of their side. In the evening of the day of the fight between the two marvelous creatures Kalahumoku came limping back exhausted; when the chief looked him over, gone were the ears and tail inside the lizard. So Aiwohikupua resolved to depart, since they were vanquished. They departed and came to Kauai and told the story of the journey and of the victory of the lizard over them. (This was the third time that Aiwohikupua had been to Paliuli after Laieikawai without fulfilling his mission.) Having returned to Kauai without Laieikawai, Aiwohikupua gave up thinking about Laieikawai and resolved to carry out the commands of Poliahu. At this time Aiwohikupua, with his underchiefs and the women of his household, clapped hands in prayer before Lanipipili, his god, to annul his vow. And he obtained favor in the presence of his god, and was released from his sinful vow " not to take any woman of these islands to wife," as has been shown in the former chapters of this story. After the ceremonies at Kauai, he sent his messengers, the Snipe and the Turnstone, to go and announce before Poliahu the demands of the chief. In their bird bodies they flew swiftly to Hinaikamalama's home at Hana and came and asked the people of the place, "Where is the woman who is betrothed to the chief of Kauai?" "She is here," answered the natives of the place. They went to meet the princess of Hana. The messengers said to the princess, " We have been sent hither to tell you the command of your betrothed husband. You have three months to prepare for the marriage, and in February, on the night of the seventeenth, the night of Kulu, he will come to meet you, according to the oath between you." When the princess had heard these words the messengers returned and came to Aiwohikupua. Asked the chief, " Did you two meet Poliahu?" "Yes," said the messengers, " we told her, as you commanded, to prepare herself; Poliahu inquired, 'Does he still remember the game of konane between us?"' BECKWITH] BECK WITH ITEXT AND TRANSLATION19 191 I ka hoomaka ana nae o ko, laua hakaka, hoi aku la na elele a hai aku la ia Aiwohikupua ma i keia kaua weliweli. A lohe aku la lakou ia Ulili ma i keia kaua a ka moo me ka jilo, a he mea mau nae ia Aiwohikupua ma ka nana ia uka. Ia lakou no enana ana, pii ae la ka ohu a kupololei i luna aole i upuupu, hina ana ka ohu i kai, alaila, manao, ae la o Aiwohikupua ua lanakila ka moo, alaila, he mea kaumaha ia Aiwohikupua no ke pio ana o ko lakou aoao. Ma ke ahiahi o ua la hoouka kaua nei o na kupueu, hoi mai ana o, Kalahumoku me ka nawaliwali, ua pau ke aho, i nana aku ka hana o ke AiM i kana jilo, ua pau na pepeiao, a me ka huelo i ka moo. A no keia mea, manao, ae la o Aiwohikupua e. hoi, no ka mea, ua pio, lakou. Hoi aku la lakou a hiki i Kauai, a hai Akula ike anoo kana hele ana, a me ka lanakila o, ka moo maluna o lakou. (0 ke kolu keia o ko Aiwohikupua hiki ana i Paliuli no Laieikawai, aole he ko, iki o, kona makemake.) Ma keia hoi ana o Aiwohikupua i Kauai, mai ke kii hope ana ia Laieikawafi, alaila, hoopau loa o Aiwohikupua i kona manao ana no Laieikawai. la manawa ka hooko, ana a Aiwohikupua e hoo, ko, i ka olelo Kauohu a Poliahu. I kela wa, papaiawa ae la o Aiwohikupua me kona mau kaukaualii, a me na haiawahine ona e hoopau i kana olelo. hoohiki imua o Lanipipili kona Akua. I A loaa kona hoomaikaiia imua o, kona Akua, me ke kalaia o kona hala hoohiki, "Aole e lawe i kekahi o na wahine o keia mau mokupuni i wahine hoao," e like me na mea i hoikeia ma kekahi o na Mokuna mua o keia Kaao. A pau na la o ka papaiawa ma Kauai, hoouna aku la ia i kona mau elele ia Ulili laua me Akikeehiale, e holo, aku e hai i ka olelo, kauoha a ke Alii imua o, Poliahu. Ma ko, laula ano kino, manu, ua lele koke laua a hiki Hinaikamalama la ma Hana, a hiki laua, ninau aku i na ka maaina, "Auhea, la ka wahine hoopalau a ke Alii o Kauai." "E i ae no, wahi a ma kamaaina. Hele aku la laua a halawai me ke Alii wahine o Hana. Olelo, aku la na elele i ke Alii wahine, " I hoounaia mai nei manua e hai aku ia oe, ma ke kauoha a ko kane hoopalau. Ekoin malama on e hoomakaukau ai no ka hoao, o, olua, a ma ka ha o, ka malama i ka po, i o Kuiu e hiki mai ai oia a halawai olua e like me ka olua. hoohiki ana." A lohe ke Alii wahine i keia man olelo, hoi aku la na elele a hiki i o, Aiwohikupua. Ninan mai la ke Aiji, "1Ua halawai olua me Polialin?" "Ae, wahi a na elele, " hai aku nei mana e like me ke kanoha, ke hoomakaukan la paha kela, i mai nei nae o, na Poliahu. ia mana, ke hoomanao la no nae paha ia i ke konane ana a mana?"I 192 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 88 " Perhaps so," answered the messengers. When Aiwohikupua heard the messengers' words he suspected that they had not gone to Poliahu; then Aiwohikupua asked to make sure, "How did you two fly?" Said they, " We flew past an island, flew on to some long islandsa large island like the one we first passed, two little islands like one long island, and a very little island; we flew along the east coast of that island and came to a house below the hills covered with shade; there we found Poliahu; that was how it was." Said Aiwohikupua, " You did not find Poliahu; this was Hinaikamalama." Now for this mistake of the messengers the rage of Aiwohikupua was stirred against his messengers, and they ceased to be among his favorites. At this, Snipe and his companion decided to tell the secrets prohibited to the two by their master. Now how they carried out their intrigue, you will see in Chapter XVIII. BECKWITH] BK('KWITIT]TEXT AND TRANSLATION 19 193 "IAe paha," wahi a na elele. A lohe ke Alii i keia olelo hope, a na elele, inanao ae la o Aiwohiikupua i keia mau olelo, aole ia i hiki i o Poliahn la, alaila, hoomaopopo aku la o Aiwohikupua, " Pehea ka olua lele ana ak-u nei?" Hai aku laua, " Lele aku nei maua a loaa he mokniaina lele hou aku no a hie wahi mokuaina loihi, mailaila aku mnaua a hie mokuaina nui e like ine ka moku i loaa imnta ia in-aua, elua nae mau moku Iijiji iho e like me kahii moku loihi, a hie walii mokcuina miku loa iho, Wee aku la maua ma ka aoao hikini o nia moku la a, hiki maua he hele mabalo o na puu, a hie, maiu e uihi ana, iaifla. o Poliahu i loaa'i ia maia, oia la." I mai la o Aiwohikupua, "Aole i loaa ia ohua o Poliahu, o Hlinaikainalaina aku la ia." Ak-a, ma keia hana a na elele lalan, ua ho-aia ka inaia o kce Ahii no kana man eleLe, n olaila, ua hoopauia ko Lana punahiele. Ma. keia hoopania ana o ua o I~lili ma, manao iho la lania, e hai ina inca huna i papaia ia laua e ko laua hahnu, nolaila, ima hooko lana i ka. Lana mea i ohumn ai, aia ma ka, Mokuna XVIII, kakon e ike ai. 60)604-1 8 ---25 CHAPTER XVIII. After the dismissal of Snipe and his fellow, the chief dispatched Frigate-bird, one of his nimble messengers, with the same errand as before. Frigate-bird went to Poliahu: when they met, Frigate-bird gave the chief's command. according to the words spoken in Chapter XVII of this story. Having given his message, the messenger returned and reported aright; then his lord was pleased. Aiwohikupua waited until the end of the third month; the chief took his underchiefs and his favorites and the women of his household and other companions suitable to go with their renowned lord in all his royal splendor on an expedition for the marriage of chiefs. On the twenty-fourth day of the month Aiwohikupua left Kauai, sailed with 40 double canoes, twice 40 single canoes, and 20 provision boats. Some nights before that set for the marriage. the eleventh night of the month, the night of Huna, they calne to Kawaihae; then he sent his messenger, Frigate-bird, to get Poliahu to come thither to meet Aiwohikupua on the day set for the marriage. When the messenger returned from Poliahu, he told Poliahu's reply: "Your wife commands that the marriage take place at Waitilaula. When you look out early in the mnorning of the seventeenth, the day of Kulu, and the snow clothes the summit of Maunakea, Maunaloa. and Hualalai.'"~ clear to WaViilaula, then they have reached the place where you are to wed; then set out, so she says." Then Aiwohikupula got ready to present himself with the splendor of a chief. Aiwohikupua clothed the chiefs and chie-fesses and his two favorites in feather capes and the women of his household in braided mats of Kauai. Aiwohikupua clothed himself in his snow mantle that Poliahu had given him. put on the helmet of ie vine wrought witlh feathers of the red iiwtU bird. Iie clothed his oarsmen and steersmen in red and white tap/) as atten(lda!ts of a (hief; so were all his bodyguard arrayed. On the high seat of the double canoe il which the chief sailed was set up a canopied couch covered with feather capes, and right above the couch the taboo signs of a chief. and below the sacred symbols sat Aiwohikuplla. 194 MOKUNA XVIII Mahope iho, o ka hoopaitia ana o Ulili ma; hoouna hou aku la oia ia Koae, kekahi o kcana mait elele, mamia e like me ka olelo kauloha ina elele mua. A hiki o Koae i o Poliahu la, halawai aku la laua, hai aku la o Koae i ke katioha a ke Alii e like me ka mea i haiia ma na pauku hope o ka Mokuna XVII o keia Kaao; a, pau na olelo a ke Aiji i ka haiia, hoi aku la ko ke A~ii elele, a hai aku la ma ka pololei, alaila, hie mea maikai ia i kona I-aku. Noho iho Ia o Aiwohiikupua, a. i na, la hope o ke kolu o ka malaina; lawe ae la ke Alii i kona mian kaukatta~ii, a me na punahele, i na haiawahine hoi, iia hoa kupono ke hele Pu ma ke kahiko ana i ka hanohiano, A~ii ke hele mna kana, huakai no ka hoao o na AHi. I na la i o Kaloa kukahi, haalele o Aiwohikupua ia Kauai, holo aku oia hie kanaha kaulua, eltia kanahia kaukahi, hie iwahalua pelelen. Mamnua o ka po hoao o na A~ii, i ka. po i o Huna, hiki lakou i Kawailiae, ia mnanawa, hoouna aku la oia ia koate, kona elele e kii ia. Poliahu e ihio mai e halawai me Aiwohikuptia., i ka lan i kauohaia'i e hoao. A hiki ka elele imua o Aiwohikupua, mai ke kii ana. ia Poliahu, a hai mai la i kana olelo mai a Poliahu mai, " Eia ke. kauoha a ko wahine, ma Waiulaula olua e hoao ai. ina e ike akn kakon ma ke kakahiaka nui o ka la o Kuin, e ha~ii ana ka hau mai ka piko o Maunakea, Maunaloa, a me Hualalai, a hiki i Waiulaula, alaila, tia hiki lakou i kahi o olna. e hoano aii alaila. hele, akii kAkol, pela inai nei." Alaila, hoomakaukau ae. la o Aiwohikupua, i kona hanohiano Alii. Kahiko aku la o Aiwohikupua i kona mant kaukaualii kane, a me na kaukanialii wahine, a me na punahiele, i ka Ahnula, a o, na haiawahine kekahi i kahikoia i ka Ahuoeno. A kahiko iho la o Aiwohikupua i kona kapa hau a IPolialiti i haafwi aku ai, kan iho la i ka mnahiole ie i hakuia i ka hulu o na Jiwi. Kahiko aku la oia i kona man hoewaa, a me na hookele i na Ikihei paiula, e like me ke kahiko ana i na, hoewaa o ke Alii, pela no na hoewaa o kona puali a~ii a pan. Ma na waa o ke Aiji i kau ai a holo, aku, ua kukuluia maluna o na pola o na waa he anuu, hie wahi e noho ai ke Alii; ua hakuia ka anuu eke Alii i na Ahunla, a mainna pono o ka anuu, hie mau puLoulou kapu Alii, a maloko o ka puloulou, noho iho la o Aiwohikupua. 195 196 HAWAIIAN ROMANCE OF LAIEIKAWAI [ 1TII. ANN. 3.' Following the chief and surrounding his canoe came ten double canoes filled with expert dancers. So was Aiwohikupua arrayed to meet Poliahu. On the seventeenth day, the day of Kulu, in the early morning, a little later than sunrise, Aiwohikupua and his party saw the snow begin to hide the summits of the mountain clear to the place of meeting. Already had Poliahu, Lilinoe, Waiaie, and Kahoupokane arrived for the chief's marriage. Then Aiwohikupua set out to join the woman of the mountain. He went in the state described above. As Aiwohikupua was sailing from Kawaihae, Lilinoe rejoiced to see the unrivaled splendor of the chief. When they came to Waiulaula they were shivering with cold, so Aiwohikupua sent his messenger to tell Poliahu, " They can not come for the cold." Then Poliahu laid off her mantle of snow and the mountain dwellers put on their sun mantles, and the snow retreated to its usual place. When Aiwohikupua and his party reached Poliahu's party the princess was more than delighted with the music from the dancers accompanying the chief's canoe and she praised his splendid appearance; it was beautifll. When they met both showed the robes given them before in token of their vow. Then the chiefs were united and became one flesh, and they returned and lived in Kauai, in the uplands of ltonopuwai. Now Aiwohikuplua's messengers. Snipe and Turnstone, went to tell Hinaikamalama of the union of Aiwohiknpua with Poliahu. When Ilinaikamalama heard about it, then she asked her parents to let her go on a visit to Kauai. and the request pleased her parents. The parents hastened the preparation of canoes for Hinaikamalama's voyage to Kauai, and selected a suitable cortege for the princess's journey, as is customary on the journey of a chief. When all was ready lHinaikamalima went on board the double canoe and sailed and came to Kallai. When she arrived AXniwohikillplua was with Poliahu and others at Mana, where all the chiefs wAere gathered for tile sport between Hauailiki and Makaweli. That night was a festival night, thle game of kilu and the dance kaeke being the sports of the night.57 During the rejoicings in the middle of the night came Hinaikamalama and sat in the mid;t of the festive gathering, and all marveled at this strange girl. BECKWITH] BECKWIT1IITEXT AND TRANSLATION19 197 Ma na. waa, ukali o ke Aliji he um-i kaulua, e hoopuni ana i ko ke Aiji waa, a maluna o na waa ukali o ke. Alili he poe akamai i ke kaeke. Pela i kahikoia ai o Aiwohikupua i ko laua la i hoao ai me Poliahu. Ma ka la. o, Kulu, mrj ke kakahiaka, i ka puka ana ae okala a kiekie iki ae, ike aku la o Aiwohiknpua ma i ka hoomaka, ana o ka hau e uhi mialuna o ka piko o na manna, a hiki i kahi o laua e. hoao ai. I kela manawa, iia hiki o Poliahua, Lifinoe, Waia~ie, a me Kahoupokane, i kahi e hoao ai na A~ii. la manawa, hoomaka o Aiwohiknpnia e hiele e lImi me ka wahine nohio mauna. o Maninake~a. E like, me ka. mea i oleloia maluina, pel-a ko ke, Alii hele ana. la Aiwohiknpua ma e holo aku ana i ka moana mai Kawaihae aku, he mea e ka olioli o Lilinoe i ka hanohano launa ole o ke Alii kane. A hiki lakou i Waiulaula, na pauhia lakou e ke ann, a nolaila, hoouna aku la o Aiwohikupua i konia elele e hai aku iat Poliahu, "Aole e hiki aku lakon no ke anu.", Ia manawa, haalele e Poliahu i kona kapa han, lalau like ae la ka poe noho manna i ko lakua kapa la, hoi akn la ka han a kona wahi mau. Ia Aiwohikupna ma i hiki aku ai ma ko Poliahu ma wahi e noho, ana, he mea lealea loa i ke Alii wahine na mea kani o, na waa o ke Alii kane, a he me a mahialo, la no hoi ia lakou ka ike ana i ko ke Alii kane hanohano, a maikai hoi. Ia laua i liui ai, hoike ae la o Aiwohikupua, a me Poliahu, i na aahu o lana i haawi mnaia i man hoike no ka lana olelo ae like. la manawa, hoa ae. la na Alii, a lilo ae la lana i hookahi io, hoi ae la lakon a noho ma Kanai inka o, Hoinopuwai. 0 na elele mna a Aiwohiknpna, o Ulili lana me Akikeehiale, na laua i hele aku e hai ia Hina-ikamnalama, i ka hoao ana o Aiwohikupna me Poliahu. Ia Hinaikamalania i lohe ai i keia mian olelo no ka hoao, o Aiwohiknpna ma, ia manawa, nob aku la oia i kona mian makna, e holo e makaikai ia Kanai, a na pono kana noi imnua o kona mnan makua. Hoolale ae la kona man makna i na kanaka e hoomakaukau i na waa no Hinaikamala~ma e holo ai i Kauai, a wae, ac la i man hoahele knpono no ke Alii e, like me ke ano mua o ka hnakai Alii. A makaukan ko ke Alii man pono no ka hele. ana, kaui akni la o Hinaikamnal-ama, ma na waa, a holo, akn la a hiki i Kanai. Ia ianei i hiki akn ai, aba o Aiwohikupua me Poliahun ma Mana, e akoakoa ana. na AMb malaila no ka la hookahakahia o Haxiailiki me Makaweli. Ia po iho, he po lealea ia. no na Aiji, he kiln, a he kaeke, nia lealea ia po. Ia Aiwohiknpna ma e lealea ana ia manawa, ma ka waena konn o ka po, hiki aku la o Hinaikamalamna a noho iloko o ka aha lealea; a he inca malihini nae, i ka aha keia kaikamahine malihini. 198 HAWAIIAN ROMANCE OF LAIEIKAWAI IETH. ANNS. 83 When she came into their midst Aiwohikupua did not see her, for his attention was taken by the dance. As Ilinaikamalama sat there, behold! Hauailiki conceived a passion for her. Then Hauailiki went and said to the master of ceremonies, "Go and tell Aiwohikupua to stop the dance and play at spin-the-gourd; Xwhen the game begins, then you go up and draw the stranger for my partner to-night." At the request of the one for wllom the sports were given the dance was ended. Then Hauailiki played at spin-the-gourd with Poliahu until the gourd had been spun ten times. Then the master of ceremonies arose and made the circuit of the assembly, returned and touched Hauailiki with his maile wand and sang a song, and Hauailiki arose. Then the master of ceremonies took the wand back and touched Hinaikamalama's head and she arose. As she stood there she requested the master of the sports to let her speak, and he nodded. Hinaikamalama asked for whom the sports were given, and they told her for Hauailiki and Makaweli. And Hinaikamalama turned right around and said to Hauailiki, '(O chief of this festal gathering (since I have heard this is all in your honor), your sport master has matched us two, O chief, to bring us together for a little; now I put off the match which the master of ceremonies has chosen. But let me explain my object in coming so far as Kauai. That fellow there, Aiwohikupua, is my reason for coining to this land, because I heard that he was married to Poliahu; therefore I came here to see how he had lied to me. For that man there came to Hana on Maui while we were surf riding. The two of them were the last to surf, and when they were through, they came home to play konane with me. He wanted to play konane. We set up the board again; I asked what lie would bet; he pointed to his double canoe. I said I did not like his bet; then I told the bet I liked, our persons; if he beat me at konane, then I would become his and do everything that he told me to do, and the same if he lost to me, then he was to do for me as I to him; and we made this bargain. And in the game in a little while my piece blocked the game, and he was beaten. I said to him, 'You have lost; you ought to stay with me as we have wagered.' Said that fellow, 'I will wait to carry out the BZCKWITIll BCKWITII 1TEXT AND TRANSLATION19 199 la manawa, aianei i komo. aku ai iloko o, ka aha lealea, aole nae o Aiwohikupua i ike maopopo mai ia manawa,, no ka mea, ua lilo i ka hula kaeke. Ia Hinaikamalamna e, noho ana iloko o, ka aha lealea, aia hoi, ua komno iloko o Hauailiki ka jii flu'. Ia manawa, hele aku la o Hauailiki a i ka mea nine i akn la, "E hele oe a olelo aku. ia Aiwohikupua e hoopau ka hula kaeke, i kilit ka lealea i koe, aia a kilu, alaila, kii aku oe a time mai i ka wahinie malihini, o, ko'u. pili ia o keia po." Ma ke kauoha a ka mea nona ka po lealea e kiln, uia hoopaiiia ke kaeke. Ia Hauailiki e kiln ana me Poliahu, a i ka iiiii o na hauna kiln a lana. la manawa, ku mai la ka mea nine a kaapuni ae la a puni ka aha, hoi mai la a, kan aku la i ka. maile ia Hauailiki me ke oli ana, a ku mai la o Hauailiki. Ia manawa, kaili mai la ka mea time i ka maile a kan aku la maluna o Hinaikamalama, a ku mai la. la manawa, a Hinaikamalama i ku mai ai, nonoi akni la oia, i ka mea nine e olelo ae, a kunou mai la ka mea, time. Ninau akti la o Hinaikamalama i ka mea nona ka aha lealea, haiia mai la no Hauailiki me Makeweli. Iloko o kela manawa, huhi pono aku la o Hinaikamalama, a olelo Akn ia Hauailiki. " E ke Ahji nona keia aha leaLea, na lohe ae la wan keia aha, ua nmeia ae nei kaua e ka, mea time o ka aha lealea an, e ke Alii, no ka hoohiii ana ia kaiia no ka manawa pokole, a~ia nae wan e hooko i ka nine a ka mea nana, i time ia kana a like me kona makemnake. Aka, a hoakaka ae wan i ko'u. kuleana i hiki mai ai ia Kauai nei, mai kahi Loihi mai. Ojala, o Aiwohiknpna ko'u kuleana i hiki ai i keia aima, no kuu lohe ana. ae nei iia- hoao oiaLa me Poliahu, holaila, i hele mai nei wan e ike i koitala hoopunipuni nni ia'u. No ka mea, hiki ae kela i Hana, ma Maui, e heenaLu ana makon, na lania La nae ka heenain hope loa. a pan ka Lania ha heenain ana, hoi Lana la a konane ania inakoti, makemake jio oiala i ke konane, kau hon. ka papa konane a paa, ninau akii wau i kona kninu pili, kiihikuhi kela ina, kaulua. Olelo ak-it wan, aole o'i nmakmake i kona, kumu pili, al1aila,. hai aku wau i ka'u knminn pili inakemn-ake. o na kcino no o matua, ma, e make wani ia iaLa ma ke konane, ana, alaila, bilo wan lna iala, mna kana, man hana. a pan e obldo ai ia'n. malaila, w~an, ma, na mea kupono inae,,a peha no hoi wan iia e make kela ia'u, alailla, e hike mne kana hana, ia'n, peha no ka'n, ia ia; a holo like ia manta keia olelo paa.. I ke konane ana nac, aoLe i liuliu, paa mna ia'u na, Lana, o ka, papa konane a mana, o koiaha make iho la no ia. I akn. watt ia iala, uma eo oe, pono oe, ke noho me a'n. e like me, ka kana pili ana. I mai kela, 'Ahia wau a hooko i han kcumn pili a hoi m-ai wani Tnai hun 200 HEAWAIIAN ROMANCE OF LAIEIKAWAI [ ETI. ANN. 33 bet until I return from a touring trip. Then I will fulfill the bet, O princess.' And because of his fine speeches we agreed upon this, and for this reason, I have lived apart under a taboo until now. And when I heard that he had a wife, I came to Kauai and entered the festal gathering. 0 chief, that is how it was." Then the men at the gathering all around the kilu shelter were roused and blamed Aiwohikupua. Then at Hinaikamalama's story, Poliahu was filled with hot anger; and she went back to White Mountain and is there to this day. Soon after Hinaikamalama's speech the games began again; the game was between Aiwohikupua and Makaweli. Then the master of ceremonies stood up and touched Hauailiki and Hinaikamalama with the wand, and Hauailiki arose and Hinaikamalama also. This time Hinaikamalama said to Hauailiki, "O chief, we have been matched by the sport master as is usual in this game. But I must delay my consent; when Aiwohikupua has consented to carry out outr vow. after that, at the chief's next festival night, this night's match shall be fulfilled." Then Hauailiki was very well pleased. And because of Hinaikamalama's words, Aiwohikupua took Hinaikamalama to carry out their vow. That very night as they rested comfortably in the fulfillment of their bargain, Hinaikamalama grew numb with cold, for Poliahu had spread her cold snow mantle over her enemy. Then Hinaikamalama raised a short chantCold, ah! cold, A very strange cold, My heart is afraid. Perhaps sin dwells within the house, My heart begins to fear, Perhaps the house dweller has sinned. 0 my comrade. it is cold. B19CKWITH I BUCK WITH ITEXT AND TRAN4SLATION' 0 201 huakai kaapnni mai, alaila, hookoia ke kumu pili an e kie AiM wahine.' A no keia olelo rnaikai aianei, na holo like ia ia maua, a no keia mea, noho puupaa wan me ka inaluhia a hiki mai i heia man-awa. A no kun lohe ana ae nei hie wahine, ka iala, oia ko'u hiki inan nei ia Kauiai nei, a komo mnai la i ko ahia lealea e he Alii, oia la." la inanjawa, nene aku la hca 8ha. kanaka a puni ka papai kiln, mie hat hooliewva loa ia Aiwohikuiima. la inanawa no a ilinailhamalaina ahaiolelo la, alaila ia, hoopihaia o Poliahu i ha hulhu wela, o kona ho0i n-o ja i Maunakea a hiki i keja la. Mlahojpe ihio nae o ka hiaiolelo aaa1linaikamnalaniia hoomaka, hon he hilu, ia. Aiwohiktipua Lma.arme Makaweli ke kiln ia inanawa. la inanawa, kit hou nmai la ha inea itme a hooili hou i ka madle imalmna o Haia-ilihi ine Hinaikaintalaina, a ku ae. la o Hanlailiki, a hit mai la no hoi o Ilinaikanmalama. Ma heia nine hope, hai mhai la o Hinaihanialanma i hana olelo imna11f o Hfauailiki, " E he Afii e. ua hoohui-ia kaua e ha ica unine ma ha mea, matt o na aha lealea. Aha, alia wau e ae aku, ama ae mraln o Aiwohikhupua e hooko mana i na, hoohihi a ninaua, a pati ho niuaa inanawa, alaila, ma ha po lealea hou a he Alii, e hookoia. ai ha mime o heia po no haiia." Alaila, he rnea maikai loa ia i ho Hanailiki inanao. A no heia olelo a Hinfaihiainalaina, lawe ae la o Aiwohihupua ia Hinaihainalama no ha hooko i ha laua hoohihi. la po no, iloho o ho laua manawa hoom-aha no ha hooluoin i ha hoohiki ana, hike inai la ma o ilinaihainalaina hie ann maeele loa, no ha inca, na hiu n iai Ia o Poliahu i hie ann o hona hapahiaun ialuna o hona eneini. Ia mnanawa, hapai ae. ia o Hinaihianialania he wahi inele: "He anu e lie a-jiu He anu e wale no hot kein, Ke ko nel i ke ano o kuu nmanawa, Ua hewa ka Ipalia loko o ka noho hale, Ke kau mii adi ka halia I kuti manawa, No ka noho hale paha ka hewa-e. El kuu hoa-e, he anu —e. 60604-18 ---26 CHAPTER XIX When Hinaikamalama ceased chanting, she said to Aiwohikupua, "Where are you? Embrace me close to make me warm; I am cold all over; no warmth at all." Then Aiwohikupua obeyed her, and she grew as warIn as before. As they began to take their ease in fulfillment of their vow at the betrothal, then the cold came a second time upon Hinaikamalarna. Then she raised a chant, as follows: O my comra(le, it is cold, Cold as the snow oil tle mloulntail top, The cold lies at the soles of my feet, It presses upon my heart. The cold wakens 1ue In my night of sleep. This time Hinaikamalama said to Aiwohikup)a. " Do you not know any reason for our being cold? If you know the reason, then tell me; do not hide it." Said Aiwohikupua, " This cold comes from your rival; she is perhaps angry with us, so she wears her snow mantle; therefore we are cold." Hinaikamalama answered, "We must part. for we have met and our vow is fulfilled." Said Aiwohikupua. " We will break off this time; let us separate; to-morrow at noon, then we will carry out the vow." " Yes," said Hinaikamalama. After they had parted then 1Iinaikamalama slept pleasantly the rest of the night until morning. At noon Aiwohikupua again took her in fulfillment of the agreement of the night before. As those two reposed accordingly, Poliahu was displeased. Then Poliahu took her sun mantle and c overed herself; this time it was the heat Poliahn sent to Hilnikiml ania. Then she raised a short song, as follows: The heat, ah the heat, The heat of my love stifles nle, It burns my body, It draws sweat from my heart, Perhaps this heat is my lover's —l! 202 MOKUNA XIX A pau ke oli ana i Hinaikamalama, olelo aku la oia ia Aiwohikupua, "Auhea oe, e apo mai oe ia'u a paa i mechana iho wan, hele mai nei kum ann a anu, aohe wahi anu ole." Alaila., hooko mai la o Aiwohikupua i ka ka wahine olelo, alaiha, loaa mai la ka mahana e like me mainua. A hoomakankau iho la laua e hooluolu no ka hooko i ka laua hoohiki ma ka hoopalau ana, alaila, hiki hou mai ha ke anu ia Ilinaikamalama, o ka lua ia o kona loaa ana i ke anu. la man awa, hapai hon ae ha oia he wahi mele, penei: "E ke hoa e, hie a-mi, Me hie anu hau kuahiwi la keia, Ke anu nial, nei nia na kapual, Ke komi nel i kuu manawa, Kuu inianawa hinnmoe-loi, Ke hoala matl net ke anu ia'u, I kuu po hianioe-hoi." I keia manawa, ohelo aku la o Ilinaikamalama ia Aiwohikupua, "Aole anei oe i ike i ke kumu o keia ann o kaua? Ina na ike oe i ke kumu o keia anu, alaiha e hai mai; mai huna oe." I akn o Aiwohiknpua, "No ko punalna keia ann, ua huhu paha ia kaua, nohaila, aahu ae la ia i ke kapa han ona, nolaila. na anu." Pane akn Ia o Hinaikamalamna, " Ua pan kana, no ka mea, ua pili ae la no na kino o katia, a ua ko ae la no ka hoohiki a kaua no ka hoopalau ana." I mr.ii o Aiwohikupua, " Ua oki kaua i keia, manawa, e hookaawahe kana, apopo mna ke awakea, alaila, oia ka hooko ana. o ka hoohiki a kaua." "Ae," wahi a Hinaikamnalama. A kaawale akn la lania, alaila, loaa iho ha ia Hinaikamalamia ka mioe oluoln ana ia koena po a hiki i ke ao ana.. Ma ke awakea, lawe hon ae la o Aiwohiknpna e hooko i ka lana. mea i olelo ai ia po iho miamua. Iloko o ko, lana manawa i hoomaka ai no ka hooko ana i ka hoohiki, alaila, ua pono ole ia mea i ko Poliahu manao. Ia manawa, lawe ae la o Poliahn i kona kapa la, a aahu iho la, ia manawa, ka hookuu ana'ku o Poliahu i ka wela maluna o. Iinaikamalama. Ia manawa, hapai ae, ha oia he wahi mele, penei: "He wela-e, he wela. Ke poi mat net ka wela a kuu ipo Wau, Ke hoohahana net i kuu kino, Ke hoonakulu nei hot I kuu manawa, No kuu 1po paha kela wela —e." 208 204 HAWAIIAN ROMANCE OF TAIEIKAWAI [ ETI. A N. $3 Said Aiwohikupua, "It is not my doing; perhaps Poliahu causes this heat; perhaps she is angry with us." Said Hinaikamalama, "Let us still have patience and if the heat comes over us again, then leave me." After this, they again met in fulfillment of their vow. Then again the heat settled over them, then she raised again the chant: The heat, alh! the heat, The heat of my love stifles me. Its quivering touch scorches my lieart, The sick old heat of the winter, The fiery heat of summer, The dripping heat of the summer season, The heat compels me to go, I must go. Then Hinaikanlalanm arose to go. Said Aiwohikupua, " You might give ine a kiss before you go." Said Hinaikamalama, "I will not give you a kiss; the heat from that wife of yours will come again, it will never do. Fare you well!" (Let us leave off here telling about Aiwohikupua. It is well to speak briefly of Hinaikamalama.) After leaving Aiwohikupua, she came and stayed at the house of a native of the place. This very night there was again a festivity for Hauailiki and the chiefs at Puuopapai. This night Hinaikamalania rejmenmbered her promise to Hauailiki after the game of spin-the-gourd, before she met Aiwohikupua. This was the second night of the festival: then Hinaikamalama went and sat outside the group. Now, the first game of spin-the-gourd was between Kauakahialii and Kailiokalauokekoa. Afterward Kqiliokalauokekoa and Makaweli had the second game. During the game Poliahu entered the assembly. To Halailiki and Poliahu went the last game of the night. And as the master of ceremonies had not seen Hinaikamalama early that night, he had not done his duty. For on the former night the first game this night had been promised to Hauailiki and Hinaikamalama, but not seeing her he gave the first game to others. Close on morning the sport master searched the gathering for Hinaikamalama and found her. BECKWITH] BECK WITH ITEXT AND TRANSLAITION20 205 I aku o Aiwohikupua, "Aole no'u na wela, malia paha no Poliahu no na wela, ua huhu paha ia kaua." I aku la o Hinaikamalama, " E hoomanawaniii hou kaua, a mna i hiki hou mai ka wela inaluna o kaua, alaila, haalele mai oe iWu'i" Mahope iho o keia mau inca, hoao hoii ae la laua i ka lana hana no ka hooko i ka lana hoohiki. Ia manawa, kau hou mai la no ka, wela maluna o laiia, alaila, hiapai hon ae la oia ma ke mele: "He wela-e he we —la, Ke apu mal nel ka wela it ka po ia'u, Ke uWMl anapu nel I kuu i-nanawa, Ka wela kukapu o ka hoollo, I haoa enaena i ke kau, Ka la wela. knii kahl o ka Makalti, Ke hoeu mal nel ka wela Wau e hele, E hele no —e." la inanawa, ke ku ae la no ia o Hinaikamalama hele. I mai o Aiwohikupna, " Kainoa o ka haawi mai i ka ihn, alaila. hele aku." I mai la o Hinaikainalama, "Aole e haawiia ka ihu ia oe, o, ka hao ana mai ia o ka wela. o ua wahine au, pono, ole. Aloha oe." (E waiho kakou i ke kamailio ana, no Aiwohiknpiia maanei. E pono e kamailio pokole no Hinaikamalama.) Mahope iho o kona, hookaawale, ana ia Aiwohikupua, hele aku oila a noho ma ka hale kamaaina. la po, iho, he PG, lealea hou ia no Hauailiki me na'lii ma Puuopapai. Ia po, hoomanao ae la o Hinaikamalama no kana kanoha ia laiiailiki, mahope iho o, ko, laua nineia ana, a mamnia hoi o kona liooliui atna, me Aiwohiknpua. I kela po, oia ka lua o ka po lealea, alaila, hele akii la o Hinaikamalama a noho pu aku la mawaho o ka aha. Ia manawa, na Kauakahialii lana me Kailiokalauokekoa ke kilni rinna. Mahope iho, na. Kailiokalanuokekoa mne Makaweli, ka lua o ka lealca. Ia laua e kiln ana, komo mai la o Poliahni iloko o ka aha lealea. Ia Hauailiki me Poliahn ke kiln hope oia po. A no ka ike ole o ka inca nine ia Hinaikamalaina i kela, po, nolaila, aole e hiki i ka mean nine ke hooinaka, i kana hana. No ka mea, na oleloia i ka po inna, no Hanailiki a me Hinaikamalaina ka lealea inna oia po, a no ka- laa ole i ka maka, o ka mea nine, nia lilo, ka lealea, i na inca e ae. I ke kokoke ann e ao, ua po nei, hnli ae la ka inca nine iloko o, ka atha. ia Hinaikamalama, a loaa iho la. 206 HAWAIIAN ROMANCE OF LAIEIKAWAI I ET'I-I. ANN. 1A Then the sport master stood up in the midst of the assembly, while Hauailiki and Poliahu were playing, then he sang a song while fluttering the end of the wand over Hauailiki and took away the wand and Hauailiki stood up. The sport master went over to Hinaikamnalama, touched her with the wand and withdrew it. Then Hinaikamalama stood in the midst of the circle of players. When Poliahu saw Hinaikamnalama, she frowned at sight of her rival. And Hauailiki and Ilinaikamalama withdrew where they could take their pleasure. When they met, said Hinaikamnalama to Hauailiki, "If you take me only for a little while, then there is an end of it, for my parents do not wish me to give up my virginity thus. But if you intend to take me as your wife, then I will give myself altogether to you as my parents desire." To the woman's words Hauailiki answered, " Your idea is a good one; you think as I do; but let us first meet according to the choice of the sport master, then afterwards we will marry." "Not so," said Hinaikamalamna," let me be virgin until you are ready to come and get me at Hana." On the third night of Iauailiki's festivities, when the chiefs and others were assembled, that night Lilinoe and Poliahu, Waiaie and Kahoupokane met, for the three had come to find Poliahu, thinking that Aiwohikupua was living with her. This night, while Aiwohikupua and Makaweli were playing spinthe-gourd, in the midst of the sport, the women of the mountain entered the place of assembly. As Poliahu and the others stood in their mantles of snow, sparkling in the light, the group of players were in an uproar because of these women, because of the strange garments they wore; at the same time cold penetrated the whole kilu shelter and lasted until morning, when Poliall and her companions left Kauai. At the same time Hinaikamalama left Kauai. (When we get to Laieikawai's comning to Kauai after Kekalukaluokewa's marriage with Laieikawai, then we will begin again the story of Hinaikamalama; at this place let us tell of Kauakahialii's command to his friend, and so on until he meets Laieikawai.) After their return from Hawaii, Kauakahialii lived with Kailiokalauokekoa at Pihanakalani.58 Now the end of their days was near. YIECKWITTIJ TEXT AND TRANSLATION20 207 Ia manawa, ku mnai Ia, ka mea nine a waeniakonu o ka alia, ja Tlauailiki me Poliahu e kilu aria, ia. manawa, kani aku la ke oli a ka mea ume, e hookolili ana i ka welau o ka maile i luna o -Hauailiki, a kaili mai ha ka mea ume i ka maile, alaila, ku mai la o Hauailiki. Hele aku la ua, mea ume nei a loaa o Hinaikamalama, kau aku. la i ka maile a kaili mai la. la manawa, ku. mai Ia o Hinaikamralamat mnawa~ho o ka aha imnita okIe anaina. A ike mai la o Polialiu ia Hinaikanialama. kokoe Aku Ia na inakca, i ka ike i kona enemri. A hala aku la o Haniailiki me Hinaikamnalamra ma kahi kupono ia laua e hooluoiu ai. la laua, e hui anna, i aku in o Hinaikamalama ia Hauailiki. " Inn, he lawe kou ia'u no ka, manawa, pokole a pau. ae, alaila, ua pau. kania, no ka men, aole pebta ka makemake o ko'u mani makcua, alaila, e waiho puupaa ia'u pela. Aka, ina i manao oe e lawe ia'u. i wahine hoao nani, alaila, e haawi wan ia-'n naii man. la, e like me ka makeinake o ko'u man makua." A no kela olelo a ka wahine, hai aku o Hauailiki i kona rnanao, "Ua pono kou manao, ua like no kou mana~o me ko'u; aka, e lhoohmn mna kaua ia kaua, iho e like me ka makemake o, ka, mea uime, a m-ahope loa aku, alaila hoao boa kaua." "Aole pela," wahi a Hinaikamalama, " e waiho puupaa ia'n pela, a hiki i kou manawa e kii ae ai iau, a loaa, wan i Hana." I ke koin o ka po lealea. o Hauailiki, i na'lii e akoakoa ania, a me na mea e ae, oia ka po i hui a~i o Lilinoe, me Poliahu, o Waiau, a me Kahoupokane, no ka mea, ia, imi mai lakou i~a Poliahu, me ka manao ke pono nei ko Aiwohikupna ma noho ana, me Poliahn. Ia po, ia Aiwohikupna me Makaweli e kiln. ann, a i ka, waenakonni oko, laua mana-wa lenlea. korno ana na wahine nioho manna iloko, o ka aha lealea. la Poliahu ma eha e ku. anna me na kapa han o lakon, he mea e ka hulali, ia manawa, nei aku. la ka aha, lealen no keia poe wahine, no ke, ano e o ko lakou kapa,. Ia manawa., popoi inni ha. ke anu. i ka aha lealea a puni ka. pnpai kiln, a kan mnni la mrahuina o ka aba ka. pilikia, a hiki i ka wanaao, haalele o Poliahu ma. in Kanai. 0 kein, manawa, Pu no hoi ka. haalele. ana o, Hinaikanialbinam ia Kanai. (Aia a hiki aku i ka hiki anna akni o Laieika-wai i Kanai, mahope iho o ko Kekaluikaluokewa hoao anna me Laieikawai, alaila, e hoomaka hon ke kam-ajilo no Hinaikamalama. Ma keia wahi e kaainaijo no ke kauoha a Kanakahialii i kana aika-ne, pela. a-kn a hiki i ka hni ania me Laieikawai.) Ia Kanakahialii me Kailiokalaniokekoan ma Pihanakalaini, miahope iho, o ko lana. hoi ana mai Haawii mai. Oiai ua kokoke inni ko lanea mau la hope. 208 HAWAIIAN ROMANCE OF LAIEIKAWAI LETi{. ANN. 38 Then Kauakahialii laid a blessing upon his friend, Kekalukaluokewa, and this it was: "Alh! my friend, greatly beloved, I give you my blessing, for the end of my days is near, and I am going back to the other side of the earth. "Only one thing for you to guard, our wife.5' When I fall dead, there where sight of you and our wife comes not back, then do you rule over the island, you above, and our wife below; as we two ruled over the island, so will you and our wife do. "It may be when I am dead you will think of taking a wife; do not take our wife; by no means think of her as your wife, for she belongs to us two. "The woman for you to take is the wife left on Hawaii, Laieikawai. If you take her for your wife it will be well with you, you will be renowned. Would you get her, guard one thing, our flute, guard well the flute,"0 then the woman is yours, this is my charge to you." Kauakahialii's charge pleased his friend. In the end Kauakahialii died; the chief, his friend, took the rule, and their wife was the counsellor. Afterwards, when Kailiokalauokekoa's last days drew near, she prayed her husband to guard Kanikawi, their sacred flute, according to Kauakahialii's command: "My husband, here is the flute; guard it; it is a wonderful flute; whatever things you desire it can do; if you go to get the wife your friend charged you to, this will be the means of your meeting. You must guard it forever; wherever you go to dwell, never leave the flute at all, for you well know what your friend did when you two came to get me when I was almost dead for love of your friend. It was this flute that saved me from the other side of the grave; therefore, listen and guard well my sayings." IRZCKWITIJ I IsE(KWITIJ ITEXT AND TRA-NSLATION20 209 la. nanawa, katioha. ae la o Kauakahialii i kana. aikane ia Kekalukcaluokewa, i kan~a olelo hoopoimiikai Dhinuna, ona, a eia no ja: "1E kuu aikane aloha nui, ke waihio akii nei wan i olelo hoopomnaikai nmalmna ou, no lia rnea, ke kokoke mai nei ko'u mian la hope a hoi aku i ka aoao inan o, ka honna. I. 1lookahi no 'au nwa, nialania. o ka wvahine a kana, aia a. hanle, aku wvan i kahi hiki ole ia.'n ke, ile inaci ia olna ine ka. wahine a kaua, al aila, ku oe, i ka moku, o oe no rnainna, oka wahine a kaua. malalo, e like no me ka. kana nei ana. i ka nmokn i puani ai, pela. no oe e nohio aku ai me- ka wahine a, kana. %4A mak~e Wau, a intanao ae paha oc i w~ahine naui, miai lawe oe i ka kania wahine, aole no hoi e maiiato oe ia ia o kati wahine ia, no ka. mnea, iua lilo no ia. ia katca. "Aia kan walhine e kii o kuu wvahine i ha'alele a-kn nei i Hawaii, o Lalieikcawai, i iia o kau wahine, ia ola, ke kino, a kanlana, no hoi. A nanao oe e kii, hookahi au inca mnalaia. o ka ohe a, kaua, aia malama pono oe i ka ohie, alaila wahine oe, oia ke kauoha ia oe.", Ma keia kanoha a Kanakahialii, na pono, ia i ko ke aikane, manao. Ma ia. hope mai, make akn Ia o Kauakahiaiji, Jilo ha noho a~ii i kana aikane, a o ka lania wvahine imo ke Kuhina. A.ma ia hope niai, ke kokoke ana i ko, Kailiokalanokekoa manl la hope, waiho aku la oia, i olelo knoha no ka malama ana. ia Kanikawi ka lana ohec kapn me kana kane, e like me ke kauoha a Kauakahialii: "E ktim kane, eia ka ohe, inalamaia, he ohe mana, o na inca a paum an e makeinnke ai, ina e kii oe i ka wahine a ko aikane i kauoha ai ia oe, o ka niea no keia nana e hoolini ia olna. Eia nae e malama manl loa oe, mna kau wahi e hele ai, a e. noho ai, mai haalele iki i ka ohe, nio ka. inca, ua. ike no oe i ka hana a kau a-ikane i ko olna manawa i kii ae ai ia'ui i kuu wa, e aneane akn ana, i ka make, mamuli o kuu aloha i ko aikanie. Na ua ohe la keia ola ana, e ola akn nei mai ka Iuakupapau mai, nolaila, e hoolohe oe me ka malama loa. e like me ka'n e olelo aku nei ia oe."1 60604-18 ---27 CHAPTER XX After Kailiokalauokekoa's death, the chief's house and all things else became Kekalukaluokewa's, and he portioned out the land ' and set up his court. After apportioning the land and setting uip his court, Kekalukaluokewa bethought him of his friend's charge concerning Laieikawai. Then he commanded his counsellor to make ready 4,000 canoes for the journey to Hawaii after a wife. according to the custom of a chief. When tle chief's conlmand was carried out, the chief took two favorites, a suitable retinue of chiefs. and all the embalmed bodies of his ancestors. In the month called " the first twin," when the sea was calm, they left Kauai and came to Hawaii. Many days passed on the voyage. As they sailed. they arrived in the early morning at Makaluanaloa in Hilo. Then said the man who had seen Laieikawai before to the chief, "See that rainbow arching over the uplands; that is Paliuli, where I found her." Now the rain was sweeping Iilo at the time when thev caine to Makiahlnaloa. At the man's words, the chief answered, "I will wait before believing that a sign for Laieikawai; for the rainbow is common in rainy we:ither; so, lmy proposal i-. let ls anchor the canoes and wait until the rain has cleared. then if the rainbow renmains when there is no rain, it must be a sign for Laieikawai." The chief's proposal was the same as Aiwohikupua's. So they remained there as the chief desired. In ten days and two it cleared over Hilo, and the country was plainly visible. In the early morning of the twelfth day the chief went out of the house, and lo! the rainbow persisted as before: a little later in the day the rainbow was at the seacoast of Keaau: Laieikawai had gone to the coast (as in the narrative before of Aiwohikupua's story). That (lay thllere w vs no( lon''r lny (oubllt of the sign, and they sailed and came to Keaiau. When they ariried, Laieikawa-i Iiad goile up to Paliuli. 210 MOKUNA XX A make aku la o Kailiokialaulokekoa, lilo ae la ka noho Alii a pan loa ia. Kekalukaluokewa, a hooponopono akti la oia i ka aina, a me na kanaka a pau malalo o kona noho Alii. Mahope iho o, ka pan ana o kana hooponopono ana i ka aina, a me kona noho Alii ana. la manawa, hoomanao ae la o Kekalukaluokewa i ke, kauoha a kana aikane no Laieikawai. Ia Kekalukaluiokewa i manao ai e hooko. i ke, kanoha a kana aikane, kauoha ae la oia i kona Kuhina, e hoomakaukau i na waa hookahi mano, no ka huakai kii wahine a ke Alii i Hawaii, e like me ke, aoao man o ke Alii. A makaukan ka ke Alii kanoha, lawe ae la ke Alii elua maui punahele, a lawe ae, la i na kaukaualii ka poe kupono ke hele Pu me ke Alii, a lawe ae la oia i kona man ialoa a pan. I ka malama i oleloia o ka Mahoc miua, i na malama maikai o ka inoana, haalele lakou ia Kauai, a holo. akn i Hawaii. Ua nui na la i hala ia lakou ma ia hele ana. Ma keia holo ana a lakou, hiki aku la ma Maka-hanaloa i Hilo, ma ke kakahiakca nui. Ia manawa, olelo aku kahi kanaka nana i ike mua ia Laieikawai i ke Alii "E nana oe i kela anuenue e pio la iuka. o Palinli no ia, oia no na. wahi la, malaila no kahi i loaa'i ia'." E nee ana nae ka tia o Hilo ia mau la a lakon i hiki aku ai ma Makahanaloa. A no keia olelo a kahi kanaka, i akn ke Alii, "Alia wan e, manaoio i kan no Laieikawai kela hoailona, no ka mea, he mea man iloko o ka. wa na ka pio o ke, annenue, nolaila, i kun manao, e hekau na waa, a e kali kakou a malie ka nia, alailai1 pio Mai ke annenue iloko o, ka wa ua ole, alaila inaopopo no Laieikawai ka hoailona." Ua like ko ke Alii manao ana ma keia mea me ko, Aiwohiknpua. A no kceia rnea, noho iho la lakou inalaila e like me ko ke Alii makemake. Hookahi anahuin me elna la ken, haalele ka malie, o Hulo, ike, maikaiia, aku la ka aina. I ke. kakahiaka nui o ka la umniknmamalua., pnka aku la ke Alii iwahio mai ka hale ae. Aia hoi e hoomau ana ke annenne e like me mamna, ma ke kiekie iki ana'e o, ka la, aia e pio, ana ke anuenue i kal o Keaan, ua hala ae la o Laieikawai i kai. (E like me ka kakou kamailio ana mamua ma ko Aiwohikupua moolelo.) Ma kela la, pan ko ke, Alii kanalna ana no kela hoailona, a holo aku la a hiki i Keaan. Ia lakou i hiki akn ai ma Keaau, ua hoi Aku o Laieikawai inka o Paliuli. t211 212 ~ HAWAIIAN ROMANCE OF LAIEIKAWAI I ETII. AN N. U When they arrived the people crowded to see Kekalukaluokewa and exclaimed, " Kauai for handsome men!" On the day when Kekalukaluokewa sailed and came to Keaau, Waka foresaw this Kekalukaluokewa. Said Waka to her grandchild, " Do not go again to the coast, for Kekalukaluokewa has come to Keaau to get you for his wife. Kauakahialii is dead, and has charged his favorite to take you to wife; therefore this is your husbaLnd. If you accept this man you will rule the island, surely preserve (our) bones. Therefore wait up here four days, then go down. and if you like himll then return and tell me your pleasure.* So Laieikawai waited four days as her granldmother commanded. In the early morning of the fourth (lay of retirement, she arose and went down with her hunchbacked attendant to Keaau. When she arrived close to the village, lo! Kekalukaluokewa was already out surf riding: three youths rose in the surf, the chief and his favorites. As Laieikawai and her lcompanion spied out for Kekalukalnokewa, they did not know which man the grandmother wanted. Said Laieikawai to her nurse, " How are we to know the man whom my grandmother said was here?" Her nurse said, " Better wait until they are through surfing, and the one who comes back without a boardl, he is the chief.' So they sat and waited. Then, the surf riding ended and the surfers came back to shore. Then they saw some men carrying the boards of the favorites, but the chief's board the favorites bore on their shoulders, and Kekalukaluokewa came without anything. So Laieikawai looked upon her husband. When they had seen what they had come for, they returned to Paliuli and told their grandmother what they had seen. Asked the grandmother, "Were you pleased with the man?" "Yes," answered Laieikawai. BECKWITIO B~VKW[T1IITEXT AND TRANSLATION23 213 la lakou i hiki a~kn ai, na nui na kamaaina i lulmi mai e, makaikai ia Kekalukalnokewa; me ka olelo mai o na kama~aina, "'Akahi no ka aina kanaka maikai o Kauai." I kela la a Kekainkq tnokewa ma i holo aku ai a hiki i Keaan. Ua ike, mua mai o, Waka o Kekainkaluokewa keia. Olelo mai o Waka, i kana, moopuna, "Mai iho, hont oe i kai, no ka mea, ua hiki mai la o Kekainkaluokewva i Keaau, i kii mai la ia oe i wahine oe. Make aku la o, Kaniakahiaiji, kanoha ae la i ke aikane e, kii mai ia oe i wahine, nolaila o kau kane ia. A ae oe, o kau kane ia, ku oe i ka, moku, ola no hoi na iwi. Nolaila, e noho oe inka nei, a hala na la eha, alaila iho, aku oe, a mna ua makemako oe, alaila, hoi mai oe a hai mai i kou makemnake, Wa'." Noho iho la o, Laieikawtai a hala na la eha e like me, kae kauoha, a kona kupunawahine. Ma ke kakahiaka nuh o ka ha o k() Laieikawai man la hoomalin, ala ae la oia, a me kona kahu kuapint, a iho aku la i Keaa~u. La lana, i hiki aku ai, ma kahi kokoke iki e nana akn ai i kanhale; aia, hoi, ua hiki mna aku o Kekalukaluokewa mna kuiana, heenain mamua o, ko, laua hiki ana aku, ekolu nae mnan keiki e ku ana, ma, kulana heenain o ke Aiji a me na punahele elua. Ia Laieikawai ma e noho ana ma, kahi a lana e, hoohalua ana, no Kekalukalnokewa, aole nae laua, i like i ke kane a ke, kupunnawahine i makemake ai. I aku o Laieikawai i kona wahi kahn, " Pehea. la kaneia e ike, ai i ke kane a'ii a kun kupunawahine i olelo mai nei?" Olelo, aku kona kahn, " Pono kania ke kali a pan ka, lakou heenain ana, a o, ka mea e hele. wale mai ana, aole, he paa, i ka, papa heenalu, alaila, o ke Alii no ia, o ko kane, no ka hoi ia." Ma ka olelo a ko, Laieikawai kahni, noho iho, la lana malaila, e kali ana. Ia manawa, hoopan ae la na heenahn i ko lakon manawa heenahi, a hoi mai la a pae, inka. Ia wa, ike Akn la lania i ke, kiiia. ana. mai o na papa, o na pnnahele e na kanaka, a laweia. akn la. 0 ka, papa heenalu, hoi o ke Alii, na, na punahele i anamo akn, a hele wale mai la o Kekalukalnokewa, pela iike ai o, Laieikawai i kana kane. A maopopo, iho la ia, lana ka lana, mea, i iho mai ai, alaila, hoi aku La Lana a hiki i Paliuli, a hai akn la. i ke kupnnawahine, i ka Lana mea i ike ai. Ninau mai la ke kupunawahine, " Ua makemake oe i ko, kane?"I "4Ae, wahi a Laieikawai. 214 HAWAIIAN ROMANCE OF LAIEIKAWAI I ETII. ANN. 8S Said Waka, "To-morrow at daybreak Kekalukaluokewa goes surfing alcne; at that time I will cover all the land of Puna with a mist, and in this mist I will send you on the wings of birds to meet Kekalukaluokewa without your being seen. When the mist clears, then all shall see you riding on the wave with Kekalukaluokewa; that is the time to give a kiss to the Kauai youth. So when you go out of the house, speak no word to anyone, man or woman, until you have given a kiss to Kekalukaluokewa, then you may speak to the others. After the surf riding, then I will send the birds and a mist over the land; that is the time for you to return with your husband to your house, become one flesh according to your wish." When all this had been told Laieikawai, she returned to the chiefhouse with her nurse. Afterward, when they were in the house, she sent her nurse to bring Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, and Kahalaomapuana, her counsellors, as they had agreed. When the counsellors came, her body guard, Laieikawai said, "Where are you, my comrades? I have taken counsel with our grandmother about my marriage, so I sent my nurse to bring you, as we agreed when we met here. My grandmother wishes Kekalukaluokewa to be my husband. What do you say? What you all agree, I will do. If you consent, well; if not, it shall be just as you think." Kahalaomapuana said, "It is well; marry him as your grandmother wishes; not a word from us. Only when you marry a husband do not forsake us, as we have agreed; where you go, let us go with you; if you are in trouble, we will share it." "I will not forsake you," said Laieikawai. Now we have seen in former chapters, in the story of Hauailiki and the story of Aiwohikupua's second trip to Hawaii, that it was customary for Laieikawai to go down to Keaau, and it was the same when Kekalukaluokewa came to Hawaii. Every time Laieikawai came to Keaau the youth Halaaniani saw her without knowing where she came from; from that time the wicked purpose never left his mind to win Laieikawai, but he was ashamed to approach her and never spoke to her. BECKWITI I I BECKWITII ITEXT AND TRANSLATION25 215 I mai o Waka, "Apopo, ma ka puka ana o ka la, oia ka wa e a-u ai o Kekainkalnokewa i ka heenalu oia wale, ia, manawa, e hoouhi aku ai wau i ka noe maluna o ka ana, a puni o Puna, nei, a maloko oia noe, e hoouna, aku no) wan ia, oe maluna o na manu a hui olua, me Kekalukaluokewa me ka ike oleia, aia a pau ka tihi ana o ka noe maluna o ka aina, ia, manawa e ike aku ai na mea a pani, o oe, kekahi me Kekalukalnokewa e bee mai ana i ka nain hookahi, oia ka inanawa e loaa'i ko ihu i ke keiki Kauai. Nolaila, i kon puka ana ma-iloko aku nei o kou hale, aole oe e kamajilo iki aku i kekahi mea e ae, aole i kekahi kane, aole hoi i kekahi wahine, aia a. laa k() ihn ia Kekalukaluokewa, oia kou manawa, e kamajilo ai me na inca e ae. Aia a pan ka olua. heenalu. ana, alaila, e hioonna. aku wani i na manu, a me ka noe maluna o ka aina, o kou manawa, ia e hoi mai a-i me ko kane a loko o ko olua bale, alaila, e hoolaaia. ko kino e like me ko'ii makemake." A pan keia mau meca i ka haiia ia Laieikaw"ai. hoi aku la. oia ma konia Halealii, oia a me kona kahn. Ia Laieikawai me kona kahu. ma ka hale, mahope, iho o ke. kauoha ana a kona kupiinawahine. Hoouna ae la oia i kona, kahn. e kii akut ia Mailehaiwale, Mailekaluhea, Mailelaulii, Mailepakaha, a me Kahalaomapuaana, knmahokuka e like me ka lakou. hoohiki ana. A Iiiki mai la kona man boa kuka, kona man kiai kino, hoi, olelo aku. la o Laieikawai, "Anhea oukon. e o'u man boa, ua knka, ae nei an me ke kupunawahine o kakou, e hoao wan i kane na'n, nolaila, wan ihouna aku nei i ko, kakou kahn e kii akn ia onkon e like me ka kakon hoohiki ana, mahope iho o ko kakou hni ana maanei. 0 ka makemake o ko kakon. knpnnawahine, o Kekalnkalnokewa kuu kane, a pehea,? Aia i ka kakou hooholo like ana, ma i ae mai oukon, na, pono no. na. e hoole mai, aia no ia i ko kakon manao." Olelo akn o Kabalaomapnana, " Ua pono, nia hoomoe ae la no ko kakon kupnnawahine e like mie kona. makemnake, aohe a makou olelo. Eia nae, a i hoao oe i ke kane, mai haalele oe ia makon e like me ka kakou. hoohiki ana; ma kau wahi e hele ai, malaila, pn kakcon, o oe i ka pilikia, o kakon Pu ilaila." "'Aole wau. e haalele ia oukou2` wahii a Laieikawai. Eia hoi, ua ike mnua ae nei kakon ma na Moknna mua, lie miea mnan no ia Laieikawai ka iho i kai o Keaan, mna ka moolelo o Hanailiki, a me ka moole-lo o ka hele aua, ana o Aiwohikupna i Hawaii, a oia. man no a hiki i ko Kekalukalnokewa hiki ana i Hawaii. I na manawa a pan o ko Laieikawai hiele ana ma Keaau, he mea mau. i keia keiki ia Halaaniani ka ikce ia Laieikawai ma Keaan, me ka ike ole nae o Halaaniani i kahi e, hele mai ai o Laiekawai; mai ia manawa. mai ka. hoomaka ana o, ka manao, mo e ake e loaa o Laieikawai, aole nae e hiki, no ka mea, uia alaiia mai e ka hilahila, a hiki ole ke pane aku. 216 IHAW'AIIAN ROMANCE OF LAIEIKAWAI I ETH. ANN'. g3 As to this Halaaniani, he was Malio's brother, a youth famous throughout Puna for his good looks, but a profligate fellow. During the four days of Laieikawai's retirement Halaaniani brooded jealously over her absence. She calme no more to Keaau. In the village he heard that Laieikawai was to be Kekalukaluokewa's. Then quickly lie went to consult his sister, to Malio.'" Said her brother, " Malio, I have come to you to gain my desire. All those days I was absent I was at Keaau to behold a certain beautiful wolan, for my passion forced me to go again and again to see this woman. To-day I heard that to-morrow she is to be the clief'Q of Kauai; therefore let us exert all our arts over her to win her to Ie." Said his sister, "Sh1le is no other than Waka's grandchild, Laieikawai, whom the grandmother has given to the great chief of Kauai; to-morrow is the marriage. Therefore, as you desire, go home, and in the dark of evening return, and we will sleep here on the mountain; that is the time for us to determine whether you lose or win." According to Malio's directions to her brother, Halaaniani returned to his house at Kula. He came at the time his sister had commanded. Before they slept, Malio said to Halaaniani, " If you get a dream when you sleep, tell it to me, and I will do the same." They slept until toward morning. Halaaniani awoke, he could not sleep, and Malio awoke at the same time. WICKWITIll MDCI~WTII ITEXT AND TRA1N 6LAT10N 217 A o ua Halaaniani nei, ke kaikunane o Maijo, he keiki kaulana, ia mia Puna no ke kanaka ui, he keiki koaka nae. I ka eha o na la hoomialu o Laieikawai, he mea hoohuoi ia Ilalaainiani ka nalo ana o Laieika-wai, aole i hiki hou ma Keaau. Ia Halaaniani i hookokoke mai ai ma kahi o na kamaaina o Keaau, lohe iho, la oia, e filo sna na Laieikawai nei ia, KekalukaI okewa. Ia manawa, hoi wikiwiki aku la oia e halawai me kona kaikuahine mne Malio. Olelo aku. la kona kaikurnane, " E Malio, i pii mai nei wau ia oe e kii oe i ko'u mnakemake. No ka mea, i na la a pau. a'u. e nalo nei, mia Keaau no wau, no kWu ike imau i keia wahine maikai, nolaila, ua hookonokonoia mai wau e ke kuko e hele pinepine e ike i ua wahine ne~i. A ma keia la, ua lohe aku nei wau e bibo ana i ke. Aiji o Kauai i ka ha apopo; nolaila, o ko mana a pau. maluna iho ia o kaua like e bilo ia'u kela kaikamahine."7 I mai la kona kaikuahine, "Aole na hie wahine, e, o ka moopuna, na a Waka, o Laieikawai, ua. haawi ae la ke kupunawahine i ke Aiji nui o Kauai, popo hoao. Nolaila, a e like me kou. makemake, e hoi iiae oe a kou. wahi, a ma ke ahiahi poeleele pii hou. mai, a mauka nei kaua, e moe ai, oia ka manawa o kaua e ike ai i ko, nele a me ka loaa." Mamuli o ke kauoha o, Malio i kona kaikunane, hoi mai Ia o Halaaniani a ma kona hale noho ma Kula. A hiki i ka manawa i kauohaia nona e hele aku i kahi o kona kaikuahiine. Mamita o, ko laua manawa, hiamoe, olelo aku la o Mabio ia Halaaniani, "mIa e moe kaua i keia po, a i boaa ia oe ka moeuhane, abaiba, hai mai oe Wau, a peba no hoi wau." Ia laua e moe ana, a hiki paha i ka pili o ke ao, ala ae Ia o Halaaniani, aole i boaa he moe ia 'la, a ala mai la no hoi o Maijo ia manawa no. 60604-18 —28 CHAPTER XXI Malio asked Halaaniani, "What did you dream?" Said Halaaniani, "I dreamed nothing, as I slept I knew nothing, had not the least dream until I awoke just now." Halaaniani asked his sister, " How was it with you?" Said his sister, "I had a dream' as we slept we went into the thicket; you slept in your hollow tree and I in mine; my spirit saw a little bird building its nest; when it was completed the bird whose the nest was flew away out of sight. And by-and-by another bird flew hither and sat upon the nest. but I saw not that bird come again whose the nest was." Asked Halaaniani of the dream. " What is the meaning of this dream?" His sister told him the true meaning of the dream. " You will prosper; for the first bird whose the nest was, that is Kekalukaluokewa, and the nest, that is Laieikawai, and the last bird who sat in the nest, that is you. Therefore this very morning the woman shall be yours. When Waka sends Laieikawai on the wings of the birds for the marriage with Kekalnlkaluokewa. mist and fog will cover the land; when it clears, then you three will appear riding on the crest of the wave, then you shall see that I have power to veil Waka's face from seeing what I am doing for you; so let us arise and get near to the place where Laieikawai weds." After Malio's explanation of the dream was ended they went right to the place where the others were. Now Malio had power to do supernatural deeds; it was to secure this power that she lived apart. When they came to Keaaul they saw Kekalukallokewa swimning out for surf riding. 218 MOKUNA XXI Ninau akn o Malio ia Halaaniani,7 " Heaha kan moe? " I aku Ia o Halaaniani, "Aole a'u wahi moe, i ka hiamoe ana no, o ke oki no ia, aole wan i loaa wahi moe iki a puoho wale ae.l" Ninati aku la hoi o Halaaniani i kona kai kuiahine, " Pehea hoi Hai mai la kona kaikuahine, " Owau ka mea moe; ia kaua no i moe iho nei, hele aku nei no kana a ma nahelehele, moe oe i ken pnhalaau, a owaui no holi ma ko'n pnhalaan; nana, aknLinei ko'u uhane i kekahi wahi manu e hana ana i kona punana, a pan, lele akn nei no ua mann nei ana i kona punana a pani, lele aku nei no na mann nei nana ka pnnana a nalowa-le. A mahope, he manu okoa ka mann nana i lele mai a hoomoe i mia punana, nei, aole nae wan. i ike i ka lele ana'knl o ka mann hope nana i hoomoe ua punana nei, a puoho wale ae la wani, aole no hoi i ikeia ka hoi hon ana mai o ka manu nana ka punana." A no keia moe, ninami akn la o Halaaniani, "A heaha iho la ke ano o ia nioe? " Hai aku la kona kaiknahine i ke ano oiaio o na moe la, " E pomaikai io ana no oe, no ka mea, o ka mann nuna nona ka. ptinana, o Kekalukaluokewa, no ia, a o ka pnnana, o Laieilkawai no ia, a o ka maim hope nana i hoomioe ka, punana, o oe no ia. Nolaila, ma keia kakahiaka, e lilo ana ka wahine a olna ia, oe. Ia Waka e hoouna ae ai ia Laieikawai mainna o ka ehen o na mann, no ka hoao mne Kekaluikalnokewa; nhi mnai ananei ka, noe a me ke awa, a mao ac, alaila, ikeia'kni ekoin oukon e kn mai ana ma knanain, alaila, e ike ananei oe he mana ko'n. e uhi akn mainna o Waka, a ike ole oia i ka'u mea e hana akn ai non; nolaila, e kn kaua a hele Akn ma kahi e kokoke akn ana i kahi e hoao ai o Laieikawa-i." A pan ka hoike ana a Malio i ke ano o ke ia man mea, iho aku la lana a ma kahi kupono ia lana e noho ai. o malio nae, he hiki ia ia ke hana i na hana mana; a oia wale no kona knmn i hoano am. Ia lania i hiki akn ai ma Keaau, ike akn la lana ia Kekalukaluokewa e an ae ana i ka heenalu. 219 220 HAWAIIAN ROMANCE OF LAIEIKAWAI [F.THt. ANN. 1 Malio said to Halaaniani, "You listen to me! When you get on the back of the wave and glide along with the breaker, do not ridelose the wave; this for four waves; and the fifth wave, this is their last. Maybe they will wonder at your not riding ashore and ask the reason, then you answer you are not accustomed to surfing on the short waves, and when they ask you what long waves you surf on say on the Huia.6" If they pay no attention to you, and prepare to ride in on their last wave, as they ride you must seize hold of Laieikawai's feet while Kekalukaluokewa rides in alone. When you have the woman, carry her far out to sea; look over to the coast where Kumukahi 64 swims in the billows. then this is the place for slrfing; then pray in my name and I will send a wave over you; this is the wave you want; it is yours." While they were talking Waka cov ered the land with a mist. Then the thunder pealed and there was Laieikawai on the crest of the wave. This was Waka's work. Again the thunder pealed a second peal. This was Malio's work. When the mist cleared three persons floated on the crest of the wave, and this was a surprise to the onlookers. As Waka had comlmanded her girandchild. "speak to no one until you have kissed Kekalukaluokewa, then speak to others," the grandchild obeyed her command. While they rode the surf not one word was heard between them. As they stood on the first wave Kekalukaluokewa said, "Let us ride." Then they lay resting upon their boards; Halaaniani let his drop back, the other two rode in; then it was that Laieikawai and Kekalukaluokewa kissed as the grandmother had directed. Three waves they rode, three times they went ashore, and three times Halaaniani dropped back. At the fourth wave, for the first timle Laieikawai questioned Halaaniani: "Why do you not ride? This is the fourth wave you have not ridden; what is your reason for not riding? ' "Because I am not used to the short wavses," said Halaaniani, "the long wave is mine." He spoke as his sister had directed. The fifth wave, this was the last for Laieikawai and Kekalukaluokewa. As Kekalukaluokewa and Laieikawai lay resting on the wave, Halaaniani caught Laieikawai by the soles of her feet and got his arm around her, and Laieikawai's surf board was lost. Kekalukaluokewa rode in alone and landed on the dry beach. BECKWITHI BECK WITH 1TEXT AND TRANSLATION21 221 Olelo aku la o Malio ia Halaaniani, " E hoolohe oe i ka'u, mna i hiki oukou ma kulana heenaiu, a hee oukou i ka nain, mai hoopae, oe, e. hoomake oe i kou nalu, pela, no oe e hoomake. ai a hiala na nalui elia O ko lana hee ana, a i ka lima o ka nain, oia ko lania nalu pan. Malie O hoohuoi laua i kon pae, ole, ninau iho i ke kumu o kou pae ole ana, alaila nai aku oe, no ka maa ole i ka hee ana o ka 11al po kopoko, a i ninau mai i kau nalu loihi e, hee ai, alaila hai aku oe o Huia. Ina i miaiii ole, iai kela i kau olelo, a hoomakaukan lana, e, hee i ko lana nain pan, ia lana e bee ai, alaila hopu aku oe i na wawae, o Laieikawai, i hee aku o, Kekalukaluokewa oia wale. A lilo ia oe kela wahine, alaila ahai oc i ka moana loa, nana mai oe ia uka nei, e, au aku ana o Kumukahi iloko o ka ale, alaila o ke kulana naiu ia, alaila pule aeoe ma knn mboa, a nia'nt no e lhoonna, akn i nalu malina o olnia, o kou nalui no ia ko kou ma-kernake, lilo boa ia oe." Ia lania no e kamailio ana i keia man mea, nhi ana ka, noe a Waka maluna o ka aina. la manawa, kui ka hekili, aia. o, Laieikawai ma kabuna nain, na Waka ia. Kni hou ka hekili, o ka lua ia, na Maijo ia. I ka. mao ana ae o ka noe, aia ekoiu poe e lana ana ma kulana naln e ku ana, a he mea haohao ia ia uka i ka nana, aku. E like me ke kauoha a Waka i kana moopuna, "Aoie e olelo i na inea e, ae, a baa ka ihu ia Kekainukalnokewa, alaila olelo i na mea e ae." Ua hoolohe no kana moopnna i ke kauoha a ke knpnnawahiine. A ia lakon ekolu ma kniana heenaln, aole kekahi leo i loheia iwaena o lakou. I ke kn ana o ka nain mua. olelo mai o Kekainkalnokewa, "Pae kakon." la manawa, hoomnoe like, lakou i na papa o lakou, make iho, la o Haiaaniani, pae aku lana la, oia ka. nanawa i laa ai ka ihn o Laieikawai ia Kekcabukaluokewa, e like me kye kanioha a ke knpunawahine. Ekolu nain o ka bee ana. o lakou, a ekoln no hoi ka pae ana o Iidaieikawai ma, a e koin no hoi ka make ana o Haiaaniani.I ka ha o ko lana nain pae, akahi no a oa~a ka ninan a Laieikawai ia Halaaniani, me ka i akn, " Heaha kon inea e pae, ole nei? Aha nain, aole on pae iki, heaha la ke knmu o kou pae ole ana U' "No ka maa ole i ka nalu pokopoko," wa-hi a Hlalaaniaini, no ka mea, he nalu loloa ko'n e hee ai." Hai akn la keia e, like me ke kauoha a kona kaiknahine. I ka lima o ka naln, oia ka naln pan boa o Laieikawai me, Kekahikalnokewa. Ia Kekalnkalnokewa me Laieikawai i hoomaka ai e hoornoe aku i ka nain, e, hopn akn ana o Halaaniani ma na ktipnai o Laieikawai, a bibo mai la ma kona, lima, bib akn Ia ka papa heenaln o Laieikawai, pae aku ba nae o Kekainkalnokewa a, kau a kahi maloo. 222 HAWAIIAN ROMAN CE OF LAIEIKAWAI [ETH. ANN. 83 When Laieikawai was in Halaaniani's arms she said, "This is strange! my board is gone." Said Halaaniani, "Your board is all right, woman; a man will bring it back." While they were speaking Laieikawai's surf board floated to where they were. Said Laieikawai to Halaaniani, "Where is your wave that you have kept me back here for?" At this question of the princess they swall, and while they swam Halaaniani bade the princess, "As we swim do not look back, face ahead; wheln imy crest is here, then I will tell you." They swam, and after a long time Laieikawai began to wonder; then she said, "This is a strange wave, man! WVe are swimming out where there are no waves at all; we are in the deep ocean; a wave here would be strange; there are only swells out here." Said Halaaniani, " You listen well; at my first word to you there will be something for us." Laieikawai listened for the word of her surfing comrade. They swam until Halaaniani thought they could get the crest, then Halaaniani said to his surfing comrade, " Look toward the coast." Laieikawai replied, "The land has vanished, Kumukahi comes bobbing on the wave." "This is our crest," said Halaaniani. " I warn you when the first wave breaks, do not ride that wave, or the second; the third wave is ours. When the wave breaks and scatters, keep on, do not leave the board which keeps you floating; if you leave the board, then you will not see me again." At the close of this speech Ialaaniani prayed to their god in the name of his sister, as Malio had directed. Halaaniani was half through his prayer; a crest arose; he finished the prayer to the amen; again a crest arose, the second this; not long after another wave swelled. This time Halaaniani called out, " Let us ride." Then Laieikawai quickly lay down on the board and with Halaaniani's help rode toward the shore. 'BECKWITH] B1~CKWITT{]TEXT AND TRANSLATION23 223 I kela mnanawa i lilo aku ai o Laieikawai ma ka lima o Halaaniani. olelo, akn la ia Ilalaaniani, "1He mea kupanaha, ia oe no ka pae ole. ana wan, a lilo akn la ko'u papa." I aku o HalaanianiL "1He lilo, no ka papa on o ka wahine maikai, he kanaka ka inca nana, e lawe mai." Ia lana no e olelo, ana no keia man mea, laweia mai la, ka papa heenain o Laieikawai a hiki i kahi o laua e ku ana. I aku o Laieikawai ia Halaaniani, "Aiihea kan nain o kan ana aria iho nei ia'u?" A no ka ninau a ke Alii wahine, au aku la laua, ia manawa a laua e au ana, hai aku. la o Halaaniani i kana olelo imna o ke Alii wahine, "Ma keia an ana a kaua, mai alawa oe i hope. iinua no na maka, aia no iau kulana nalui. alaila hai akn an ia oe." Au akn la laiia a linu lo a komo mai la iloko o Laieikawai ka haohao; ia manawa, pane akn oia, " Haohao ka inaiu an e ke kane, kce an aku nei kana i kahi o ka nain ole, eia kaua i ka moana lewa loa, ke hai ka nain i keia wahi, he mea kupanaha, he ale ha -mea boaa i ka moana boa." I aku o Halaaniani, "E hoolohe pono loa oe. mna ka'iu obelo nina ia oe malaila wale no kana." Hoolohe aku la no o Laieikawai ma na, olelo a kona hoa heenain. Ia an ana a lania a hiki i kahi a Habaaniani e manao ai o kulana nain ia, alaila, olelo aku la o, Halaaniani i kona hoa heenain, "Nana ia o uka." Pane akn o Laieihcawai, "Ia nabo ha aina, na hele rnai nei o Kmui-ri kahi a onioni i ka ale." "0 kulana nain keia, wahi a Halaaniani, "Ke obelo ahu nei ant ia oe, mna i haki ha nain mna, aole kaua e, pae ia nain, a i ha lua o hca nalu aole no e pae, a i he holn o hca nabu, o ha nalu ia o hana e pae ai. I hahi ha naln, a i hahaba, a i oia, oe, mai haalele oe i ha papa o ka mea no ia nana e hoolana; mna e htaalele oe, i ha papa, alaila aole oe e ike Wa'." A pau ha lana hamailio, ana no heia rnan olebo, pule akn la o Halaaniani i ko lana akna ma ha, ino-a o hona haihnahine e like me ha Malijo kauoha mna. Pule aku la o, Halaaniani a hihi i ha hapalna o ha manawa; kn ana ua nain, hooinan aku la oia i ka pnle a hihi i ha Amama. ana. Ku lion ana. na nabn, o ka lua ia, aole i npunpn iho, opnn ana hahi naiu. la wa kaliea mai o Halaaniani i hona hoa, " Pae hana." Ia manawa, hoomoe koke, o, Laieikawai i ha papa, o, ha pae ahn la no ia, ma he hokna ahu o Halaaniani. 224 HAWAIIAN ROMANCE OF LAIEIKAWAI ETH. ANN. 33 Now, when Laieikawai was deep under the wave, the crest broke finely; Laieikawai glanced about to see how things were; Halaaniani was not with her. Laieikawai looked again; Halaaniani with great dexterity was resting on the very tip of the wave. That was when Laieikawai began to give way to Halaaniani. Waka saw them returning from surf riding and supposed Laieikawai's companion was Kekalukaluokewa. Malio, the sister of Halaaniani, as is seen in the story of her life, can do many marvelous things, and in Chapters XXII and XXIII you will see what great deeds she had power to perform. ISUCK WITH] TEXT AND TBANSLATIO 225 I kela manawa, aia no o Laieikawai iloko o ka halehale poipu o ka nalu, a i ka haki maikai ana o ka nalu, i alawa ae, ka hana o Laieikawai, aoie o Halaaniani me ia. I alawa hou aku o Laieikawai, e kau mai ana o, Halaaniani ma ka pea o ka nalu, ma. kona. akamai nui. Ia manawa ka hoomaka ana o Laieikawai e haawi ia ia iho, ia Halaaniani. Hoi aku la Iaua mai ko laua heenalu ana, me ka ike mai no o Waka i ko laua Ihee aku, ua kuhi nae o Kekalukaluokewa ko Laieikawai hoa hee, nalu. A o Malio, ke, kaikuahine o Halaaniani, ua ikeia, ma kona kuamoo moolelo, he hiki ia ia ke hana i na hana mana he nui, ma ka Mokuna XXII a me ka Mokuna XXIII e ike ai kakou i ka nui o kana mau hana mana. 60004-18-~29 CHAPTER XXII While Laieikawai was surfing ashore with Halaaniani, Waka's supernatural gift was overshadowed by Malio's superior skill, and she did not see what was being done to her grandchild. Just as Laieikawai came to land, Waka sent the birds in the mist, and when the mist passed off only the surf boards remained; Laieikawai was with Halaaniani in her house up at Paliuli. There Halaaniani took Laieikawai to wife. The night passed, day came, anld it was midday; Waka thought this strange, for before sending her grandchild to meet Kekalukaluokewa she had said to her: "Go, to-day, and meet Kekalukaluokewa, then return to the uplands, you two, and after your flesh has become defiled come to me; I will take care of you until the pollution is past." Now, this was the custom with a favorite daughter. Because Waka was surprised, at midday of the second day after Laieikawai joined Halaaniani. the grandmother went to look after her grandchild. When the grandmother came to them, they were both fast asleep, like new lovers, as if the nights were the time for waking. As Laieikawai lay asleep, her grandmother looked and saw that the man sleeping with her grandchild was not the one she had chosen for her. Then Waka wakened the grandchild, and when she awoke the grandmother asked, "Who is this?" Answered the grandchild, " Kekalukaluokewa, of course." Said the grandmother in a rage, "This is no Kekalukaluokewa; this is Halaaniani, the brother of Malio. Therefore, I give you my oath never to see your face again, my grandchild, from this time until I die, for you have disobeyed me. I thought to hide you away until you could care for me. But now, live with your husband for the future; keep your beauty, your supernatural power is yours no longer; that you must look for from your husband; work with your own hands; let your husband be your fortune and your pride." 226 MOKUNA XXII I kela manawa a Laieikawai me Halaaniani e heenain ana mai ka moaria mai, ua ubiia ko Waka mnana e ka mana, nui o Malio, a nolaila, ua ike ole o Waka i na mea a pau e hanaia ana o kana inoopuna. I kela nianawa, i ke. kokoke ana, aku o Laieikawa~i ma e. pae. i ka honua, oia ka manawa a Waka i hoouna mai ai i na manu maloko o ka floe, a i ka. mao ana ae, o na papa heenalu wale no ke waiho ana, aia aku la o Laieikawai me Halaaniani iuka o Paliuli ma. ko Laieikawai hale, malaila o Halaaniani i lawe ai ia Laieikawai i wahine hoao nana. Ia la a po, mai ka, po a ao, a awakea, he mea haohao loa ia Waka no kana mnoopunia, no ka mea, ua olelo mua. aku oia i kana moopuna mamnua o kona. hoouna ana aku e launa me Kekalukaluokewa. Eia. ke kauoha: " Iho oe i keia la, a hui oe me Kekalukaluokewa, hoi mai olua a uka nei, a Laa ko kino, alaila, kii ae oe iaWu, na'u no e, malama i kou pau no ka hoohaumia ana ia. oe." E like me ka inca mau o na kaikamahine punahele. A no keia haohao o Waka, ma ke awakea o ka, lua o ka, la o ko Laieikawai la hui me Halaaniani, hele aku la ke kupunawahine e ike i ka pono o kana moopunia. I ke kupunawahine i hiki aku ai; aia nae ua, pauhia laua, e ka hiamoe nui, me he mea la ua bilo ka po i manawa makaala na laua e like me ka mea, mau i na mea hou. Ia mianawa, iloko o ka wa hiamoe o Laieikawai, i nana iho, ka lhana o ke kupunawahine. lie, kane e keia a ka moopuna e moe pu ana, ka mea a kv, kupunawahine i ae ole. ai. A no keia. ina, hoala ae la, 0 Waka i ka moopuna, a ala ac la, ninau iho la ke kupunawahine, " Owai keia?" Olelo ac la ka moopuna, " 0 Kekalukaluokewa no hoi."1 I mai la ke kupunawahine me ka inana "Aole, keia, o Kekalukaluokewa, o Halaaniani keia o ke kaikunane. 0 Malio. Nolaila, ke Iiai aku nei wau i kuun manao paa ia oe, aole wvau e ike hou i kou maka e kuu moopuna ma keia hope aku a hiki i kuu la make, no ka, mna, iia pale oe. i ka'u mau oleo, kainoa wau e, ahai nei ia oe ma kahi nabo, e nana inai ana oe iau, nolaila, e noho oe me, ko ka~ne mamuli o ko wahine maikai, o ko mana, aole ia me oe, he nani ia ua imi aku La no i ke, kane, hana pono iho na. lima, i kau kane na pono a me kou hanohano."1 227 228 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. St After this Waka made ready to build another house like that she had built for Laieikawai. And by Waka's art the house was speedily completed. When the house was ready, Waka went herself to meet Kekalukaluokewa in person, for her heart yearned with love for Kakalukaluokewa. When Waka reached Kekalukaluokewa's place, she clasped his feet and said, with sorrowful heart: " Great is my grief and my love for you, O chief, for I desired you for my grandchild as the man to save these bones. I thought my grandchild was a good girl, not so! I saw her sleeping with Halaaniani, not the man I had chosen for her. Therefore, I come to beseech you to give me a canoe and men also, and I will go and get the foster child of Kapukaihaoa, Laielohelohe.65 who is like Laieikawai, for they are twins." And for this journey Kekalukaluokewa gave a double canoe with men and all the equipment. Before Waka went after Laielohelohe she commanded Kekalukaluokewa as follows: "I shall be gone three times ten days and three days over, then I shall return. Keep watch, and if the mist rises on the ocean, then you will know that I am returning with your wife, then purify yourself for two days before the marriage." According to her determination, Waka sailed to Oahu, where the canoes landed at Honouliuli and Waka saw the rainbow arching up at Wahiawa. She took a little pig to sacrifice before Kapukaihaoa, the priest who took care of Laielohelohe, and went up thither. Waka went up and reached Kukaniloko; she drew near the place where Laielohelohe was hidden, held the pig out to the priest and prayed, and came to the amen, then she let the pig go. The priest asked, "Why do you bring me the pig? What can I do for you?" Said Waka, " My foster child has sinned, she is not a good girl; I wished to have the chief of Kauai for her husband, but she would not listen to me, she became Halaaniani's; therefore, I come to take your foster child to be the wife of Kekalukaluokewa, the chief of Kauai. We two shall be provided for, he will preserve our bones in the days of our old age until we die, and when that chief is ours my foster child will be supplanted, and she will realize how she has sinned." Said Kapukaihaoa, "The pig is well, therefore I give you my foster child to care for, and if you succeed well, and I hear of your prosperity, then I will come to seek you." BECKWITH] ~3CK WITH ITEXT AND TRANSLAT[ON22 229 Mahope iho o keia manawa, hoomakaukau ae. la o Waka e hanai hale hou i like me ka hale i hanaia no Laieikawai. A ma ka mxana o Waka, na. hikiwawe, ua paa ka hale. A makankau ka hale, iho aku la o Waka e halawai kino me Kekainkalniokewa, no ka meal na mokumokuahua kona manawa i ke aloha ia Kekalukalnokewa. A hiki o, Waka ma kahi o Kekalukaluokewa, hopu aku la ma na wawae me ka naau kaumaha, a olelo aku la, " He nui kuu kaumaha, a me kuu aloha ia oe e ke Alii, no ka mea, ua upu aku. wan i ka'u mioopuna o oe ke kane e ola ai keia man iwi, kainoa he pono ka'u moopuna, aole ka, i ike mai nei ka hana i ka'u moopnna, e moe mai ana me Halaaniani ka mea a ko'u naau i makemake ole ai. Nolaila, i hele mai nei an e noi aku ia oe, e haawi mai oe i waa no'u, a me na kanaka Pu mai, e kii wan i ka hanai a Kapukaihaoa, ia Laielohelohe, ua like no a like lana me Laieikawai, no ka mea, ua hanau mahoeia laua." A no keia mea, haawi ae la, o Kekalnkaluokewa hookahi kanina, me na kanaka pu no, a me na lako a pan. Mamnua o ko, Waka kii ana ia Laielohelohe, kanoha iho la oia ia Kekalukaluokewa, " Ke holo, nei wan ekoln anahnln me na po, ken ekoin, alaila, hiki mai wan. E nana nae oe, a iknka pnnohn ika moana, alaila, manao, ae oe na hoi mai wan me ko wahine, alaila, hoomnain oe ia oe a hiki i ko, olna la e hoao, ai." Ma ka manao paa o Waka, ua holo mai la oia a hiki i Oahn nei, ma Hononlinli kau na waa, nana aku la no o, Waka, e pio mai ana no ke annenne inka o, Wahiawa. Lalau iho, la oia he wahi pnaa, i mea alana. akn imua o Kapukaihaoa, ke kahuna nana i malama ia Laielohelohe, a pii akn la. Pii aku la o Waka a hiki i Kukaniloko, hookokoke akn la oia ma kahi i hnnaia'i' o Laielohelohe, hahan akn la i ka pnaa imna o ke kahuna me ka pnle ana, a Amnama ae la. Knn akn la i ka pnaa imna o ke kahnna. Ninau mai la ke kahnna, " Heaha ka hana a ka pnaa iinna o'u I A heaha ka'u e, hana akn ai ia oe? " I akn. o Waka, " Ua hewa ka'n hanai, na pono ole, ua npu akn wan o ke Alii o Kanai ke kane, aka, aole nae i hoolohe i ka'n olelo, na lilo aku ia Halaaniani; nolaila, i kii mai nei wan i kan hanai i wahine na Kekainkalnokewa, ke AMi o, Kanai, i kn kana i ka mokn, ola na iwi o ko, kana man. la elemaknle a hiki i ka. make. A loaa ia kana kela AiM, alaila., ku ka makaia o ka'u hanai, i ike ai ia, na hewa kana hana ana." Olelo, mai o, Kapnkaihaoa, " Ua pono ka pnaa, nolaila, ke hookuu akn nei wau i ka'n hanai nan e malama, a loaa ia oe, ka pomaikai, a kui mai i o'u nei ka lono na waiwai oe, alaila, imi akn wan." 230 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Then Waka entered with Kapukaihaoa the taboo place where Laielohelohe was hidden; Waka waited and the priest went still farther into the place and brought her to Waka, then Waka knelt before Laielohelohe and did her reverence. On the day when Laielohelohe went on board the canoe, then the priest took his foster child's umbilical cord 6 and wore it about his neck. But he did not sorrow for Laielohelohe, thinking how good fortune had come to her. From the time Laielohelohe was taken on board, not one of the paddlers had the least glimpse of her until they came to Hawaii. Kekalukaluokewa waited during the time appointed. The next day, in the early morning, when the chief awoke from sleep, he saw the sign which Waka had promised, for there was the colored cloud on the ocean. Kekalukaluokewa prepared for Laielohelohe's arrival, expecting to see her first at that time. Not so! In the afternoon, when the double canoes came in sight, all the people crowded to the landing place to see the chief, thinking she would come ashore and meet her husband. When the canoe approached the shore, then fog and mist covered the land from Paliuli to the sea. Then Laielohelohe and Waka were borne under cover of the mist on the birds to Paliuli, and Laielohelohe was placed in the house prepared for her and stayed there until Halaaniani took her. Three days was Waka at Paliuli after returning from Oahu. Then she came down with Kekalukaluokewa for the marriage of the chiefs. Then Waka came to Kekalukaluokewa and said, " Your wife has come, so prepare yourself in forty days; summon all the people to assemble at the place where you two shall meet; make a kilu shelter; there disgrace Laieikawai, that she may see what wrong she has done. At the time when Waka took away her supernatural protection from Laieikawai, Aiwohikupua's sisters took counsel as to what they had better do; and they agreed upon what they should say to Laieikawai. BEcr.wITHI BECKWITII]TEXT AND TRANSLATION23 231 la mnanawa, komo aku la o Kapukaihaoa me Waka ma. kahi kapu, kahi hoi i hunaia'i o Laielohelohe, hoonohoia iho la o Waka, a komno aku la. ke kahuna, ma kahi i hunaia'i. A laweia imai la a mua o Waka, ia manawa, kulou aku Ia o Waka imua o Laielohelohe, a hoomaikai aku la. I ka la i laweia'i o Laielohelohe a kau iluna, o na waa, ia manawa, lawe ae la ke kahuna. i ka piko o kana hanai a lei iho la mia kona ai. Aka, aole i kaumaha kona manao no Laielohelohe, no ka rnea, ua manao no ke kahuna he pomaikai e ili mai ana, maluna ona. I ka manawa i Laweia'i o LaieloheLolie, aole kekahi o na, kanaka hoewaa i ike aku ia ia a hiki wa~le i Hawaii. Noho mai la o Kekalukaluokewa me ke. kali iloko ha manawa i kauohaia. I kekahi la ma, ke kahkahiaka, iloko o ho ke A~ii manawa i ala mai ai mai ka hiamoe mai, ike ae la oia i ha hoaiLona a Waka i kauoha ai. No ka. mea, aia ka punohu i ka moana. Hoomakaukau ae la o Kekcalukaluokewa, ia ia iho no ha hihi ahu o LaieloheLohe, me ka manao e ike mua ana Laua i ha la e puka Aku ai, aole ka! Ma ka auina la, ike maopopoia aku la na waa, akoakoa, ae la na hanaka a pau ma, he awa pae wvaa- e ike i ke ALii, i ha manao e puha aku ana, a halawai me he kane. I ha hoohokoke ania aku o na waa ma he awa, ia manawa ha uhi ana mai o he ohu, a me ha noe mai Paliuli mai. Ia manawa, kailiia'ku la o LaieloheLohe me Waha maloko o ka ohu, maluna o na mann a hiki i PaliuLi, a hoonoho ia Laielohelohe ma ha hale i hoomahaukauia nonai, malaila oia i noho a-i a loaa hou ia Halaaniani. Ekoiu man la o Waha mia Paliuli, mai ha hoi ana inai Oahu ahu nei. Iho mai la oia e halawai me Kekaluhalnohewa, no ha, hoao o na'Lii. Ia, Waha i hihi ahu ai ma ho Kehaluhaluohewa wahi, oLelo ahut la, "Ua hiki mai ho wahine, nolaila, e hoomahauhan oe i kanaha, la, e kuahaua aku i na mea a pan, e ahoahoa inai ma ho ohtia, wahi e hui ai, e hana, i papai kiln, malaila e hoohilahila, ahn ai ia Laieihawai, i ike ai oia i ha mno o kana hana." la ha manawa nae, i Lawe aku ai o Waha i ka inana maLuna, o Laieikawai, alaiLa, hukahuka ae la na kaihualline o Aiwohihupua i ha mea, e pono ai ho lakou noho ana; a hooholo ae la ua man kaihamahine nei i ha lahou oLelo e pane aku ai ia Lai~eihawai. 232 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. M Kahalaomapuana came to Laieikawai, and she said: " We became your bodyguard while Waka still protected you; now she has removed her guardianship and left you. Therefore, as we agreed in former days,'Adversity to one is adversity to all;' now that you are in trouble, we will share your trouble. As we will not forsake you, so do not you forsake us until our death; this is what we have agreed." When Laieikawai heard these words her tears fell for love of her comrades, and she said, " I supposed you would forsake me when fortune was taken from me; not so! What does it matter! Should fortune come to me hereafter, then I will place you far above myself." Halaaniani and Laieikawai lived as man and wife and Aiwohikupua's sisters acted as her servants. Perhaps the fourth month of their union, one day at noon when Halaaniani opened the door and went outside the house, he saw Laielohelohe going out of her taboo house. Then once more longing seized Halaaniani. He returned with his mind fixed upon doing a mischief to the girl, determined to get her and pollute her. As he was at that time living on good terms with Laieikawai, Halaaniani sought some pretext for parting from Laieikawai in order to carry out his purpose. That night Halaaniani deceived Laieikawai, saying, " Ever since we have lived up here, my delight in surf riding has never ceased; at noon the longing seizes me; it is the same every day; so I propose to-morrow we go down to Keaau surf riding, and return here." The wife agreed. Early in the morning Laieikawai sought her counsellors, the sisters of Aiwohikupua, and told them what the husband had proposed that night, and this pleased her counsellors. Laieikawai said to them, " We two are going to the sea, as our husband wishes. You wait; do not be anxious if ten days pass and our husband has not had enough of the sport of surf riding; but if more than ten days pass, some evil has befallen us; then come to my help." BECKWITH] B~C~iWJTH]TEXT ANDI TRANS~LATION23 233 Ilele aku la o Kahalaomapuana a hai aku la imua o Laieikawai. me ka i aku, "1Ua hukakuka, makou, kou mnau kiai kino i ka manawa e pono ana ho olua noho aia, me ko kupunawahiine, a ua lawe aku iiei kela i ha hoopoiinaikaiia mnai a oe aku. Nolaila, e like me ko hakou hoohiki ana mamua, " No keka-hi o kakou ka pilikia, malaila j)u kakou a Pau." Nolaila, tia loaa iho, nei ia oe ka pilihia, no kakou Pu ia pilikia. Nolaila, aole nmakou e haalele ia oe, aole hoi oe e haalele ia mahou a hihii I ho kakou make arna, oia ka makou olelo i booholo mai nei." A lobe o Laieikawai i keia mati olelo, haule ibo la na kuilu waimaha no he alohia i kona, man boa kuka, me ha i akut, " Kuhi au e haalele ana oulhot iau i ka laweia'na o ka poinaikai mai o kakou aku, aole ka! a heaha la hoi, a i loaa ka pomaikai ia'u ma keia hope aku, alaila, e hoolilo no wau ia ouhon. a pan i mau inea, nui maluna Wuo Noho ibo Ia o Halaaniani me Laieihawai, he kane, he wahine; a o na haikuahine no o Aiwohikupua kona mau hanaka, lawelawe. I ha aha malama pahia o ho Lana noho boao ana, ma kehahi a awahea, puka ae la o llalaaniani mai loko ae o ka hale, i hele aku iwaho, ia manawa, ike aku la oia ia Laielohelohe e puka ae ana mai loko ae o kona hale hapu. Ia manawa, hihi hou he huko, i loko o Halaaniani. Hoi aku. la oia me ka manao ino no kela haikamahine, me ha manao e hii e hoohaumia. Ia la no, ia laua e noho pono, ana me Laieikawai, ia inanawa, manao ae la. o Halaaniani e kii e hoohanmia ia Laielohelohe, nolaila imi iho, la o Halaaniani i hewa no Laieihawai, i mea hoi e haawale ai laua, alaila, hii aku i kana mea e rnanao, nei. I ha po iho, oLelo hoowalewale aku la o, Halaaniani ia Laieihawai, me ha i aku, "Ia haua e noho nei iuka nei mai ho kaua noho ana iuha nei a hihi i heia manawa, aole, he pan o ho'u lealea i ha heenalu, aia awvakea, han rnai ia'u ka lealea, pela i na la a pau, nobaila, he manao nei au apopo haua iho i kai o Kea~au i ha, heenalu a hoi mai no ho." "Ae," wahi a ha wahine. Ia hahahiaha, ana ae, hele ahu la o Laieihawai iinua o hona, man hoa kuha, na kaikuahine hoi o Aiwohihupua, hai Ahn la i ko lana manao me he kane i huha ai ia po, a he mnea maihai no ia i hona mau hoa huha. I ahu nae o Laieikawai i ua man boa la, " Ke iho nei maua i hai ma ha mahemahe o he kane a hahou, i hali ae onhou a i anahuin mana, mai hoohuoi ouhou, aole no i pau ha. lealea heenalu o, ha hahou kane, aha hoi, i hala he anahnlu me ha po heu, alaila ua pono ole maua, alaila, huhi ae ouhou iaWup' 60604-18 — — 30 234 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 They departed and came to a place just above Keaau; then Halaaniani began to make trouble for Laieikawai, saying, " You go ahead to the coast and I will go up and see your sister-in-law, Malio, and return. And if you wait for me until day follows night, and night again that day, and again the day succeeds the night, then you will know that I am dead; then marry another husband." This proposal of her husband's did not please the wife, and she proposed their going up together, but the slippery fellow used all his cunning, and she was deceived. Halaaniani left her. Laieikawai went on to Keaau, and at a place not close to Kekalukaluokewa, there she remained; and night fell, and the husband did not return; day came, and he did not return. She waited that day until night; it was no better; then she thought her husband was dead, and she began to pour out her grief. BECK~WITHI TEXT A~ND TRAN~SLATION 235 A hala aku la lana, a hiki i kahi e kokoke. akn ana i Keaau, ia inanawa, hoomaka o Ilalaaniani e hana. i ke kalohe ia Laieikawai, me ka olelo aku, " E iho mnua aku oe o kaua, a hiki i kai e pii ae an e, ike i ko kaikoeke (Malio) a hoi mai wau. A mna i kali oe. ia 'u a i po keia hi, a ao ka po, a i po hon nia la, alaila, manao ae oe ua make wan, alaila, moe hon aku oe i kane, hou." X no keia olelo a kana kane, aua Auk ka wahine, a I ole, e pi Pu no laua, a no ka pakela loa o Halaaniani i ke akamai i ka hoopuka ina olelo pahee, ua puni kana wahine maikai ia. ia. Hala aku la o Halaaniani, iho aku la no hoi o Laieikawai a hiki iKeaau, ma kahi kaawale ae i pili ole akn ia Kekainkaluokewa, noho iho la oia malaila; a po ia la, aole i hoi mai kana kane, mai ia po a ao, aole. i hoi mai. Kali hou aku la ia la a po, pale ka pono, alaila, manao ae la o Laieikawai na make kana kane, alaila, ia manawa, hoomaka, aku la ia i ka uwe paiauma no kana kane. CHAPTER XXIII Very heavy hearted was Laieikawai at her husband's death, so she mourned ten days and two (twelve days) for love of him. While Laieikawai mourned, her counsellors wondered, for Laieikawai had given them her charge before going to Keaau. " Wait for me ten days, and should I not return," she had bidden them as told in Chapter XXII; so clearly she was in trouble. And the time having passed which Laieikawai charged her companions to wait, Aiwohikupua's sisters awoke early in the morning of the twelfth day and went to look after their comrade. They went to Keaau, and as they approached and Laieikawai spied her counsellors she poured out her grief with wailing. Now her counsellors marveled at her wailing and remembered her saying "some evil has befallen"; at her wailing and at her gestures of distress, for Laieikawai was kneeling on the ground with one hand clapped across her back and the other at her forehead, and she wailed aloud as follows: 0 you who come to me —alas I Here I am, My heart is trembling, There is a rushing at my heart for love. Because the man is gone-my close companion! He has departed. He has departed, my lehua blossom, spicy kookoolau, With his soft pantings, Tremulous, thick gaspings, Proud flower of my heart. Here-alas! Behold me desolateThe first faint fear branches and grows-I can not bear it! My heart is darkened With love. Alas, my husband! When her companions heard Laieikawai wailing, they all wailed with her. 236 MOKUNA XXIII He mea kaumaha loa ia. Laieikawai no ka make ana, o kana kane, nolaila i kanikau ai oia hookahi anahuin me ehua mau la keu (umikumamalua la), no ke aloha ia ia. Jloko o keia mau la kanikau o Laieikawai, he mea haohao loa ia i kona mau hoa kuka, no ka mea, ua. kauoha. mua o Laieikawai mnmua o ko laua iho ann i kai o Keaau. "1He umikumamakahi la e kali ai " kona inau hoa ia in, a i " hoi ole aku " i na in i kauohaia e. like me ka kakou kamajilo ana ae nei ma ka Mokuna XXII, alaila, maopopo ua pono ole. A no ka hala ana o ka manawa a Lnieiknwai i knuoha ai i kona mau hoa, nolaila, ala ae la na. kaikuahine o Aiwohikupua i ke kakahiaka nui o ka umikumamalua o ka. la iho aku la e ike i ka pono o ko lakou hon,. A hiki lnkou ma Keanu, in lakou e kokoke. aku ann e hiki, ike mua mai la o Laieikawai i kona mau hoa, paiauma mai la me ka uwe. Aka, he men, haohao nae ia i kona mau hoa ka uwe ana, a ua akaka kana kauoha " un pono ole, laua." Ma ka uwe ana a Laieikawai, a me na helehelena o ka poina; no ka mea, aia o Laieikawai e kukuli ann i ka honua, a o kekahi limu, ua, pea ne la ma ke kua, a o kekahi lima, aia ma, ka lae, a uwe helu aku la oia, penei: 0 oukou la-e, auwe! Eta wau la, TUa haalutu kuu manawa, Ua nei nakolo I ke aloha, I ka hele o ke kane he hoa pllt-e! Ua hala-e. Ua hala kuu lehun ala Kookoolau, I ka nae kolopua, tUttll nae o olopua, Hafihal pua o kuu rnanawa-e. EI-e. Eta wan l tina halki, Ua kupu Ila halha i ka mana-o-e Ke hoopaele mial net I kuu manawa, I ke aloha-la, Auwe kuu ka-ne. A lohe kona mau hoa i keia uwe a Laieikawai, uwe like ae la lakou a pau. 287 238 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN'. as After their lament, said Kahalaomapuana, " This is a strange way to cry; you open your mouth wide, but no tears ruln; you seem to be dried up, as if the tears were shut off." Said the sisters, "What do you mean?" Kahalaomapuana replied, "As if there were nothing the matter with our husband." Said Laieikawai, "H e is dead, for on the way down, just above here, he said, ' You go ahead and I will go up and see your sister-in-law, and if you wait for me until day follows night and night day and day again that night, then I am dead,' so he charged me. I waited here; the appointed time passed; I thought he was dead; here I stayed until you came and found me wailing." Said Kahalaomapuana, "He is not dead; wait a day; stop wailing!" Because of Kahalaonlapuana's words they waited four days, but nothing happened. Then Laieikawai began to wail again until evening of the third day, and this night, at dawn, for the first time she fell asleep. Just as sleep came to her Halaaniani stood before her with another woman, and Laieikawai started up, and it was only a dream! At the same time Mailehaiwale had a vision. She awoke and told her dream to Mailelaulii and Mailekaluhea. As they were talking about it Laieikawai awoke and told her dream. Said Mailelaulii, "We are just talking of Mailehaiwale's dream." As they discussed the dreams Kahalaomapuana awoke from sleep and asked what they were talking about. Mailehaiwale told the dream that had come to her: " It was up at Paliuli, Halaaniani came and took you, Kahalaomapuana, and you two went away somewhere; my spirit stood and watched you, and the excitement awoke me." Laieikawai also told her dream, and Kahalaomapuana said, "Halaaniani is not dead; we will wait; do not weep; waste no tears." Then Laieikawai stopped wailing, and they returned to Paliuli. (At this place we shall tell of Halaaniani, and here we shall see his clever trickery.) BECKWITH] B~CKWITI1 ITEXT AND TRANSLATION23 239 A pau ka lakou pihe uwe, olelo mai la o Kahalaomnapuana, " He mea kupanaha, ia kakoui e uwe nei, o ka hamama wale iho no ka ko'u waha, aole a kahe mai o ka waimaka, o ke kaea pui wale ae la no ia, me he mea la i pania mai ka waimaka." I mai la na kaikuaana, " Heaha la? " I aku la o Kahalaomapuana, " Me hie mea, la aole i poino ka kakoii kane."1 Olelo mai la o Laieikawai, " Ua make, no ka mea, ia maua no i iho mai ai a mauka, ae nei la, o ka hiki mai no hoi ia i kai nei, olelo mai no kela ia'u, 'e iho e oe mamiua, e pii ae au e ike i ko kaikoekce, e kali nae oe ia 'u a i po keia la, a. ao ka po, a. po hou ua la, alaila, tua make au, pela kana kauoha iau. Kali iho nei wau a hala. kona manawa i kauoha ai, manao ae nei au ua. make, oia wan i noho iho nei a hiki wale mai nei oukou la e uwe aku ana wan." I mai la o Kaha-laomapuana, "Aole i make, nanaia akun i keia la, ua oki ka uwe." A no keia olelo a Kahalaomapuaiia, kakali aku la Lakou a hala ia. la eha, aole lakou i ike i ke ko, o ka Kahalaomnapuana mea i olelo, ai. Nolaila, hoomau hou aku la o Laieikawai i ka uwe i ke ahiahi o ke kolu o ka la a po, mai ia po, a wanaao, akahi no a boaa ia ia ka hiamoc. Ia Laieikawai i hoomaka iho ai e hookau hiamoe, ku ana no o Halaaniani me ka wahine hou, a hikilele. ae la o Laieikawai, he moeuhane ka. Ia manawa, no, ua. laa, ia Mailehaiwale he mnoeuhane, ala ae la oia a kamailio aku la ia. Mailelaliji a me Mailekaluhea i keia moe. E kamajilo, ana no lakou no kela moe, ia manawa, puoho mai la o Laieikawai, a hai mai la i kana moe. I aku la o Mailelaulii, " 0 ka makou no hoi ia e kamajilo nei, he moe no Mailehaiwale." E hahai ana no lakou i na moeuhane, puoho mai la o, Kahalaomapuana mai ka hiamoe mai, a ninan mai i ka lakou mea e kamailio ana. Hai mai la o Mailehaiwale i ka moe, i boaa ia ia., "I uka no i Paliuli, hele ae la no o Halaaniani a lawe ae ana no ia oe, (Kahalaomapuana,) a hele. aku nei no olna. ma kahi e. aku, ku aku nei ko'u nhane nana ia oLua, hikilele wale ae. nei no hoi an." Hai ae la no hoi o Laieikawai i kana, moe, i mai la o. Kahalaomapuana, "Aole i make o, Halaaniani, kali aku kakou, mai uwe, hoopan waimaka." A no keia mea, hooki loa ae la o Laieikawai i kana, uwe ana,7 hoi aku la lakou iuka o Paliuli. (Ma keia wahi, e kamailio kakou no Halaaniani, a maanei kakou e I'ke ai i kona, kalohe launa ole.) 240 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. s3 When Halaaniani told Laieikawai he was going up to see Malio, this was in order to get away from her after giving her his colninands. The fellow went up and met Malio. His sister asked, " What have you come up here for? " Said Ialaaniani, "I have come up here to you once more to show you what I desire, for I have again seen a beautiful woman with a face like Laieikawai's. Yesterday morning when I went outside my house I saw this young girl with the lovely face; then a great longing took possession of me. "And because I remembered that you were the one who fulfilled my wishes, therefore I have come up here again." Said Malio to her brother, "That is Laielohelohe, another of Waka's grandchildren; she is betrothed to Kekalukaluokewa, to be his wife. Therefore go and watch the girl's house without being seen for four days, and see what she does; then come back and tell me; then I will send you to seduce the girl. I can not do it: by my power, for they are two." At these words of Malio, Halaaniani went to spy outside of Laielohelohe's house without being seen; almost twice ten days he lay in wait; then he saw Laielohelohe stringing lehua blossoms. He came repeatedly many days; there she was stringing lehua blossoms. Halaaniani returned to his sister as he had been directed, and told her what he had seen of Laielohelohe. When Malio heard the story she told her brother what to do to win Laielohelohe, and said to Halaaniani, "Go now, and in the middle of the night come up here to me, and we two will go to Laielohelohe's place." Halaaniani went away, and close to the appointed time, then he arose and joined his sister. His sister took a ti-leaf trumpet and went with her brother, and close to the place where Laielohelohe was wont to string lehua blossoms. Then Malio said to Halaaniani, " You climb up in the lehua tree where you can see Laielohelohe, and there you stay. Listen to me play on the ti-leaf trumpet; when I have blown five times, if you see her turn her eyes to the place where the sound comes from, then we shall surely win, but if she does not look toward where I am playing, then we shall not win to-day." As they were speaking there was a crackling in the bushes at the place where Laielohelohe strung lehua blossoms, and when they looked, there was Laielohelohe breaking lehua blossoms. BECKWITH] BECKWITHI TEXT AND TRANSLATION24 241 Ma kela olelo a Halaaniani ia Laieikawai e pii e halawai me Maijo. la laua i hookaawale ai mahope iho o ka Halaaniani kauoha ana ia ia. Pui aku la. oia a halawai Pu me Maijo, ninau mai la kona kaikuahine, " Heaha kau o uka nei? " I aku la o Halaaniani, " I pii hou mai nei wau ia oe, e hooko mai oe i ko'u makemake, no ka mea, ua ike hou au he kaikamahine maikai i like kona. helehelena me ko Laieikawai. "1Ma ke awakea o nehinei, ia'u i puka ae ai iwaho mai ko. maua hale ae. Ike aku la wau i keia kaikamahine opiopio i maikai kona mau helehelena; nolaila, ua pauhia mai wau e ka makemake nui. "A no ko'u manao. o oe no ka mea nana e hoopomaikai nei ia'u ma na mea a'u e makemake ai, nolaila wau i hiki hou mai nei."' I aku o Malio i kona, kaikunane, " 0 Laielohelohe na, o kekahi moopuna a Waka, ua hoopalauia na Kakalukaluokewa, a wahine haoa. Nolaila, a hele oe e makai i ka hale o ua kaikamahine la mie ko ike oleia mai, i eha la au e makai aku ai, a ike, oe i kana hana mau, alaila, hoi mai oe a hai mai iau, alaila, na'u e hoonna aku ia oe e hoowalewale i ua kaikamahine la. Aole e loaa ia'u ma kuu mana, no ka mea, elua laua." A no keia olelo a Malio, hele aku la o Halaaniani e hoohalua mau miawaho o ko, Laielohelohe hale me kona ike oleia mai, kokoke alua anahulu kona hookalua ana, alaila, ike oia i ka, Laielohelohe hana, he kui lehua. Hoomau pinepine aku la oia, a nui na la, aia, no oia e hoomau ana i kana hana he kui lehua. Hoi aku la o Halaaniani e halawai me ke kaikuahine e like me kana kauoha, a hai aku la i na mea ana i ike ai no Laielohelohe. A lohe o Maijo i keia mau mea, alaila, hai aku la oia. i na mea hiki ke hanaia aku no Laielohelohe e kona kaikunane, me ka, i aku ia Halaaniani,7 " E hoi oe a ma ka waenakonu o ka po., alaila, pii mai oe i o' u nei, i hele aku ai kaua ma kahi o Laielohelohe."7 Hoi aku la o Halaaniani, a kokoke i ka manawa, i kauo haia. nona, alaila, ala mai la oia a halawai me kona kaikuahine. Lalau ae la kona, kaikuahine i ka Pu la-i, a hele. aku la me kona kaikunane, a kokoke aku la laua ma kahi a Laielohebohe e kui lehua mau ai. Ia manawa, olelo aku la o Malio ia Halaaniani, " E pii oe maluna O kekahi laau, ma. kahi ou e ike aku ana ia Laielohelohe, a malaila oe e noho ai. E hoolohe mai oe i ke kani aku a kuu pu la-i, elima a'u puhi ana, mna ua ike oe e a-u ana kona maka i kahi i kani aku ai ka pu la-i, alaila ka hoi loaa ia kaua, aka hoi, i aluli ole ae kona mau maka i kuu hookani aku, alaila, aole, e loaa ia kaua i keia la." Ia laua no e kamailio ana no keia, mau mea, uina mai ana kahi a ua o Laielohelohe e kui lehua ai, i nana aku ka, hana o laua, o Laielohelohe e, haihai lehua ana. 60604- 18 ---31 242 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. AN. 88 Then Halaaniani climbed up the trunk of a tree and kept watch. When he was up the tree, Malio's trumpet sounded, again it sounded a second time, so on until the fifth time, but Halaaniani did not see the girl turn her eyes or listen to the sound. Malio waited for Halaaniani to return and tell what he had seen, but as he did not return, Malio again blew on the trumpet five times; still Halaaniani did not see Laielohelohe pay the least attention until she went away altogether. Halaaniani came back and told his sister, and his sister said, "We have not won her with the trumpet; shall we try my nose flute? " The two returned home, and very early in the morning, they came again to the same place where they lay in ambush before. No sooner were they arrived than Laielohelohe arrived also at her customary station. Malio had already instructed her brother, as follows: "Take lehua flowers, bind them into a cluster, when you hear me playing the nose flute, then drop the bunch of flowers right over her; maybe she will be curious about this." Halaaniani climbed the tree right over where Laielohelohe was wont to sit. Just as Malio's nose flute sounded, Halaaniani dropped the bunch of lehuac flowers down from the tree, and it fell directly in front of Laielohelohe. Then Laielohelohe turned her eyes right upward, saying," If you are a man who has sent me this gift and this music of the flute, then you are mine; if you are a woman, then you shall be my intimate friend." When Halaaniani heard this speech, he waited not a moment to descend and join his sister. To Malio's question he told her what he had seen. Said Malio to Halaaniani, "We will go home and early in the morning come here again, then we shall find out her intentions." They went home and returned early in the morning. When they had taken their stations, Laielohelohe came as usual to string lehua blossoms. Then Malio sounded the flute, as Laielohelohe began to snip the lehua blossoms, and she stopped, for her attention was attracted to the music. Three times Malio sounded the nose flute. Then said Laielohelohe, " If you are a woman who sounds the flute, then let us two kiss." BECKWITH] BECKWITH] TEXT AND TRANSLATION24 243 la manawa, pii ae la o Halaaniani ma kekahi kumu laau a nana aku la. la i'anei maluna o ka laau, kani ana ka Pu la-i a Maijo, kani hou aku la o ka lua ia, pela a hiki i ka lima o.ke kani ana o ka pu la-i, aolo o Halaaniani i ike iki ua huli ac ka maka a. hoolohe i keia. mea kani. Kali mai ha o Malio o ka hoi aku o Halaaniani e hai aku i kana mea i ike ai, aole nae i hoi aku, nolaila, hoomau hou aku ha o Malio i ke puhi i ka pu la-i elima hookani ana, aole no i ike iki o, Halaaniani i ka nana o Laielohelohe i keia inca, a hoi wale no. Hoi aku la o Halaaniani a kamailio aku i kona kaikuahine, i mai ha kona kaikuahine, " Loaa ole ae ha ia kaua i ka pu la-i, i kuu hano aku ia loaa? " Hoi aku la laua ma ko laua wahi, a ma kekahi kakahiaka ae, hiki hou no laua i kahi mua a laua i hoohalua ai. la laua nei a hiki iho, hiki ana no o Laielohelohe ma kona wahi maii. Mamua nae o ko, laua hiki ana aku, ua hai mua aku o, Malio i kana olelo. i kona kaikunane penei: " E haku oe i lehua, e huihui a bibo i mnca hookahi, aia lohe oe i kuu hookani aku i ka hano, oia kou wa e hookuu iho ai i kela popo lehna ihuna pono ona, malia o hoohuoi keha ia mea." Pu ae la o, Habaaniani iluna o kekahi laau ma kahi kupono ia Laielohelohe. la wa no, kani aku ha ka hano a Malio, ia wa no hoi ko Hahaaniani hoolei ana iho i ka popo leliua mai buna iho o ka haau, a haule pololci iho, ha ma ke alo, ponoi o Laicbohelohe. Ia manawa, alawa pono ae ha na maka o Laielohelohe iluna, me ka olelo ae, "mIa he kane oc ka inca nana keia makania, a me keia hano o kani nei, ahaila, na'7u oe, ia he wahine oe, alaiha i aikane oe na 'u." A lohe o Halaaniani i keia olelo, he mea manawa ole ia noho ana ihalo e hui me kona kaikuahine. Ninau mai o Malio, hai aku ha oia i kana mea i ike ai no Laielohelohe. I aku o Malio ia Halaaniani, " E hoi kaua a kakahiaka hiki hou inai kaua ianei, ia inanawa e lohe maopopo aku ai kaua i kona manao."1 Hoi aku ha laua, a ma kekahi kakahiaka ana ae, pii hou aku ha, Ia lana i hiki aku ai a noho, iho, hiki mai ha o Laielohelohe ma kona wahi mau e kui lehua ai. Ia manawa, hookani aku ha o Malio i ka hano, ia Laielohelohe e hoomaka aku ana e ako belina, aole nae e hiki, no ka mea, ua bibo ba o Laielohelohe i ka hoolohe i ka mea kani. Ekolu hookani ana a Malio i ka hano. Ia manawa no, pane mai o Laielohebohe, "Ina he wahine, oe ka inca nana keia hano, alaila, e honi no kaua." 244 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 At Laielohelohe's words, Malio approched Laielohelohe and-the girl saw her, and she was a stranger to Laielohelohe's eyes. Then she started to kiss her. And as the girl was about to give the promised kiss, Malio said, "Let our kiss wait, first give my brother a kiss; when you two have done, then we will kiss." Then said Laielohelohe, " You and your brother may go away, do not bring him into my presence; you both go back to your own place and do not come here again. For it was only you I promised to greet with a kiss, no one else; should I do as you desire, I should disobey my good guardian's command." When Malio heard this she returned to her brother and said, "We have failed to-day, but I will try my supernatural arts to fulfill your desire." They went back to the house, then she directed Halaaniani to go and spy upon Laieikawai. When Halaaniani came to Keaau as his sister directed, he neither saw nor heard of Laieikawai. BECKWITH] BECK WITH]TEXT AND TRANSLATION24 245 A no keia olelo a Laielohelohe, hoopuka aku la o Malijo imua o Laielohelohe, a ike mai la kela ia ianei, a he mea malihini hoi ia i ko Laielohelohe mau maka. Ia wa, hoomaka mai la liela e hooko, e like me kana olelo mua ma ka honi ana o lana. A no ka hahai ana mai o Laielohelohe e honi me Malio, i aku o Mauio, "Alia kaua e honi, me kuu kaikunane mua oe e honi aku. ai. a pan ko olua manawa, alaila, honi aku kaua." I mai o Laielohelohe, " E hoi oe a liou kailiunane, mai hoike mai ia ia. imua o 'u, e hoi olua ma lio olua wahi, mai hele hou mai. No ka mea, o oe wale no ka'u mea i ae aku e haawi i lio'u aloha nou ma ko kaua honi ana, aole au i ae me liekahi mea e ae. Ina e hooko, au i kan noi, alaila, ua line wau i ka olelo, a ko'u mea. nana e malama maikai nei." A lohe o Malio i keia olelo, hoi aku la a hai i liona. kaikunane, me ka i aliu, " Ua nele ae nei kaua i keia la, aka, e hoao wan ma linu mana, i ko ai liou maliemake." Hoi aliu la laua a hiki i lia hale, ia manawa, liena ae la oia. ia Halaaniani e hele e makai aku ia Laieikawai. Ia Halaaniani i hiki ai ma Keaau, mamuli o lie kanoha a kona kaikuahine, aole oia i ike a, i lohe hoi no Laieikawai. CHAPTER XXIV On his arrival there, Halaaniani heard there was to be a great day for Kakalukaluokewa, a day of celebration for the marriage of Laielohelohe with Kekalukaluokewa. And when he had carefully noted the day for the chief's wedding feast he returned and told his sister this thing. When Malio heard it she said to her brother, "On the marriage day of Kekalukaluokewa with Laielohelohe, on that day Laielohelohe shall be yours." Now Aiwohikupua's sisters were wont to go down to the sea at Keaau to keep watch for their husband, to make sure if he were dead or not. As Aiwohikupua's sisters were on the way to Keaau, they heard of the festival for Kekalukaluokewa and Laielohelohe. When the great day drew near, Waka went down from Paliuli to meet Kekalukaluokewa, and Waka said to Kekalukaluokewa: "Tomorrow at sunrise call together all the people and the chiefs of the household to the place prepared for the celebration; there let all be assembled. Then go and show yourself first among them and near midday return to your house until day declines, then I will send a mist to cover the land, and.the place where the people are assembled. "When the mist begins to close down over the land, then wait until you hear the birds singing and they cease; wait again until you hear the birds singing and they cease. "And after that I will lift the mist over the land. Then you will see up to Paliuli where the cloud rises and covers the mountain top, then the mist will fall again as before. " Wait this time until you hear the cry of the alae bird, and the ewaewaiki calling; then come out of the house and stand before the assembly. "Wait, and when the oo birds call and cease, then I am prepared to send Laielohelohe. " When the voice of the iiwipolena sounds, your wife is on the left side of the place of meeting. Soon after this, you will hear the land snails 67 singing, then do you two meet apart from the assembly. 246 MOKUNA XXIV Ia manawa nae ana i hiki aku ai, lohe iho la o Halaaniani, he la nui no Kekalukaluokewa, he la hookahakaha, no ka hoao o Laielohelohe me ua Kekalukaluokewa nei. A maopopo iho la ia Halaaniani ka la hookahakaha o na'lii, hoi aku la oia a hai aku i kona kaikuahine no keia mea. Ia Malio i lohe ai, olelo ae la oia i kona kaikunane, "A hiki i ka la hookahakaha o Kekalukaluokewa me Laielohelohe, oia ka la e lilo ai o Laielohelohe ia oe' " A he mea mau hoi i na kaikuahine o Aiwohikupua ka iho i kai o Keaau e hoohalua ai no ka lakou kane, no ka make a make ole paha. I ua mau kaikuahine ne~i o Aiwohikupua e iho ana i Keaau, lohe lakou he la nui no Kekalukaluokewa me Laielohelohe. I ke kokoke ana aku i ua la nui nei, iho aku la o Waka mai Paliuli aku e halawai me Kekalukaluokewa a olelo aku. la o, Waka ia, Kekaluka luokewa: "Apopo, i ka puka ana o ka la, e kuahaua oe i na kanaka a pau, a me kou alo alii e hele aku ma, kahi an i hoomakaukau ai no ka hookahakaha, malaila e akoakoa ai na. mea a Pau. Ia manawa e hele aku oe e hoike mua ia oe, a kokoke aku i ke awakea, alaila, e hoi oe i kou hale; aia a hiki aku mahope iho o ka auina la, ia manawa, e hoouhi aku wau i ka noe maluna o ka aina, a maluna. hoi o, kahi e akoakoa ai na kanaka. "Aia a hoomaka mai ke poi ana o ka noe ma ka aina, alaila, e kali oe ia wa, a lohe oe i ka leo ikuwa a na, manu a haalele, wale; kali hou aku oe ia wa, a lohe hou oe i ka leo ikuwa hou o na manu a haalele wale. "A mahope oia manawa, e hoopau aku no wau i ka noe maluna o ka aina. Alaila, e nana oe ia uka o Paliuli, i pii ka ohu a uhi iluna o na kuahiwi, ia manawa e uhi hou ana ka noe e like me mamua. "E kali oe ia manawa, mna e lohe oe i ke keu a ka Alae, a me ka leo o ka Ewaewaiki e hoonene ana. Ia manawa, e puka oe mai ka hale nei aku, a ku mawaho o ke anaina. "Hoolohe oe a e kupinai ana ka leo o na manu Go a haalele, alaila, ua makaukau wau e, hoouna mai ia Laielohelohe. "Aia kupinai mai ka leo o na Jiwipolena, alaila, aia ko wahine ma ke kihi hema o ka aha. A ma ia hope koke iho oia manawa, e lohe auanei oe i ka leo o na Kahuli e ikuwa ana, ia manawa e. hui ai olua ma ke kaawale. 247 248 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 "And when you two meet, a single peal of thunder will crash, the earth tremble, the whole place of assembly shall shake. Then I will send you two on the birds, the clouds and mist shall rise, and there will be you two resting upon the birds in all your splendor. Then comes Laieikawai's disgrace, when she sees her shame and goes off afoot like a captive slave." After all this was arranged, Waka returned to Paliuli. Already has Halaaniani's expedition been described to look after his wife Laieikawai at Keaau, and already has it been told how he heard of the marriage celebration of Kekalukaluokewa and Laielohelohe. On the day when Waka went to Keaau to meet Kekalukaluokewa, as we have seen above, On that very day, Malio told Halaaniani to get ready to go down to the festival, saying: " To-morrow, at the marriage celebration of Kekalukaluokewa and Laielohelohe, then Laielohelohe shall be yours. For them shall crash the thunder, but when the clouds and mist clear.away, then all present at the place of meeting shall behold you and Laielohelohe resting together upon the wings of birds." Early in the morning of the next day, the day of the chief's marriage celebration, Kihanuilulumoku was summoned into the presence of Aiwohikupua's sisters, the servants who guarded Laieikawai. When the lizard came, Kahalaomapuana said, "You have been summoned to take us down to the sea at Keaau to see Kekalukaluokewa's wedding feast. Be ready to take us down soon after the sun begins to decline." Kihanuilulumoku went away until the time appointed, then he came to them. And as the lizard started to come into his mistress's presence, lo! the land was veiled thick with mist up there at Paliuli, and all around, but Kihanuilulumoku did not hurry to his mistresses, for he knew when the chiefs' meeting was to take place. When Kekalukaluokewa saw this mist begin to descend over the land, then he remembered Waka's charge. He waited for the remaining signs. After hearing the voices of the ewaewaiki and the land shells, then Kekalukaluokewa came out of his house and stood apart from the assembly. Just at that moment, Kihanuilulumoku stuck out his tongue as a seat for Laieikawai and Aiwohikupua's sisters. And when the voice of the thunder crashed, clouds and mist covered the land, and when it cleared, the place of meeting was to be seen; and there were Laielohelohe and Halaaniani resting upon the birds. HZCKWITHJ BUCK WI~h]TEXT AND) TRAN SLATION24 249 "la olua e liui ana,.hookahi hekili e kui ia inanawa, nakolo ka honua, haalulu ka aha a p-au. la rmanawa, e hoouna aku wan ia oula maluna o na mann, a mao ae ka ohu a me ka nloe, aia olua e kau itku aria iluina o na manu me ko olula nani nui. la manawa e ku ai ka makaia 0 Laieikawai, i ike ai oia i kona hilahila, a holo aku me he pio kauwa la." A pan keia mau mea, hoi aku la o Waka iuka 0 Pahiuli. Mamutt iho nei, uia oleloia ua hiki aku o Halaaniani i Keaau, e ike i ka po1n0 0 kaila wahine (Laieikawai), a ua oleloia no hoi, ua lohe oia he la. hookahakaha no Kekalukaluokewa me Laielohelohe. I kela la a Waka i hiki ai i Keaau e halawai me Kekainkaluokewa, e like me kca kakou ike ana ma tuna ae. Oia no ka la a Malio i olelo aku ai ia H1alaaniani e hoomnakaukau no ka iho e ike, i ka la hookahakaha 0 Laielohelohe mna; ine ka i aku tnae 0 Malio i kona kaikunane, "Apopo, i ka, la hookahakaha o Laielohielohe me Kekalukaluokewa, ia manawa e lilo ai o, Laielohelohe ia oe, no laua auanei ka hekili ekui, a mao ae ka ohu a me ka floe, alaila, c ike auanei ka aha a pan, 0 oe a me Laielohelohe ke kau Pu miai iluua o ka elieu o na manu." I ke kakahiaka nui 0 kekahi la ae, oia hoi ka, la hookahakaha o ua mian Alii nei, kiiia aku la 0 Kihanuilulumokui, a hele mai la imnia. 0 na kaikuahine o Aiwtohikupua kona mau kahu nana e mnalama. A hiki inai la nia moo nui nei, olelo aku la o Kahalaomapuana, "I kiiia aku nei oe e lawe ae oe ia. makou i kai o Keaau, e nana makou i ka la hookahakaha o Kekainkaluokewa, aia, a hiki i ka auina la a niahope iho oia manawa e kii mai oe a iho aku kakou." Ifoi aku la o Kihanuilulumoku, a hiki i ka manawa i kauohaia'i, a hele mai la. I ua moo nei i hoomaka ai e hele mai imua o kona mau Haku, aia hoi, ua uhi paaia ka aina i ka noe IDai uka 0 Paliuli a puni ka aina; aka, aole i wikiwiki o Kihannilulumoku i ka lawe i kona, mau Ilaku, no ka mine, uai maopopo no iii Kihanuilulumoku ka mnanawa e hui ai na'Lii. A ike o Kekalukaluokewa i keia noe i uhi niua mai malunia o ka amia, alaiLa, hoomanao, ae la ia i ke kauoha a Waka. Kakali hon aku la no oia i na hoajiona i koe. Mahope iho oia manawa, Lohe, ae la kela i ka Leo o ka Ewaewaiki a me ke Kahuli, ia manawa, puka aku la o Kekalukaloukewa mai kona hale aku a k-u mawaho 0 ka aha, ma kahi kaawale. I kela manawa, oia ka manawa a Kihanuilulumoku i kuu aku ai i kona alelo i waho i noho iho ai o Laieikawai me na kaikuahine o Aiwohikupua. A i ke kui ana, o ka leo o ka, hekiLi, uhi ka ohu a me ka noe, a i ka, mao, ana ae, i nana aku ka hana o ka aha, aia o LaieLohelohe me Halaaniani e kau mai ana iLuna o na, manu. O6064-18 ----32 250 HAWAIIAN ROMANCE OF LAIEIKAWAI [BTH. ANN. U Then also were seen Laieikawai and Aiwohikupua's sisters seated upon the tongue of Kihanuilulumoku, the great lizard of Paliuli. Now they arrived at the same instant as those for whom the day was celebrated; lo! Laieikawai saw that HIalaaniani was not dead, and she remembered Kahalaomapuana's prediction. When Kekalukaluokewa saw Halaaniani and Laielohelohe resting on the birds, he thought he had lost Laielohelohe. So Kekalukaluokewa went up to Paliuli to tell Waka. And Kekalukaluokewa told Waka all these things, saying: "Halaaniani got Laielohelohe; there she was at the time set, she and Halaaniani seated together! " Said Waka, " He shall never get her; but let us go down and I will get close to the place of meeting; if she has given tIalaaniani a kiss, the thing which I forbade her to grant, for to you alone is my grandchild's kiss devoted-if she has defiled herself with him, then we lose the wife, then take me to my grave without pity. But if she has harkened to my command not to trust anyone else, not even to open her lips to Halaaniani, then she is your wife, if my grandchild has harkened to my command." As they approached, Waka sent the clouds and mist over the assembly, and they could not distinguish one from another. Then Waka sent Kekalukaluokewa upon the birds, and when the clouds cleared, lo! Laielohelohe and Kekalukaluokewa sat together upon the birds. Then the congregation shouted all about the place of assembly: "The marriage of the chiefs! The marriage of the chiefs! "68 When Waka heard the sound of shouting, then Waka came into the presence of the assembly and stood in the midst of the congregation and taunted Laieikawai. When Laieikawai heard Waka's taunts, her heart smarted and the hearts of every one of Aiwohikupua's sisters with her; then Kihanuilulumoku bore them back on his tongue to dwell in the uplands of Olaa; thus did Laieikawai begin to burn with shame at Waka's words, and she and her companions went away together. On that day, Kekalukaluokewa wedded Laielohelohe, and they went up to the uplands of Paliuli until their return to Kauai. And Halaaniani became a vagabond; nothing more remains to be said about him. And when the chief resolved to return to Kauai, he took his wife and their grandmother to Kauai, and the men together with them. BNCKWITR I BNCKWITII ITEXT AND TRANSLATION25 251 la manawa no hoi, ikeia mai la o, Laieikawai me na kaikuahine o Aiwohikupua e kau mai ana iluna. o ke alelo o Kihanuilulumnoku ka mno( nui o Paliuli. la lakou i hiki ai i kela manawa hookahi me na mnca nona, ka la hookahakaha; aia hoi ua ike aku la o Laieikawai ia Halaaiiiani aole i make, alaila, hoomanao ae la oia, i ka olelo wanana a Kahalaomapuana. I kela manawa a Kekalukaluokewa i ike aku ai e kau mai ana o Halaamaian me Laielohelohe iluna o, na manu, alaila, manao ae la 0 Kekalukaloukewra i kona nele ia Laielohelohe. la inanawa, pii aku la o Kekalukaluokewa iuka o Paliuli, e. hai Aku i keia mca, ia Waka. A Iiai aku la o Kakalukaloukewa. ia Waka i keia man mea, "PUa lilo o Laiclolielohe ia Halaaniani, aia oia ke kau pu la me Halaaniani i keia inanawa." I mai la o Waka, "Aole e lilo ia ia, aka, e iho aku kaua a kokoke Aku wau i ka aha, mna ua haawi aku oia i kona ihu e honi aku ia Ilala-aniani, ka mea a'u i kauoha aku ai aole e lilo i ka mea e ae, a ia oe wale no e laa'i ka, ihu o kiun moopuina, a laa Pu flo hoi me konakino, alaila, ua nele kaua i ka wahine ole, alaila, e lawe aku oe ia 'u ika hta me ko minainina ole. Aka, hoi, ua hoolohe aku la ia i ka'u kantoha, aole e lilo i kakahi inca e ae, aole. no hoi e lilo, ka leo ma kona pane-, ole aku ia Halaaniani, alaila, ua wahine no oe, ua hoolohe no kiiu inoopunai i ka'u olelo." Ia laula i kokokee~ hiki aku, hoouna aku la o Waka i ka noe a me ka ohu maluna o ka aha, a ike ole kekahi i kekahi. Ia manawa i hoouna aku ai o Waka. ia Kekalukaluokewa inaluna o na manii, a i ka mao ana ae o ka noe, aia hoi e kau pu inai ana o L-aieloheloie, me K~ekalukaluokewa iluna, o na mann, alaila, uwa ae la ke anaina kanala a, puni ka ha, " Hoao na'Iii e! hoao na,'Iii e!! " A lohe o Waka i keia pihe uwa, alaila, hiki mai la o, Waka iinua o kca aha, a ku mai la iwaenakonu o ke. anaina, a hoopuka mina la i olelo hoohilahila no Laieikawai. A lohe o Laieikawai i keia, leo h~oohilahila a Waka ia ia, walania iho la koila naau, a me na kaikuahine Pu kekahi o Aiwohikupua, ia manawa, lawe aku la ke alelo o Kihanuilulumoku ia Lakou a noho iuka o Olaa, oia ka hoomaka, ana o Laieikawai e, hoaaia i kona hilahila, nui no ka olelo a Waka, a hele, pu no hoi me, kona mau hoa. I kela la, hoao ae la o Kekalukaluokewa mne Laielohelohie, a hioi aku la iuka o, Paliuli a hiki i ko lakou hoi ana i Kauai. A lilo iho la a Halaaniani i mea nele loa, aole ona kainailio i koe. A ma ko ke A~ii kane manaopaa, e hoi no i Kauai, lawe ae la oia i kana wahine, a me ko laua, kuipunawahine i Kauai, o na kanaka Pu me lakou. 252 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. U When they were ready to return, they left Keaau, went first to Honoulilli on Oahu and there took Kapukaihaoa with them to Kauai; and they went to Kauai, to Pihanakalani, and turned over the rule over the land and its divisions to Kapukaihaoa, and Waka was made the third heir to the chief's seat. (At this place let us tell of Laieikawai and her meeting with the prophet, Hulumaniani.) Laieikawai was at Olaa as beautiful as ever, but the art of resting on the wings of birds was taken away from her; nevertheless some of her former power remained and the signs of her chiefly rank, according to the authority the sisters of Aiwohikupua had over the lizard. BECKWITHIR HAWAIIAN ROMANCE OF LAIEIKAWAI 253 A makaukau lakou e hoi, haalele lakou ia Keaau, hiki mua lakou i Oahu nei, ma Honouliuli, a lawe ae la ia Kapukaihaoa me lakou i Kauai, a hiki lakou i Kauai, ma Pihanakalani, a iii ae la ka hooponopono o na aina, a me ke aupuni ia Kapukaihaoa, a hooliloia iho la o Waka oia ke kolu o ka hooilina o ka noho alii. (Ma keia wahi, e kamajilo kakou no Laieikawai, a me kona loaa ana, i ka Makaula ia Hulumaniani.) la Laieikawai ma, ma. Okaa, e noho ana no oia me kona nani, aka, o ka mana noho iluna o ka eheu o na. manu, oia ka mea i kaawale mai o Laieikawai aku, koe no nae kekahi mau kahiko e ae, a me kekahi' mau hoailona alii ia ia, mamiili o ka mana i loaa i na kaikuahine o Aiwohikupua, mai a Kihanuilulumoku ae. CHAPTER XXV When Laieikawai returned from Keaau after Waka had disgraced her, and dwelt at Olaa. Then Aiwohikupua's sisters consulted how to comfort the heavy heart of the princess. Laieikawai, for her shame at Waka's reproaches. They went and told Laieikawai their decision, saying: "O princess of peace, we have agreed upon something to relieve your burden of shame, for not you alone bear the burden; all of us share your trouble. "Therefore, princess, we beseech you, best ease your heart of sorrow; good fortune shall be yours hereafter. " We have agreed here to share your fortune; our younger sister has consented to go and get Kaonohiokala for your husband, the boy chief who dwells in the taboo house at the borders of Tahiti, a brother of ours, through whom Aiwohikupua gained the rank of chief. " If you will consent to your brother being fetched, then we shall win greater honor than was ours before, and you will become a sacred person of great dignity so that you can not associate with us; now this is what we have thought of; you consent, then your reproach is lifted, Waka is put to shame." Said Laieikawai, "Indeed I would consent to ease my burden of shame, only one thing I will not consent to-my becoming your brother's wife; for you say he is a taboo chief, and if we should be united, I should not see you again, so high a chief is he, and this I should regret exceedingly, our friendship together." Said her companions, " Do not think of us; consider your grandmother's taunts; when her reproach is lifted, then we are happy, for we think first of you." And for this reason Laieikawai gave her consent. Then Kahalaomapuana left directions with Laieikawai and her sisters, saying: " I go to get our brother as husband for the princess; your duty is to take good care of our mistress; wherever she goes, there you go, whatever she wishes, that is yours to fulfill; but let her body be kept pure until I return with our brother." 254 MOKUNA XXV la Laieikawai ma i hoi aku ai mai Keaau akii, mahope iho o kona hoohilahila ana e Waka, a noho ma Olaa. la manawa, kukakuka ae la na kaikcuahine, o Aiwohikupua i ka mea hiki ke hooluolu aku i ka naau kaumaha o ke a~ii (Laieikawai) no kona hilahila i ka olelo kumakaia a Waka. Hele aku la lakou a hai aku la i ka lakou olelo hooholo i kuka ai imna o Laieikawai me ka i aku: " E ke Alii wahine o ka lai; ua kukakuka ae nei makou i mea e hoopau ai i kou naau. kanmaha no kou. hoohilahilaia, aka, aole o oe wale kai kaumaha, o kakou like no a pan, no ka mea, ua komo like kakou. a pau. no ia pilikia hookahi. " Nolaila, e ke Alii e, ke noi aku. nei makou ia oe, e, pono no e hoopauia kou naau kaumaha, no ka mea, e hiki mai ana ia oe ka pomaikai ma keia manawa aku. " Ua hooholo ae nei makou. i pomaikai like no kakou, ua ae ae nei ko kakou kaikaina e kii Aku ia Kaonohiokala i kane nan, he keiki Alii e noho la i Kealohilani., ua hoonohoia ma ka pea kapu o kukuin o Tahiti, he kaikunane no no kakon, ko Aiwohikupua inca nana i hoalii mai ia ia. "mIa e ae oe e kiiia ko kakou. kaikunane, alaila, e loaa ia kakou ka hanohano nui i oi aku mamna o keia, a e INo auanei oe i inca kapu ihiihi boa, me ko launa ole inai ia makon, a oia. ka makou i noonoo iho nei, a ae oe, alaila, ku kou makaia, hilahula o Waka." I mai la o Laieikawai, " Ua ae no wan e hoopan i ko'n kanmaha hilahila, a hookahi a'u mea ae ole, o kuu lilo ana i wahine na ko kakou kaikunane; no ka meca, ke. olelo mai nei onkou, he Alii kapu kela, a mna paha e hoao mana, pehea la wan e ike hon ai ia onkon, no ka mea, he Alii kapu kela, a oia kau meca minamnina. lea, o ko kakon lanna pn ana.." I aku la kona. mau hoa, " Mai rnanao mai oe ia makou, e nana oe i ka olelo hoohilahila a ko kupunawahine, aia ku kona makaia, alaila pono makou, no ka mea, o oc no ka inakon imca minaao nui."' A no keia inea, hooholo ae la o Laieikawai i kona ae. Ia inanawa, hai inai la o Kahalaoinapnana i kana oebb kanoha ia Laieikawai, a me kona mau kaikiiaana, "1Ke kii nei an i ko kakou kaiknnane i kane na ke Alli, e pono ia oukon ke malama pono, i ko kakon Hakn, ma kana wahi e hele ai, inalaila oukou, na mea ana a pan. e makemake ai, oia ka onkou. e hooko akn; aka., koe nae ka inaluhia o kona kino a hiki mai inaua me ke kailninane o kakon." 255 256 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 After saying all this, Kahalaonapuana left her sisters and was borne on the back of the big lizard Kihanuilulumoku and went to fetch Kaonohiokala. (At this place we will leave off speaking of this journey; we must tell about Laieikawai and her meeting with the prophet who followed her from Kauai hither, as related in the first two chapters of this story.) After Kahalaomapuana left her sisters, the desire grew within Laieikawai's mind to travel around Hawaii. So her companions carried out the chief's wish and they set out to travel around about Hawaii. On the princess's journey around Hawaii they went first to Kau, then Kona, until they reached Kaiopae in Kohala, on the right-hand side of Kawaihae, about five miles distant; there they stayed several (lays for the princess to rest. During the days they were there the seer saw the rainbow arching over the sea as if right at Kawaihae. The uplands of Ouli at Waimea was the place the seer looked from. For in former chapters it has been told how the seer came to Hilo, to Kaiwilahilahi, and lived there some years waiting for the sign he was seeking. But when it did not come to the seer as he waited for the sigp he was seeking, then he waited and sought no longer for the sign he had followed from Kauai to this place. So he left Hilo, intending to go all the way back to Kauai, and he set out. On his return, he did not leave the offerings which he had brought from Kauai thither, the pig and the cock. When he reached Waimea, at Ouli, there he saw the rainbow arching over the sea at Kawaihae. And the seer was so weary he was not quick to recognize the rainbow, but he stayed there, and on the next day he did not see the sign again. Next day the seer left the place, the very day when Laieikawai's party left Kaiopae, and came back above Kahuwa and stopped at Moolau. When the seer reached Puuloa from Waimea, he saw the rainbow arching over Moolau; then the seer began to wonder, "Can that be the sign I came to seek?" The seer kept right on up to the summit of Palalahuakii. There he saw the rainbow plainly and recognized it, and knew it was the sign he was seeking. BECKWITH] BECK WITH TEXT AND TRANSLATION25 257 Mahope iho o keia mau mea, haalele iho la o Kahalaomapuana i kona mau. kaikuaana, a kau. aku la mainna o ua moo nui nei (Kihanuilulumokn), a kii aku. la ia Kaonohiokala. (Ma keia wahi, e waiho iki i ke kamajilo ana no keia mea. E pono ia kakon e kamajilo no Laieikawai, a me kona loaa ana i ka Makaula nana i ike mai Kauai mai, e like me ka inca i oleloia ma na Mokuna mua clna o keia Kaao.) Mahope iho o ko Kahalaomapnana haalele ana i kona man kaikuaana, kupu ae la iloko o Laieikawai ka manao inakemake e kaapuni ia Hawaii. A no keia manao o Laieikawai, hooko aku la kona mau hoa i ko ke Aiji makemake, a hele aku la e kaapuni ia Hawaii a puni. Ma keia huakai kaapuni a ke Alii, ma Kan mua, ma Kona, a hiki lakon ma Kaiopae i Kohala, ma ka aoao akau mai Kawaihae mai, aneane elima mile ka, loihi mai Kawaihae ae, malaila lakou i noho ai i kekahi mau la, no ka mea, ua makemake iho la ke Alii wahine e hooluolu malaila. Jioko o ko lakou man la malaila, ike mai la ka Makaula i ka pio a keia anuenue i kai, me he mea la i Kawaihae ponoi la. I uka nae o Ouli, ma Waimea, kahi a ka Makaula i ike mai ai. No ka mea, ua oleloia ma na Mokuna mna ae nei, ua hiki ka Makaula ma Hilo, i Kaiwilahilahi; a ua loihi no na makahiki inalaila o ke kali ana i kana mea i imi ai. Aka, no ka hiki ole i ua Makaula nei ke kali no kana mea i imi ai, nolaila, hoopau ae la oia i kona manao kali a me ka imi aku no kana mea i ukali mai ai mai Kauai mai. Nolaila, haalele keia ia Hulo, a manao ae la oia e hoi boa i Kauai, a hoi aku la. Iloko nae, o ko ka Makaula hoi ana, aole oia i haalele i kana man mea i lawe mai ai mai Kauai mai (oia. ka puaa, a me ka moa).Ma keia hoi ana,5 a hiki ma Waimea, i Ouli, oia ka ka Makanla ike ana aku. i ka pio a ke anuenue i kai o Kawaihae. A no ka mabuhiluhi o na Makaula nei, aole oia i wikiwiki mai e ike i ke ano o ke anuenue, nolaila, hoomaha iho la oia malaila. A ma kekahi la ae, aobe oia i ike hou i keba hoaibona. Ma kekahi ba ae, haabebe ka Makaula ia wahi, oia la no hoi ka la a, Laieikawai ma i haalele ai ia kaiopae, hoi akit la a mauka o Kahuwa, ma Moolau ko lakon wahi i noho ai. I ka Makanla i hiki mai ai i Puuloa mai Waimea mai, ike aku la oia e pio ana ke anuenue i Moobau, ia manawa, haupu iki ae ba ka manao o ka Makaula me, ka nalu ana iloko ona iho, " 0 kuu mea no paha kela i imi mai nei." Hooman mai la ka Makanla i kona. hele ana a hiki ibnna pono o Palalahnakii, alaila, ike maopopo ak-u la. oia i ke ano o ke annenne, me ka hooma-opopo iloko ona, a ike lea i kana mea. e imi nei. 60004-18 33 258 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Then he prayed to his god to interpret the rainbow to him, but his god did not answer his prayer. The seer left that place, went to Waika and stayed there, for it was then dark. In the early morning, lo! the rainbow arched over the sea at Kaiopae, for Laieikawai had gone back there. fhen the seer went away to the place where he had seen the rainbow, and, approaching, he saw Laieikawai plainly, strolling along the sea beach. A strange sight the beautiful woman was. and there, directly above the girl, the rainbow bent. Then the seer prayed to his god to show him whether this woman was the one he was seeking or not, but he got no answer that day. Therefore, the seer did not lay down his offering before Laieikawai. The seer returned and stayed above Waika. The next day the seer left the place, went to Lamaloloa and remained there. Then he went repeatedly into the temple of Pahauna and there prayed unceasingly to his god. After a number of days at Moolau. Laieikawai and her companions left that place. They came and stayed at Puakea and, because the people of the place were surf riding, gladly remained. The next day at noon, when the sun shone clear over the land, the prophet went outside the temple after his prayer. Lo! he saw the rainbow bending over the sea at Puakea, and he went away thither, and saw the same girl whom he had seen before at Kaiopae. So he fell back to a distance to pray again to his god to show him if this was the one he was seeking, but he got no answer that day; and, because his god did not answer his petition, he almost swore at his god, but still he persevered. He approached the place where Laieikawai and her sisters were sitting. The seer was greatly disturbed at seeing Laieikawai, and when he had reached the spot, he asked Laieikawai and her companions, "Why do you sit here? Why do you not go surfing with the natives of the place?" The princess answered, " We can not go; it is better to watch the others." The seer asked again, " What are you doing here?" flECKWITHI DECKWITH] TEXT AND TRANSLATION25 259 Ia manawa, pule aku la oia i kona. akua., e hai mai i ke ano o kela anuenue ana e. ike nei; aka, aole i loaa i kona akua ka hookoia o kana pule. Haalele ka. Makaula ia wahi, hiki aku la oia ma Waika a malaila oia i noho ai, no ka mea, ua poeleele iho la. Ma ke kakahiaka ana ae, aia hoi, e pio ana ke anuenue i kai o Kaiopae, no ka mea, ua iho aku o Laieikawai ilaila. la manawa, iho aku la ka Makaula a hiki i kahi ana, e ike nei i ke anuenue, a i ka hookokoke ana. aku o ua Makaula. nei, ike maopopo aku la oia ia Laieikawai, e kono mau ana i ka lae kahakai. He mea e ka wahine maikai, aia iluna pono o ua kaikamahine nei e pio ana ke anuenue. Ia manawa, pule aku la ka Makaula i kona akua, e hoike mai ia ia i keia wahine, o kana. mea paha e imi nei, aole paha. Aka, aole i loaa kia hoike ana. ma ona la, nolaila, aole ka Makaula i waiho i kana mau mohai imua o Laieikawai, hoi akcu la ka Makaula a noho inauka o Waika. I kekahi la ae, haalele ka Makaula ia wahi, hiki aku la, keia ma Lamaloloa, a noho iho la malaila. Ia manawa, komo pinepine ae la oia, iLoko o ka Heiau i Pahauna, malaila oia i pule hoomau ai i kona akua. Ua Loihi na la mahope iho, o ka noho ana o Laieikawai ma Moobau, haalele lakou ia wahi. Hele aku la lakou a noho ma Puakea, a no kahi heenalu malaila, noloila, ia lakou mabaila e makaikai ana i ka heenalu ana a na ka-maaiina, ua nanea Loa Lakou malaiba. Ma kekahi la ae, ma ke. awakea, i ka wva e lailai ana ka la imaluna o ka aina. Ia wa ka Makaula i puka ae ai mailoko ae o ka Heiau. mahope iho o ka pau ana o kana pule. Aia hoi, ike aku la oia e pio ana ke, anuenue i kai o Puakea, iho aku la ua Makaula nei a hiki ilaila, ike aku la oia, ke kaikamahine no ana i ike inia ai i Kaiopae. A no keia mea, emi hope mai la oia a ma. ke kaawale, pule hou aku La i kona akua e hoike mai i kana mea e imi nei; aka, aole no i loaa ka hoike ana. ma ona la. A no ka. hooko ole ia o kana. mea, e noi nei i kona akua, aneane oia e hoohiki ino aku i kona akua; aka, hoomanawanui no oia. Hoopuka, la aku la a ma kahi o Laieikawai ma e noho ana. He mea pilikia boa i ka Makaula ka ike ana aku ia Laieikawai, a ia lakou ma kahi hookahi, ninau aku la ka Makaula ia Laieikawai ma, "1Heaha ka oukou mea e noho nei maanei, aole he au pu me na kamaaina heenalu mai?" "He mea hiki ole ia makou ke hele aku, wahi a Laieikawai, "he pono e nana aku i ka na kamaaina heenalu ana." Ninau hou aku. ka Makaula, " Heaha ka oukou hana maanei?" 260 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. $8 "We are sitting here, waiting for a canoe to carry us to Maui, Molokai, Oahu, and to Kauai, then we shall set sail," so they answered. To this the seer replied, " If you are going to Kauai, then here is my canoe, a canoe without pay." Said Laieikawai, "If we go on board your canoe, do you require anything of us?" The seer answered, " Where are you? Do not suppose I have asked you on board my canoe in order to defile you; but my wish is to take you all as my daughters; such daughters as you can make my name famous, for my name will live in the saying, 'The daughters of Hulumaniani,' so my name shall live; is not this enough to desire?" Then the seer sought a canoe and found a double canoe with men to man it. Early in the morning of the next day they went on board the canoe and sailed and rested at Honuaula on Maui, and from there to Lahaina, and the next day to Molokai; they left Molokai, went to Laie, Koolauloa, and stayed there some days. On the day of their arrival at Laie, that night, Laieikawai said to her companions and to her foster father: "I have heard from my grandmother that this is my birthplace; we were twins, and because our father had killed the first children our mother bore. because they were girls, when we also were born girls, then I was hidden within a pool of water; there I was brought up by my grandmother. "And my twin, the priest guarded her, and because the priest who guarded my companion saw the prophet who had come here from Kauai to see us, therefore the priest commanded my grandmother to flee far away; and this was why I was carried away to Paliuli and why we met there." BECKWITH] BECKWITH 1TEXT AND TRANSLATION21 261 " E noho ana makou maanei, e kali ana i waa, na, he waa e holo ai i Maui, Molokai, Oahu, a hiki i Kauai, alaila, holo makou." Pela aku o Laieikawai ma. A no keia olelo, i aku ka Makaula, "mIa e holo ana oukou i Kauai, alaila, aia ia'u ka waa, he waa uku ole." I aku la o Laieikawai, "A mna e kau inakon ma ko waa, aole anei an hana e ae no makou?" I aku la ka Makaula, "Auhea oukoni, mai manao onikou i kuu olelo ana, e kau wale oukou maluna o kuu waa, e hoohanmia aku ana au ia oukou; aka, o ko'u makemake, e lilo oukou i man kaikamahine. na'u, me he mau kaikamahine ponoi la, i lilo ai oukon i mea nana e hookaulana i ko'u inoa, aia a lilo, oukou i mea e kanlana ai an, alaila, e ola auanei ko'ti inoa. Na Kaikamahine a Huhimaniani, aia la, ola, kuu ino, pela wale iho la no ko'uimakemake? " la manawa, imi ae la ka Makaula i waa, a loaa ia ia he kaniua, me na kanaka Pu flo hoi. Ma ke kakahiaka o ke-kahi la ae, kan aku la lakon maluna o na waa, a holo aku la a kan ma Honuaula, i Maui; a mai laila aku a Lahaina, a ma kekahi la ae, i Molokai; haalele lakou ia Molokai, hiki lakou ma Laic, Koolanbloa, a inabaila lakou i noho ai i kekahi man la. Ia la a lakoti i hiki ai ma Laie, a ia po iho no, olelo ae. la 0 Laieikawai i kona mani hoa, a me ko lakou makuiakane hookama. Eia kana olebo: " Ua lohe an i ko'n kupunawahinie, ianci ko'u wahi i hanau ai, he man mahoe ka matta, a no ka pepehi o ko mana makniakane i na keiki mnua a ko matia maktiahine i hanan ai no ka. hanan kaikam-ahine wale no, a ia mana lioi, hanau kaikamahine no, nolaiba, ahaiia'i an iboko o ka lnawai, malaila ko'u wahi i hanaiia ai e ko'n kupunawahline. "A o ko'u liua, bibo ia i ke kahuna ka malama, a no ka ike. ana o ke Kahuna nana i malama i ko'u. kokoolua, i ka Makaula -nana, i ike mai mai Kauai mai, nolaiba, kauoha ai ke Kahuna i ko'u kupunawahine, e ahai boa; a. oia ko'n mea i ahaiia'i i Paliuli, a halawai wale kakon." CHAPTER XXVI When the seer heard this story the seer saw plainly that this was the very one he sought. But in order to make sure, the seer withdrew to a distance and prayed to his god to confirm the girl's story. After praying he came back and went to sleep, and as he slept the seer received the assurance in a vision from his god, saying, " The time has come to fulfill your wishes, to free you from the weariness of your long search. She is here-the one who told you her story; this is the one you are seeking. "Therefore arise and take the offering you have prepared and lay it before her, having blessed her in the name of your god. "This done, linger not; carry them at once to Kauai, this very night, and let them dwell on the cliffs of Haena in the uplands of Honopuwaiakua." At this the seer awoke from his dreanm he arose and brought the pig and the cock and held them out to Laieikawai, saying, "Blessed am I, my mistress, that my god has shown youi to me, for long have I followed you to win a blessing from you. "And therefore I beseech you to guard these bones under your special favor, m m istress. and to leave this trust to your descendants unto the last generation." Laieikawai answered, " Father, the time of my prosperity has passed, for Waka has taken her favor from me; but hereafter I shall win honor beyond my former honor and glory; then you shall also rise to prosperity with us." And after these things the prophet did as his god commanded — sailed that night and dwelt in the place commanded. Many days the seer lived here with his daughter above Honopuwaiakua. At one time the seer made one of his customary journeys. As he traveled in his character as seer he came to Wailua. Lo! all the virgin daughters of Kauai were gathered together, all of the rank of chief with the girls of well-to-do families, at the command of Aiwohikupua to bring the virgins before the chief, the one who pleased the king to become the wife of Aiwohikupua. 262 MOKUNA XXVI A lohe ka Makaula i keia mea, alaila, hoomaopopo lea ae la ka Makaula, o ka mea no keia ana e imi nei. Aka hoi, i mea e maopopo lea ai, naue aku la ka Makaula ma kahi kaawale, a pule aku la i kona akua e hooiaio mai i ka olelo a ke kaikamahine. A pau kana pule ana, hoi mai la a hiamoe iho la, a iloko a kona manawa hiamoe, hiki mai la ma o ua Makaula nei, ke kuhikuhi ma ka hihio, mai kona akua mai, me ka olelo mai, " Ua hiki mai ka manawa e hookoia'i kou makemake, a e kuu ai hoi ka luhi o kou imi ana i ka loa. Ano hoi, o ka mea nona ke kamailio ana nona iho ia oukou, oia no ua mea la au i imi ai. "Nolaila, e al ae oe, a e lawe i kau mea i hoomakaukau ai nona, e waiho aku i kau mohai iniua ona, me ka hoomaikai mua me ka inoa o kou akua. 'A pau kau liana, alaila, mai kali, e lawe koke aki ia lakou ma keia po no i Kauai, a hoonoho i na pali o Haena. ilua o IIonopuwaiakua." Ma keia mea, 11puoho ane la ka Makaula mai konia hiamoe ana, ala ae la oi.n a Mlalau iak la i ka pulaa a me ka moa, a bhaau aku la imua o Laieikawai, me kal olelo aku. " Poinaikai wan e kuu Haku, i ka ioike aIna mai a k1lu akla ia oe, no ka mea, he nui ko'u manawa i ukali aku ai in oe mne ka inaoao e loaa ka pomaikai mai a oe mai. "A nolaila, ke noi aku nei au ia oe e ae mai, e malamaia keia mau iwi m11 kou lokomnaikai e kuu Haku, a e waiho pu ia ka pomaikai me ka.'u Imau anmaino a liiki i ka'u hanauna hope." I akl o Laieikawai. " E ka makua, ua hala ke kau o ko'u pomaikai nii, no ka nmea, ua lawe aku o Waka i ka hoopomaikniia mai o'u aku nei; aka, ma keia hope aki, e kali oe a loaa ia'u he pomaikai oi aku mamua o ka pomaikai a ine ka hanohano i loaa mua ia'u, alaila, o oe pu kekahi me nmakou ia hoopomaikaiia." A pau keia mlau mea, lawe ae la ka Makaula e like me ke kauoha a kona akla, holo aku la ia po a hoonoho i kahi i kauohaia. I ua Makaula nei me kana mau kaikamahine mauka o Honopuwaiakua, a he mau la ko lakou lmalaila. He mea mau i ua Makaula nei ke kaahele i kekahi manawa. Iloko o kona la e hele ana ma kona ano Makaula, ia ia hoi i hiki aku ai i Wailua. Aia hoi, ua hoakoakoaia na kaikamahine puupaa a pau o Kauai, ma o ka poe kaukaualii me na kaikamahine koikoi, mamuli nae o ka olelo kuahaua a Aiwohikupua. e laweia mai na kaikamahine puupaa imua o ke Alii, o ka mea a ke Alii e lealea ai, oia ka wahine a ke Alii (Aiwohikupua). 263 264 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 When the seer came within the crowd, lo! the maidens were assembled in one place before the chief. The seer asked some one in the crowd, "What is this assembly for, and why are all these maidens standing in a circle before the chief?" He was told, " All the virgins have been summloned by the chief's command, and the two who please Aiwohikupua, these he will take for his wives in place of Poliahl and Hinaikamalama, and their parents are to be clothed in feather cloaks. Then the seer stood before the chiefs and all the assembly and cried in a loud voice: " O chiefs, it is a wise and good thing for the chief to take whichever one of these virgins pleases him, but not one of these can fill the loss of Poliahu and Hinaikamalama. "If any one of these virgins here could compare in beauty with the left leg of my daughters, then she would be worth it. These are pretty enough, but not like my daughters." Said Aiwohikupua in an angry voice, "When did we ever know that you had daughters!" And those who had brought their daughters before the chief looked upon the seer as an enemy. And to the chief's angry words the seer replied, " Did I not seek diligently and alone for a ruler over all these islands? And this lord of the land, she is my daughter, and my other daughters, they are my lord's sisters. "Should my daughter come hither and stand upon the sea, the ocean would be in tumult; if on land, the wind would blow, the sun be darkened, the rain fall, the thunder crash, the lightning flash, the mountain tremble, the land would be flooded, the ocean reddened. at the coming of my daughter and lord." And the seer's words spread fear through the assembly. But those whose virgin daughters were present were not pleased. They strongly urged the chief, therefore, to bind him within the house of detention, the prison house, where the chief's enemies are wont to be imprisoned. Through the persistence of his enemies, it was decided to make the seer fast within that place and let him stay there until he died. On the day of his imprisonment, that night at dawn, he prayed to his god. And at early daybreak the door of the house was opened for him and he went out without being seen. VINCKWITIll RECK WIT~riTEXT AND TRANSLATION26 265 A hiki aku la ka Makaula iloko o kela akoakoa, aia hoi, ua hoakoakoaia na kaika-mahine ma kahi hookahi, e ku ana imna o ke Alii. Ninan akn la ka Makaula. i kekahi poe o kat Aha, " Heaha ka hana a keia Aha? A heaha hoi ka hana a keia poe k-aikamahine e ku poai Dei imua o ke Alii?"1 Haiia mai la, " Ua kuahauaia na kaikamahine putipaa a patt ma ke. kauoha a ke AXlii, a o ka mea a Aiwohikupua e makemake ai, alaila, e lawe oia elua mau kaikamaliine i inau wahine nana, a o laua na mea pani mia ka hakahaka o Poliahu a me Hinaikamalama, a o na makua nana na kaikamiahinte i laweia i mant wahine na ke Alii, e hoaahuia ka Ahuula no laua." Ia manawa, ku ae la uta Makauila nei, a kahea aku la me ka leo nui jiruna o ke Afii a ine kia Aha a paui: " E ke Alii, ke ike nei an, he mea maikai no ke Alii ka lawe ana i kekahi o keia poe puupaa i mea hoolealea no ke Alii; aka, aole e. hiki i kekahi o keia poe kaikamahine, puupaa ke pani ma ka hakahaka o Polialin a me Hinaikamalama. "Ina i nana iho nei w-an i kekahi o keia Poe puupaa, ua ane, like iki aku ka maikai me ka uha hema o ka'u mau kaikamahine, alaila, e aho la ia. He nani no keia poe, aole naece like aku me kekahi o kau Poe kaikamahine." I mai la o Aiwohikupua me ka Leo huhu, " I nahea makou i ike ai' he, kaikamahine kaii? A o iia Makaula nei, lilo ae La ia i enemi no ka poe nana na kaikamahine i laweia imna o ke Alii. A. no ka olelo hnhu ana mai o ke Alii, i aku ua, Makaula nei, "Owau hookahi ka rnea i imi ikcaika i Hakn no ka aina a pann na moku, o uia Hakti Ia o ka aina, oia. mia kaikamahine la a'u, a o na kaikamahine e ae 'u, he mani kaikuahine no ia no kuu Haku kane. "na e hele muai ua kaikamahine nei a'u a ku iloko o ke kai, he kaikoo mna ka moana, mna e. kii ma ka aina, lulu ka makani, main ka la, tia ka ua, kni ka hekili, olapa ka uwila, opaipai ka, manna, waikahe ka aina, pualena ka moania i ka hele a kun kaikamahine Haku." A -no keia olelo a ka Makaula, lilo iho la ia olelo ana i mea eehia rto Da kanaka a. puni ka aha. Aka hoi, o ka poe nana nia kaikama'.hine punpaa, aole o lakou olnoin. Nolaila, koi ikaika ae la lakou i ke A-Iii, e hoopaaia iloko o ka hale p~aehuimnu (Ilalepaahao), kahi e hoopaa ai i ko ke Alii poe lawehala. Ma ka manaopaa o kona poe enemi, hooholoia ae la ua Makaula nei e laweia iloko o kahi paa, a malaila oia e nohio ai a make. Ma ka la o na Makaula. nei e hoopaaia 'i, a ma ia po iho, ma ka wanaao, pule aku la oia. i kona akna., a ma kona ano Makaula, ua hiki aku ka leo o kana pule imna o kona akna. A ma ka malamalama loa ana ae, ua wveheia ka puka. o ka hale nona, a hele aku la. oia me kona. ike oleia mai. 60604-18 ----3 —4 266 HAWAIIAN ROMANCE OF LAIEIKAWAI [BTH. ANN..X In the morning the chief sent the executioner to go and see how the prophet fared in prison. When the executioner came to the outside of the prison, he called with a loud voice: "O Hulumaniani! O Hulumaniani! Prophet of God! How are you? Are you dead?" Three times the executioner called, but heard not a sound from within. The executioner returned to the chief and said, "The prophet is dead." Then the chief commanded the head man of the temple to make ready for the day of sacrifice and flay the prophet on the place of sacrifice before the altar. Now the seer heard this command from some distance away, and in the night he took a banana plant covered with tapa like a human figure and put it inside the place where he had been imprisoned, and went back and joined his daughters and told them all about his troubles. And near the day of sacrifice at the temple, the seer took Laieikawai and her companions on board of the double canoe. In the very early morning of the day of sacrifice at the temple the man was to be brought for sacrifice, and when the head men of the temple entered the prison, lo! the body was tightly wrapped up, and it was brought and laid within the temple. And close to the hour when the man was to be laid upon the altar all the people assembled and the chief with them; and the chief went up on the high place, the banana plant was brought and laid directly under the altar. Said the chief to his head men, " Unwrap the tapa from the body and place it upon the altar prepared for it." When it was unwrapped there was a banana plant inside, not the prophet, as was expected. "This is a banana plant! Where is the prophet? " exclaimed the chief. Great was the chief's anger against the keeper of the prison where the prophet was confined. Then all the keepers were called to trial. While the chief's keepers were being examined, the seer arrived with his daughters in a double canoe and floated outside the mouth of the inlet. The seer stood on one canoe and Aiwohikupua's sisters on the other, and Laieikawai stood on the high seat between, under the symbols of a taboo chief. As they stood there with Laieikawai, the wind blew, the sun was darkened, the sea grew rough, the ocean was reddened, the streams went back and stopped at their sources, no water flowed into the sea.69 After this the seer took Laieikawai's skirt 70 and laid it down on the land; then the thunder cracked, the temple fell, the altar crumbled. BECKWITH I bECK W1TU ITEXT AND TRAN4SLATION26 267 Ia kakahiaka, hoouna aku la ke Alii i kona Ilamuku e hele Aku e ike i ka poflo o ua Makaula nei maloko o kahi paa o ke Alii. A hiki aku la ka l~amuku inawaho o ka hale, kahi i hoopaaia'i ka Makauila, a kahea aku la oia mie ka leo nui. "1E Hulumaniani e! E Hulumaniani e!! E ka Makaula o kce akuia!!! Pehea oe? Ua make anci oe? " Ekoiu hea ana o ka Ilamiuku i keia olelo, aole nae oia, i lohie i kekahi leo nioloko mai. Hoi aku la ka Jlamuku, a hai aku la i ke Afili " Ua make ka Makaula." E hioomakaukau nio ka la e Kauwila ai ka Hei-au, a kau aku. la manawa, kauoha ae la ke Alii i na Luna o ka Heiau, a kau aku i ka Makaula ma, ka lele imnua o ke kualiu. A lolie ka Makaula i keia.ma ina a kahi kaawale aku, a mia iai po iho0, lawe aku la oia hookah11i pumiaia, ua wahdia, i ke kapa, me he kupapau la., a hookomoia iloko o kahi i hoopaaia'i ua Makaula, nei, at hoi aku la a hui ine kaina mau kaikamaliine, a hai aku la i keia man inea, a me kona, pilikia ana. A kokoke i ka la kauwila o kfa LHei-aii lawe ac la ka Makalula ia Laieikawai, a me kona miau hoa Pu ina-luna o nia waa. I ke kakahiaka niih hioi o ka la e kauwila ai kda Ileiat, kiiia aku hi ke kanaka o kat Ieiau, a, i ke koimo ana aku o na Luna o ke Alii, aia hoi, ua paa i ka wahiia, laweia, aku la a waiho inaloko o ka. Heiau. A kokoke i ka horn c hnua'i ke kanaka ma ka lele, akoakoa ae ln na. nica a Pau a me ke AMii pu; a hiki ke Alii jitia o ka anuu, laweia mnai la ua puninia la i wahiia a kupono i-nalalo o ka lele. I akun ke Alii i kona man Luina, " E wehe i ke kapa o ke kupapau, a kau aku iluna o ka lele i hoomakaukauia nona." I ka wehie ana, ae, aia he pumnia ko loko, aole ka Makaula ka mea imanaoia. "He puiiiiia keia! Auhea hoi ka Makaula," wahi a ke Alii. Nui loa ihio la ka huhu o ke Alii i in Lima o ka, Halepaahao, kahi h foopiaia a'i ka iMakaula. I kela manawa, hookolokoloia iho la kona, mnau Luna. Ia manawa hoi e hookolokoloia ana na Luna o ke Alii, hiki mai la ua Makaula nei me kana man kaikaniahine maluna o ke kaulua, a Lana mawaho o ka nuku o ka muliwai. Ku mai la ka Makaula ma kekahi waa, a o na kaikuahine o Aiwohikupua ma kekahi waa, a o Laieikawai hoi iluna o ka pola. o na waa kahi i ku mai ai, iloko hoi o kona puloulou Alii kapu. Ia wa a lakou e ku la me Laieikawai, lulu ka makani, malu ka la, kaikoo ke kai, pualena ka moana, hoi ka waikahe o na kahawai a paa ina kiimu wai, aole he puka wai i kai. A pan in, lawe ka Makaula i ka pa-u o Laieikawai a waiho iinka, ia wa, kui ka hekili, hiolo ka Heiau, haihai ka lele. 268 HAWAIIAN ROMANCE OF LAIEIKAWAI [BTHU. A N. 83 After all these signs had been displayed, Aiwohikupua and the others saw Laieikawai standing above the canoes under the symbol of a taboo chief. Then the assembly shouted aloud, " the beautiful woman! 0 the beautiful woman! How stately she stands! " Then the men ran in flocks from the land down to the sea beach; one trampled on another in order to see. Then the seer called out to Aiwohikupua, ' Your keepers are not guilty; not by their means was I freed from prison, but by my god, who has saved me from many perils; and this is my lord. "I spoke truly; this is my daughter, my lord, whom I went to seek, ny preserver." And when Aiwohikupua looked upon Laieikawai his heart trembled, and he fell to the ground as if dead. When the chief recovered he commanded his head man to bring the seer and his daughter to fill the place of Poliahu and Hinaikamalama. The head man went and called out to the seer on the canoe and told him the chief's word. When the seer heard it he said to the head man, "Return and tell the chief, my lord indeed, that my lordly daughter shall never become his wife; she is chief over all the islands." The head man went away; the seer, too, went away with his daughters, nor was he seen again after that at Wailua; they returned and dwelt at Honopuwaiakua. BECKWITH I BICKWLTH ITEXT AND TRANSLATION29 269 A pau. keia mau mea i ka hoikeia, i nana aku. ka hana o Aiwohikupua, a me na mea e ae, e ku mai ana o Laieikawai maloko o ka puloulou Alii kapu iluna o fla waa. la manawa, kanikani pihe aku lat ka aha, " Ka wahine mnaikai —e! Ka wahine maikai —e! Kilakila ia e ku mai la!I" la manawa, naholo mai la na kana-ka. a kui mauka o kahakai, hehi kekahi maluna o kekahi l~ike lea aku lakou. la manawa, kahea aku. la ka Makaula ia Aiwohikupua, " Mai hoahewa aku i kou mau Luna, aole wau na lakou i hookuu mai kahi paa mai, na k-uu akua i lawe mai ia'u mai kuu pilikia mauwale ana, a kuu Haku. "He oiaio ka'ui olelo ia oe, he kaikamahine ka'u, kum llaku hoi a'u i imi ai, ka mea nana. keia mau iwi."~ A no ka ike maopopo ana akui o Aiwohikupua ia Laieikawai, he mea e hoi ka haaluili o kona puuwai,, a waiho, aku la i ka honua me he mea make la. A mama ae la ke Alii, kauoha ae la oia i kona. Luna e lawe, xai i ka Makaula mie na kaikamahine Pu mai, i pani ma ka hakahaka o Poliahu, a me Hinaikamalama. Hele aku la ka Luna Li kahea aku la. i ka Makaufla, iluna o na waa, me ka hai aku i ka olelo, a ke AMEi A lohe ka Makaula i keia mea, hai aku la oia i kana olelo i ka Luna, "1E hoi oe a ke AiM, kuu. Haku hoi, e olelo aku oe, aole e lilo kuu kaikamahine Ilaku i wahine nana, aia he A~ii aimnokii, alaila, lilo kuu kaikamahine." Hoi aku la ka Luna, hoi aku la no hoi ka Makaula me kana, mau kaikamnahine, aole nae i ike houia ma ia hope iho i Wailua, hoi aku la lakon a noho i Honopuwaiakua. CHAPTER XXVII In this chapter we will tell how Kahalaomapuana went to get Kaonohiokala, the Eyeball-of-the-Sun, the betrothed husband of Laieikawai, and of her return. After Kahalaoinapuana had laid her commands upon her sisters and made preparation for the journey, At the rising of the sun Kahalaomapuana entered inside Kihanuilulumoku and swam through the ocean and came to The Shining Heavens; in four months and ten days they reached Kealohilani. When they arrived they did not see Mokukelekahiki, the guard who watches over Kaonohiokala's wealth, his chief counsellor in The Shining Heavens; twice ten days they waited for Mokukelekahiki to return from his garden patch. Mokukelekahiki returned while the lizard was asleep inside the house; the head alone filled that great house of Mokukelekahiki's, the body and tail of the lizard were still in the sea. A terrible sight to Mokukelekahiki to see that lizard; he flew away up to Nuumealani, the Raised Place in the Heavens; there was Kaeloikamalama, the magician, who closes the door of the taboo house on the borders of Tahiti, where Kaonohiokala was hidden. Mokukelekahiki told Kaeloikamalama how he had seen the lizard. Then Kaeloikamalama flew down with Mokukelekahiki from the heights of Nuumealani, the land in the air. As Mokukelekahiki and his companion approached the house where the lizard was sleeping, then said Kihanuilulumoku to Kahalaomapuana, "When those men get here who are flying toward us, then I will throw you out and land you on Kaeloikamalama's neck, and when he questions you, then tell him you are a child of theirs, and when he asks what our journey is for, then tell him." Not long after, Mokukelekahiki and Kaeloikamalama thundered at the door of the house. When the lizard looked, there stood Kaeloikamalama with the digging spade called Kapahaelihonua, The Knife-that-cuts-theearth, twenty fathoms its length, four men to span it. Thought the lizard, "A slaughterer this." There was Kaeloikamalama swinging the digging spade in his fingers. 270 MOKUNA XXVII Ma keia Mokuna-, e kamajilo kakou no ke kii ana o Kahalaouiapuana ia Kaonohiokala i kane hoopalau na Laieikawai, a me koina hoi ana mai. A pau ke kauoha a Kahalaomapuana i kona mau kaikuaana, a makaukau hoi kona hele ana. Ma ka puka ana o ka la, komo ae la o Kahalaomapuana iloko, o, Kihanuilulumoku, a aui aku la mia ka moana a hiki i Kealohilani, eha malamia mei ke anahulu, hiki keia. iloko o Kealohilani.I Ia laua i hiki aku ai, aole laua i ike ia Mokukelekahiki ke kiai nana e malama ko Kaonohiokala waiwai, kona Kuhina Nui hoi iloko o Kealohilani, elua anahulu ko laua kali ana, hoi mai o Mokukelekahiki mai ka mahina mai. Hoi mai la o Mokukelekahiki, e moe ana keia moo iloko ka. hale, ke poo no piha o loko o ua hale nui nei o Mokukelekahiki, o ke kina no a me ka huelo o ua moo nei, iloko, no o ke kai. He mea weliweli ia Mokukelekahiki ka ike ana i ua moo nei, lele aku la oia a hiki ilun~a o Nuumealani, ilaila o Kaeloikcamalama ke k-upua nui nana e pani ka puka o ka pea kapui o kukuhu o, Tahiti, kahi i hunaia'i o, Kaonohiokala. Hai aku la o, Mokukelekahiki ia Kaeloikamalama i k()na ike ana ika moo. la manawa, lele aku la o Kaeloikamalama me Mokukelekahiki, mai luna mai o Nuumealani, he aina aia i ka lewa. Ia hiki ana mai o Mokukelekahiki ma ma ka hale e moe nei ka moo. la manawa, olelo aku la o Kihanuilulumoku (ka moo) ia. Kahalao,. mapuana, "I hiki mai auanei keia mau kanaka, e lele mai nei i o kaua nei, alaila, e luai aku wau ia oe a kau ma, ka a-i o Kaeloikamalama, a i ninau ae 'la oe, alaila, ha~i aku oe, he kama oe na laua, a i rdinau mai i ka kaua hana i hiki mai ai, alaila, hai aku oe.", Aole i upuupu iho, mahope iho o ka laua kama-ilio ana, halulu ana o Mokukelekahiki laua me Kaeloikamalama. ma ka puka o ka hale. I nana aku ka hana o uia moo nei, c ku mai ana o, Kaeloikamalama me ka laau palau, o Kapahielih~onua ka inoa, he iwakalua anana ka oa., eha k anaka nana e apo, puni. Mana~o iho la ka moo he luku keia, aia nae e oniti ana o Kaeloikamnilama i ka luauj palau i km welau o kona lima. 271 272 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 3S Then Kihanuilulumoku lifted his tail out of the water, the sea swelled, the waves overwhelmed the cliffs from their foundations as high waves sweep the coast in February; the spume of the sea rose high, the sun was darkened, white sand was flung on the shore. Then fear fell upon Kaeloikamalama and his companion, and they started to run away from before the face of the lizard. Then Kihanuilulumoku threw out. Kahalaomapuana, and she fell upon Kaeloikaimalama's neck.71 Kaeloikamalama asked, " Whose child are you?" Said Kahalaomapuana, "The child of Mokuekelekahiki, of Kaeloikanlalama. of the magicians who guard the taboo house on the borders of Tahiti. " 72 The two asked," On what journey, my child, do you come hither? " Kahalaomapuana answered, "A journey to seek one from the heavens." Again they asked, "To seek what one from the heavens? " "Kaonohiokala," replied Kahalaomapuana, "the high taboo one of Kaeloikamalama and Mokukelekahiki." Again they asked, "Kaonohiokala found, what is he to do?" Said Kahalaomapuana, "To be husband to the princess of broad Hawaii, to Laieikawai, our mistress." Again they asked, "Who are you?" She told them, " Kahalaomapuana, the youngest daughter of Moanalihaikawaokele and Laukieleula." 73 When Mokukelekahiki and Kaeloikamalama heard she was their own child, then they released her from Kaeloikamalalna's neck and kissed their daughter. For Mokukelekahiki and Kaeloikamalama were brothers of Laukieleula, Aiwohikupua's mother. Said Kaeloikamalama, "We will show you the road, then you shall ascend." For ten days they journeyed before they reached the place to go up; Kaeloikamalama called out, "O Lanalananuiaimakua! Great ancestral spider. Let down the road here for me to go up!! There is trouble below!!!" Not long after, Great ancestral spider let down a spider-web that made a network in the air. Then Kaeloikamalama instructed her, saying, " Here is your way, ascend to the top, and you will see a house standing alone in a garden patch; there is Moanalihaikawaokele; the country is Kahakaekaea. "When you see an old man with long gray hair, that is Moanalihaikawaokele; if he is sitting up, don't be hasty; should he spy you first, you will die, he will not listen to you, he will take you for another. BECKWITH] BEC~W1TIT I TEXT AND TIRANLSSLATION27 273 la inanawa, hapai mnai la o Kihianuilulumoku i kona huelo mailoko ac o ka moania, pii ke kai iluna, mie he poi ana a ka naiu i ke kumu pali, me hie aknku nain la i p0i iloko o ka inalama o Kaulna, pii ke ehu o ke kai iluna, pouli ka la, ku ka punakea iuka. Ma ia wa, kau mai la ka weli ia Kaeloikanmlania mia, hoomaka laua e, holo mai ke alo aku o ua moo nei. la manawa, huai'aku ana, 0 Kihianuilulunmoku ia Kahalaoinapuania, kau ana. iluna o ka a-i o Kaeloikamnalaina. Niiiat ae la o Kaeloikamalania, " Nawai ke kama ooe I aku la o Kahalaomapuana, " Na Mokukelekahiki, na Kaeloikamalama; na kupua nana e mialamia ka pea kapu o kukuiu o Tahiti." Ninau lana, " Ileaha ka huakai a kun kaina. i hiki inai ai?" Hai aku la o Kahalaonmapuania, " He huakai imi Lani." Ninan hou Lana, Imi i ka Lani owai?" "0 Kaonohiokala," wahi a, Kahalaomapniana, " ka Lani kapu a Kaeloikamalania laua o Mokukelekahiki." Ninau hou no laua, "A loaa o Kaonohiokala, heaha, ka hana?" I aku la o Kahalaomapuania, " I kane na ke kaikamahine Abii o Hawaiiakea, na Laieikawai, ke Haku o makon." Ninau hou no laua " Owai oe? " Hai akn la keia, " 0 Kahalaoimaptiana, ke kaikamahine mnuli a Moanalihaikawaokele laua me Laukieleula." A lohe o Kaeloikamialanma lanua me Mokukelekahiki, he mea e ko lana aloha, ia manawa, knu iho la mai ka a-i iho, honi Aku la i ka ihu o ke kaikamahine. No ka mea, o Mokukelekahiki, a me Kaeloikamalaina., hie man ka-ikunane no Lankieleula ka makuahine o lakon me Aiwohikupua. I akni Ia o Kaceloikamnala~la, " E hele kaua a loaa ke alanui, alaila, pii aku oe." Hele aku la lania hookahi anahnlu, hiki i kahi e pii ai, kahea aku Ia. o Klaeloikamalama, " E ka LanralananuDiiaiimakua-e! kunia mnai ke alanni, i pii aku wa-u!! na hiewa 0 lalo ne-i!!! " Aole i upuupu iho, knu mai ana o Lanalananuiaimakiia i ka pnnawelewele, hihi pea ka lewa. Ia manawa, aoao aku la o Kaeloikamalamia, " Eia ko alanni, i pii auanei oe a hiki iluna, a i ike oe. hookahi hale e ku ana iloko, o ka mahina, aia ilaila, 0 Moanalihaikawaokele o Kahakaekaea ia aina. " I nana aku auanei oe, ka elemaknle e loloa ana ka lauoho, ua hina ke poo, 0 Moanalihaikawaokele 110 ia. Ina e noho ana iluna, mai wikiwiki aku oe, o ike e mai anuanei kela ia oe, make e oc, aoe e lohe i kan olelo, kuhi auanei ia oe he mea. e. 60604-18 ---35 274 HAWAIIAN ROMANCE OF LAIEIKAWAI [fTH. ANs.. AX "Wait until he is asleep; should be turn his face down he is not asleep, but when you see him with the face turned up, he is really asleep; then approach not the windward, go to the leeward, and sit upon his breast, holding tight to his beard, then call out: " O Moanalihaikawaokele —O! Here am I-your child, Child of Laukieleula, Child of Mokukelekahiki. Child of Kneloikamalarna, The brothers of my mother, Mother, mother, Of me and my older sisters And my brother, Aiwohikupua, Grant me the sight. the long sight, the deep sight. Release the one in the heavens, My brother and lord. Awake! Arise! "So you must call to him, land if he questions you, then tell him about your journey here. "On the way up, if fine rain covers you, that is your mother's doings; if cold comes, do not be afraid. Keep on up; and if you smell a fragrance, that too is your mother's, it is her fragrance, then all is well, you are almost to tie top: keep (,n up, and if the sun's rays pierce and the heat strikes you, do not fear when you feel the sun's hot breath; try to bear it and you will enter the shadow of the moon; then you will not die, you have entered Kahakaekaea." When they had finished talking, Kahalaomapuana climbed up, and in the evening she was covered with fine rain; this she thought was her father's doings; at night until dawn she smelled the fragrance of the kiele plant; this she thought was her mother's art; from dawn until the sun was high she was in the heat of the sun, she thought this was her brother's doing. Then she longed to reach the shadow of the moon, and at evening she came into the shadow of the mnoon; she knew then that she had entered the land called Kahakaelaea. She saw the big house standing, it was then night. She approached to the leeward; lo! AMoanalihaikawaokele was still awake; she waited at a distance for him to go to sleep, as Kaeloikamalama had instructed her. Still Moanalihaikawaokele did not sleep. When at dawn she went, Moanalillaikawaokele's face was turned upwards, she knew he was asleep; she ran quickly and seized her father's beard and called to him in tle words taught her by Kaeloikamalama, as shown above. lilfiCKWLTIII IiMCKWITHI TEXT AN D TRtAN SLATION27 275 "1Kali aku oe a moe, e huli ana ke a-lo i lalo, aole i moe, aka, i nana aku oe, a i huli ke alo iluna, ua moe, ka hoi, alaila, hele ahu oe, mai hele oe, ma ka makani, hele oe mna ka hilt, a noho. iluna o ha umauma, paa oc a paa i ha umiumi, alaila, kahea iho oe: "E Moarialihaikawatokele-e! Ela wau lie lkaina riau, He kaina na. Laukieleula, He kaina na Mokukelekahiki, He karna na Kaeloikaiualama, Na kaikunane o kuu intakuahine; Makuakane. wiakuakanie hol, 0 o'u we o'u kaikuttana, Me Ikuu knikunane o Aiwohikupua hoi. Homnil he Ike, lie ike nui, he Ike Ioa. Knuuiin mmmi kuu Lamnl. Kuu kaikimmiane Haku —e. E alit! E ala mai o —e!!" "Pela auanei oe e hea iho, ai, a mna e ninau mai kela ia oe, alaila, hai aku oe i hau huakai i hele mai ai. " I pii auanei oe, a i uhi he awa, na ko makuakane ia hana, i hiki mai ke anu ma ou la, mai maha'u oe. Alaile, pii no oe, a i honi oe i he ala, o ho mahuahine no ia, nona, he ala, alaila, palehana, hokoke oe e puha iluna, pii no oe, a i o mai auanei ka kukuna o ha la, a i heehi ha wela ia oe mai maha'u oe, i ike auanei oe i ka oi o ha nohi o ha la, alaila, hoomanawanui ahu no oe a homo i ha malu o ha mahina, alaila, pau ha make, o ho homo no ia iboko, o Kahakaekaea." A pau ha laua kamailio ana no heia inau ina; pii ahu la o Kahalaomiapuana, a ahiahi, paa oia i he awa, manao ae la keia o ha ka mahuakane hana ia, mai ia po a waniaao, honi oia i ke ala o he kiele, nianao, ae la heia o ha makuahine ia, mai ia wanaao a kiekie ka la, loaa oia i ha wela o ha la, inanao ae la oia, o ha hiana heia a. kona halihunane. la inarnawa, ake aka Ia heia e homno i ha main o ha mahina,,ama he ahiahii, hihi ahu la oia i ha inalu o ka ma-hina, mnanao ae la heia, ua komno i ha ana. i hapaia o Kahahaehaea. Ike ahu la oia i keia hale nui e. ku ana, ua po, iho, la, hele akn la oia ma ha lulu, aia no e ala mai ana o, Moanalihaikawaokele, lioi mai la oia a ma kahi kaawale, e hahi ana o ha moe iho, e like me he huhihuhi a Kaeloikamalama. Aoale nae i loaa ha hiamoe, ia Moanalihaikawaokele. A ma ha wanaao, hele aku la heia, iluna he alo o, Moanalihaihawaokele, manao ae la keia iia hiamoe, holokihi aku la keia a paa ma ka umiumi o ha mahuakane, hahea iho la e lihe me he. aoao ana a Kaeloikanialama i hoiheian maluna. 276 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. AN N. LU Moanalihaikawaokele awoke; his beard, the place where his strength lay, was held fast; he struggled to free himself; Kahalaomapuana held the beard tight: he kept on twisting here and there until his breath was exhausted. He asked, "Whose clild are you'?" Said she, "Yours." Again he asked, "Mine by whom?" She answered, "Yours by Laukieleula." Again he asked, "Who are you?" "It is Kahalaonlapuana." Said the father, "Let go my beard; you are indeed my child." She let go, and the father arose and set her upon his lap and wailed, and when he had ended wailing, the father asked, " On what journey do you come hither?" "A journey to seek one from the heavens," answered Kahalaomapuana. "To seek what one froml the heavens?" "Kaonohiokala," the girl answered. "The high one found, what is he to do?" Said Kahalaomapuana, "I have conme to get my brother and lord to be the husband to the princess of broad Hawaii, to Laieikawai, our royal friend, the one who protects us." She related all that her brother thad done, and their friend. Said Moanalihaikawaokele, "The consent is not mine to give, your mother is the only one to grant it, the one who has charge of the chief; she lives there in the taboo place prohibited to me. When your mother is unclean, she returns to me, and wlhen her days of uncleanness are over, then she leavLes me, sle goes back to the chief. "Therefore, wait until the time comes when your mother returns. then tell her on what journey you have come hither." They waited seven days; it was Laukieleula's time of uncleanness. Said Moanalihaikawaokele, 'KIt is almost time for your mother to come, so to-night, get to the taboo house first and sleep there; in the early morning when she comes, you will be sleeping in the house; there is no place for her to go to get away from you, because she is unclean. If she (questions you, tell her exactly what you have told mne." That night Moanalihaikawaokele sent IKahalaomlapuana into the house set apart for women. BECKWITH) 14ECKWITH ITEXT AND TRANSLATION27 277 Ala ae la o Moanalihaikawaokele, ua paa kahi e ikaika ai, o ka Umiumi, kupaka ae la aole e hiki, ua paa loa ka umiunii ia Kahalaomapuana, o i noke i ke kupaka i o ianei, a pau ke aho o Moanalihaikawaokele. Ninau ae la, " Nawai ke kama o o? I aku la keia, " Nau no." Ninau hou kela, "1Na'u me wai?") Hai aku keia, " Nau no me Laukieleula." Ninau hou kela, " Owai oe? " 0 Kahalaomnapuana." I ae la ka makuakane, " Knuia ae kuu umiumi, he kama. io oe na 'u."' Kuui ae la keia, ala ae la ka makuakane, a hoonoho iho la iluna o ka uha, uwe iho la, a pau ka uwe ana, ninau iho ka. makuakane, "Heaha kau huakai i hiki mai ai?" "He huakai imi Lani, wahi a Kahalaomapuana. "Imi owai ka Lani e imi ai?" "0 Kaonohiokala," wahi a ke kaikamahine. "A boaa ka Lani, heaha. ka hana?" I aku la o Kahalaomapuana, " I kii mai nei au i kuu kaikunane Hakii, i kane na ke kaikamahine Alii o Hawaiiakea, na Laieikawai, ke aikane Aiji a makou, ko makou mea nana i malamna." Ilai aku la oia i na mea a pau i hanaia e, ko lakou kaikunane, a me ka lakou aikane. I mai la o Moanalihaikawaokele, "Aole na'u e ae aku, na ko makuahine wale no e ae aku, ka mea nana, ke Abii, aia ke noho la i kahi kapu, kahi hiki ole ia'u ke hele aku, aia hanawai ko makuahine, alaila, hoi mai i o 'u nei, a pau na la haumia o ko makcualline, alaila, pau ka ike ana me a'u, hoi no me ke A~ii. "Nolaila, e kabi oc, a hiki i na la mai o ko makuahina. i hoi mai kela, alaiba, hai aku oe i kau huakai i hiki mai ai ianei." Kakali iho la laua ehiku la, maopopo iho la na la. e hanawai ai o Laukieleula. I aku la o Moanalihaikawaokele, ia Kahalaomapniala, " Ua kokoke mai ka la e mai ai ko makuahine, nolaiba, ma keia po, e hebe. mua oe ma ka Halepea, mabaila oc e mnoe ai, i hiki mai kela i kakahiaka, e moe aku ana oe i ka hale, aobe ona wahi e hele. e aku ai, no ka inea, ua haumia, mna e ninaul ia oe, hai pololei aku no oe e like me kau olelo ia'u." Ma ia po iho, hoouna aku -la 0 Moanalihaikawaokele. ia Kahalaomapuana iboko o ka Halepea. CHAPTER XXVIII Very early in the morning came Laukieleula; when she saw someone sleeping there, she could not go away because she was unclean and that house was the only one open to her. " Who are you, lawless one, mischief-maker, who have entered my taboo house, the place prohibited to any other? " So spoke the mistress of the house. Said the stranger, " I am Kahalaomapuana, the last fruit of your wAomb." Said the mother, "Alas! my ruler, return to your father. I can not see you, for my days of uncleanness have come; when they are ended, we will visit together a little, then go." So Kahalaomlapuana went back to Moanalihaikawaokele; the father asked, " How was it? " The daughter said," She told me to return to you until her days of uncleanness were ended, then she would come to see me." Three days the two stayed there; close to the time when Laukieleula's uncleanness would end, Moanalihaikawaokele said to his daughter, "Come! for your mother's days are almost ended; tomorrow, early in the morning before daylight, go and sit by the water hole where she washes herself; do not show yourself, and when she jumps into the pool and dives under the water, then run and bring hither her skirt and her polluted clothes; when she has bathed and returns for the clothes, they will be gone; then she will think that I have taken them; when she comes to the house, then you can get what you wish. "If you two weep and cease weeping and she asks you if I have taken her clothes, then tell her you have them, and she will be ashamed and shrink from you because she has defiled you; then she will have nothing great enough to recompense you for your defilement, only one thing will be great enough, to get you the high one; then when she asks you what you desire, tell her; then you shall see your brother; we shall both see him, for I see him only once a year; he peeps out and disappears." At the time the father had said, the daughter arose very early in the morning before daylight, and went as her father had directed. When she arrived, she hid close to the water hole; not long after, the mother came, took off her polluted clothes and sprang into the water. 278 MOKUNA XXVIII Ma ke kakahiaka nui, hiki ana o Laujkielenla, i nana mai ka hana e moe ana keia mea, aole nae e hiki i ua o Laukieleula ke hookaawale ia ia, no ka mea, ua haumia, o kela. hale wale no kahi i aeia nona, "1Owai oe e keia kupu, e keia kalohe, nana i komo, kuu wahi kapu, kahi hiki ole i na mea e ae ke komo, ma keia wahi?" Pela aku ka mea hale. Hai aku ka malihini, " 0 Kahalaomapuana au, ka hua hope loa a kou opu."1 I aku ka makuahine, "'Auwe! e kun Hakn, e, hoi oe me ko makuakaue, aole e hiki ia'u e ike ia oe, no ka mea, na hiki mai kuu man la haumia, aia. a pau kuu haumia ana, e launa no kaua no ka manawa pokole a hele aku." A no keia mea, hoi aku la o Kahalaomapuana me Moanalihaikawaokele, ninau mai la ka makuakane, " Pehea mai la?" I aku. ke kaikamahine, " Olelo, mai nei ia'u e hoi mai me oe, a pan ka manawa. haumia, alaila hele mai e ike iaui." Noho iho la laua ekolu. la, kokoke i ka wa e pau ai ka haumia o Laukieleula, olelo aku o Moanalihaikawaokele i ke kaikamahine, "0D hele, no ka mea, ua kokoke mai ka wa man o ko, mnakuahine, hele no oe i kakahiaka nui poeleele, o ka la apopo, a noho, ma ka luawai, kahi ana e hoomaemae ai ia ia, mai hoike oe, aia a lele kela iloko o ke kiowai, a i lnu ilalo o ka wai, alaila, hobo aku oe a lawe mai i ka pa-u, a me ke kapa ona i hanmia i kona mai, i anan kela a hoi mai ma kapa, aole ke kapa, alaila manao mai ua kii aku an, i hoi mai ai kela i ka hale nei, alaila ki kon makemake. "Ina i iiwe olna a i pau ka nwe ana, a i ninan mai ia' i ke kapa ona an i lawe mai ai, alaila, hai akn oe, aia ia oe; a e hilahila kela nie ka menemene ia oe i ko, hanmia ana, oia hoi, aole ana mea nni e ae e nkn mai ai no kon hanmia i kona kapa, i hoohanmiaia i kona mai, hookahi wale no0 mea nni ana o ka Lani an i kii mai nei, aia. a ninau kela i kon makemake, alaila, hai akn oe, o ko ike ka hoi ia i ko kaiknnane, ike Pu me a'n, no ka mea, hookahi wale no a'n ike ana i ka makahiki hookahi, he kiei mai ka, o ka nalo aku la no ia." A hiki i ka manawa a ka makuakane i olelo ai, ala ae la ke kaikamahine i kakahiaka nni poeleele, a hele aku la e like me ke kanoha a kona makuakane. Ia ia i hiki akn ai, pee iho la ma kahi kokoke i ke koiwai, aole i upnnpn iho, hiki ana ka maknahine, a wehe i ke kapa i hoohaumiaia, a lele akn la iloko o ka wai. 279 280 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. ~3 Then the girl took the things as directed and returned to her father. She had not been there long; the mother came in a rage; Moanalihaikawaokele absented himself and only the daughter remained in the house. "O Moanalihaikawaokele, give me back my polluted clothes, let me take them to wash in the water." No answer; three times she called, not once an answer; she peeped into the house where Kahalaomapuana lay sleeping, her head covered with a clean piece of tapa. She called, " Moanalihaikawaokele, give me back my polluted skirt; let me take it to wash in the water." Then Kahalaomapuana started up as if she had been asleep and said to her mother, "My mother and ruler, he has gone; only I am in the house; that polluted skirt of yours, here it is." "Alas! my ruler. I shrink with fear of evil for you, because you have guarded my skirt that was polluted; what recompense is there for the evil I fear for you, my ruler? " She embraced the girl and wailed out the words in the line above. When she had ceased wailing, the mother asked, " On what journey do you come hither to us? " "I come to get my older brother for a husband for our friend, the princess of the great broad land of Hawaii, Laieikawai, our protector when we were lovelessly deserted by our older brother; therefore we are ashamed; we have no way to repay the princess for her protection; and for this reason permit me and my princely brother to go down below and bring Laieikawai up here." These were Kahalaomapuana's words to her mother. The mother said, "I grant it in recompense for your guarding my polluted garment. "If anyone else had come to get him, I would not have consented; since you come in person, I will not keep him back. "Indeed, your brother has said that you are the one he loves best and thinks the most of; so let us go up and see your brother. "Now you wait here; let me call the bird guardian of you two, who will bear us to the taboo house at the borders of Tahiti." LI'IECKWITTI] BECK WITH]TEXT AND TRANSLATION28 281 la manawa, lawe ae la ke kaikamahine i ka mea i kauohaia ia ia, a hoi aku la me ka, makuakane. Aole keia i liuliu iho, haluiu ana ka makuahiine, ua hookaawale mua ae o Moanalihaikawaokele ia ia ma ke kaawale, o ke kaikamahine wale no ko ka hale. " E Moanalihaikawaokele, o kuu kapa i haumia, homai, e lawe ae au e hoomaemae i ka wai." Aole niae hie ekeninu mai, ekolu ana kahea ana, aole nae he ekemuia mai, kiei aku la keia iloko o ka hale, e moe ana o Kahalaomapuana, ua pulou ihio i ke kapa i hoohaumia ole ia. Kahea iho la, " E M~oanalihaikawaokele, homai kuu kapa i haumia i kuu mai, e lawe ae au e hoornaemiae i ka wai." Ia manawa, puoho ae la o Kahalaoimapuana, me he mea la ua hiamoe, me ka i aku i ka makuahine, "IE kuu. Haku makuiahine, ua hele aku nei kela, owau wale no ko ka hale nei, a o ko kapa nae i haumia, i ko mai, eia la.."' "Auwe! e kuu Ilaku, he nui kuu menemene ia oe i kou mnalama ana i ke kapa i haumnia ia'u, a heaha la auanei ka uku o kun menemene ia oe e kuu Haku?" Apo aku la ia i ke kaikamahine, a uwe aku la i ka miea i oleloia ma ka pauku maluna ae nei. A pan ka uwe ana, ninau ihio ka makuahine, "1-Jeaha kau huakai i hiki mai ai i o maua nei? "I liii mai nei an i kuui kaiktunane i kane na ke aikane a makou, ke Alii wahine o Hawaii-nui-akea, o Laieikawai, ka mea nana 1 malaina ia makou iloko o ko nmakou haaleleia'na e ko makou kaikunane alohia ole, nolaila, ua hilahila, makou, aola a makou uku e uku aku ai no ka inalama ana a ke Afii ia makou; a no ia mea, e ae mai oe e iho ae an me kuu kaikunane Lani ilalo, a lawe mai ia Laieikawai iluna nei." 0 ka Kahalaomapuiana olelo keia imua o k-ona makuahine. I mai la ka makuahine, " Ke ae aku. nei an, no ka mea, aole o'u uku no kou mala-ma ana i kuu. kapa. i haumnia ia' u. "mIa no la hoi he, mea e ka inea nana i kii mai nei, mna no la hoi aole wau. e ae aku; o ko kii paka ana rnai nei, aole an e. aua aku. " Oia hoi, ua olelo no ko kaikunane o oe hookahi no kana mea i oi aku ke alohia, a me ka manao nui; a nolaila, e pii kaua e ike i ko ka ikunane. " Nolaila, e kali oe pela, e hea ae an i ke kahn rnianu o olua, a nana, kana e lawe aku a komo i ka pea kapu o kukuin o Tahiti." 60604-18 ~36 282 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETHI. ANN. 38 Then the mother called: 0 Halulu at the edge of the light, The bird who covers the sun, The heat returns to Kealohilani. The bird who stops up the rain, The streall-heads are dry of Nuumealani. The bird who holds back the clouds above, The painted clouds move across the ocean, The islands are flooded, Kahakaekaea trembles, The heavens flood not the earth. 0 the lawless ones, the mischief makers! 0 Mokukelekahiki! 0 Kaeloikamalama! The lawless ones who close the taboo house at the borders of Tahiti, Here is one from the heavens, a child of yours,Come and receive her, take her above to Awakea, the noonday. Then that bird 74 drooped its wings down and its body remained aloft, then Laukieleula and Kahalaomapuana rested upon the bird's wings and it flew and came to Awakea, the Noonday, the one who opens the door of the sun where Kaonohiokala lived. At the time they arrived, the entrance to the chief's house was blocked by thunderclouds. Then Laukieleula ordered Noonday, " Open the way to the chief's place!" Then Noonday put forth her heat and the clouds melted before her; lo! the chief appeared sleeping right in the eye of the sun in the fire of its intensest heat, so he was named after this custom The Eye of the Sun. Then Laukieleula seized hold of one of the sun's rays and held it. Then the chief awoke. When Kohalaomapuana looked upon her brother his eyes were like lightning and his skin all over his body was like the heat of the furnace where iron is melted. Laukieleula cried out, "0 my heavenly one, here is your sister, Kahalaomapuana, the one you love best, here she is come to seek you." When Kaonohiokala heard he awoke from sleep and signed with his eyes to Laukieleula to call the guards of the shade. She called: 0 big bright moon, 0 moving cloud of Kaialea, Guards of the shadows, present yourselves before the chief. Then the guards of the shade came and stood before the chief. Lo! the heat of the sun left the chief. When the shadows came over the place where the chief lay, then he called his sister, and went to her, and wept over her, for his heart fainted with love for his youngest sister, and long had been the days of their separation. ]BECKWITH] BECKWITH] TEXT AND TRANSLATION28 283 la manawa, hea aku la ha makuahine, "E Haluluikekihilokamialamia-e, Ka manu nana e pani ka la, Hb! ka wela i Kealohilani, Ka manu nana e alai ka ua, Maloo na kumuwai o Nunmealani. Ka manu nana i kaohii na ao luna, Nee na opua i ka moania, 1Hulianmahi na moku, Naueue Kahakaekaea, Palikauiu ole ka laiii, o na kupu, na eu, o Mokukelekahiki, O Kaeloilkarnalania, Na kupu naiia e pani ka pea kapu o kukulu o Tahiti, Eala in e Lani hou he kana nau, Kflia mai, lawe nku iI luna i o Awakea." la wa, hun iho la ua mann nei i na ehien i lalo, a, 0 hie kino aia no i inna. Ma ia wa, kau. ahn la o Laukielenla me Kalialaomapuana i inna o ha ehen o na mann. nei, o ka lele ahn la no ia a hiki i o Awakea, ha inca nana e wehe ke pani o ka la, kahi i noho ai o Kaonohiohala. la manawa a lana i hihi aku ai, ua paniia aku. la ho, ke Alii wvahi e na ao hehili. Alaila, kena ae la o Lankielenfla ia Awaken, " Weheia mai ke pani o hahi o he Alii." In rmanawa, he ae in o Awakea me hona weba nni, a auhee ahu la na ao hehili imua ona. Aia hoi ikeia aku. la he Aiji e moe mai ana, i ha onohii pono o ha la, i ka puohooho hoi o ka wela ion, nolnila, i hapaia'i ka inoa o he Alii, mamnli oia ano (Kaonohiohiala). Ia manawa, lalau iho ia o Lankieleil-a i kekahi knknna o ha la a kaohi iho In.. Ia nianawti, ala m-ai la hie Alii. Ta Kah~alaomapuana. i ik~e akn ai i kona kaiknnane, ua like na, maha. mw ha uwvila, a o hona iii a me hona kino a pnni, ua, lihe me ha ohooho o he hapnahi hoohieehiee hao. Kahea aku ia o Lauhi-elenla, "E hini Lani, eia ho kiiahine o Kahala(1mapnana, ha inca an e alohia nni nei, cia in ta. imi mnai nei ia hana." A lobe o Kaonohiohala, ala mai la mai hona hiamoe ann, ainwa ae la hela ia Lanhieleula, e hea ahn i na hia~i o ha main. Kahea ae in. "E ka MkahinanUikOllan1e, E Kaoliukolokaialea, Na khini o ka ni.Aluwalu. kulia imun o ke AMl." In mnanawa, hele mai la na hiai o ha main a hn iho la. imna o, he Aiji. Aia hoi, ua hobo, ha wela o ha la mai he Alii ahu. A loan ha mainmain. jina o ho he Alii wahi mioe, alaila, hahea mai la i he hnihnahine, a hele ahn la a uwve iho la, -no ha mea, ua maeeie kona punwai i he aloha no hona haihuahine opiopio. A he nni no hoi na ba o he haawale ana. 284 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETII. AN'N. 33 When their wailing was ended he asked, "Whose child are you? ' Said the sister, "Mokukelekahiki's, Kaeloikamalama's, Moanalihaikawaokele's through Laukieleula." Again the brother asked, " What is your journey for? "' Then she told him the same thing she had told the mother. When the chief heard these things, he turned to their mother and asked, "Laukieleula, do you consent to my going to get the one whom she speaks of for my wife?" "I have already given you, as she requested me; if anyone else had brought her to get you, if she had not come to us two, she might have stayed below; grant your little sister's request, for you first opened the pathway, she closed it; no one came before, none after her." Thus the mother. After this answer Kaonohiokala asked further about her sisters and her brother. Then said Kahalaomapuana, "My brother has not done right; he has opposed our living with this woman whom I am come to get you for. When he first went to woo this woman he came back again after us; w*e went with him and came to the woman's house, the princess Of whom I speak. That night we went to the uplands; in the midst of the forest there she dwelt with her grandmother. We stood outside and looked at the workmanship of Laieikawai's house, inwrought with the yellow feathers of the oo bird. "Mailehaiwale went to woo her, gained nothing, the woman refused; Mailekaluhea went, gained nothing at all; Mailelaulii went, gained nothing at all; Mailepakaha went, gained nothing at all; she refused them all; I remained, I never went to woo her; he went away in a rage leaving us in the jungle. "When he left us, we followed; our brother's rage waxed as if we had denied his wish. "Then it was we returned to where he left us, and the princess protected us, until I left to come hither; that is how we live." When Kaonohiokala heard this story, he was angry. Then he said to Kahalaomapuana, " Return to your sisters and to your friend, the princess; my wife she shall be; wait, and when the rain falls and floods the land, I am still here. "When the ocean billows swell and the surf throws white sand on the shore, I am still here; when the wind whips the air and for ten days lies calm, when thunder peals without rain, then I am at Kahakaekaea. " When the dry thunder peals again, then ceases, I have left the taboo house at the borders of Tahiti. I am at Kealohilani, my divine body is laid aside, only the nature of a taboo chief remains, and I am become a human being like you. BECKWITH] BECK WITH]TEXT AND TRANSLATION28 285 A pan. ka uwe ana, ninau. iho la, " Nawai ke kama o o? Pane aku ke kaikuahine, " Na Mokukelekahiki, na Kaeloiksmalama, na Moanalihaikawaokele laua o Laukieleula." Ninau hou mai la ke kaikunane, "ieaha ka huakai??" Alaila, hai aku la kela e like me kana olelo i ka makuahine. A lohe ke Alii i keia mau olelo, hahu aku ha oia i ko, laua makuahine, me ka ninau aku., " Lankieleula, ua ae anei oe ia'u e, kii i ka mea a ianei e olelo, mai nei i wahine na'u?" " Ua haawi mua wau ia oe ua lilo, e like me kana noi ia'u; mna o kekahi o lakon. kai kii mai nei, mna aole e hiki mai i o kaua nei, i lalo aku. la no, hoi; aeia aku ka olelo a kou pokii, no ka mea, nau. i wehe muia ke alanui, a na ko kaikuahine i pani mai, aohe he mea mamua ou, a aohe no hoi he mea mahope iho," pela aku ka makuahine. A pau keia mau. olelo, ninau hou mai la o Kaonohiokala ia Kahalaomapuana no kona mau. kaikuaana a me kona kaikunane. Alaila ha-i aku Ia o Kahalaomapuana, "Aole he pono o ko makon. kaikunane, ua kue ko makou noho, ana, o keia wahine no a'u i kii nmia inei ia oe. I ka huakai mua ana i kii ai i ua wahine nei; hoi hou ae ia makou, hele no makou a hiki i kahi o ua wahine nei, ke Alii wahine alte oleho nei. I ka po, hiki makou i uka, ihoko o ka ululaau oia wale no a me kona kupunawahine ko, ia wahi. Ku makon. mawaho, i nana aku ka hana i ka hale o na o Laieikawai, ua uhiia mai i ka hulu melemehe o ka Go. " Ki o Maihehaiwahe, aole i boaa, hoole no ua wahine nei, kii aku o Mlailekaluhea, aole no i boaa, kii aku o Mailelaulii, aole no i loaa, kii aku o Maihepakaha, aole no i loaa, i ka hoole wale no a pau lakon, koe owau, aohe hoi wan i kii, o ka huhu iho ha no ia ia makou haalele i ka nahelehele. "A ha-alele kela ia makou, ukali aku makou mahope, pakeba boa no ko makou kaiknnane i ka huhu, me he mea la na makon i hoole kona makemake. " Nolaila la, hoi hou makon a kahi i haalele. mua ia ai, na ua kaikamahine Alii ha i malama ia makou, a haabebe wale aku la wan, hele mai nei, oia iho, la ko makou noho ana." A lohe o Kaonohiokala i keia mau olelo, he mea e ka huhu. Ia manawa, olelo akin la oia ia Kahalaomapuana, " E hoi oe me on kaikuaana a me ke aikane Abji a oukou, kun wahine, hoi, kali mai oukou, i nee ka. ua ma keia hope iho, a i lanipibi, eia no wan. i anei. " I kaikoo auanei ka moana, a i ku ka punakea i uka, eia no wau. i anei. Ina e paka makani a hookahi anahubn mabie, i kui paloo, ka hekili, aia wau i Kahakae kaea. " Kui paloo hou. auanei ka hekili ekolu pohaku, ua hala ia'u. ka pea kapu o, kukuin. o Tahiti, aia wau. i Keahohibani, ua pau. kuu. kino kapu Akua alaila o, kuu kapu Alii koe, alaiha noho kanaka aku. wau. ma ko, kakou ano. 286 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 "After this, hearken, and when the thunder rolls, the rain pours down, the ocean swells, the land is flooded, the lightning flashes, a mist overhangs, a rainbow arches, a colored cloud rises on the ocean, for one month bad weather closes down,75 when the storm clears, there I am behind the mountain in the shadow of the dawn. "Wait here and at daybreak, when I leave the summit of the mountain, then you shall see me sitting within the sun in the center of its ring of light, encircled by the rainbow of a chief. " Still we shall not yet meet; our meeting shall be in the dusk of evening, when the moon rises on the night of full moon; then I will meet my wife. "After our marriage, then I will bring destruction over the earth upon those who have done you wrong. "Therefore, take a sign for Laieikawai, a rainbow; thus shall I know my wife." These words ended, she returned by the same way that she had climbed up, and within one month found Kihanuilulumoku and told all briefly, "We are all right; we have prospered." She entered into Kihanuilulumoku and swam over the ocean; as many days as they were in going, so many were they in returning. They came to Olaa. Laieikawai and her companions were gone; the lizard smelled all about Hawaii; nothing. They went to Maui; the lizard smelled about; not a trace. He sniffed about Kahoolawe, Lanai, Molokai. Just the same. They came to Kauai; the lizard sniffed about the coast, found nothing; sniffed inland; there they were, living at Honopuwaiakua, and Kihanuilulumoku threw forth Kahalaomapuana. The princess and her sisters saw her and rejoiced, but a stranger to the seer was this younger sister, and he was terrified at sight of the lizard; but because he was a prophet, he stilled his fear. Eleven months, ten days, and four days over it was since Kahalaomapuana left Laieikawai and her companions until their return from The-shining-heavens. BECKWITH] BECKWITH] TEXT AND TRANSLATION28 287 "1Ma ia hope iho, hoolohe mai oukou a i liui ka. hekili, ua ka ua, kaikoo ka moana, he waikahe ma ka aina, olapa ka uwila, uhi ka noe, pio ke, anuenue, ku ka punohu i ka moana, hokahi malama e poi ai ka ino a mao ae, aia wau ma ke kua o na mauna i ka wa molehulehu o ke kakahiaka. "1Kali mai oukou a i puka aku ka la, a haalele iho i ka piko o na mauna; ia manawa, e ike ae ai oukou ia'u e noho ana wau iloko o ka la, iwaena o ka Luakalai, i hoopuniia i na onohi Aiji. "Aole nae kakou e halawai ia manawa; aia ko kakou halawai i ka ehu ahiahi; ma ka puka ana mai o ka mahina i ka po i o Mahealani, al aila e hui ai au me kuu wahine. " Aia a hoao maua, alaila, e hoomaka wau i ka luku maluna o ka aina no ka poe i hana ino mai ia oukou. "cNolaila, e lawe aku oe i ka hoafiona o. Laieikawai, he anuenue o kuu wahine ia." A pau keia mau. mea, hoi iho la oia ma ke ala ana i pii aku ai, hookahi malama, a halawai iho la me Kihanuilulumoku, hai aku. la i ka hua. olelo, " Ua pono kaua, ua waiwai no ho~i." Komo ae la oia iloko o Kihanuilulumoku, au aku la ma ka moana, e like me na la o ka hele ana aku, pela no ka loihi o ka hoi ana mai. Hiki laua i Olaa, aole a Laieikawai ma, hanu ae la ua moo nei a puni o Hawaii, aole. Hiki lana i Maui, hanu ae la ka moo, aole no. Hanu aku la ia Kahoolawe, Lanai, a me Molokai, oia ole like no. Hiki lana i Kauai, hanu ae la a puni aole i loaa, hanu ae la i na manna, aia hoi, e noho ana i Honopuuwaiakua, luai aku la ua o Kihanuilulumoku ia Kahalaomapuaiia. Ike rnai la ke Alii a me kona man kaikuaana, he mea e ka olioli. Aka, he mea malihini nae i ka Makaula keia kaikamahine opiopio., a he mea weliweli no hoi i ua Makaula nei ka ike ana i ka moo, aka, ma kona ano Makaula, ua hoopauia kona maka'u. He umikumamakahi malama, me ke anahulu, me eha la ken, oia ka loihi o ke kaawale ana o Kahalaomapuana mai ka la i haalele ai ia, Laieikawai ma, a hiki i ko laua hoi ana mai mai Kealohilani mai. CHAPTER XXIX When Kahalaomapuana returned from Kealohilani, from her journey in search of a chief, she related the story of her trip, of its windings and twistings, and all the things she had seen while she was away. When she recited the charge given her by Kaonohiokala, Laieikawai said to her companions, " 0 comrades, as Kahalaomapuana tells me the message of your brother and my husband, a strange foreboding weighs upon me, and I am amazed; I supposed him to be a man, a mighty god that! When I think of seeing him, however I may desire it, I am ready to die with fear before he has even come to us." Her companions answered, " He is no god; he is a man like us, yet in his nature and appearance godlike. He was the firstborn of us; he was greatly beloved by our parents; to him was given superhuman powers which we have not, except Kahalaonmapuana; only they two were given this power; his taboo rank still remains; therefore, do not fear; when he comes, you will see he is only a man like us." Now, before Kahalaomapuana's return from Kealohilani, the seer foresaw what was to take place. one month before her return. Then the seer prophesied, in these words: "A blessing descends upon us from the heavens when the nights of full moon come. "When we hear the thunder peal in dry weather and in wet, then we shall see over the earth rain and lightning, billows swell on the ocean, freshets on the land, land and sea covered thick with fog, fine mist and rain, and the beating of the ocean rain. "When this passes, on the day of full moon, in the dusk of the early morning, at the time when the sun's rays strike the mountain cops, then the earth shall behold a youth sitting within the eye of the sun, one like the taboo child of my god. Afterwards the earth shall behold a great destruction and shall see all the haughty snatched away out of the land; then we shall be blessed, and our seed." When his daughters heard the seer's prophecy, they wondered within themselves that he should prophesy at this distance, without knowing anything about their sister's mission for which they waited. As a prophet it was his privilege to proclaim about Kauai those things which he saw would come to pass. 288 MOKUNA XXIX la Kahalaomapuana i hoi mai ai mai kana huakai imi Alii, mai Ke-alohilani mai, hai aku la oia i ka moolelo o, ko laua hele ana, a me na hihia he nue, a me na lauwili ana, a me na mea a pan ana i ike ai iloko o kona manawa hele. Iloko nae o kana manawa e olelo nei no ka olelo kauoha a Kaonohiokala, i mai la o Laieikawai i kona maun hoa, " E na hoa, ia Kahalaomapuanla, e olelo nei nio Kaonohiokala ke kaiktinane o kakonl, knn kane hoi, ke kan e mai nei ia'u ka halia o ka maka'n, a me ka weliweli, ke kuhi nei an hie kanaka, he Akna nni loa ka! Jahona paha a ike akn, o knn make no pahia ia, no ka mea, ke inaka'n honna e mai nei no i kona manawa aole me kakon." I akn la kona man hoa, "Aole ia hie Akna, he kaniaka no e like me kakon, o kona ano nae, a me kona helehelena, he ano Akna. A no kona hanan mna ana, lilo ai oia i hiwaliiwa na. na makna o kakon, ma olna la i haawiia'i ka mana nni hiki ole ia makon, a o Kahalaomapnana nei, alua wale no mea i haawiia'i ka mana, koe aku nae ke kapu no ko kakon kaiknnlane, nolaila, mai makaln oe; aia no hioi paha a hiki mai la, ike akn no hoi paha oe la, hie kanaka no e like me kakon." Mfamna akn nae o ko Kiahalaomiapnana hoi ana mai Kealohilanii mai, na ike mna aku ka Mfakanla hookahi malama mamnua'kn o ko Illna hoi ana mnai. Nolaila, wvainana mnta, ka Mlakaula me ka olelo iho, 6 E loaa ana ka. pomaikai ia kakoni mai kas lewa mnai, aia a hiki akn i na po mahina konane e hiki mai ai. %Aia a lohe akn kakon i ka hekili kui pamaloo, a mne ka hekili iboko o ke knana, ia manawa, e ike ai ko ka amna nei, he na me ka uwila, he kaikoo mna ka moana, hie waikahe ma ka aina, nhi paaia ka, ana, a me ka moana a puni e ka noe, ke awa, ka ohu, a me ke ktialan. "A hala ae ia, a i ka la o Mahealani, ma. ka ehn kakahiaka, i ka muanawa e keehi iho ai na knknna o ka la i ka piko o iia manna, ia manaw a e ike akn ai ko ka amna, he Kaimakahi ke noho mai ana iloko o ka onohi o ka la, he mea like me ke keiki kapn a knn Akna. E ike ananei ka amna i ka inkiu nni ma ia hope iho, a nana e kaili aku i ka. poe hookiekie mai ka amna akn, alaila, no kakon ka pomaikai, a me ka. kakon pua aku." A lohe kana man kaikamahine i keia wanana a ka Makanla, nain iho la lakou iloko o lakou iho ma ke kaawale i keia wanana a ka Makanla, me ka hai ole akn i na Makanila, nei, no ka mea, na hoomanao wale ae la lakon no ka lakon mea i hoonna ai i ko lakon kaikaina. Ma kona ano Makanla, na hiki ia ia ke hele akn e kukala ma K-auai a puni, me ka hai akn i kana mea i ike a no na, mea e hiki mai ana mahope. 630604-18 ---3 289 290 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 So, before leaving his daughters, he commanded them and said, " My daughters, I am giving you my instructions before leaving you, not, indeed, for long; but I go to announce those things which I have told you, and shall return hither. Therefore, dwell here in this place, which my god has pointed out to me, and keep yourselves pure until my prophecy is fulfilled." The prophet went away, as he had determined, and he went into the presence of the chiefs and men of position, at the place where the chiefs were assembled; there he proclaimed what he had seen. And first he came to Aiwohikupua and said, " From this day, erect flag signals around your dwelling, and bring inside all whom you love. " For there comes shortly a destruction over the earth; never has any destruction been seen before like this which is to come; never will any come hereafter when this destruction of which I tell is ended. "Before the coming of the wonder-worker he will give you a sign of destruction, not over all the people of the land, but over you yourself and your people; then the high ones of earth shall lie down before him and your pride shall be taken from you. "If you listen to my word, then you will be spared from the destruction that is verily to come; therefore, prepare yourselves at once." And because of the seer's words, he was driven away from before the face of the chief. Thus he proclaimed to all the chiefs on Kauai. and the chiefs who listened to the seer, they were spared. He went to Kekalukaluokewa, with his wife and all in their company. And as he said to Aiwohikupua. so he said to Kekalukaluokewa, and he believed him. But Waka would not listen, and aswered, " If a god is the one to bring destruction, then I have another god to save me and my chiefs." And at Waka's words the seer turned to the chiefs and said, "Do not listen to your grandmother, for a great destruction is coming over the chiefs. Plant flag signals at once around you, and bring all dear to you inside the signals you have set up, and whoever will not believe me, let them fall in the great day of destruction. " When that day comes, the old women will lie down before the soles of the feet of that mighty youth, and plead for life, and not get it, because they have disbelieved the words of the prophet." And because Kekalukaluokewa knew that his former prophecies had been fulfilled, therefore he rejected the old woman's counsel. BECKWITH] TEXT AND TRANSLATION29 291 A no heia mea, kauoha iho la oia i kana man kaikamnahine, iamnua o kona haalele ana ia lakon, me ka olelo aku, " E a'u mau kaikamahine, ke hele, nei au ma hun aoao mau, e, haalele. ana wan ia oukou, aole nae e hele loa ana, aka, e hele ana, wan e hai akn i keia mea a'u e kamailio nei ia oukcou, a hoi mai wan; nolaila, e noho oukcou ma kahi a hun Akua i kuhikuhi ai ia'u, e waiho oukou ia oukcou maloko o ka maluhia a hiki i ka hookoia'na o knu wanana." H-ele aku la ua Makanla nei e like me kona manaopaa, a hele akn la oia imna a na'lii a me ka poe koikoi, ma kahi e akoakoa ai na'lii, mnalaila oia i kukala aku ai e like me kona ike. A hiki mna oia i o Aiwohikupua, me ka i aknu, "iiA'ai heia la aku, e kukuin mna oe i man lepa a puni kou wahi, a e hookomo i kau poe aloha. a pan maloko. " No ha mea, ma keia hope koke iho, e hiki mai ana ka lukn maluna o ka aina, aole e ikeia kekahi lukun ia-Inua ahcu, e like- me ka lukn e luimai anai, aole hoi mahiope iho o hca pan ana ae o keia luk aut e olelo nei. "Manma o ka hiki ana mai o, ka inca mana., e hoike mai no oia i hoailona no ha hIku ana, aole maluna o na mahcaainana, miainna pono jih no on, a o kon poe, ia manawa, e moe ai na inca hiekie o kca amna nei imua ona, a e kailiia aku ha hanohiano miai a oe aku. "Ia e hoolohe oe i ka'u olelo, alaila, e pahele oe i ha luku e hihi imai ana, a 01iaio; ano e hooiahcauhan oe ia oe." AV no heia olelo a ha Mahcanla, kipakhuia mai la ka, Mahaula m-ai he alo inai o he Alii. Pela oia i huhula hele ai imnia o na'lii a puni o Kaufai, o ha poe alii i lohe i ka ha. Mlakala, o lhkou no hai pakele. 1-Ile aku oia iniuua o Kekaluhaluohewa, hana wahine, a me, ho lana alo a pan. E like me ha olelo no Aiwohihnpia~, pela kana olelo ia Kehalnihalnohewa, a manaoio mai la oia. Aha, o Waka, aole oia i hooho, me ha olelo mai, "mIa lie Ahna ha mea nana e lukn mai, alaila, he Aknia no hou e hiki ai he hoopahele Mau, a me ha'n man Alii." A no heia. olelo a Waha, haliu ahn la ha Makaula i he Alii, a oleho aku la, "MAai hoolohe i ha ho hupnnawahine, no ha mea, e. hihi mai ana ha Inhn nui malina o na'hii. Ano e hnuhnl i hepa a pnni oe, a e hoohomo i han meca alohia mi-aloho o no hepa i knkhuiua, a o ha inea e manaoio ole i ha'u, e hanhe no hahon ihoho o ha huhn nui. "A hihi i na ha la, e moe ana na luahine ma na kapna i o he heihi mana, me he noi ahn i ola, aohe e boaa, no ha inca, ua hoobe i ha ohelo a hca Makanla nei." A no ha mea, na ike o. Kekainkalnohewa i he ho man o hana man wanana mamua ahn, nohaila, ua pale keba i ha olelo a ha buahine. 292 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 When the seer left the chief planted flag signals all around the palace and stayed within the protected place as the prophet had commanded. At the end of his circuit, the seer returned and dwelt with his daughters. For no other reason than love did the seer go to tell those things which he saw. He had been back one day with his daughters at Honopuwaiakua when Kahalaomapuana arrived, as described in the chapter before. BECKWITH] TEXT AND TRANSLATION 293 A hala aku la, ka Makaula, kukulu ae la ke Alii i lepa a puni kona Hale Alii, a noho iho la maloko o kahi hoomalu e like me ka, olelo a ka Makaula. A pau ka huakai kaapuni a ka Makaula, hoi aku la oia a noho me kana mau kaikamahine. No ke aloha wale no o ka Makaula ke kumu o kona hele ana aku e hai i kana mea i ike ai. Hookahi la o kona noho ana, me kana mau kaikamahine ma Honopuuwaiakua, mai kona, hoi ana aku mai kaapuni, hiki mai o Kahalaomapuana, e like me ka kakou ike ana mamua. ae nei i hoikeia ma neia Mokuna. CHAPTER XXX Ten days after Kahalaolmapuana's return froin Kealohilani came the first of their brother's promised signs. So the signs began little by little during five days. and on the sixth day the thunder cracked, the rain poured down, the ocean billows swelled, the land was flooded, the lightning flashed, the mist closed down, the rainbow arched, the colored cloud rose over the ocean. Then the seer said, " My daughters, the time is come when my prophecy is fulfilled as I declared it to you." The daughters answered, "This is what we have been whispering about, for first you told us these things while Kahalaomapuana had not yet returned, and since her return she has told us the same thing again." Said Laieikawai, ' I tremble and am astonished, and how can my fear be stilled? " " Fear not; be not astonished; we shall prosper and become mighty ones among the islands round about; none shall be above us; and you shall rule over the land, and those who have done evil against you shall flee from you and be chiefs no more. "For this have I followed, you persistently through danger and cost and through hard weariness, and I see prosperity for me and for my seed to be mine through you." One month of bad weather over the land as the last sign; in the early morning when the rays of the sun rose above the mountain, Kaonohiokala was seen sitting within the smoking heat of the sun, right in the middle of the sun's ring, encircled with rainbows and a red mist. Then the sound of shouting was heard all over Kauai at the sight of the beloved child of Moanalihaikawaokele and Laukieleula, the great high chief of Kahakaekaea and Nuumealani. Behold! a voice shouting, " The beloved of Hulumaniani! the wonderful prophet! Hulumaniani! Give us life! " From morning until evening the shouting lasted, until they were hoarse and could only point with their hands and nod their heads, for they were hoarse with shouting for Kaonohiokala. Now, as Kaonohiokala looked down upon the earth, lo! Laieikawai was clothed in the rainbow garment his sister, Kahalaomapuana, had brought her; then through this sign he recognized Laieikawai as his betrothed wife. 294 MOKUNA XXX Hookahi anahulu mahope iho o ko Kahalaomapuana hoi ana mai mai Kealohilani mai, ia manawa, hiki mai la ka hoajiona mua a ko lakou kaikunane, e like me ke kauoha, i kona kaikuahine. Pela i hoao lijili ai na hoajiona iloko o na la elima, a i ke 0110 0 ka la, kui ka hekili, ua ka ua, kaikoo ka moana, waikahe ka aina, olapa ka uwila, uhi ka noe, pi~o ke anuenue, ku ka punohu i ka rnoana. Ia manawa, olelo, aku ka Makaula, "E a'u mau kaikamahine, ua hiki mai ka hoohoia'na o, kuu wanana e like me ka'u olelo, mua ia ovikou." I aku la na kaikamahine, " Oia hoi ka makou. i hamumu iho nei, no ka mea, ua lohe mua no makon i keia mea ia oe, oiai aole keia (Kahalaomapuana) i hiki mai, a ma ka ianei hoi ana mai nei, lohe hope makou ia ianei." Olelo, mai la o Laieikawai, " He haalulu nui kou, a me ka weliweli, a pehea la e pau ai kuu maka'u?" " Mai maka'u oe, aole hoi e weliweli, e hiki mai ana ka pomaikai ia kakou, a e lilo auanei kakou i mea nui nana e ai na moku a puni, aole kekahi mea e ae, a e noho, Alii auanei oukou maluna 0 ka aina, a e holo aku ka poe hana 1110 mai ia oukou mai ka noho, Alii aku. " Nolaila wau i ukali ai me ka hoomana-wanui iloko o, ka luhi, a me ka inea, ilokco o na pilikia he nui, a ke ike nei wau, no'u. ka pomaikai a no ka'u. mau pua, mai ia oukou mai." Hookahi malama o ka no, ma ka aina no ka hoajiona hope, ma lie kakahiaka, i na kukuna o ka la i haalele iho ai i na mauna. Ikeia iku la o Kaonohiokala- e. noho ana iloko o a wela kukanono o ka hi, mawaena pono, o ka Luakalai, i hoopuniia i na anuenue, a me ka na koko. I kela wa no, loheia aku la ka pihe uwa a puni o Kauai, i ka ike ana aku i ka Hiwahiwa Kamakahi a Moanalihajkcawaokcele laua o Laukieleula, ke Alii nui o Kahakaekaea, a me Nuumealani. Aia hoi he leo, uwa, "Ka Hiwahiwa a Hulumaniani-e! Ka Makaula nui mana! E Hulumaniani-e! Homai he ola! " Mai ke kakahiaka a ahiahi ka uwa ana, ua paa ka leo, o ke kuhikuhi wale iho, no a ka lima aohe leo, me ke kunou. ana o, ke poo, no ka mea, ua paa ka leo i ka uwa ia Kaonohiokala. Ia manawa a Kaonohiokala e nana mai ana i ka honua nei, aia hoi, e aahu. mai ana o Laieikawai i ke kapa anuenue a kona kaikuahine (Kahalaomapuana) i lawe mai ai, alaila, maopopo ae la ia ia o Laieikawai no keia, ka wahine hoopalau ana. 295 296 HAWAIIAN ROMANCE OF LAIEIKAWAI LETH. ANN. 33 In the dusk of the evening, at the rising of the bright full moon, he entered the prophet's inclosure. When he came, all his sisters bowed down before him, and the prophet before the Beloved. And Laieikawai was about to do the same; when the Beloved saw Laieikawai about to kneel he cried out, "O my wife and ruler! O Laieikawai! do not kneel, we are equals." " My lord, I amln amazed and tremble, and if you desire to take my life, it is well; for never have I met before with anyone so terrible as this! " answered Laieikawai. " I have not come to take your life, but on my sister's visit to me I gave her a sign for me to know you by and recognize you as my betrothed wife; and therefore have I come to fulfill her nission," so said Kaonohiokala. When his sisters and the seer heard, then they shouted with joyful voices, " Amen! Amen! Amen! it is finished, flown beyond! " They rose up with joy in their eyes. Then he called to his sisters, " I take my wife and at this time of the night will come again hither." Then his wife was caught away out of sight of her companions, but the prophet had a glimpse of her being carried on the rainbow to dwell within the moon; there they took in pledge their moments of bliss. And the next night when the moon shone bright, at the time when its light decreased, a rainbow was let down, fastened to the moon and reaching to the earth; when the moon was directly over Honopuwaiakua, then the chiefs appeared above in the sky in their majesty and stood before the prophet, saying: " Go and summon all the people for ten days to gather together in one place; then I will declare my wrath against those who have done you wrong. "At the end of ten days, then we shall meet again, and I will tell you what is well for you to do, and my sisters with you." When these words were ended the seer went away, and when he had departed the five sisters were taken up to dwell with the wife in the shelter of the moon. On the seer's circuit, according to the command of the Beloved, he did not encounter a single person, for all had gone up to Pihanakalani, the place where it had been predicted that victory should be accomplished. BECKWITH] BECK WITH]TEXT AND TRANSLATION29 297 Ma ka ehu ahiahi, ma ka puka ana mai a ka mahina konane o Mahealani, hiki mai la iloko o ke anapuni a ka Makaula. la Kaonohiokala i hiki mai ai, moe kukuli iho la kona mau kaikuahine, a me ka Makaula imua o ka iliwahiwa. A o Laieikawai kekahi, i ka Hiwahiwa i ike mai ai ia Laieikawai e hoomaka ana e kukuli; kahea mai la ka Hiwahiwa, "1E k-uu Haku wahine, e Laieikawai e! mai kukuli oe, ua like no kaua."1 " E kuu Haku, he weliweli ko'u, a me ka haalulu nui. A ino i manao oe e lawe i kuu ola nei, e pono ke, lawe aku, no ka mea, aole wau i halawai me, kekahi mea weliweli nui mamua e like, me keia,"1 wahi a Laieikawai. "Aole au i hiki mai e. lawe i kou ola, aka, ma ka huakai a kuu kaikuahine i hiki ae nei i o'u la, a nolaila, ua haawi mai wau i hoailona no'u e ike, ai ia oe, a e, maopopo ai ia'u o oe, kuu wahine hoopalau, a nolaila ua hele mai au e hooko e like me kana kii ana ae nei, pela aku o Kaonohiokala. A lohe kona mau kaikuhine a me ka Makaula pu, alaila hooho maila lakou me ka leo olioli: "Amama! Amama! Amama! Ua noa, lele wale aku la." Ala ae lakou i luna me ka maka olioli. la manawa, kahea iho la oia i kona mau kaikuahine, "1Ke lawe nei wau i kuu wahine, a ma kela po e hiki hou mai maua." Alaila, kailiia aku. la kana wahine me ka ike oleia e kona. mau hoa, aka, o ka Makaula ka mea i ike, aweawea aku i ka laweia ana ma ke anuenue a noho i loko o ka Mahina, malaila i hooiaio ai laua i ko, laua mau minute oluolu. A ma kekahi po0 ae, i ka mahina e konane, oluolu ana, i ka wa hapa o ka lai. Kuuia mai la kekahi anuenue i uliliia mai luna mai o ka mahina a hiki i lalo nei, i ka wa e kupono ana ka mahina i luna pono o Honopuuwaiakua. la mana-wa, iho mai la na'lii o, ka lewa me ko, laua ihiihi nui a ku mai la i mua o ka Makaula, me ka olelo iho, " E hele ae oe e kala aku i na mea a pau i hookahi anahulu, e hoohuiia ma kahi hookahi, alaila, e, hoopuka aim wau i olelo hoopai no ka poe i hana ino mai ia oukou. " A pau na la he umi, alaila e hui hou kaua, a na'u no e. hai aku i ka mea e pono ai ke hana oe, a me kau mau kaikamahine Pu me oe." A pau keia mau olelo, hele aku la ka Makaula,, a hala ia, alaila kaili puia aku la na kaikuahine elima i luna a noho pu me ia i ka olu o ka Mahina. I ka Makaula i kaapuni ai mamuli o ka olelo a ka Hiwahiwa, aole oia i halawai me kekahi kanaka hookahi, no ka mea, ua pau i uka o.Pihanakalani, kahi i oleloia he lanakila. 60604 —18 --- —88 298 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 After ten days the seer returned to Honopuwaiakua; lo! it was deserted. Then Kaonohiokala met him, and the seer told him about the circuit he had made at the Beloved's command. Then the prophet was taken up also to dwell in the moon. And in the morning of the next day, at sunrise, when the hot rays of the sun rose over the mountains, Then the Beloved began to punish Aiwohikupua and Waka. To Waka he meted out death, and Aiwohikupua was punished by being deprived of all his wealth, to wander like a vagrant over the earth until the end of his days. At the request of Laieikawai to spare Laielohelohe and her husband, the danger passed them by, and they became rulers over the land thereafter. Now in the early morning of the day of Aiwohikupua's and Waka's downfall, Lo! the multitude assembled at Pihanakalani saw a rainbow let down from the moon to earth, trembling in the hot rays of the sun. Then, as they all crowded together, the seer and the five girls stood on the ladder way, and Kaonohiokala and Laieikawai apart, and the soles of their feet were like fire. This was the time when Aiwohikupua and Waka fell to the ground, and the seer's prophecy was fulfilled. When the chief had avenged them upon their enemies, the chief placed Kahalaomapuana as ruler over them and stationed his other sisters over separate islands. And Kekalukaluokewa was chief counsellor under Laielohelohe, and the seer was their companion in council, with the power of chief counsellor. After all these things were put in order and well established, Laieikawai and her husband were taken on the rainbow to the land within the clouds and dwelt in the husband's home. In case her sisters should do wrong then it was Kahalaomapuana's duty to bring word to the chief. But there was no fault to be found with his sisters until they left this world. BDCKWITIII BECKWITH] TEXT AND TRANSLATION29 299 A pau na la he umi, hiki aku ka Makaula i Hon'opuwaiakua, aia hoi ua mehameha. la manawa, halawai mai la me ia o Kaonohiokala, a hai aku la i kana olelo hoike no kana oihana, kaapuni e like me ke kauoha a ka Hiwahiwa. la manawa kaili puia aku la ka Makaula a noho i ka mahina. A i ke, kakahiaka o kekahi la ae, ma ka puka ana mai o ka la, i ka wa i haalele iho ai na kukuna wela o ka la i na mauna. Ia manawa ka hoomaka, ana o, ka Hiwahiwa e. hoopai ia Aiwohikupua a me Waka pu. Haawiia ka make no Waka, a o Aiwohikupua, hoopaiia aku la ia e lilo i kanaka ilihune, e aea liaukae ana maluna o ka aina a, hiki i kona mau la hope. Ma ke noi a Laieikawai, e hoopakele, ia Laielohelohe a me kana. kane, nolaila, ua maalo ae, ka pilikia, mai o laua ae, a no laua, kekahi kuleana, ma ka aina ma ia hope iho. I ke kakahiaka nae, i ka hoomaka, ana o ka luku ia Aiwohikupua a me Waka. Aia hoi, o ke anaina i akoakoa, ma Pihanakalani, ike aku la lakou i ke, anuenue i kuuia mai ma ka mahina mai, i uliliia i na kukuna wela o ka la. Alaila, ia manawa, akoakoa lakou a pau, ka Makaula, a me na kaikamahine elima e kau mai ana ma ke, ala i uliliia, a o Kaonohiokala me Laieikawai ma ke kaawale, a he mau kapuai ko. laua me he ahi la. Oia ka manawa a Aiwohikupua. a me Waka i hauLa ai i ka houna, me ka apono i ka olelo a ka Makaula. A pau ka hoopai a ke ALii no na enemi, hoonoho ae. la ke, Alii oluna ia Kahalaomapuana i Moi, a hoonoho pakahi aku la i na kaikuahine ona ma na mokupui. A o Kekalukaluokewa no ke Kuhina Nui, a me Laielohelohe, a o ka Makaula no ko lakou mau hoa kuka ma ke ano Kuhina Nui. A pau ka hooponopono ana no keia mau mnea a pono ka noho ana, kaili puia aku la o Laieikawai e kana kane, ma ke anuenue i~oko, o na ao kaalelewa a noho ma kahi mau o kana kane. Ina e, hewa kona mau kaikuahine, alaila na Kahalaomapuana e lawe ka olelo hoopii imua, o ke Alii. Aka, aole i loaa, ka hewa o, kona mau kaikuahine, ma ia hope iho a hiki i ka haalele ana i keia ao. CHAPTER XXXI After the marriage of Laieikawai and Kaonohiokala, when his sisters and the seer and Kekalukaluokewa and his wife were well established, after all this had been set in order, they returned to the country in the heavens called Kahakaekaea and dwelt in the taboo house on the borders of Tahiti. And when she became wife under the marriage bond, all power was given her as a god except that to see hidden things and those obscure deeds which were done at a distance; only her husband had this power. Before they left Kauai to return to the heavens, a certain agreement was made in their assembly at the government council. Lo! on that day, the rainbow pathway was let down from Nuumealani and Kaonohiokala and Laieikawai mounted upon that way, and she laid her last commands upon her sisters, the seer, and Laielohelohe; these were her words: "My companions and our father the prophet, my sister born with me in the womb and your husband, I return according to our agreement; I leave you and return to that place where you will not soon come to see me; therefore, live in peace, for each alike has prospered, not one of you lacks fortune. But Kaonohiokala will visit you to look after your welfare." After these words they were borne away out of sight. And as to her saying Kaonohiokala would come to look after the welfare of her companions, this was the sole source of disturbance in Laieikawai's life with her husband. While Laieikawai lived at home with her husband it was Kaonohiokala's custom to come down from time to time to look after his sisters' welfare and that of his young wife three times every year. They had lived perhaps five years under the marriage contract, and about the sixth year of Laieikawai's happy life with her husband, Kaonohiokala fell into sin with Laielohelohe without anyone knowing of his falling into sin. 300 MOKUNA XXXI Mahope o ko Laieikawai hoao ana me Kaonohiokala, me ka hooponopono i ka noho ana o kona man kaikuahine, ka Makaula, a me Kekalukaluokewa ma; a pau keia man mea i ka hooponoponoia, hoi akn la laua iluna o ka aina i oleloia o Kahakaefaea, o noho ma ka pea kapu o Kukulu o Tahiti. A no ka lilo ana o Laieikawai i wahine man ma ka berita paa, nolaila, haawiia ae La ia ia kekahi mau hana mana a pau ma ke ano Akua, e like me kana kane; koe nae ka mana hiki ole ke ike i na mea huna, a me na hana pohihihi i hanaia ma kahi mamao, no kana kane wale no. Mamua nae o ko laua haalele ana ia Kauai, a hoi aku iluna, ua hanaia kekahi olelo hooholo iLoko o ko lakon akoakoa ana; ma ka ahaolelo hooponopono aupuni ana. Gia hoi, i ka la i kuuia nai ai ke alanui anuenue mai Nuumealani mai, a kau aku La o Kaonohiokala, a me Laieikawai maluna o ke ala annenue i oleloia, a waiho mai la i kona Leo kauoha hope i kona man hoa, ka Makaula, a me Laielohelohe, eia kana olelo: " E o'u man hoa, a me ko kakou makuakane Makaula, kuu kaikaina i ka aa hookahi, a me ka kana kane; ke hoi nei an mamuli o ka mea a kakou i kuka ai, a ke haalele nei wan ia onkou, a hoi akn i kahi hiki ole ia oukon ke ike koke ae; nolaila, e nana kekahi i kekahi me ka noho like, no ka mea, na hoopomaikai like ia oukon, aole kekahi mea o onkou i hooneleia i ka pomaikai. Aka, oia nei (Kaonohiokala) no ko mana mea e hiki mai i o onkon nei, e ike i ka pono o ko onkon noho ana." A pan keia man mea, Laweia aku la lana me ko lana ike oleia. A e like me ka oleLo, "o Kaonohiokala ka mea iho mai e ike i ka pono o kona man hoa," oia kekahi kumu i hannaele ai ko Laieikawai ma noho ana me kana kane. Ia Laieikawai ma ko laua wahi me kana kane, he mea mau ia Kaonohiokala ka iho pinepine mai ilalo nei e ike i ka pono o kona mau kaiknahine, a me kana wahine opio (Laielohelohe), ekolu iho ana i ka makahiki hookahi. Elima paha makahiki ka Loihi o ko lana noho ana ma ka hoohiki paa o ka berita mare; a i ke ono paha o ka makahiki o ko Laieikawai ma noho pono ana me kana kane, ia manawa, haula iho la o Kaonohiokala i ka hewa me Laielohelohe; me ka ike ole o na mea e ae i keia haule ana i ka hewa. 8301 302 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 After Laieikawai had lived three months above, Kaonohiokala went down to look after his sister's welfare, and returned to Laieikawai; so he did until the third year, and after three years of going below to see after his sisters, lo! Laielohelohe was fullgrown and her beauty had increased and surpassed that of her sister, Laieikawai's. Not at this time, however, did Kaonohiokala fall into sin, but his sinful longing had its beginning. On every trip Kaonohiokala took to do his work below, for four years, lo! Laielohelohe's loveliness grew beyond what he had seen before, and his sinful lust increased mightily, but by his nature as a child of god he persisted in checking his lust; for perhaps a minute the lust flew from him, then it clung to him once more. In the fifth year, at the end of the first quarter, Kaonohiokala went away to do his work below. At that time virtue departed far from the mind of Kaonohiokala and he fell into sin. Now at this time, when he met his sisters, the prophet and his punalua and their wife (Laielohelohe), Kaonohiokala began to redistribute the land, so he called a fresh council. And to carry out his evil purpose, he transferred his sisters to be guards over the land called Kealohilani, and arranged that they should live with Mokukelekahiki and have charge of the land with him. When some of his sisters saw how much greater the honor was to become chiefs in a land they had never visited, and serve with Mokukelekahiki there, they agreed to consent to their brother's plan. But Kahalaomapuana would not consent to return to Kealohilani, for she cared more for her former post of honor than to return to Kealohilani. And in refusing, she spoke to her brother as follows: "My high one, as to your sending us to Kealohilani, let them go and I will remain here, living as you first placed me; for I love the land and the people and am accustomed to the life; and if I stay below here and you above and they between, then all will be well, just as we were born of our mother; for you broke the way, your little sisters followed you, and I stopped it up; that was the end, and so it was." BECKWITH] TEXT AND TRANSLATION 303 I ka ekolu malama o Laieikawai ma iluna, iho mai la 0 Kaonohiokala e ike i ka pono o kona mau kaikuahine, a hoi akn la me Laieikawai, pela i kela a me keia hapakolu o ka makahiki, a i ka ekolu makahiki o ko Kaonohiokala hnakai makai i ka pono o kona man kaikuahine; aia hoi, ua hookanaka makna loa ae la kana wahine opio (Laielohelohe), alaila, na pii mai a mahuahua ka wahine- maikai, a oi ae mamua 0 kona kaikuaana o Laieikawai. Aole nae i haula o KaonohiokaLa ia manawa i ka hewa, aka, ua hoomaka ae kona kuko ino e hana i ka mea pono ole. I kela hele ana keia hele ana a Kaonohiokala i kana hana man ilalo nei, a hiki i ka eha makahiki; aia hoi, ua hoomahuahuaia mai ka nani o Laielohelohe mamua o kana ike mua ana, a mahuahua loa ae la ka manao ino o Kaonohiokala; aka, ma kona ano keiki Akua, hoomanawanui akn la no oia e pale ae i kona kuko, hookahi paha minute e lele akn ai ke kuko mai ona aku, alaiba, pili mai la no. I ka lima o ka makahiki, ma ka pan ana o ka hapaha mua o ua makahiki la, iho hou mai ba o Kaonohiokala i kana hana man ilalo nei. I kela manawa, ua kaibiia aku ko KaonohiokaLa manao maikai mai ona akn a kaawale boa, a haule iho la oia i ka hewa. I keba manawa no hoi, ia ia e halawai la me kona man kaikuahine, a me ka Makanla hoi, ka punalna a me ka lana wahine hoi (Laielohelohe), hoomaka ae la o Kaonohiokala e hooponopono hou no ke aupuni, a nobaiba, ua hoomaka hon ka ahaolelo. A i mea e pono ai ko ke Alii manao kolohe, hoolilo ae la oia i kona man kaikuahine i poe kiai no ka aina i oleloia o Kealohilani, a na lakon e hooponopono pn me Moknkelekahiki i ka noho ana, a me na lana a pan e pili ana i ka aina. A ike ae la kekahi o kona man kaikuahine, na oi aku ka hanohano mamna o keia noho ana, no ka mea, na hooliloia i man abii no kahi hiki ole ia lakon ke noho e lawelawe pn me Moknkelekahiki, nolaila, hooholo ae la bakon i ka ae mamuli o ka olelo a ko lakon kaiknnane. Aka, o Kahalaomapnana, aole oia i ae akn e hoi iloko o Kealohilani; no ka mea, na oi aku kona minamina i ka hanohano man i loaa ia ia mamna o ka hoi ana i Keabohibani. A no ko Kahalaomapnana ae ole, hoopuka akn la oia i kana olelo imna 0 kona kaikunane, "E kuu Lani, ma kon hoolilo ana ae nei ia makon e hoi i Keabohibani, a o bakon no ke hoi, a owan nei la, e noho ae no wan ilalo nei, e like me kan hoonoho mna ana; no ka mea, ke aloha nei wau i ka aina a me na makaainana, a na maa ae nei no hoi ka noho ana; a ina owan no malalo nei, o oe no maluna mai, a o bakon nei hoi iwaena ae nei, abaila, pono iho no kakon, like boa me ka hanan ana mai a ko kakon maknahine, no ka mea, nan i wahi ke alanni, a o kou man pokii hoi, hele akn mahope on, a na'n hoi i pani akn, o ke oki no ia, a oia la." 304 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 Now he knew that his youngest sister had spoken well; but because of Kaonohiokala's great desire to get her away so that she would not detect his mischievous doings, therefore he cast lots upon his sisters, and the one upon whom the lot rested must go back to Kealohilani. Said Kaonohiokala to his sisters, " Go and pull a grass flower; do not go together, every one by herself, then the oldest return and give it to me, in the order of your birth. and the one who has the longest grass stem, she shall go to Kealohilani.' Every one went separately and returned as they had been told. The first one went and pulled one about two inches in length, and the second one pulled and broke her flower perhaps three inches and a half; and the third, she pulled her grass stem about two inches long; and the fourth of them, hers was about one inch long; and Kahalaomapuana did not pull the tall flowers, she pulled a very short one, about three feet long hers was, and she cut off half and came back, thinking her grass stem was the shortest. But in comparing them, the oldest laid hers down before her brother. Kahalaomapuana saw it and was much surprised, so she secretly broke hers inside her clothing; but her brother saw her doing it and said, " Kahalaomapuana, no fooling! leave your grass stem as it is." The others laid down theirs, but Kahalaomapuana did not show hers; said he, " The lot rests upon you." Then she begged her brother to draw the lot again; again they drew lots, again the lot rested upon Kahalaomapuana; Kahalaomapuana had nothing left to say, for the lot rested upon her. Lo! she was sorrowful at separating herself from her own chiefhouse and the people of the land; darkened was the princess's heart by the unwelcome lot that sent her back to Kealohilani. And on the day when Kahalaomapuana was to depart for Kealohilani, the rainbow was let down from above the earth. Then she said to her brother, "Let the pathway of my high one wait ten days, and let the chiefs be gathered together and all the people of the land, that I may show them my great love before you take me away." When Kaonohiokala saw that his sister's words were well, he granted her wish; then the pathway was taken up again with her brother. SUCKWITH) 3~CKWITH] TEXT AND TRANSL~ATION30 305 A no keia olelo a kona kaikutihine muli loa, manao iho la oia, ua pono ka olelo a kona kaikuahine. Aka, no ke ake nui o Kaonohiokala e kaawale aku oia i kahi e, i mnea e, ike oleia'i kona kalohe. ana, nolaila, hailona, aku la oia i kona mnai Kaikcuahine, a o ka imea e ku ai ka hailona, oia ke hoi iloko o Keaflohilani. I aku la o Kaoniohiokiala i kona mani kaikuahine, "E hele oukou e u-u mai i pua Kilioopu, aole e Iui i ko oukou hele ana, e hele oukou mna ke knawale kekahIli i kekahi, a loaa, alaila, e hoi mai ko oukou inua a haawi mai ia'u, e like ine ko hanau ana, peba oukou e heleai, a pela no hoi oukou ke hoi mai, a o ka mea loihi o kana, Kilioopu, oia ke hoi i Kealohilani." Hele aku la kela a me. keia o ltakon ma ke kaawale, a hioi mai la e like mie ka mnea i oleloia ia lakoiu. Hele aku la ka miea inua, a huhiuki mai la elita iniha paha ka loihi o kana, a o ka lia hoi, huhuki mai la, a oki ae la i kana Kilioopu ekolu inihia a me ka hapa pahia; a o ke koin hoi, huhuki mai lai kana Kilioopui, elnta iniha palma ka loihi; a o ka eha o bakou hookahi iniha paha ka loihi o kana, a o Kahalaoinapuania hoi, aole oiai huhuki mai ma ke Kilioopu loloa, huhuki mai la oia ma ka mea Iiilii boa, ekolu kapuai paha kona boa; a oki ae la oia i ka hapalua okania, a hoi aku la, me ka manao o kana Kilioopu ka pokole. Aka, i ka hioohalike ana, kiola aku la ka inua i kana imua o ko lakou kaikunane, ike aku la o Kahalaoinapuana i ka ka. ina, hie inca kahahia boa ia ia, nolaila, moinoku mnalu ae. la oia i kana iloko o kona tuahu, aka, ua ike aku la kona kaikunanec i kana hana, i aku la, "E Kalialaoinapuania, inai hiana malin oc, e waiho i kau Kilioopu pela." Kiola aku la fla inca i koe i ka lakou, aka, o Kahabaoinapuana, aole ihoike mai, i niai nae "Ua ku ia'u ka hailona." A no keia mnca, koi aku la oia i kona kaikunane. e haibona hou; e hailona hou ana, ku hou no ia Kahabaomapuana ka hailona; aole olelo i koe a Kahabaomapuana, no ka mea, ua ku ka hailona ia ia. Gia hoi, hie inca kaumaha nae ia Kahalaomapuana, ke kaawale aiia'ku mai kona noho Abii aku, a me na makaainana, no ka inca, ua hioopouliia ko ke A~ii wahiie, naau invakemake ole e hoi i Kealohilani e ka hailona. A i ka la o Kahialaomapuana. i hoi ai i Kealohilani, kuuia mai la ke anuenue inai. luna, mai a hiiki ilalo neci. Ia inanawa, hai aku la oia i kana olelo imnia o kona kaikunane, inc ka i aku, "E ku ke alaiiiui o kuni Lani pela, e kali no na la he uinil, e hoakoakoaia inai na'bii, a me na makaainana a pau, i hoike aku ai wau i ko'u aloha nui ia lakou mainua o kou lawe ana aku ia'u." A ike iho la o Kaonohiokala, ua pono ka olelo a kona kaikuahine hooholo ae la oia. i kona inanao aec; alaila, lawe houia aku la ke alanui iluna me kona kaikunane pu. 60604-18 ----39 306 HAWAIIAN ROMANCE OF LAIEIKAWAI [LTIH. ANN. S And on the tenth day, the pathway was let down again before the assembly, and Kahalaomapuana mounted upon the ladder way prepared for her and turned with heavy heart, her eyes filled with a flood of tears, the water drops of Kulanihakoi, and said: " O chiefs and people, I am leaving you to return to a land unknown to you; only I and my older sisters have visited it; it was not my wish to go back to this land, but my hand decided my leaving you according to the lot laid by my divine brother. But I know that every one of us has a god, no one is without; now, therefore, do you pray to your god and I will pray to my god, and if our prayer has might, then shall we meet again hereafter. Love to you all, love to the land, we cease and disappear." Then she caught hold of her garment and held it up to her eyes before the assembly to hide her feeling for the people and the land. And she was borne by the rainbow to the land above the clouds, to Lanikuakaa, the heavens higher up. The great reason why Kaonohiokala wished to separate Kahalaomapuana in Kealohilani was to hide his evil doings with Laielohelohe, for Kahalaomapuana was the only one who could see things done in secret; and she was a resolute girl, not one to give in. Kaonohiokala thought she might disclose to Moanalihaikawaokele this evil doing; so he got his sister away, and by his supernatural arts he made the lot fall to Kahalaomapuana. When his sister had gone, about the end of the second quarter of the fifth year, he went away below to carry out his lustful design upon Laielohelohe. Not just at that time, but he made things right with Kekalukaluokewa by putting him in Kahalaomal)lana's place and the seer as his chief counsellor. Mailehaiwale was made governor on Kauai, Mailekaluhea on Oahu, Mailelaulii on Maui and the other islands, Mailepakaha on Hawaii. ItCKWIl' 1 TEXT AND TRANSLATION 307 A i ka umi o ka la, kuuia mai la ua alanui nei imua o ke anaina, a kan aku 1a o Kahalaomapuana iluna o ke alanui ulili i hoomakaukauia nona, a huli mai la me ka naau kaumaha, i hoopihaia kona nmat mnaka i na kilu wai o Kulanihakoi, me ka i mai, "E na'lii, na mnakaainana, ke haalele nei wau ia oukou, ke hoi nei wau i ka aina a oukou i ike ole ai, owau a me o'u mau kaikuaana wale no kai ike; aole nae no ko'u nakemake e hoi ia aina, aka, na ko'u lima no i ae ia'u e haalele ia oukou mamuli o ka hailona a kuu kaikunane Lani nei. Aka hoi, ua ike no wau he mau Akua like ko kakou a pau, aole inea nele, nolaila, e pule oukou i Ie Akua, a e pule no hoi wau i ko'u Akua. a ina i mana na pule a kakou, alaila, e halawai hou ana no kakou ma keia hope ahl. Aloha oukou a plau, aloha nJo hoi ka aina, oki kakou la nalo." Alaila, lalanu ae la oia i kona aahu, a palllu ae la i kona mau lmaka imua o ke anaina, i mea e hulna ai i kona manaonao i na makaainana a me ka aina. A laweia'ku la oia ma ke anuenue iloko o na ao kalelewa ma ka Lanikuakaa. 0 ke kumu nui o ko Kaonohiokala Inanao nui e hookawale ia Kahalaomapuana i Kealohilani, i mea e nalo ai kona kalohe ia Laielohelohe; no ka mea, o Kahalaomapuana, aia kekahi ike ia ia, he ike hiki ke hanaia kekahi hanaa ma kahi 1malu; a he kaikamahine manaopaa no, aole e hoopilimeai. 0 manao auanei o Kaonohiokala o haiia kana hana kalohe ana imua o Moanalihaikawaokele, nolaila oia i hookaawale ai i kona kaikiuahine, a ma ke ano Akua o Kaonohiokala, ua lilo ka hailona ia Kahalaomapuana. A kaawale aku la kona kaikuahine, a i ka pau ana paha o a hapaha elua o ka lima o ka makahiki, iho hou mai la oia ilalo nei e hooko i kona manao kuko ia Laielohelohe. Aole nae oia i hooko koke ia manawa; aka, i mea e pono ai oia imua o Kekalukaluokewa nolaila, waiho aku la oia inua o Kekalukaluokewa e pani ma ka hakahaka o Kahalaomlapuana, a o ka Makaula nlo kona Kuhina Nui. A hoonohoia aku la o Mailehaiwale i Kiaaina paha no Kauai; ia Mailekaluhea no Oahu; o Mailelaulii no Maui a me na moku e ae; ia Mailepakaha no Hawaii. CHAPTER XXXII When Kekalukaluokewa became head over the group, then Kaonohiokala sent him to make a tour of the islands and perform the functions of a ruler, and he put Laielohelohe in Kekalukaluokewa's place as his substitute. And for this reason Kekalukaluokewa took his chief counsellor (the prophet) with him on the circuit. So Kekalukaluokewa left Pihanakalani and started on the business of visiting the group; the same day Kaonoliokala left those below. When Kaonohiokala started to return he did not go all the way up, but just watched that day the sailing of Kekalukaluokewa's canoes over the ocean. Then Kaonohiokala came back down and sought the companionship of Laielohelohe, but not just then was the sin committed. When the two met, Kaonohiokala asked Laielohelohe to separate herself from the rest, and at the high chief's command the princess's retainers withdrew. When Laieoheleohe and Kaonohiokala were alone he said, "This is the third year that I have desired you, for your beauty has grown and overshadowed your sister's, Laieikawai's. Now at last my patience no longer avails to turn away my passion from you." " my high one," said Laielohelohe, " how can you rid yourself of your passion? And what does my high one see fit to do? " "Let us know one another," said Kaonohiokala, "this is the only thing to be done for me." Said Laielohelohe, "We can not touch one another, my high one, for the one who brought me up from the time I was born until I found my husband, he has strictly bound me not to defile my flesh with anyone; and, therefore, my high one, it is his to grant your wish." When Kaonohiokala heard this, then he had some check to his passion, then he returned to the heavens to his wife, Laieikawai. He had not been ten days there when he was again thick-pressed by the thunders of his evil lust, and he could not hold out against it. To ease this passion he was again forced down below to meet Laielohelohe. 808 MOKUNA XXXII A lilo ae la o Kekalukaluokewa i poo kiekie ma ke aupuni, alaila, hoouna aku la o Kaonohiokala ia Kekalukaluokewa e hele e kaapuni ma na mokupuni a pau e lawelawe i kana oihana Moi, a hoonoho iho la ia Laielohelohe ma ko Kekalukaluokewa wahi ma ke ano hope Moi. A no keia mea, lawe ae la o Kekalukaluiokewa i kona Kuhina Nui (ka Makaula), ma kana huakai kaapuni. I ka la i haalele ai o Kekalukaluokewa ia Pihianakalani, a hiele aku la ma kana oihana kaapuni. la. la no hoi ka haalele ana o Kaonohiokala ia lalo nei. Ma kela hoi ana o Kaonohiokala, aole nae oia i hiki boa iluna, aka, ua ike nae oia ia la e holo ana na waa o Kekalukaluokewa i ka moana. A no ia mea, hoi hou mai la. o Kaonohiokala mai luna mai a hiki ilalo nei, a launa iho la me Laielohelohe, aole nae i hanaia ka, hewit ia manawa. Ia laua me Laielohelohe e halawai la, noi aku la o Kaonohiokala ia Laielohelohe e hookaawaleia na mea e ae, a ma kona ano, Mea Nui, ua hookaawaleia ko, ke AiM wahine mau aialo. Ia Laielohelohe me Kaonohiokala, o, laua wale no ma ke kaawale, i aku ba, " 0 ka ekobu keia o ko'u mai makahiki (puni) o ka makemake ana ia oe, no ka mea, ua ulu kou nani a papabe mabuna o kou kaikuaana (Laieikawai). A nolaila, ma na ba hope nei, ua hiki ole ia'u ke hoomanawanui e pale aku i ke kuko no'u ia oe mai' o'u aku." "1E kuu Lani e," wahi a Laielohelohe, "1pehea la e kaawale ai ia kuko ou mai a oe ae? A heaha la ka manao o kiiu Lani e pono ai ke hana? " "E launa kino kania, wahi a Kaonohiokala "oia wale no ka mea e pono, ai ke hanaia imua o'u." I aku la o Laielohelohe, "Aole kaua e bauna. kino e kuu Lani, no ka mea, o ka mea nana i malama ia 'u mai kuu wa uuku inai a boaa. wale kuu kane, nana. ka olelo paa ma. o'u ba, aobe e haawi i kuu kino me kahi mea e ae e hoohaumia; a, nobaila, e kuii Lani e, nit ka mea nana ka hioohiki paa ia'u e ae aku i kou makemake." A lohe o, Kaonohiokala i keia mea, akahi no a hoomohalaia ke kuko ino iloko, alaila, hoi aku la oia. iluna mie kana wahine (Laieikawai). Aole nae i anahuin kona maii la i luna, uhi paapu houia mai la oia e na hekili o ke kuko ino. a hiki ole ke hoomanawanui no ke kuko. A na keia kuko, kaikai kino houia. mai la oia mai hina rnai e halawai hou me Laielohelohe. SWg 310 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. SS And having heard that her guardian who bound her must give his consent, he first sought Kapukaihaoa and asked his consent to the chief's purpose. So he went first and said to Kapukaihaoa: " wish to unite myself with Laielohelohe for a time, not to take her away altogether, but to ease my heavy heart of its lust after your foster child; for I first begged my boon of her. but she sent me for your consent, and so I have come to you." Said Kapukaihaoa: "High one of the highest, I grant your request, my high one; it is well for you to go in to my foster child; for no good has come to me from my charge. It was our strong desire. Iine and hers who took care of your wife Laieikawai, that Kekalukaluokewa should be our foster child's husband; very good, but in settling the rule over the islands, the gain has gone to others and I have nothing. For he has given all the islands to your sisters, and I have nothing, the one who provided him with his wife; so it will be well, in order to avoid a second misfortune, that you have the wife for the two of you." At the end of their secret conference, Kapukaihaoa went with the chief to Laielohelohe. Said he, " My ward, here is the husband, be ruled by him; heavens above, earth beneath; a solid fortune, nothing can shake its foundation; and look to the one who bore the burden." Then Laielohelohe dismissed her doubts; and Kaonohiokala took Laielohelohe and they took their pleasure together. Three days after, Kaonohiokala returned to Kahakaekaea. And after he had been some days absent, the pangs of love caught him fast, and changed his usual appearance. Then on the fourth day of their separation, he told a lie to Laieikawai and said, "This was a strange night for me, I never slept, there was a drumming all night long." Said Laieikawai, "What was it?" Said Kaonohiokala, " Perhaps the people below are in trouble." " Perhaps so," said Laieikawai. " Why not go down and see?" And at his wife's mere suggestion, in less than no time Kaonohiokala was below in the companionship of Laielohelohe. But Laielohelohe never thought of harm; what was that to her mind I When they met at the chief's wish, Laielohelohe did not love Kaonohiokala, for the princess did not wish to commit sin with the great chief from the heavens, but to satisfy her guardian's greed. BECKWITH] BECK WITH]TEXT AND TRANSLATION 311 A no ka lohe mua aria o, Kaonohiokala " na ka mea nanai malama " ia ia ka " hoohiki paa, e ac, akn." Nolaila, kii mrua. aku la oia ma o Kapukaihaoa- la, e noi aku e ae mai i ko ke Alii makemake. A nolaila hoi, hele ninua aku la. oia a olel() akn ia Kapukaihaoa, "Ua mrakemake wani e lawe ia Laielohelohe e pili me a'n i keia manawa, aole nae no ke kaili loa mai, aka, i mea e hoomaina ae ai i ko'u naau kanmaha i ke kuko i kan milimili, no ka niea, nta noi Mua aku wan i ua milimili la au i kuu makemake; aka, ua k-uhiknhi mai kela nau e ae, aku, a nola-ila, kii mai nei wau ma ou l. I aku o Kapukaihaoa, " E ka lani o na lani, ke ae aku nei wan ma kau noi e kuu Lani, he miea pono non e komo. akui oe me, ka'u milimili; no ka mea, nia ike an i ko'n pomaikai ole no ka'u meai inhi ai, ua npu aku hoi ko maua imanao me ka mnea nana i malama kau wahine (Laieikawai), o Kekalukalnokewa ke kane a ka'n hanai, xia pono no, aka, i keia noho, aupnni ana, ua lilo ka pomaikai i na inea e ae, nolaila, ua nele wau. No ka mea. hoi, ua haawi ae nei kela ina moku a pau i on kaikuahine, koe hoi wan ka mea nana kana wahine i wahine ai, a nolaila e aho hoi ke ka i ka nele lua, a nan ka wahine a olna." A pan keia man kamajilo a laua, ma ke kaawale, hele a-ki la o Kapnkaihaoa me ke Alii pn a hiki o Laielohelohe la. I akn la, " E kuu inhi, eia ke kane, nohoia, he lani iluna he, honna Halao, keehi'a kniana a paa, a nana mai i ka mea nana i lUhi" Alaila he mea kanalna ole ia ia Laielohelohe; a lawe ae la o Kaonohiokala ia Laielohelohe, a hni olnolu iho la lana. Ekoin man la -o lana ma ka lania mian hana, hoi akn la o Kaonohiokala i Kahakaekaea. A mahope iho oia man la kaawale, na aa ki paaia ke aloha wela i lnna o Kaonohiokala, a ano e kona man helehelena. Ia manawa, hoopnka akn la o Kaonohiokala i olelo. hoopunipunii mua o Laieikawai, oia ka ha o na la kaawale o laua, me ka i akn, " Haohao hoi keia po o'n, aole wan i moe iki, i ka hoopahupahu walela. no a ao, wale." I akn o Laieikawai, " Heaha la?", I akn o Kaonohiokala, " Ua pono ole paha ka noho ana o, lakou la 0 lalo." "Ae paha," wahi a Laieikawai, " aole no la hoi e iho." A no keia hna kena a kana wahine, he mea manawa ole noho ana i lalo nei o Kaonohiokala, a lanna no me Laielohelohe. Aka, o Laielohelohe aole i boaa ia ia kona pilikia ma ka manao, heaha la ia mea i kona manao ana. Ia lana e hni ana ma ka makemake o ke A~ii kane, ia ma~nawa, ua ike ole o Laielohelohe i kona aloha ia Kaonohiokala, no ka mea, aole no o ke A~ii wahine makemake iki e hana i ka hewa me, ke Alii nni o inna; aa hoi, mamnbui o ka onon a kona mea naiia i ma~lama wvale no ka hooko ana. 312 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. AN'N. a After perhaps ten days of these evil doings, Kaonohiokala returned above. Then Laielohelohe's love for Kekalukaluokewa waxed and grew because she had fallen into sin with Kaonohiokala. ()ne day in the evening Laielohelohe said to Kapukaihaoa, "My good guard and protector, I am sorry for my sin with Kaonohiokala, and love grows within me for Kekalukaluokewa, my husband; good and happy has been our life together, and I sinned not by my own wish, but through your wish alone. What harm had you refused? I referred the matter to you because of your binding me not to keep companionship with anyone; I thought you would keep your oath; not so!" Said Kapukaihaoa, "I allowed you to be another's because your husband gave me no gifts; for in my very face your husband's gifts were given to others; there I stood, then you were gone. Little he thought of me from whom he got his wife." Said Laielohelohe to her foster father, "If that is why you have given me over to sin witl Kaonohiokala, then you have done very wrong, for you know the rulers over the islands were not appointed by Kekalukaluokewa, but by Kaonohiokala; and therefore to-morrow I will go on board a double canoe and set sail to seek my husband." That very evening she commanded her retainers, those who guarded the chief's canoe, to get the canoe ready to set sail to seek the husband. And not wishing to meet Kaonohiokala, she hid inside the country people's houses where he would not come, lest Kaonohiokala should come again and sin with her against her wish; so she fled to the country people's houses, but he did not come until that night when she had left and was out at sea. When she sailed, she came to Oahu and stayed in the country people's houses. So she journeyed until her meeting with Kekalukaluokewa. About the time that Laielohelohe was come to Oahu, that next day Kaonohiokala came again to visit Laielohelohe; but on his arrival, no Laielohelohe at the chief's house; he did not question the guard for fear of his suspecting his sin with Laielohelohe. Now Laielohelohe had secretly told the guard of the chief's house why she was going. And failing in his desires he returned above. BECKWITH] TEXT AND TRANSLATION31 313 Hookahi anahulu paha o, ko laua hana. ana i ka hewa, hoi aim la o Kaonohiokala iluna. la manawa, ulu mai la a mahuahna ke aloha o Laielohelohie ia Kekalukaluokewa no kona haule ana i ka hewa me Kaonohiokala. I kekahi la ma ke ahiahi, olelo aku la o, Laielohelohe ia Kapukaihaoa, " E kuu kahu nana i malama maikai, i keia manawa, ua poino loa ia'u ka manao no Kaonohiokala iloko o na manawa o maua i hana iho nei i ka hewa, a kce hoom-ahuahua mai nei kce aloha o, kuu kane (Kekalukaluokewa) iau, no ka mea, i ka. noho, iho, nei no ka i ka pono me, ke kane, me ko maua maikai, a lalau wale no i ka hewa, aole no ko'u makemake, no kou makemake wale no. Heaha no la hoi kou hewa kce hoole aku, i kuhikuhi akn hoi wau i kou ae ole no kou hoohiki ana, aole, an e, launa me kekahi mea e ae, kaiona he hoohiki paa kau, aole ka." I aku o Kapukaihaoa, " I ae aku au e Iilo oe i ka mea e, no kuu nele i ka haawina waiwai o ko kane; ne. ka mea, ma knu maka ponoi nei no ka waiwai a ko kane i haawi ae ai, a owau no kce ku, no laila, Lbl oc, aole hoi an i manaoia ka inea nana ka wahine i wahine ai oia." I aku o Laielohelohe i kona kahn nana i hanai, " Ia o kou kumnu ia o ka haawi ana i kiu kino e hoohaumia me Kaonohiokala, alaila, ua hiewa boa oe; no ka mea, ia. ike, oe, aobe no Kekabukaluokewa i hoonoho na mea maluna, o na aina; aka, na Kaonohiokala no, a nolaila, apopo e kau wan maluna o na waa a hobo aku e imi i kuu kane." I Ice ahiahii iho, kena'e, la oia i na aialo kane ona, na mea malainia waa hoi o kce Alii, e hoomakaukau i na waa no ka hobo aku e imii i kce kane. A no kce kumu ole o kona manao, ia Kaonohiokala, nolaila huna jili la oia ia ia makolo, o na hale kuaaina hiki ole ia ia kce noho, no kona manao o hiki hon. mai o Kaonohiokaba, hana hon ia ka hewa inc kona makemiake ole, oia kona pee ma na hale, kuaaina, aole nae oia (Kaonohiokala) i hiki mai a hiki i kona hala ana i ka inoana ia po iho. A hala o Laielohelohe i ka mnoana, a hiki mia Oahu, nohio iho la oia ma na hale kuaaina. Pela oia i hele ai a hiki i ko laua halawai ana me Kekalukaluokewa. Ia Laicbohelohe paha. i Oahu, a ma kekahi la ae, iho hon mai la o Kaonohiokala e launa hon me Laicbohelohe; aka, i kona hiki ana inai, aole o Laielohelohe o, ka hale A~ii, aole no hoi oia i ninau mai i ka inca nana e malama ka hale Alii, no ka inca, ina e ninaii oia, inianaoia e hana ana i ka hewa inc Laicbohelohe; aka, ua hai malu akii nae o Laicbohelohe i kce kiai hale Abii i kce kumni o kona hele ana. A no ka nele o ko kce Abii makemake, hoi aknu la oia i luna. 60604-18 ---0 314 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 The report of his lord's falling into sin had reached the ears of the chief through some of his retainers and he had heard also of Laielohelohe's displeasure. Now the vagabond, Aiwohikupua, was one of the chief's retainers, he was the one who heard these things. And when he heard Laielohelohe's reason for setting sail to seek her husband, then he said to the palace guard, "If Kaonohiokala returns again, and asks for Laielohelohe, tell him she is ill, then he will not come back, for she would pollute Kaonohiokala and our parents; when the uncleanness is over, then the deeds of Venus may be done." When Kaonohiokala came again and questioned the guard then he was told as Aiwohikupua had said, and he went back up again. BECKWITH] TEXT AND TRANSLATION 315 o keia haula ana nae, a na'lii i ka hewa, ua nakulu aku la keia lohe, i ke alo Aiji, ma o na aialo wale no nae, a ua lohe puia no hoi ko, Laielohelohe makemake, ole. la Aiwohikupa e, kuewa ana ma ke, alo Alii, oia nae, kekahi i lohe i keia mau mea. A no ka lohe ana o Aiwohikupua i ko Laielohelohe kumu i holo ai e imi i ke, kane; alaila i aku oia i ke kiai hale Aiji, " Ia i hoi hou mai o Kaonohiokala, a i ninau mai ia Laielohelohe, i aim oe, ua mai ia, alaila aole, e hoi hou mai; no ka mea, he mea haumia loa ia ia Kaonohiokala, a me na makua o makou, aia no a pau ka haumia, alaila hana aku ma ka hana o, ka hoku Venuka." Ia iho hou ana mai o Kaonohiokala, ninau i ke, kiai hale Afii, alaila haiia aku la e like me ka Aiwohikupua olelo, alaila hoi aku la oia i luna. CHAPTER XXXIII In Chapter XXXII of this story the reason was told why Laielohelohe went in search of her husband. Now, she followed him from Kauai to Oahu and to Maui; she came to Lahaina, heard Kekalukaluokewa was in Hana, having returned from Hawaii. She sailed by canoe and came to Honuaula; there they heard that Hinaikamalama was Kekalukaluokewa's wife; the Honuaula people did not know that this was his wife. When Laielohelohe heard this news, they hurried forward at once and came to Kaupo and Kipahulu. There was substantiated the news they heard first at Honuaula, and there they beached the canoe at Kapohue, left it, went to Waiohonu and heard that Kekalukaluokewa and Hinaikamalama had gone to Kauwiki, and they came to Kauwiki; Kekalukaluokewa and his companion had gone on to Honokalani; many days they had been on the way. On their arrival at Kauwiki, that afternoon, Laielohelohe asked a native of the place how much farther it was to Honokalani, where Kekalukaluokewa and Hinaikamalama were staying. Said the native, " You can arrive by sundown." They went on, accompanied by the natives, and at dusk reached Honokalani; there Laielohelohe sent the natives to see where the chiefs were staying. The natives went and saw the chiefs drinking awa, and returned and told them. Then Laielohelohe sent the natives again to go and see the chiefs, saying, "You go and find out where the chiefs sleep, then return to us." And at her command, the natives went and found out where the chiefs slept, and returned and told Laielohelohe. Then for the first time she told the natives that she was Kekalukalulokewa's married wife. Before Laielohelohe's meeting with Kekalukaluokewa he had heard of her falling into sin with Kaonohiokala; he heard it from one of Kauakahialii's men, the one who became Aiwohikupua's chief counsellor; and, because of that man's hearing about Laielohelohe, he came there to tell Kekalukaluokewa. When Laielohelohe and her companions came to the house where Kekalukaluokewa was staying, lo! they lay sleeping in the same place under one covering, drunk with awa. 316 MOKUNA XXXIII Ua oleloia ma ka Mokuna XXXII o keia kaao ke kumu o ko Laielohelohe imi ana i kana kane ia Kekalukaluokewa. Nolaila, imi aku la oia. mai Kauai mai a Oahu, a Maui; i Lahaina keia, lohe aia o Kekalukaluokewa i Hana, ua hoi mai mai Hawaii mai. Holo aku la oia ma na waa a pae ma Honuaula, ilaila lohe lakou o Hinaikamalama ka wahine a, Kekalukaluokewa, aole nae i ike ko Honuaula poe o ka Kekalukaluokewa wahine keia. A no ka. lohe ana o Laielohelohe i keia mea, lalelale koke aku la lakou a hiki i Kaupo, a me Kipahulu. Alaila, hoomaopopoia mai la ka lohe mua o lakou i Honuaula, a mailaila aku lakou a kau na waa ma Kapohue, haalele lakou i na waa, hele aku la lakou a Waiohonu, lohe lakou ua. hala o Kekalukaluokewa me Hinaikamalama i Kauwiki; a hiki lakou i Kauwiki, ua hala loa aku la o Kekalukaluokewa ma i Honokalani, he nui na la i hala. ia lakou ma ia hele ana. Ia hele ana a lakou. a hiki i Kauwiki, ua ahiahi nae, ninau aku la o Laielohelohe i na kamaaina i ka. loihi o kahi i koe a hiki i Honokalani, kahi a Kekalukaluokewa e noho ana me Hinaikamalama. Olelo mai kamaaina, " Napoo ka la hiki." A hele aku la lakou me ke kamaaina pu, a molehulehu hiki aku la lakou i Honokalani; alaila, hoouna aku la o Laielohelohe i ke kamaaina e hele aku e nana i ka noho ana o na'lii. Hele aku la ke kamaaina, a ike aku i na'lii e mnu awa. ana, hoi mai la a hai mai la ia. lakou nei. Alaila, hoouna hou. aku la no o Laielohelohe i ke kamaaina e hele hou e nana i na'li, me ka i aku nae, " E hele oe e nana a ike i na'lii e hiamoe ana, alaila, hoi mai oe a hele Pu aku kakou." A no keia olelo a Laielohelohe, alaila, hele aku la ke kamaaina, a ike aku la, ua hiamoe na'lii, hoi aku la a olelo aku la ia Laielohelohe. Ia manawa, akahi no a hai aku oia i ke kamaaina, o Kekalukaluokewa kana kane mare (hoao). Mamua Aku nae o ko, Laielohelohe halawai ana me Kekalukaluokewa, ua lohe mua aku oia i ka haula ana o Laielohelohe i ka hewa me Kaonohiokala, i lohe no i kahi kahu o KauakahialIii, ka mea i Elo ai i Kuhina Nui ma. ka aoao o Aiwohikupua, a no ka lohe ana o ua wahi kanaka. nei i ka hewa ana o Laielohelohe, oia kana mea i hele mai ai e hai ia Kekalukaluokewa. Ia Laielohelohe ma i hiki aku ai ma ka hale a Kekalukaluokewa e noho ana, aia hoi e hiamoe mai ana lana ma kahi hookahi, ua hoouhiia i ka aahu hookahi, e moe ana nae i ka ona. a ka awa. 617 318 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Laielohelohe entered and sat down at their head, kissed him and wept quietly over him; but the fountain of her tears overflowed when she saw another woman sleeping by her husband, nor did they know this; for they were drunk with awa. Then Laielohelohe did not stay her anger against Hinaikamalama. so she got between them, pushed Hinaikamalama away, took Kekalukaluokewa and embraced him, and wakened him. Then Kekalukaluokewa started from his sleep and saw his wife; just then, Hinaikamalama waked suddenly from sleep and saw this strange woman with them; she ran away from them in a rage, not knowing this was Kekalukaluokewa's wife. When Kekalukaluokewa saw the anger in Hinaikamalama's eyes as she went, then he said, " O Hinaikamalama, will you run to people with angry eyes? Do not take this woman for a stranger, she is my wedded wife." Then her rage left her and shame and fear took the place of rage. When Kekalukaluokewa awoke from his drunken sleep and saw his wife Laielohelohe, they kissed as strangers meet. Then he said to his wife, " Laielohelohe, I have heard about your falling into sin with our lord, Kaonohiokala, and now this is well for you and him, and well for me to rule under you two; for from him this honor comes, and life and death are with him; if I should object, he would kill me; therefore, whatever our lord wishes it is best for us to obey; it was not for my pleasure that I gave you up, but for fear of death." Then Laielohelohe said to her husband, " Where are you, husband of my childhood? What you have heard is true, and it is true that I have fallen into sin with the lord of the land, not many times, only twice have we sinned; but, my husband, it was not I who consented to defile my body with our lord, but it was my guardian who permitted the sin; for on the day when you went away, that very day our lord asked me to defile myself; but I did not wish it, therefore I referred my refusal to him; but on his return from above he asked Kapukaihaoa, and so we met twice; and because I did not like it, I hid myself in the country people's houses, and for the same reason have I left the seat appointed me, and have sought you; and when I arrived, I found you with that woman. Therefore we are square; I have nothing to complain of you, you have nothing to complain of me; therefore, leave this woman this very night." BECKWITH] BECKWITH] TEXT AND TRANSLATION31 319 A komo akn la o Laielohelohe, a noho iho la ma ke poo o laula (Kekalukalniokewa ma), honi iho La i ka ihn, a nwe main iho la iloko ona; aka, ua hoohaniniia. na mapnna waimaka o Laielohelohe no ka, ike ana iho he wahine, e ka kana kane, aole nae e hiki ia laua ke ike ae, i keia, no ka mea, ua lumilumiia laula e ka ona a ka awa. Oia hoi, aole e hiki ia Laielohelohe ke hoomanawanni i kona ukiuki ia Hinaikamalama; nolaila, komo akni la oia mawaena o lana, a pale, aku la ia Hinaikamnalama, hoohiuli mai la ia, Kekalukaluokewa, a apo aku la i kana kane, a hoala aku la. la manawa, puoho ae la o Kekalukaltiokewa a ike iho la o kana wahine; ia wa, hikilele mai la o Ilinaikainalaimia mai ka hiamoe mai, a ike iho la he wahine, e keia me laua, holo aku la oia mai o lania nei aku, me ka hnhn nni, me ka manao hoi aole keia o ka Kekalukalnokewa wahine. A ike, aku la o Kekalukalnokewa ia Hinaikamnalama e hele, ana me ka maka kukona, alaila, i aku la, " E Hinaikamalamna, e holo ana oei ke, aha, me kou maka inana mai kiihi oe i keia wahine he wahine, e, o ka'u wahine mare (hoao) no keia."' la manawa, hookaawaleia ae, la kona hnhn mai ona aku, a paniia iho la ka hilahila a me ka maka'u ma ka hakahaka o ka hnhn. I ka. wa nae i ala ae ai o Kekalukalnokewa mai ka hiamoe ona awa ae, a ike mai la i ka wahine, ia, Laielohelohe, honi iho la ma ke ano man o, ka hiki malihini ana. Alaila, i mai la, oia i kana, wahine, " E Laiclohelohe, nia lohe iho, nei wan non, na hanle oe i ka hewa me ka Hakn o kana (Kaonohiokala), a nolaila, na pono akn la no oe me ia, a na pono, no hoi wan ke rioho akiu malalo o olna, no ka mea, nona mai keia noho hanohano ana a, aia no hoi ia ia ka make a me ke ola; Kamailio akn paha ananei wan, o ka make mai kai ala; nolaila, ma kahi a ka Hakn o kana e manao, ai, pono no ke hooko akn., aole nae no ko'ni makemake ka haawi akni ia oe, aka, no ka maka'n i ka make."' Alaila, i akn la o Laielohelahe i kana kane, "Auhea oe, knn kane o ka wa hen ole, ua pololei kou lohe, a he oiaio, na hanle wan i ka hewa me na H1akn la o ka, aina, aole nae i inahuahna, elna wale no a maua hana ana i ka, hewa; aka, e, knn kane, aole na 'n i ae. e haawi ia'n e, hoohanmia i knn kino me ua Hakn la o kana; aka, na knn mea nana i malama ia'ni i ae e hana wan i ka hewa: no ka mea, i kca la. a ouko-ii i hele mai ai, oia no ka la a na Hakn la o kana i noe mai ai ia' u e hoohanmia ia mana; aka, no ko'u makemake ole, nolaila, na knhiknhi akn wan i ko'n ae ole ia ia; aka, i ka hoi ana ilnna a hoi hon mai, nonoi ae, la kela ia, Kapnkaihaoa, a nolaila, na lanna kino mana elna manawa, a no ko'n makemake ole, na hnna wan ia 'n iho ma na hale knaaina, a no ia mea no hoi, na haalele, wan i kahi an i hoonioho ai, a ua imi mai nei wan ia oe; a i ko'n hiki ana mai nei hoi, loaa iho nei oe, ia n me kela wahine. A nolaila, na pai wale kana, aole an hana no'n, aole hoi a'u hana, aku ia oe; nolaila, ma keia po e hookaawale oe i kela wahine." 320 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 Now his wife's words seemed right to her husband; but at Laielohelohe's last request to separate them from their sinful companionship, then was kindled the fire of Hinaikamalama's hot love for Kekalukaluokewa. Hinaikamalama returned home to Haneoo to live; every day that Hinaikamalama stayed at her chief-house, she was wont to sit at the door of the house and turn her face to Kauwiki, for the hot love that wrapped her about. One day, as the princess sought to ease the love she bore to Kekalukaluokewa, she climbed Kaiwiopele with her attendants, and sat there with her face turned toward Kauwiki, facing Kahalaoaka, and as the clouds rested there right above Honokalani then the heart of the princess was benumbed with love for her lover; then she chanted a little song, as follows: Like a gathering cloud love settles upon me, Thick darkness wraps my heart. A stranger perhaps at the door of the house, My eyes dauce. It may be they weep, alas! I shall be weeping for you. As flies the sea spray of Hanualele, Right over the heights of Honokalani. My high one! So it is I feel. After this song she wept, and seeing her weep, her attendants wept with her. They sat there until evening, then they returned to the house; her parents and her attendants commanded her to eat, but she had no appetite for food because of her love. It was the same with Kekalukaluokewa, for when Hinaikamalama left Kekalukaluokewa that night, when Laielohelohe came, the chief was not happy, but he endured it for some days after their separation. And on the day when Hinaikamalama went up on Kaiwiopele, that same night, he went to Hinaikamalama without Laielohelohe's knowledge, for she was asleep. While Iinaikamalama lay awake, sleepless for love, entered Kekalukaluokewa, without the knowledge of anyone in the chief's house. When Kekalukaluokewa came, he went right to the place where the princess slept, took the woman by the head and wakened her. Then Hinaikamalama's heart leaped with the hope it was her lover; now when she seized him it was in truth the one she had hoped for. Then she called out to the attendants to light the lamps, and at dawn Kekalukaluokewa returned to his true wife, Laielohelohe. BECKWITI-11 BECK WITH ITEXT AND TRANSLATION31 321 A no keia mea, ua pono ka olelo a ka wahine imua o kana kane; aka, mia keia olelo hope a Laielohelohe, ia manawa, ua ho-aia ke ahi enaena o ke, aloha wela o Hinaikamalama no Kekalukaluokewa, no ka mea, e kaawale ana laua mai ko laua launa hewa ana. Hoi aku la o Hinaikamalama i Haneoo, a noho iho la ma kona hale mau; i kela la keia la o Hinaikamalama, ma kona Hale Alii, he mea mau ia ia ka noho ma ka puka o ka hale, a huli ke alo, i Kauwiki, no ka mea, ua hoopuniia oia e, ke aloha wela. I kekcahi la, i ke Ahii wahine e hoonana, ana i kona aloha ia Kekalukaluokewa, pii ae la oia a me kona. mau kahu iluna o, Kaiwiopele, a noho iho la malaila, huhi aku la ke alo i Kauwiki, nana aku ha ia Kahalaoaka, a o ke kau mai a ke ao iluna pono, o Honokalani, ia manawa, he mea e ka maeehe o ke Ahii wahine i ke aloha no kana ipo; alaiha, ohi ae la oia he wahi mele penei: "Me he ao puapuaa la ke aloha e kau net, Ka iihi paapu poele i kuu manawa, He imalihini puka paha ko ka hale, Ke hulahula nei kuu maka. He maka uwe paha-e. Ola-e. E uwe aku ana no wau!a oe, I ka lele ae a ke ehukai o Hanualele, Uhl pono ae la iuka o Honokalani. Kuu Lani-e. Oia-e." A pan kana ohi ana, iiwe iho ha oia, a nana i nwe, nwe pu me na kahu ona. Noho iho, ha hakou ma ia ha a ahiahi, hoi akn ha i ka hale, kena mai ha na makua a me na kahn e ai, aka, aole loaa ia ia, ka 0110 o ka ai, no ka, mea, na ponhi i ke aloha. A peha no hoi o Kekahukahuokewa, no ka mea, ia Hinaikamahama i haalehe aku ai ia Kekainkalnokewa i ka po a Laielohelohe i hiki mai ai, ua pono ole ka manao o ke Ahii kane; a nohaila, na hoomanawanni oia ikekahi mau ha mahope mai o ko lana kaawale ana. A ma keha ha i Hinaikamialama i pii ai ilnna o Kaiwiopele, a ma ia po iho,.hiki oia i o Hinaika-malama ha, me ka ike ole o Laielohelohe, no ka mea, na hiamoe oia. Ia Hinaikamnalama no e ala ana, e hiaa ana no kona aloha, pnka ana o Kekalnkaluokewa, me ka ike ole oboko o ka Hale Alii ia ianei. Ia Keka-inkalniokewa i hiki aku ai, pohohei aku ha no oia a ma kahi a ke Aljii wahine e hiamoe ana, halan akn ha i ka wahine ma ke poo, a hoaha akni ha. Ia manawa, ua hooleheia ka oili o IFlinaikamalama me ka manaolana no o kana ipo; aka, i ka lahau ana ae, aia nae o kana mea i manao ai. Ia manawa, kahea ae ha oia i na kahn e ho-a ke kukui, a ma ka wanaao, hoi aku ha o Kekahikalnokewa me kana hanaukamna (Laiehohelohe).60604-18 ----41 322 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 After that, Kekalukaluokewa went to Hinaikamalama every night without being seen; ten whole days passed that the two did evil together without the wife knowing it; for in order to carry out her husband's desire Laielohelohe's senses were darkened by the effects of awa. One day one of the native-born women of the place felt pity for Laielohelohe, therefore the woman went to visit the princess. While Kekalukaluokewa was in the fiber-combing house with the men, the woman visited with Laielohelohe, and she said mysteriously, " Iow is your husband? Does he not struggle and groan sometimes for the woman? " Said Laielohelohe, " No; all is well with us." Said the woman again, " It may be he is deceiving you." " Perhaps so," answered Laielohelohe, " but so far as I see we are living very happily." Then the woman told her plainly, " Where are you? Our garden patch is right on the edge of the road; my husband gets up to dig in our garden. As he was digging, Kekalukaluokewa came along from Haneoo; my husband thought at once he had been with Hinaikamalama; my husband returned and told me, but I was not sure. On the next night, at moonrise, I got up with my husband, and we went to fish for red fish in the sea at Haneoo; as we came to the edge of the gulch, we saw some one appear above the rise we had just left; then we turned aside and hid; it was Kekalukaluokewa coming; then we followed his footsteps until we came close to Hinaikamalama's house; here Kekalukaluokewa entered. After we had fished and returned to the place where we met him first, we met him going back, and we did not speak to him nor he to us; that is all, and this day Hinaikamalama's own guard told me-my husband's sister she is-ten days the chiefs have been together; that is my secret; and therefore my husband and I took pity on you and I came to tell you." BHCKWITHI BECKWLTH ITEXT AND TRANSLATION33 323 Ma ia manawa mai, he mea man ia Kekalukaluokewa ka hele pinepine i o Hinaikamalamna i kela po keia po me kona ike oleia; a hala he anahulu okoa o ko Kekalukaluokewa hoomau ana e hana hewa me Hinaikamalama me ka ike ole o kana wahine; no ka mea, ua uhi paapuia ko Laielohelohe ike e ka ona awa mau, mamuli o ka makemake o kana kane. I kekahi la, kupu ka manao aloha i kekahi wahine kamaaina no Laielohelohie; noalila, hele mai la ua kamaaina wahine nei e lauina me ke Alii wahine. Ia Kekalukaluokewa me na kanaka ma ka hale kahi-olona, ia manawa i launa ai ka wahinpe kamaaina me Laielohelohe, me ka i aku ma kana olelo hoohuahualau, " Pehea ko Alii kane? Aole anei he ujiani, a kani uhu mai i kekahi manawa no ka wahine? " I aku la o Laielohelohe, "Aole, he maikai loa maua e noho nei." Olelo hou ke kamaaina, " Malia paha he hookarnani." "Ae paha," wahi a Laielohelohe, " aka, i ka'u, ike aku a maua e noho nei, he oluolu ko maua noho ana." Ia manawa, olelo maopopo aku la ke kamaaina me ka i aku, "Auhea oe? 0 ka maua mahinaai aia ma kapa alanui ponoi; i ka wanaao, ala aku la ka'u kane i ka mahiai ma ua mahinaai nei a maua, i kuu kane nae e mahiai ana, hoi mai ana no o Kekalukaluokewa mai Haneoo mai, manao koke ae la no kuu kane me Hinaikamalama no, hoi ae kuu kane a olelo ia'u, aole nae wau i hoomaopopo. A ma ia po. mai, i ka puka'na mahina, ala ae la wau me ka'u kane, a iho aku la i ka paeaea aweoweo ma ke kai o Haneoo; ia maua e hele ana, a hiki i ke alu kahawai, nana aku la maua e hoea mai ana keia mea inaluna 0 ke ahua i hala hope ia maua; ia manawa, alu ae la maua e p-ee ana, aia nae o Kekalukaluokewa keia e hele nei, alaila, ukali aku la maua ma, ko iala rnau kapuai, a hiki maua ma, kahi kokoke i ka hale o ilinaikamnalama, aia nae ua komno aku no o Kekalukaluokewa; ia maua i ka lawai-a, a hoi mai maua a ma kahi no a makou i halawai mua ai, boaa iho la maua ia. Kekalukaluokewa e hele ana, aole ana olelo ia aole hoi a maua olelo ia ia. Pau ia; i keia la hoi, ol-elo ponoi mai la ke kahu o ilinaikamalama Wau, he kaikuahine no kuu kane, anahulu ae nei ka launa ana o na'lii, na'u nae i hoohuahualau aku; a nolaila, hu mai ko'u aloha me ka'u kane ia oe, hele mai nei wau e hai aku ia oe." CHAPTER XXXIV And at the woman's words, the princess's mind was moved; not at once did she show her rage; but she waited but to make sure. She said to the woman, "No wonder my husband forces me to drink awa so that when I am asleep under the influence of the awa, he can go; but to-night I will follow him." That night Kekalukaluokewa again gave her the awa, then she obeyed him, but after she had drunk it all, she went outside the house immediately and threw it up; and afterwards her husband did not know of his wife's guile, and she returned to the house, and Laielohelohe lay down and pretended to sleep. When Kekalukaluokewa thought that his wife was fast asleep under the effects of the awa, then he started to make his usual visit to Hinaikamalama. When Laielohelohe saw that he had left her, she arose and followed Kekalukaluokewa without being seen. Thus following, lo! she found her husband with Hinaikamalama. Then Laielohelohe said to Kekalukaluokewa, when she came to Hinaikamalama's house where they were sleeping, "My husband, you have deceived me; no wonder you compelled me to drink awa, you had something to do; now I have found you two, I tell you it is not right to endure this any longer. We had best return to Kauai; we must go at once." Her husband saw that the princess was right; they arose and returned to Honokalani and next day the canoes were hastily prepared to fulfill Laielohelohe's demand, thinking to sail that night; but they did not, for Kekalukaluokewa pretended to be ill, and they postponed going that night. The next day he did the same thing again, so Laielohelohe gave up her love for her husband and returned to Kauai with her canoe, without thinking again of Kekalukaluokewa. The next day after Laielohelohe reached Kauai after leaving her husband, Kaonohiokala arrived again from Kahakaekaea, and met with Laielohelohe. 324 MOKUNA XXXIV A no keia olelo a ka wahine kamaaina. alaila, ua ano e ko ke Aiji wahine manao, aole nae oia i wikiwiki i ka huhu; aka, i mea e maopopo lea ai ia ia, hoomanawanui no o Laielohielohe. I aku nac oia i ke kamaaina, " Malia i hookina ai kun kane ia' u i kca inu awa, ia'u paha e moe, ana i kca ona awa, hele kela; aka, ma keia po, e ukali ana wau ia ia." Ia po iho, hoomaka hou o Kekalukaluokewa e haawi i kca awa, alaila, hooko aku la no kana wahine; aka, mahope o kca pau ana o kca inu awa ana, puka koke aku la o Laielohelohe. iwaho o ka hale, a hool-ualuai aku la., a pau loa ka awa i kca lualia, aole nae i ike mai kana kane i keia hana maalea a kana wahine: a i ka hoi ana aku i ka hale, haawi mua iho la ua o Laielohelohe ia ia i ka hiamoe nui ma kona ano maalea. A ike mai la o Kekalukaluokewa, he hiamoe io ko kana wahine no ka ona awa; ia manawa hoomakca hou ke kane i kana hana maii, a hele aku la i o Hinaikamalama la. A ike o Laielohelohe, ua hala aku la kela, ala ae la oia, a ukali aku la ia Kekalukaluokewa me kona ike oleia. Ia ukali ana o Laielohelohe, aia. hoi ua Ioaa pono aku la kana kane ia ia e hana ana i ka hewa me Hinaikamalama. Ia manawa, olelo aku o Laielohelohe ia Kekalukaluokewa, oiai aia ma ko Hinaikamalama wahi moe laua, " E kuu kane, ua puni wau ia oe, malia oe e hookina nei ia'u i kca awa, he hana kca kau, a nolaila, ua loaa maopopo ae n~ei olua ia'u, nolaila, ke olelo nei wau ia oe, aole e pono ia kaua ke hoomanawanui i kca noho ana maanei, e pono ia kaua ke. hoi i Kauai, a nolaila, e hoi kaua ano." Ike mai la kana kane i kca maikai o ka manao o ke Alii wahine, ku ae la laua la hoi aku la i Honokalani. A ma ia ao ana ae, hoomakaukau koke na waa no ka hooko i ka obelo a Laielohelohe, me ka manao ia po iho e holo ai, aole nae i hobo, no ka mea, ua hoomaimal ae la o Kekalukabuokewa, a nolaila, ua hala ia po; a i kekahi po iho, hana hou no o Kekalukaluokewa i kana hana, a no ia mea, ua haalele 0 Laielohelohe i kona aloha i kana kane, a hoi aku la i Kauai ma kona mani waa, me kona manao hou ole aku ia Kekalukaluokewa. Ia Laielohelohe ma Kauai mahope iho o kona haabebe ana i kana kane; i kekahi la, hiki hou mai o Kaonohiokaba mai Kahakaekaea uiai, a hala~wai iho ba me Laielohelohe. 325 326 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 Four months passed of their amorous meetings; this long absence of Kaonohiokala's seemed strange to Laieikawai, he had been away four months; and as Laieikawai wondered at the long absence, Kaonohiokala returned. Laieikawai asked, "Why were you gone four months? You have not done so before." Said Kaonohiokala, " Laielohelohe has had trouble with her husband; Kekalukaluokewa has taken a stranger to wife, and this is why I was so long away." Then Laieikawai said to her husband, "Get your wife and bring her up here and let us live together." Therefore, Kaonohiokala left Laieikawai and went away, as Laieikawai thought, to carry out her command. Not so! On this journey Kaonohiokala stayed away a year; now Laieikawai did not think her husband's long stay strange, she laid it to Laielohelohe's troubles with Kekalukaluokewa. Then she longed to see how it was with her sister, so Laieikawai went to her father-in-law and asked, " How can I see how it is with my sister, for I have heard from my husband and high one that Laielohelohe is having trouble with Kekalukaluokewa, and so I have sent Kaonohiokala to fetch the woman and return hither; but he has not come back, and it is a year since he went, so give me power to see to that distant place to know how it is with my relatives." Then said Moanalihaikawaokele, her father-in-law, " Go home and look for vour mother-in-law; if she is asleep, then go into the taboo temple; if you see a gourd plaited with straw and feathers mounted on the edge of the cover, that is the gourd. Do not be afraid of the great birds that stand on either side of the gourd, they are not real birds, only wooden birds; they are plaited with straw and inwrought with feathers. And when you come to where the gourd is standing take off the cover, then put your head into the mouth of the gourd and call out the name of the gourd, 'Laukapalili, Trembling Leaf, give me wisdom.' Then you shall see your sister and all that is happening below. Only when you call do not call in a loud voice; it might resound; your mother-in-law, Laukieleula, might hear, the one who guards the gourd of wisdom." Laukieleula was wont to watch the gourd of wisdom at night, and by day she slept. BECKWITH] BECK WITH TEXT AND TRANSLATION32 327 A hala eha malama o ko, lania hui kalohe ana; he mea haohao nac ia Laieikawai keia hele loihi o Kaonohiokala, no ka mea, eha malama ka loihi o ka nalo ana. A mahope oia manawa haohao o Laieikawai, hoi aku la o Kaonohiokala jilua. Ninau mai la nae o Laieikawai, " Pehea keia hele loihi on aha mialam-a, no ka mea, aole oe pela e hele nei." I mai la o Kaonohiokala, " Ua hewa ko Laielohelohe i-a noho ana me kana kane, ua lilo o Kekainkaluokewa i ka wahine e, a oia ka'u mea i noho loihi ai." A no keia mea, olelo aku o Laieikawai i kana kane, " E kii oe i ko wahine a hoihoi mai e noho pu kakon." Ia manawa no a lana e kamajilo ana no keia man mea, haalele akun la o Kaoinohiokala ia Laieikawai, a iho mai la, me ka manao o Laieikawai e kii ana mamnli o kana kanoha, aole ka! I keia hele ana o Kaonohiokala, hookahi makahiki; ia manawa, aole o, kanamai o ka haohao o Laieikawai no ka hele loihi o kana kane. Ua manao ae o Laieikawai i ke knmn o keia hele loihi, ma pono ole la o Laielohelohe me Kekainkalnokewa. A no keia mea, ake nni ae la oia e ike i ka pono o, kona kaikaina, ia wa, hele akn la o Laieikawai imna o kona maknahonowaikane, me ka ninan akn, " Pehea la wan e ike ai i ka pono o ko'u kaikaina? No ka mea, na olelo mai nei kun kane Lani, na hewa ka noho ana o Laielohelohe me Kekainkalmokewa, a no ia mea, ua hoonna akn naei wan ia Kaonohiokala e kii akin i ka wahine a hoi mai; aka, i ka hele ana akn nei, aole i hoi mai; o ka pan keia o ka makehiki o ka hele ana, aole i hoi mai, nolaila, e haawi mai oe i ike no'n, i ike hiki ke ike aku ma kahi mamao, i ike au i ka pono o ko'n hoahanau." A no keia mea, olelo mai o Moanalihaikawaokele, kona maknahonowaikane, " E hoi oe a ma ko olnia wahi, e nana akni oe i ko maknahonowaiwahine, ina ma hiamoe, alaila, e hele akn oe a komo iloko o ka heian kapn, ina e ike akii oe i ka ipn ua nianaia i ke ie, a ma haknia ka hulu ma ka lihilihi o ke poi oia na ipn la. 0 na manu nni e kn ana ma na aoao o ma ipun la, mai maka'u oe, aole ia he manu maoli, he man mann laau ia, ma nlanaia i ke i-e a hanaia i ka hnlun. A i kon hiki ana i kahi o na ipn la e ku ana, wehe ae oe. i ke poi, alaila, hookomo iho oe i ko poo i ka waha o na ipun la, alaila, kahea iho oe ma ka inoa o na ipn la, 'E Lankapalili-e, Homai i he ike.' Alaila loaa ia oe ka ike, e hiki ia oe ke ike akn i kon kaikaina a me na inea a pan o, lalo. Eia nae, i kon kahea ana, mai kahea oe, me ka leo, nui, o kani auanei, lohe mai ko m-akunahonowaiwahine o Lankieleula, ka mea nana e malama i na ipm ike la." He mea man nae ia Lankeilenla, ma ka po oia e ala ai e malama i na ipn la o ka ike, a ma ke ao, he hiamoe. 328 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN'. 33 Very early next morning, at the time when the sun's warmth began to spread over the earth, she went to spy out Laukieleula; she was just asleep. When she saw she was asleep Laieikawai did as Moanalihaikawaokele had directed, and she went as he had instructed her. When she came to the gourd, the one called " the gourd of wisdom," she lifted the cover from the gourd and bent her head to the mouth of the gourd, and she called the name of the gourd, then she began to see all that was happening at a distance. At noon Laieikawai's eyes glanced downward, lo! Kaonohiokala sinned with Laielohelohe. Then Laieikawai went and told Moanalihaikawaokele about it, saying, "I have employed the power you gave me, but while I was looking my high lord sinned; he did evil with my sister; for the first time I understand why his business takes him so long down below." Then Moanalihaikawaokele's wrath was kindled, and Laukieleula heard it also, and her parents-in-law went to the gourd-lo! they plainly saw the sin committed as Laieikawai had said. That day they all came together, Laieikawai and her parents-inlaw, to see what to do about Kaonohiokala, and they came to their decision. Then the pathway was let down from Kahakaekaea and dropped before Kaonohiokala; then Kaonohiokala's heart beat with fear, because the road dropped before him; not for long was Kaonohiokala left to wonder. Then the air was darkened and it was filled with the cry of wailing spirits and the voice of lamentation-" The divine one has fallen! The divine one has fallen!! " And when the darkness was over, lo! Moanalihaikawaokele and Laukieleula and Laieikawai sat above the rainbow pathway. And Moanalihaikawaokele said to Kaonohiokala, " You have sinned, O Kaonohiokala, for you have defiled yourself and, therefore, you shall no longer have a place to dwell within Kahakaekaea, and the penalty you shall pay, to become a fearsome thing on the highway and at the doors of houses, and your name is Lapu, Vanity, and for your food you shall eat moths; and thus shall you live and your posterity." Then was the pathway taken from him through his father's supernatural might. Then they returned to Kahakaekaea. (In this story it is told how Kaonohiokala was the first ghost on these islands, and from his day to this, the ghosts wander from place to place, and they resemble evil spirits in their nature.)76 BEC K W I TH I J3ECKW!TH 1TEXT AND TRANSLATION32 329 I kekahi kakahiaka, i ka wa e hoomaka mai ai ka mehana o ka La maluna o, ka aina, hele Akn la oia e makai ia Lauikieleula, aia, nae e hiamoe ana. A ike iho la kela. ua hiamoe, hooko ae la o Laieikawai i ke kauoha a Moanalihaikawaokele, a hele aku Ia oia e like me ka mnea. i aoaoia inai ia ia. A hiki keia makahi o kta ipu, ka mea i kapaia, " KAIPUOKAIKE" wehe ae la keia i ke poi o ka. ipu, a kupou iho. la kona poo ma ka waha o ua ipu nei, a kahea iho la ma ka inba o ua ipu nei, ia wa ka hoomaka ana e ike i na nmea a. pau i hanaia ma kahi mamao. Ia awakea,. leha ae la na inaka o Laieikawai ilalo nei, aia hoi, ua hana o Kaonohiokala i ka hewa me LaicLohelohe. JIoko o keia manawa, hele akii la. o Laieikawai a hai aku la ia Moanalihaikawaokele, no keia mau inea, mne ka olelo aku, " Ua loaa ia'u ka ike mai a oe mai. Aka, i knu nana ana aku nei, aia nae nia hewla ka Haku Lani o'u, iia hanaia kekahi hewa me kIm kaikaina, akahi no a maopopo ia'ni na kuimu a me ke kuleana o kona noho loihi ana ibalo." A no keia inca, he, nea e. ka mnama o Moanalihaikawa~okele, a Lohe pu ae la o Laukieleuba, hebe aku la kona mau makuahonowai i kahi o ka ipu ike, aia hoi, ike lea akn la laua e hana ana i ka hewa, e like me ka Laieikawai man ocleo. I kekahi la ae, akoakoa ae la Lakou a pau, o Laieikawai me na inakuahonowai, e hiele e ike i ka l)ofo () Kaionohiolkala, a hooholo ae. la lakou ia inca.Ia inanawa, kutiia akn la ke alanuniinai Kakahaekaea, aku a ku imua o, Kaonohiokala, ia wa, nia lele koke ka oiLi o Kaonohiokala, no ke alanui i kuniia inai imua ona. Aole nae i hlmtlt inahope iho o ko Kaonohiokala haohao ana. Ia mnanawa, mia hooponliia ka Lewa, a hoopihaia i na Leo wawalo o ka hanehane, ice ka. Leo miwe, "V Ja hanile ka Lani! Ua hautle ka Lani!!` A ika panuaii ae oka poulima ka LewA, aia hoi ekau mai ana o Moanalihaikawaokele ince LaukiehenLa a me Laieikawai, il-una, o ke aLanui anuentie. A oleLo mai la o Moanalihaikawaokele iinua o Kaonohiokala., " IJa hewa kau hana, e Kaonohiokala —e, no ka mea, ua haumia loa oe, a nolaila, aole e loaa liou ia. oc he wahi noho iLoko o Kahakaekaea, a o kon uke hoopai, e liho ana oe i mnca e hoomaka'uka'nia'i ma na alanni, a ma ka peka o na hale, a o kou inoa, he Lapu,, a o kau meca e ai ai, o na pulelehua, a malaiha kon kuleana a man i kan pnia." Ia manawa, kailiia aku la ke ala-nui mai ona aku ha, mamuli o ka mana o kona makuakane. A pan keia man mea, hoi aku ha lakon Kahakackaca. (Ua oleloia ma keia Kaao, o Kaonohiokaha. ka lapu inua m-akeia man mnokn, a ma ona la na lapu e anwana nei i keia mnau ha, ma ka hoohalike ana i ke ano o ka lapu, he uhane ino.) 60604-18 ----42 330 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN'. 33 On the way back after Kaonohiokala's punishment, they encountered Kahalaomapuana in Kealohilani, and for the first time discovered she was there. And at this discovery, Kahalaomapuana told the story of her dismissal, as we saw in Chapter XXVII of this story, and at the end Kahalaomapuana was taken to fill Kaonohiokala's place. At Kahakaekaea, sometimes Laieikawai longed for Laielohelohe, but she could do nothing; often she wept for her sister, and her parents-in-law thought it strange to see Laieikawai's eyes looking as if she had wept. Moanalihaikawaokele asked the reason for this; then she told him she wept for her sister. Said Moanalihaikawaokele, " Your sister can not live here with us, for she is defiled with Kaonohiokala; but if you want your sister, then you go and fill Kekalukaluokewa's place." Now Laieikawai readily assented to this plan. And on the day when Laieikawai was let down, Moanalihaikawaokele said, "Return to your sister and live virgin until your death, and from this time forth your name shall be no longer called Laieikawai, but your name shall be 'The Woman of the Twilight,' and by this name shall all your kin bow down to you and you shall be like a god to them." And after this command, Moanalihaikawaokele took her, and both together mounted upon the pathway and returned below. Then, Moanalihaikawaokele said all these things told above, and when he had ended he returned to the heavens and dwelt in the taboo house on the borders of Tahiti. Then, The Woman of the Twiliglht placed the government upon the seer; so did Laieikawai, the one called The Woman of the Twilight, and she lived as a god, and to her the seer bowed down and her kindred, according to Moanalihaikawaokele's word to her. And so Laieikawai lived until her death. And from that time to this she is still worshiped as The Woman of the Twilight. (THE END) IRECKWITHI BECKWITH] TEXT AND TRANSLATION 331 Ia lakou i hoi ai iluna, mahope iho o ka pau ana o ko Kaonohiokala ola, halawai aku la lakou me Kahalaom-apuana iloko o Kealohilani, akahi no a lohe lakou aia oia. malaila. A ma keia halawva.i ana o lakou, hai aku la o Kahialaomapuania i ka moolelo o kona lioihioia'na e likce me ka kakou ike ana ma ka Molkuna XXVTII o kieia kaao). a pain keia iinau meai, laweia~kn La o Kahalaomaptiana e pani mia ka hakahaka o Kaonohiokala. Ia lakou ma Kahiakaekaea, i kekahi manawa, nui mai la ke aloha o, Laiekatwai ja Laielolielohe, akua, aole e hiki nia kiona mnanaio. lie mea. inau nace ia Laieikawai ka uwve pinepiine no kiona kaikcaina, a he mea hiaohao no hoi i kona mau makcuahionowai ka ike aku i ko Laieikawai man maka, ua ano makia uwe. Ninau aku nae. o Mfoanalihaikawaokele i ke kumnu o, keia mea. alaila, hai alut la oia, he maka uwe kona no kona kaikaina. I mai nate o Moaia-lihaikawaokcele, "Aole Pe aeia kou kaikaina e inoho Pu me kakzou, no ka inea, ua hanimia oia ia Kaonohiokala; aka, mna he manao kou i ko kaikaina, alailti, e hoi oe a e pani ma ka liakahaka o Kekahiukalnokewa." Aka, nia ae koke ae la o Laieikawai ikeia man mea. A ma ka la a Laieikawai i hookuuia mnai ai, olelo mnai la o Moanalihaika-waokele, "-E hoi oe a me kou kaikaina, e inoho main oe a hiki i kou maniawal e make ai, a mai keia la akn, aole e kapaia kou inoa o Laieika,,wai; aka, o kou mioa man o KAWAIHINEOKALLULA4, ama ia hioa ou e kuliuli ak-u,i' kou lanatina iaoa en ke akua o kou man hanauna." A pan keia kauohia, Iawve ae la o Moainalihaikawaokele, a kau aku in jilna o hec alanui, a kaut pu Aku la me Moanalihaikawaokele, a kiiuia mai la ilalo nei. Ia manawa, hai aIku Ia a Moanialihaikawaokele i na mea a pau e like me ka mea i oleloia mainna, a pan ia, hoi aku la o Moanalihaikawaokele iluna, a noho ima ka pea kapu o kukuin a Tahiti. Ia manawa, hooili aku la o Kawahineokaliula i ke aupunu i ka Makaula. o Laieikawai hoi ka mea i kapaia o Kawahineokaliula, ua noho oia ma kona ano akua, a ma ona la i kukuli aku ai ka Makanla, a me kona hanauna e like me ka olelo a Moanalihaikawaokele, ma ia. A ma ia ano no o Laieikawai i noho ai a hiki i kona make ana.. A mai ia manawa mai a hiki i keia, man la, ke hoomnanaia nei no e kekahi poe ma ka inoa o Kawahineokaliula (Laieikawai). (HOPENA) NOTES ON THE TEXT (CH APTER I 'Haleole uses the foreign fomn for wife, ltrahine mare, literally "mlarried woman," a relation which in Hawaiian is represented by the verb hoao. A temporary affair of the kind is expressed in Waka's advice to her granddaughter, "0 ke kane ia moeia," literally, " the man this to be slept with" (p. 0129). 'The chief's vow, olelo paa, or "fixed word," to slay all his daughters, would not be regarded as savage by a Polynesian audience, among whom infanticide was commonly practiced. In the early years of the mission on Hawaii, Dibble estimated that two-thirds of the children born perished at the hands of their parents. They were at the slightest plrovoca-tion strangled or burned alive. often within the house. The powerful Areois society of Tahiti bound its members to slay every child born to them. The chief's preference for a son, however, is not so collmon, girls being prized as the means to alliances of rank. It is an interesting fact that in the l:st census the proportion of male and female full-blooded Hawaiians was about equal. 'The phrase nalo no hoi na trwahi Mina, which means literally "conceal the secret parts," has a significance akin to the Hebrew rendering "to cover his nakedness," land probably refers to the duty of a favorite to see that no enemy after death does insult to his patron's body. So the bodies of ancient chiefs are sewed into a kind of bag of fine woven coconut work, preserving the shape of the head and bust, or embalmed and wrapped in many folds of native cloth and hidden away in natural tombs, the secret of whose entrance is intrusted to only one or two followers, whose superstitious dread prevents their revealing the secret, even when offered large bribes. These bodies, if worshiped, nay be repossessed by the spirit and act as supernatural guardians of the house. See page 0210, where the Kauai chief sets out on his wedding embassy with " the embalmed bodies of his alncestors." Compare, for the service itself, Waka's wish that the Kauai chief might be the one to hide her bones (p. 0228), the prayer of Aiwohikupua's seer (p. 0112) that his master might, in return for his lifelong service. " bury his bones -e kc lta keaii lma iwi," and his request of Laieikawai (p. 0262), that she wou(ld "leave this trust to your descendants unto the last generation." 4Prenatal infanticide. om(ilo,1ilo, 'as lpra.ticed ill various formln throughout Polynesia even in su(lch comnnunities as rejected infanticide after birth. The skeleton of a wovman, who evidently (lied during the operation, is preserved in the Bishop Museum to attest the pr':tice. were not testimony of language and authority conclusive. The nianini (Tenthis s.lndvicensiN, Street) is a flat-shalped strihle(d fish coimmon in Hawaiian waters. The spawn, called ohua, float in a jellylike mass on the surface of the water. It is considered a great delicacy and must be flshe(} for in the early morning before the sun touches the water and releases the spawn, which instantly begin to feed and lose their rare transparency. "The month Ikuwa is variously placed in the calendar year. According to Malo, on Hawaii It corresponds to our October; on Molokai and MaIul, to January; on Oahu, to August; on Kauai. to April. 332 BECKWITHI NOTES ON THE TEXT 333 7 The adoption by their grandlarelts and hiding away of the twins must be compared with a large number of concealed birth tales in which relatives of superior supernatural power preserve the hero or heroine at birth and train and endow their foster children for a life of adventure. This motive reflects Polynesian custom. Adoption was by no means uncommon among Polynesians. and many a man owed his peservation froln death to the fancy of some distant relative who had literally picked him off the rubbish heap to nmake a pet of. The secret amours of chiefs, too, led, according to Malo (p. 82), to the theme of the high chief's son brought up in disguise, who later proves his rank. a theme as dear to the Polynesian as to romance lovers of other lands. CHAPTER II The iako of a canoe are the two arched sticks which hold the outrigger. The kua iako are the points at which they are bound to the canoe, or rest upon it, aft and abaft of the canoe. The verb hookuiia means literally " cause to be pierced " as with a needle or other sharp instrument. Kui describes the act of piercing. hoo is the causative prefix, ia the passive particle, which was, in old Hawaiian. commonly attached to the verb as a suffix. The Hawaiian speech expresses much more exactly than our own the delicate distinction between the subject in its active and passive relation to an action, hence the passive is vastly more common. Mr. J. S. Emerson points out to me a classic example of the passive used as an imperative-an old form unknown to-day-in the story of the rock, Lekia, the "pohaku o Lekia " which overlooks the famous Green Lake at Kapoho, Puna. Lekia, the demigod, was attacked by the magician, Kalelkini, and when almost overcome, was encouraged by her mother, who called out, " Pohaku o Lekia, onia a paa "-" be planted firm." This the demigod effected so successfully as never again to be shaken from her position. 10 Hawaiian challenge stories bring out a strongly felt distinction in the Polynesian mind between these two provinces, maloko a mawaho, " inside and outside " of a house. When the boy Kalapana comes to challenge his oppressor he is told to stay outside; inside is for the chief. " Very well," answers the hero, " I choose the outside; anyone who comes out does so at his peril." So he proves that he has the better of the exclusive company. " In his invocation the man recognizes the two classes of Hawaiian society, chiefs and common people, and names certain distinctive ranks. The commoners are the farming class, hu, makaaina, lopakuakea, lopahoopilivwale referring to different grades of tenant farmers. Priests and soothsayers are ranked with chiefs, whose households, aialo, are made up of hangers-on of lower rankcourtiers as distinguished from the low-ranking countrymen-makaaina-who remain on the land. Chiefs of the highest rank, mioupio, claim descent within the single family of a high chief. All high-class chiefs must claim parentage at least of a mother of the highest rank; the low chiefs, kaukaualii, rise to rank through marriage (Malo, p. 82). The ohi are perhaps the wohi, high chiefs who are of the highest rank on the father's side and but a step lower on the mother's. 2With this judgment of beauty should be compared Fornander's story of Kepakailiula, where "mother's brothers " search for a woman beautiful enough to wed their proteg6, but find a flaw in each candidate; and the episode of the match of beauty in the tale of Kalanimanuia. CHAPTER III " The building of a hciau, or temple, wais a commonm means of propitiating a deity and winning his help for a cause. Ellis records (1825) that on the 334 HAWAIIAN ROMANCE OF LA1EIKAWAI [ET[I. ANN. 33 journey from Kailua to Kealakekua he passed at least one heiau to every half mile. The classic instance in Hawaiian history is the building of the great temple of Puukohala at Kawaihae by Kamehamaha, in order to propitiate his war god, and the tolling thither of his rival, Keoua, to present as the first victim upon the altar, a treachlery which practically concluded the conquest of Hawaii. Malo (p. 210) describes the "days of consecration of the temple." 14The nights of Kane alnd of Lono follow each other on the 27th and 28th of the month and constitute the days of taboo for the god Kane. Four such taboo seasons occur during thle month, each lasting from two to three days and dedicated to the gods Ku, Kanaloa, and Kane, and to Hua at the time of full moon. The night Kukahi names the first night of the taboo for Ku, the highest god of Hawaii. 15 By kahoaka the Hawaiians designate "the spirit or soul of a person still living," in distinction from the ita7nlc, which may be the spirit of the dead. Aka means slha(ow, likeness; akaku, tlht kind of reflection in the mists which we call the "specter in the brocken." Hoakaku means "to have a vision," a power which seers possess. Since the spirit may go abroad independently of the body, such lromantic shifts as the vision of a dream lover, so magically introduced into more sophisticated romance, are attended with no difficulties of plausibility to a Polynesian mind. It is in a dream that Halemano first sees the beauty of Puna. In a Samoaan story (Taylor, I, 98) the sisters catch the image of their brother in a bottle and throw it upon the princess's bathing pool. When the youth turns over at home, the image turns in the water. 16 The feathers of the oo bird (Moho nobilis), with which the princess's house is thatched, are the precious yellow feathers used for the manufacture of cloaks for chiefs of rank. The mamo (Drepanis pacifica) yields feathers of a richer color, but so distributed that they can not be plucked from tlhe living bird. This bird is therefore almost extinct in Hawaiian forests, while the oo is fast recovering itself under the present strict hunting laws. Among all the royal capes preserved in the Bishop Museum, only one is made of the mamno feathers. "The reference to the temple of Pahauna is one of a number of passages which concern themselves with antiquarian interest. In these and thle transition passages the hand of the writer is directly visible. " The whole treatment of the Kauakahialii episode suggests an inthrust. The flute, whose playing won for the chief his first bride, plays no part at all in the wooing of Laieikawai and hence is inconsistently emphasized (p. 0208). (Given a widely sung hero like Kauakahiallii, whose flute playing is so popularly connected with his love making, and a celebrated heroine like the beauty who dwelt among the birds of Paliuli, and the story-tellers are almost certain to couple their names in a tale, confused as regards the flute, to be sure, but whose classic character is perhaps attested by the grace of the description. The Hebraic form in which the story of the approach of the divine beauty is couched (p. 086) can not escape the reader, and may be compared with the advent of the Sun god later in the story (p. 0295). There is nothing in the content of this story to justify the idea that the chief had lost his first wife, Kailiokalauokekoa, unless it be the fact that he is searching Hawaii for another beauty. Perhaps, like the heroine of Halemano, the truant wife returns to her husband through jealousy of her rival's attractions. A special BECKWITH] NOTES ON THE TEXT 335 relation seems to exist in Hawaiian story between Kauai and the distant Puna on Hawaii, at the two extremes of the island group: it is here that Halemnano from Kauai weds the beauty of his dream, and it is a Kauai boy who runs the sled race with Pele in the famous myth of Kalewalo. With the Kauakahialii tale (found in Hawaiian Annual,.907, and Paradise of the Pacific, 1911) compare Gray's New Zealand story (p. 235) of Tu Tanekai and Tiki playing the horn and the pipe to attract Hinemoa, the maiden of Rotorua. In Malo, p. 117, one of the popular stories of this chief is recorded, a tale that resembles Gill's of the spirit meeting of Watea and Papa. 9These are all wood birds, in which form Gill tells us (Myths and Songs, p. 35) the gods spoke to man in former times. Henshaw tells us that tile oo (Moho nobilis) has " a long shaking note with ventriloquial powers." The alala is the Hawaiian crow (Corvus hawaiiensis), whose note is higher than in our species. If, as Henshaw says, its range is limited to the dry Kona and Kau sections, the chief could hardly hear its note in the rainy uplands of Puna. But among the forest trees of Puna the crimson apapane (Hinmationc sanguinea) still sounds its "sweet monotonous note;" the bright vermillion iiwuipolena (Vectiaria coccinea) hunts insects and trills its "sweet continual song;" the ' four liquid notes" of the little rufous-patched clepaio (Eopsaltria sandvicensis), beloved of the canoe builder, is commonly to be heard. Of the birds described in the Laielohelohe series (p. 0246) the cluck of the alae (Gallinula sandvicensis) I have heard only in low marshes by the sea, and the ewaewaiki I am unable to identify. Andrews calls it the cry of a spirit. 0 Moaulanuiakea means literally " Great-broad-red-cock," and is the name of Moikeka's house in Tahiti, where he built the temple Lanikeha near a mountain Kapaahu. His son Kila journeys thither to fetch his older brother, and finds it " grand, majestic, lofty, thatched with the feathers of birds, battened with bird bones, timbered with k7znila wood." (See Fornander's Kila.) CHAPTER IV "'Compare Gill's story of the first god, Watea, who dreams of a lovely woman and finds that she is Papa, of the underworld, who visits him in dreams to win him as her lover. (Myths and Songs, p. 8.) 2 In the song the girl is likened to the lovely lehua blossom, so common to the Puna forests, and the lover's longing to the fiery crater, Kilauea, that lies upon their edge. The wind is the carrier of the vision as it blows over the blossoming forest and scorches its wing across the flaming pit. In the Halemano story the chief describes his vision as follows: " She is very beautiful. Her eyes and form are perfect. She has long, straight, black hair and she seems to be of high rank, like a princess. Her garment seems scented with the pele and mahuna of Kauai, her skirt is made of some very light material dyed red. She wears a hala wreath on her head and a lehua wreath around her neck." 38 No other intoxicating liquor save awa was known to the early Hawaiians, and this was sacred to the use of chiefs. So high is the percentage of free alcohol in this root that it has become an article of export to Germany for use in drug making. Vancouver, describing the famous Maui chief, Kahekili, says: "His age I suppose must have exceeded 60. He was greatly debilitated and emaciated, and from the color of his skin I judged his feebleness to have been brought on by excessive use of awa." " In the Hawaiian form of checkers, called konane, the board, papa mu, is a flat surface of stone or wood, of irregular shape, marked with depressions if of stone, often by bone set in if of wood; these depressions of no definite number, but arranged ordinarily at right angles. The pieces are beach pebbles, 336 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETHI. ANN. 33 coral for white, la-va for black. The smallest board in the iuseum collection holds 96, the largest, of wood. 180 llell. The bloard is set up, leaving one space empty, and the game is played by jumplllillg, the color remaining longest on the board winning the game. Kontmtc w\as considered al pastime for chiefs and was accompanied by reckless betting. An old native conducting me up -a valley in Kau district, Hawaii, pointed out a series of such evenly set depressions on the flat rock floor of the valley anld assured ile tha;t this mlust ol(e h;\-e been 'I chief's dwelling place. The,ialo is a loin cloth 3 or 4 yards long:lnd a: foot w\ide, one end of w-hich passes between the legs and fastens in front. The red (alo is the chief's badge, and his bodyguard, says Malo, wear the girdle higher thall commlon.a11nd belted tight as if realdy for ilistnilt service. Aiwohikulua evidently travels in disguise as the inere follower of a chief. ' In Hawaiian warfare, the biggest bloaster was tile best Ilan, and to stlile;n11 antagonllist y taulllts was to score s(uccess. In the ceremonial )oxing conltest at the Makahiki festivities for Lon.o, god of the boxers, as described by Malo, the " reviling recitative " is ptart of the proglalm. In the story of Kawcclo, when his antagonist lpunlnig on his grandfather's namne of "cock,' calls him a "mere chicken that scratches after roaches," Kawelo's sense of disgrace is so keen that he rolls do(wn the hill for shanel, but luckily i)ethinking himself that the cock roosts higher than the chief ((compal)re the Arab etiquette that allows none higher thian the king), and that out of its feathers, brushes are made which sweep the chief's back, he returns to the charge with a handsorume retort which sends his antagonist in ignominious retreat. In the story of Lone, when the nephews of the rival chiefs meet, a spllring contest of wit is set up, depending on the fact that onle is short.nd fat, the other long and lanky, "A little shelf for the rats," jeers the tall one. " Little like the smooth quoit that runs the full course," responds the short one, alcnd retorts " Long and lanky, he will go down in the gatle like a blnlan tree." " Like the ea banana that takes long to ripen," is the quick reply. Comltare also the derisive chants with which Kuapakaa drives home the chiefs of the six districts of HIawaii who have got his father out of fa'vor., and,ono's taunts agaflinst the revolting chiefs of Hawaii. The idiomatic palssalges "a(ohc pil'o )moiaoto o Kohll(t." etc., and (on page 0102) "e C huvla oukou i ko ouk/l'ou tmii mtilko i ke (to1t1i " mlre of (loubtful interpretation. 28This boast of downig anll anllt;lgonist with a sillgle blow is illustrated in the story of Kaw;clo. His adverslry-, KahapIaloa, has struck him downl and is leaving him for deadl. "Strike tagain, he may revive," lurge his suplporters. Kahapaloa's refusal is couched in these words: "He is dead; for it is:1 blow frmliii the youtng, The young lust kill with fa blow Else will the fellow go down to Milu And say Kahlaplaloa struck him twice. Thus was the fighter slalin." All Hawaiian stories of denmigodls emphasize thle eoa, of a;hllievemnent s a sign of divine rather than human capacity. CHAPTER V 29 Shaking hands was of foreign introduction atnd lnarks one of the several inconsistencies in Haleole's local coloring, of which "the deeds of Venus" is the most glaring. He not only uses such foreign coined words as wati, BECKWITHI NOTES ON THE TEXT 337 " watch," and mare, " marry," but terms which are late Hawaiian, such as the triple canoe, pukolu, and provision boat, pelehu, said to have been introduced in the reign of Kamehameha I. S Famous Hawaiian boxing teachers kept master strokes in reserve for the pupils, upon whose success depended their own reputation. These strokes were known by name. Compare Kawelo, who before setting out to recapture Kauai sends his wife to secure from his father-in-law the stroke called wahieloa. The phrase "Ka ai a ke kuimu i ao oleia ia oukou" has been translated with a double-punning meaning, literal and figurative, according to the interpretation of the words. Cold-nose's faith in his girdle parodies the far-fetched dependence upon name signs common to this punning race. The snapping of the end of his loin cloth is a good omen for the success of a stroke named "End-thatsounds"! Even his supporters jeer at him. 3 Few similes are used in the story. This figure of the "blood of a lamb," the " blow like the whiz of the wind," the moo ploughing the earth with his jaw " like a shovel," a picture of the surf rider-" foam rose on each side of his neck like a boar's tusks," and the appearance of the Sun god's skin, "like a furnace where iron is melted," will, perhaps, cover them all. In each the figure is exact, but ornamental, evidently used to heighten the effect. Images are occasionally elaborated with exact realization of the bodily sensation produced. The rainbow "trembling in the hot rays of the sun" is an example, and those passages which convey the lover's sensations " his heart fainted with love," "thick pressed with thunders of love," or such an image as " the burden of his mind was lifted." Sometimes the image carries the comparison into another field, as in "we square together" and " the windings and twistings of his journey "-a habit of mind well illustrated in the occasional proverbs, and in the highly figurative songs. 3' The Polynesians, like the ancient Hebrews, practiced circumcision with strict ceremonial observances. 38The gods invoked by Aiwohikupua are not translated with certainty, but they evidently represent such forces of the elements as we see later belong among the family deities of the Aiwohikupua household. Prayer as an invocation to the gods who are called upon for help is one of the most characteristic features of native ritual, and the termination amre;a, generally accompanied by the finishing phrases ua noa, "it is finished," and lele wale aku la, "flown away," is genuine Polynesian. Literally mamna means "to chew," but not for the purpose of swallowing like food, but to spit out of the mouth, as in the preparation of awa. The term may therefore, authorities say, be connected with the ceremonial chewing of awa in the ritualistic invocations to the gods. A similar prayer quoted by Gill (Myths and Songs, 120) he ascribes to the antiquity of the story. The laau palau, literally "wood-that-cuts," which Wise translates " war club," has not been identified on Hawaii in the Bishop Museum, but is described from other groups. Gill, from the Hervey Islands, calls it a sharpened digging stick, used also as a weapon. The gigantic dimensions of these sticks and their appellations are emphasized in the hero tales. The Hawaiian cloak or kihei is a large square, 2 yards in size, made of bark cloth worn over the shoulders and joined by two corners on one side in a knot. "The meaning of the idiomatic boast he lala kamahele no ka laau ku i ka pali is uncertain. I take it to be a punning reference to the Pall family from 60604-18 —43 338 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 23 whom tile chief sprang, but it may simply be a way of saying " I am a very high chief." Kamahele is a term applied to a favorite and petted child, as, in later religious apostrophe, to Christ himself. CHAPTER VI 37 The puloulou is said to have been introduced by Paao some five hundred years ago, together with the ceremonial taboo of which it is the symbol. Since for a person of low rank to approach a sacred place or person was death to the intruder, it was necessary to guard against accidental offences by the use of a sign. The puloulou consisted of a ball-shaped bundle of white bark cloth attached to the end of a staff. This symbol is to be seen represented upon the Hawaiian coat of arms; and Kalakaua's puloulou., a gilded wooden ball on the end of a long staff, is preserved in the Bishop Museum. a8 Long life was the Polynesian idea of divine blessing. Of Kualii the chanter boasts that he " lived to be carried to battle in a net." The word is kaikoko, " to carry on the back in a net," as in the case of old and feeble persons. Polynesian dialects contain a full vocabulary of age terms from infancy to old age. 39 Chickens were a valuable part of a chief's wealth, since from their feathers were formed the beautiful fly brushes, kahili, used to wave over chiefs of rank and carried in ceremonial processions. The entrance to the rock cave is still shown, at the mouth of Kaliuwaa valley, where Kamapuaa's. grandmnother shut up her chickens at night, and it was for robbing his uncle's henroost that this rascally pig-god was chased away from Oalhu. This reference is therefore one of many indications that the Laieikawai tale belongs with those of the ancient demigods. M40r. Meheula suggested to me this translation of the idiomatic allusions to the canoe and the coral reef. CHAPTER VIII 41A peculiarly close family relation between brother and sister is reflected in Polynesian tales, as in those of Celtic, Finnish, and Scandinavian countries. Each serves as messenger or go-between for the other in matters of love or revenge, and guards the other's safety by magic arts. Such a condition represents a society in which the family group is closely bound together. For such illustrations compare the Fornander stories of Halemano, Hinaikanmalama, Kalanimanuia, Nihoalaki, Kaulanapokii, Pamlano. The character of accomplished sorceress belongs especially to the helpful sister, a -womln of the Malio or Kahalaomapuana type, whose art depends upon a life of solitary virginity. She knows spells, she can see what is going on at a distance, and she can restore the (ead to life. In the older stories she generally appears in bird form. In more human tales she wins her brother's wishes by strategy. This is particularly true of the characters in this story, who win their way by wit rather than magic. In this respect the youngest sister of Aiwohikupua should be compared with her prototype, Kaulanapokii, who weaves spells over plants and brings her slain brothers back to life. Kahalaomapuana never performs any such tasks, but she is pictured as invincible in persuasion; she never fails in sagacity, and is always right and always successful. She is, in fact, the most attractive character in the story. It is rather odd, since modern folk belief is firmly convinced of the power of love spells, that none appear in the recorded stories. All is accomplished by strategy. BECKWITHI NOTES ON THE TEXT 339 " For the translation of this dialogue I am indebted to the late Dr. Alexander, to whose abstract of the story I was fortunate enough to have access. CHAPTER X To express the interrelation between brothers and sisters two pairs of kinship terms are used, depending upon the age and sex. Sisters speak of brothers as kaikunane, and brothers of sisters as kaikuahine, but within the same sex kaikuaana for the older and kaikaiba for the younger is used. So on page 0147 Aiwohikupua deserts his sisters-kaikuahine-and the girls lament for their younger sister —kkainka. After their reunion her older sisterskaikuaana-ask her counsel. Notice, too, that when, on page 0139, the brother bids his youngest sister-kaikuahinc opiopio-stay with "her sisters" he uses the word kaikuaana, because he is thinking of her relation to them, not of his own. The word pokii-" little sister "-is an endearing term used to good effect where the younger sister sings"I am going back to your little sisters (me o'u pokii) To my older sisters (kaikuaana) I return." "The line translated "Fed upon the fruit of sin" contains one of those poetic plays upon words so frequent in Polynesian song, so difficult to reproduce in translation. Literally it might read " Sheltering under the great hala tree." But hlala also means " sin." This meaning is therefore caught up and employed in the next line-" is constancy then a sin? "-a repetition which is lost in translation. Malu, shade, is a doubtful word, which may, according to Andrews, mean "protected," or may stand for " wet and uncomfortable," a doubt evidently depending upon the nature of the case, which adds to the riddling character of the message. In their songs the sisters call up the natural scenery, place names, and childhood experiences of their native home on Kauai. The images used attempt actual description. The slant of the rain, the actual ladder of wood which helps scale the steep footpath up Nualolo Valley (compare Swilg of Kualii, line 269, Lyons' version), the rugged cliffs which are more easily rounded by sea-" swimming 'round the steeps "-picture actual conditions on the island. Notice especially how the song of the youngest sister reiterates the constant theme of the "follow your leader" relation between the brother and his younger sisters. Thus far they have unhesitatingly followed his lead; how, then, can lie leave them leaderless? is the plea: First, in their sports at home; next, in this adventure over sea and through the forest; last, in that divine mystery of birth when he first opened the roadway and they, his little sisters, followed after. CHAPTER XI "This ti-leaf trumpet is constructed from the thin, dry, lilylike leaf of the wild ti much as children make whistles out of grass. It must be recalled that musical instruments were attributed to gods and awakened wonder and awe in Polynesian minds. CHAPTER XII 4 In the story of Kapuaokaoheloai we read that the daughter of the king of Kuaihelani, the younger brother of Hina, has a daughter who lives apart under a sacred taboo, with a bathing pool in which only virgins can safely bathe, and "ministered to by birds." Samoan accounts say that the chiefs kept 340 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 tame birds in their houses as pets, which flutter freely about the rafters. A stranger unaccustomed to such a sight might find in it something wonderful and hence supernatural. CHAPTER XIII 47A strict taboo between man and woman forbade eating together on ordinary occasionis. Such were the taboo restrictions that a well-regulated household must set up at least six separate houses: a temple for the household gods, heiau; an eating house for the men, hale mua, which was taboo to the women; and four houses especially for the women-the living house, hale noa, which the husband might enter; the eating house, hale aina; the house of retirement at certain periods. which was taboo for the husband, hale pea; and the kua, where she beat out tapa. The food also nmust be cooked in two separate ovens and prepared separately il different food vessels. The place of surf riding in Hawaiian song and story reflects its popularity a1s a sport. It inspires chants to charml the sea into good surfing —an end also attained by lashing the water with the convolvulus vine of the sea beach; forms the background for many an amorous or competitive adventure; and leaves a number of words in the language descriptive of the surfing technique or of the surf itself at particular localities famous for the sport, as. for example, the "Makaiwa crest " in Moikehla's chant, or the " Huia " of this story. Three kinds of surfing are indulged in-riding thle crest in a canoe, called pa ka waa; standing or lying flat upon a board, which is cut long, rounded at the front end and square at the back, with slightly convex surfaces, and highly polished; and, most difficult feat of all, riding tile wave without support, body submerged and head and shoulders erect. The sport begins out whlere the high waves form. The foundation of the wave, hon, a, tlhe crest side, mlukit, and the rear, lala, are all distinguished. The art of the surfer lies in catching the crest by active paddling allnd then allowing it to bear him in swift as a race horse to the hla, where the wave breaks near the beach. All swimmers know that three nr foul high waves follow in succession. As the first of these, called the 'kutltnj, is g(en1erally " a high crest which rolls in from end to end of the beach and falls over,odily," the surfer seldom takes it, but waits for the ohu or opuu, which is "low. smlooth and strong." For other details. see the article by a 1Haiwaiiilln frolm lona. pulblislhed in the Hair(l iin Anznual, 1896, lpage 106. CHAPTER XIV 49 Honi, to kiss, means to "touch" or "smell." and describes the Polynesian embrace, which is performed by rubbing noses. Willinms (I. 152) describes it as " one smnelling the other with a strong sniff." CHAPTER XV 6 The abrupt entrance of the great moo, as of its disappearance later in the story, is evidently due to the humanized and patched-together form in which we get the old romance. The moo is the animal form which the god takes who serves Aiwohikupua's sisters, and represents the helpful beast of Polynesian folk tale, whose appearance is a natural result of the transformation power ascribed to the true demigod, or kupua, in the wilder mythical tales. The myths of the coming of the moo to Hawaii in the days of the gods, and of their subjection by Hiiaka, sister of Pele, are recounted in Westervelt's " Legends of Honolulu" and in Emerson's "Pele and Hiiaka." Malo (p. 114) places Waka also among the lizard gods. These gods seem to have been connected BECKWITH] NOTES ON THE TEXT 341 with the coming of the Pali family to Hawaii as recounted in Liliuokalani's " Song of Creation " and in Malo, page 20. The ritual of the god Lono, whose priests are inferior to those of Ku, is called that of "Paliku" (Malo, 210), a name also applied to the northern part of Hilo district on Hawaii with which this story deals. The name means " vertical precipice," according to Emerson, and refers to the rending by earthquakes. In fact, the description in this story of the approach of the great lizard, as well as his name-the word kiha referring to the writhing convulsions of the body preparatory to sneezing-identify the monster with the earthquakes so common to the Puna and Hilo districts of Hawaii, which border upon the active volcano, Kilauea. Natives say that a great lizard is the guardian spirit or azunakua of this section. At Kalapana is a pool of brackish water in which, they assert, lies the tail of a moo whose head is to be seen at the bottom of a pool a mile and a half distant, at Punaluu; and bathers in this latter place always dive and touch the head il order to avert harm. As the lizard guardians of folk tale are to be found " at the bottom of a pit" (see Fornander's story of Aukele). so the little gecko of Hawaii make their homes in cracks along cuts in the pali, and the natives fear to harm their eggs lest they " fall off a precipice " according to popular belief. When we consider the ready contractility of Polynesian demigods, the size of the monster dragons of the fabulous tales is no difficulty in the way of their identification with these tiny creatures, the largest of which found on Hawaii is 144 millimeters. By a plausible analogy, then, the earthquake which rends the earth is attributed to the god who clothes himself in the form of a lizard; still further, such a convulsion of nature may have been used to figure the arrival of some warlike band whio peopled Hawaii, perhaps settling in this very Hilo region and forcing their cult upon the older form of worship. CHAPTER XVI 5t The icic vine and the sweet-scented fern are, like the moile vine, common in the ()la al flrest, ailiil ire consi(leredl slacred p)lalts ledicate, t to cereimonial l)Urpl)oses. 52 The fight between two kuLpua, one in lizard form, the other in the form of a (log, occurs in Hawaiian story. Again, when Wahanui goes to Tahiti he touches a land where men are gathering coral for the food of the dead. This island takes the form of a dog to frighten travelers, and is named Kanehunamoku. 53 The season for the bird catcher, kanaka kia manu, lay between March and May, when the lehiua flowers were in bloom in the upland forest, where the birds of bright plumage congregated, especially the honey eaters, with their longcurved bill, shaped like an insect's proboscis. He armed himself with gum, snares of twisted fiber, and tough wooden spears shaped like long fishing poles, which were the kia manu. Having laid his snare and spread it with gum, he tolled the birds to it by decorating it with honey flowers or even transplanting a strange tree to attract their curiosity; he imitated the exact note of the bird lie wished to trap or used a tamed bird in a cage as a decoy. All these practical devices must be accompanied by prayer. Emerson translates the following bird charm: Na aumakua i ka Po, Spirits of darkness primeval. Na aumakua i ka Ao, Spirits of light. Ia Kane i ka Po, To Kane the eternal. Ia Kanaloa i ka Po, To Kanaloa the eternal. Ia Hoomeha i ka Po, To Hoomeha the eternal. I ko'u mau kapuna a pau loa i ka Po, To all my ancestors from eternity. 342 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. Us la Ku-hhuluulumauu i ka Po, To Kuhuluhulumanu, the eternal. Ia pale i ka Po, That you may banish the darkness. A puka i ke Ao. That we may enter the light. Owau, o Eleele, ka mea iaia ka mana, To me, Eleele, give divine power. Homai he iki, Give intelligence. Honai he loaa nui, Give great success. Pii oukou a ke kuahiwi, Climb to the wooded mountains. A ke kualono, To the mountain ridges. I1o'a mai oukou i ka manu a pau, Gather all the birds. Hooili oukou iluna o ke kepau kahi e Bring them to my gum to be held fast. pill ai, Amama! Ua noa. Amen. it is finished. CHAPTER XVII 14 For the cloud sign compare the story of Kullii's battles and in Westervelt's Lepeamva (Legends of Honolulu, p. 217), the fight with the water monster. Of Hawaiians at prayer Dibble says: " The people were in the habit of praying every morning to the gods, clapping their hands as they muttered a set form of words in a singsong voice." CHAPTER XVIII "The three mountain domes of Hawaii rise from 13,000 to 8,000 feet above the sea. and the two highest are in the wintertime often capped with snow. "The games of killu and ume, which furnished the popular evening entertainment of chiefs, were in form much like our " Spin the plate " and " Forfeits." Kilu was played with "a funnel-shaped toy fashioned from the upper plortion of a drinking gourd, adorned with the lpa l'che ornamentation characteristic of Niihau calablashes." The player must spin the gourd in such a way as to hit the stake set up for his side. Each hit counted 5, 40 scoring a game. Each player sang a song before trying his hand, and the forfeit of a hula dance was exacted for a miss, the successful spinner claiming for his forfeit the favor of one of the women on the other side. Uic was merely a method of choosing partners by the master of ceremonies touching with a wand, called the maile, the couple selected for the forfeit, while he sang a jesting song. The sudden personal turn at the close of many of the oli may perhaps be accounted for by their composition for this game. The kaeke dance is that form of hula in which the beat is made on a kaekeeke instrument, a hollow bamboo cylinder struck upon the ground with a clear hollow sound, said to have been introduced by Laniaaikahiki, the son of Moikeh;. from Tahiti. CHAPTER XIX "In the story of Kauakahialii, his home at Pihanakalani is located in the mountains of Kauai back of the ridge Kuamoo, where, in spite of its inland position, he possesses a fish-pond well stocked with fish. "The Hawaiian custom of group marriages between brothers or sisters is clearly brought out in this and other passages in the story. "Guard our wife"-Ka wahine a kacua-says the Kauai chief to his comrade, "she belongs to us two " — ia kaua. The sisters of Aiwohikupua call their mistress's husband "our husband"-ka kakou kane. So Laieikawai's younger sister is called the " young wife " —wahine opio-of Laieikawai's husband, and her husband is called his puualu-a, which is a term used between friends who have wives in common, or women who have common husbands. BECKWITH] NOTES ON THE TEXT 343 '~The Hawaiian flute is believed to be of ancient origin. It is made of a bamboo joint pierced with holes and blown through the nose while the right hand plays the stops. The range is said to comprise five notes. The name Kanikawi means " changing sound " and is the same as that given to Kaponohu's supernatural spear. CHAPTER XX 61At the accession of a new chief in Hawaii the land is redistributed among his followers. 82The names of Malio and Halaaniani are still to be found in Puna. Ellis (1825) notes the name Malio as one of three hills (evidently transformed demigods), which, according to tradition, joined at the base to block an immense flow of lava at Pualaa, Puna. Off the coast between Kalapana and Kahawalea lies a rock shaped like a headless human form and called Ha;laaniani, although its legend retains no trace of the Puna rascal. CHAPTER XXI 63The hulia is a specially high wave formed by the meeting of two crests, and is said to be characteristic of the surf at Kaipalaoa, Hawaii. 4 Kumukahi is a bold cape of black lava on the extreme easterly point of the group. Beyond this cape stretches the limitless, landless Pacific. Against its fissured sides seethes and booms the swell from the ocean, in a dash of foaming spray. Piles of rocks mark the visits of chiefs to this sacred spot, and tombs of the dead abut upon its level heights. A visitor to this spot sees a magnificent horizon circling the wide heavens, hears the constant boom of the tides pulling across the measureless waters. It is one of the noteworthy places of Puna, often sung in ancient lays. CHAPTER XXII 6 The name of Laieikawai occurs in no old chants with which I am familiar. But in the story of Un,i the mother of his wife, Piikea. is called Laielohelohe. She is wife of Piilani and has four children who " have possession on the edge of the tabu," of whom Piikea is the first-born, and the famous rival chiefs of Maui, Lonopil and Kihapiilani, are the next two; the last is Kalanilonoakea, who is described il the clmnt quoted by Fornander as white-skinned and wearing a white loin cloth. Umli's wife is traditionally descended froml the Spaniards wrecked on the coast of Hawaii (see Lesson). The "Song of Creation " repeats the s:lme genealogy and calls Laielohelohe tile daughter of Keleanuinohoolnapiapi. In the " nintl era " of the same song Lohelohe is "the last one born of Lailai" and: is " a woman of (lark skin." who lived in Nuumealani. 06 To preserve the umbilical cord in order to lengthen the life of a child was one of the first duties of a guardian. J. S. Emerson says that the piko was saved in a bottle or salted and wrapped in taIpa until a suitable time came to deposit it in some sacred place. Such a depository was to be found on Oahu, according to Westervelt. in two rocks in the Nuuanu valley, the transformed moo women, Hauola and Haupuu. In Hawaii, in Puna district, on the north and south boundaries of Apuki, lie two smooth lava mounds whose surfaces are marked with cup hollows curiously ringed. Pictographs cover other surfaces. These are named Puuloa and Puumanawalea, or " Hill of long life" and " Hill that brings together with rejoicing," and the natives tell me that within their own lifetime pilgrimages have been made to this spot to deposit the piko within some hollow. cover it with a stone, and thus insure long life to the newborn infant. 344 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 CHAPTER XXIV 67 More than 470 species of land snails of a single genus, Achatinella, are to be found in the mountains of H.lawaii. a fact of mlarked interest to science in observing environmental effect upon the differentiation of species One of these the natives call pu)pu kani oi or " shrill voiced slnail," averring that a certain cricketlike chirp that rings through tlhe stillness of the almost insectless valleys is the voice of this particular species. Emerson says that the Ilame kahuli is applied to the land snail to describe the peculiar tilting motion as the snail crawls first to one side and then to the other of the leaf. He quotes a little song that runs: Kahuli aku, kahuli mai, Tilting this way and that. Kahuli lei ula, lei akolea, Tilts the red fern-plume. Kolea, kolea, e kii ka wai, Plover, plover, bring me dew. Wai akolea. Dew from the fern-plume. This incident is unsatisfactorily treated. We never know how Waka circunmvented Malio and restored her grandchild to the husband designed for her. The whole thing sounds like a dramatic innovation with farcical import, which appeared in the tale without motivation for the reason tllat it liad none in its inception. The oral narrator is rather an actor than a composer; lie may have introduced this episode as. a surprise, and its success.as farce perpetuated it as romance. CHAPTER XXVI 69 This episode of the storm is another inconsistency in the story. The storm signs belong to the gods of Aiwohikupua and his brother, the Sun god, not to Laieikawai, and were certainly not hers when Waka deserted her. If they were given her for protection by Kahalaomapuana or through the influence of the seer with the Kauai family, the story-teller does not inform us of the fact. o The pa-u is a woman's main garment, and consists of five thicknesses of bark cloth 4 yards long and 3 or 4 feet wide, the outer printed in colors, and worn wrapped about the loins, reaching the knees. CHAPTER XXVII 1 In mythical quest stories the hero or heroine seeks, by proving his relationship, generally on the mother's side, to gain the favor of the supernatural guardian of whatever treasure he seeks. By breaking down the taboo lhe proclaims his rank. and by forcing the attention of the relative before the angry god (or chief) has a chance to kill him (compare the story of Kalaniamanuia where the father recognizes too late the son whom he has slain), he gains time to reveal himself. In tils episode the father's beard is, like tile locks of Dionysus in Euripides' line, de(li(cated to the god, hence to seize it was a supreme act of lawlessness. 72According to the old Polynesian system of age groups, the "mother's brother " bears the relation to the child of mnakiua equally with his real parents. Kahalaomapuana says to her father: "I am your child (kama), The child of Laukieleula, The child of Mokukelekahiki, The child of Kaeloikamalama." BECKWITH] NOTES ON THE TEXT 345 thus claiming rank from all four sources. Owing to inbreeding and this multiple method of inheriting title, Polynesian children may be of higher rank than either parent. The form of colloquy which follows each encounter (compare Kila's journey to Tahiti) is merely the customary salutation in" meeting a stranger, according to Hawaiian etiquette. s The name Laukieleula means "Red-kiele-leaf." The kiele, Andrews says, is "a sweet-scented flower growing in the forest," and is identified by some natives with the gardenia, of which there are two varieties native in Hawaii; but the form does not occur in any chants with which I am familiar. It is probably selected to express the idea of fragrance, which seems to be the kupua property of the mother's side of the family. It is the rareness of fragrant plants indigenous to the islands, coupled with sensuous delight in odor, which gives to perfume the attributes of deity, and to those few varieties which possess distinct scent like the maile and hala, a conspicuous place in religious ceremonial. The name of Moanalihaikawaokele, on the other hand, appears in the "Song of Creation," in the eighth era where the generations of Uli are sung. In the time of calm is born the woman Lailai, and after her the gods Kii, Kane, and Kanaloa, and it is day. Then "The drums are born, Called Moanaliha, Kawaomaaukele came next, The last was Kupololiilialiiimuaoloipo, A man of long life and very high rank." There follow 34 pages devoted to the history and generations of this family before the death of this last chief is recorded. Now it is clear that out of the first two names. Moanaliha and Kawno(maau)kele, is compounded that of the storm god. This would place him in the era of the gods as the father of Ku and ancestor of the Uli line. CHAPTER XXVIII 74 The story of the slaying of Halulu in the legend of Aukelenuiaiku is a close parallel to the Indian account of the adventure with the thunder bird. (See Matthews's "Navajo legends.") The thunder bird is often mentioned in Hawaiian chants. In the " Song of Creation" the last stanza of the third or bird era points out "- the leaping point of the bird Halulu, Of Kiwaa, the bird of many notes, And of those birds that fly close together and shade the sun." 5 The divine approach marked by thunder and lightning, shaken by earthquake and storm, indicates the kupua bodies in which the Sun god travels in his descent to earth. There are many parallels to be found in the folk stories. When the sister of Halemano sets out to woo the beauty of Puna she says: "When the lightning flashes, I am at Maui; when it thunders I am at Kohala; when the earth quakes, at Hamakua; when freshets stain the streams red, I am at Puna." When Hoamakeikekula, the beauty of Kohala, weds, "thunder was heard, lightning flashed, rain came down in torrents, hills were covered with fog; for ten days mist covered the earth." When Uweuwelekehau, son of Ku and Huia, is born, "thunder, lightning, earthquake, water, floods and rain" attend his birth. In Aukelenuiaiku, when the 60604-18 —44 346 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 wife of Makalii comes out of her house her beauty overshadows the rays of the sun, "darkness covered the land, the red rain, fog, and fine rain followed each other, then freshets flowed and lightning played in the heavens; after this the form of the woman was seen coming along over the tips of the fingers sof her servants, in all her beauty, the sun shone at her back and the rainbow was as though it were her footstool." In the prayer to the god Lono, quoted by Fornander, II, 352, we read: "These are the sacred signs of the assembly; Bursting forth is the voice of the thunder; Striking are the rays of the lightning; Shaking the earth is the earthquake; Coming is the dark cloud and the rainbow; Wildly comes the rain and the wind; TWhirlwinds sweep over the earth; Rolling down are the rocks of the ravines; The red mountain streams are rushing to the sea; Here the waterspouts; Tumbled about are the clustering clouds of heaven; Gushing forth are the springs of the mountains." CHAPTER XXXIV 7 Kaonohiokala, Mr. Emerson tells me, is the name of one of the evil spirits invoked by the priest in the art of po'i'lhane or "soul-catching." The spirit is sent by the priest to entice the soul of an enemy while its owner sleeps, in order that he may catch it in a coconut gourd and crush it to death between his hands. "Lapu lapuwale" is the Hawaiian rendering of Solomon's ejaculation "Vanity of vanities! " BUREAU OF AMERICAN ETHNOLOGY THIRTY-THIRD ANNUAL REPORT PLATE 95 - s -II " ', Ia \ ie I A NATIVE GRASS HOUSE OF THE HUMBLER CLASS (HENSHAW) APPENDIX HAWAIIAN STORIES ABSTRACTS FROM THE TALES COLLECTED BY FORNANDER AND EDITED BY THOMAS G. THRUM. THE BISHOP MUSEUM, HONOLULU 347 HAWAIIAN STORIES I. SONG OF CREATION, as translated by LilluokalanL --- II. CHANTS ]RELATING THE ORIGIN OF THE GRaOUP: From the Fornander manuscript: A. Kahakuikamoana --- —B. Pakui ---------- C. Kamahualele --- —-- D. Opukahonua ------- E. Kukailani -------- F. Kuallii --- —----- III. HAWAIIAN FOLKTALES, RoMANCES, OR MOOLELO: From the Fornander manuscript: A. Hero tales primarily of Oahu and Kaual1. Aukelenuialku ----- 2. Hinaaikamalama. --- 3. Kaulu --- —---- 4. Palfla, --- —---- 5. Alai --- —----- 6. Puniaiki -------- 7. Pikoiakaalala --- — 8. Kawelo —. --- —-- 9. Kualil --------- 10. Opelemoemoe ------ 11. Kalelealuaka ----- B. Hero tales primarily of Hawaii1. Wahanul ------- 2. Kamapuaa --- —-- 3. Kana -- - - - - - - - 4. Kapunohu ---. --- 5. Kepakailiula --- —6. Kaipalaoa -~ --- —-- 7. Molkeha --- —--- 8. Kila --- —----- 9. Umi --- —----- 10. Kihapillani (of Maul) - 11. Pakaa and Kuapakaa-. 12. Kalaepuni --- —-- 13. Kalaehina --- —-- 14. Lonoikamakahiki. ---1-5. Keaweikekahialli (an Incident) — - - - - - - Page 350 350 351 351 351 351 351 352 354 354 355 356 356 357 357 358 358 359 359 360 361 362 362 363 363 364 365 366 366 367 368 368 III. HAWAIIAN FOLKTALES-COn. B. Hero tales-Con. 16. Kekuhauplo (an Incident) -------- C. Love stories1. Halemano --- —--- 2. Uweuwelekehau 3. LaukiamanuikahikL ~ --- 4. Homkieul____ 5. Kapuaokaoheloal D. Ghost stories and tales of men brought to life1. Oahu storiesKahalaopuna, ---- Kalanimanula ---Pumaia ------- Nihoalaki --- —-- 2. Maui storiesEleio -------- Pamano. --- —-- 3. Hawaii storiesKaulanapokil ---- Pupuhuluena, --- — Hiku and Kawelu.... E. Trickster stories1. TheftsIwa. — - - - - - - Maniniholokuaua___ Pupualenalena --- 2. Contests with spiritsKaululaau (see Eleio) -------- L~epe --- —---- Hanaaumoe --- — Punia, - - - - - - - Wakaina --- —-- 3. Stories of modern cunningKulepe --- —---- Kawaunuiaola_.___ M a i auhaalenalenaupena -- - -- - - - Waawaaikinaaupo and Waawaaiklnaanao - Kuauamoa ----- Page 370 370 371 371 371 372 872 373 373 373 374 374 375 375 376 376 377 377 377 378 378 378 378 379 379 379 379 379 I I I 369 I I 349 350 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. AN N. 88 I. SONG OF CREATION (HEKUMULIPO) The " account of the creation of the world according to Hawaiian tradition" is said to celebrate Lonoikamakahiki, also called Kaiimamao, who was the father of Kalaniopuu, king of Hawaii at the time of Cook's visit. The song was " composed by Keaulumoku in 1700 " and handed down by the chanters of the royal line since that day. It was translated by "Liliuokalani of Hawaii" in 1895-1897, and published in Boston, 1897. From the Sea-bottom (?) (the male) and Darkness (the female) are born the coral insect, the starfish, sea urchin, and the shellfish. Next seaweed and grasses are born. Meanwhile land has arisen, and in the next era fishes of the sea and plants of the forest appear. Next are born the generations of insects and birds; after these the reptiles-all the "rolling, clinging" creatures. In the fifth era is born a creature half pig, half man; the races of men also appear (?). In the sixth come the rats; in the seventh, dogs and bats; in the eighth is born the woman Lailai (calmness), the man Kii, and the gods Kane and " the great octopus " Kanaloa. Lailai flies to heaven, rests upon "the boughs of the aoa tree in Nuumealani," and bears the earth. She weds Kii and begets a generation of gods and demigods. In the course of these appear Wakea and his three wives, Haumea, Papa, and Hoohokukalani. Wakea, becoming unfaithful to Papa, changes the feast days and establishes the taboo. Later the stars are hung in the heavens. Wakea seeks in the sea for "seeds from Hina,' with which to strew the heavens. Hina floats up from the bottom of the sea and bears sea creatures and volcanic rocks. Haumea, a stranger of high rank from Kuaihelani at Paliuli, marries her own sons and grandsons. To her line belong Waolena and his wife Mafuie, whose grandchild, Maui, is born in the shape of a fowl. The brothers of his mother, Hina, are angry and fight Maui, but are thrown. They send him to fetch a branch from the sacred awa bush; this, too, he achieves. He desires to learn the art of fishing, and his mother gives him a hook and line with which he catches " the royal fish Pimoe." He "scratches the eight eyes" of the bat who abducts Hina. He nooses the sun and so wins summer. He conquers (?) Hawaii, Maui, Kauai, and Oahu. From him descends" the only high chief of the island." II. CHANTS RELATING THE ORIGIN OF THE GROUP A. KAHAKUIKAMOANA This famous priest chants the history of "the row of islands from Nuumea; the group of islands from the entrance to Kahiki." First Hawaii is born, "out of darkness," then Maui, then Molokai "of BECKWITIH] APPENDIX 351 royal lineage." Lanai is a foster child, Kahoolawe a foundling, of whose afterbirth is formed the rock island Molokini. Oahu and Kauai have the same mother but different fathers. Another pair bear the triplets, the islets Niihau, Kaulu, and Nihoa. B. PAKUI According to this high priest and historian of Kamehameha I, from Wakea and Papa are born Kahikiku, Kahikimoe, " the foundation stones," "the stones of heaven," Hawaii, and Maui. While Papa is on a visit to Kahiki, Wakea takes another wife and begets Lanai, then takes Hina to wife and begets Molokai. The plover tells Papa on her return, and she in revenge bears to Lua the child Oahu. After this she returns to Wakea and bears Kauai and its neighboring islets. C. KAMAHUALELE The foster son of Moikeha accompanies this chief on the journey to Hawaii and Kauai. On sighting land at Hawaii he chants a song in honor of his chief in which he calls Hawaii a " man," " child of Kahiki," and " royal offspring from Kapaahu." D. OPUKAHONUA This man with his two brothers and a woman peopled Hawaii 95 generations before Kamehameha. According to his chant, the islands are fished up from Kapaahu by Kapuheeuanui, who brings up one piece of coral after another, and, offering sacrifices and prayers to each, throws it back into the ocean, so creating in succession Hawaii, Maui, Kauai, and the rest of the islands of the group. E. KUKAILANI A powerful priest, 75 generations from Opukahonua, on the occasion of the sacrifice in the temple of the rebel Iwikauikana by Kenaloakuaana, king of Maui, chants the genealogies, dividing them into the time from the migration from Kahiki to Pili, Pili to Wakea, Wakea to Waia, and Waia to Liloa. F. KUALII The song of Kualii was composed about 1700 to celebrate the royal conqueror of Oahu. It opens with an obscure allusion to the fishing up by Maui from the hill Kauwiki, of the island of Hawaii, out of the 352 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 bottom of the sea, and the fetching of the gods Kane and Kanaloa, Kauakahi and Maliu, to these islands. III. HAWAIIAN FOLK TALES, ROMANCES, OR MOOLELO A. HERO TALES PRIMARILY OF OAHU AND KAUAI 1. AUKELENUIAIKU ' The eleventh child of Iku and Kapapaiakea in Kuaihelani is his father's favorite, and to him Iku wills his rank and his kingdom. The brothers are jealous and seek to kill him. They go through the Hawaiian group to compete in boxing and wrestling, defeat Kealohikikaupea, the strong man of Kauai; Kaikipaananea, Kupukupukehaikalani, and Kupukupukehaiaiku, three strong men of Oahu, and King Kakaalaneo of Maui; but are afraid when they hear of Kepakailiula, the strong man of Hawaii, and return to Kuaihelani. Aukelenuiaiku has grown straight and faultless. "His skin is like the ripe banana and his eyeballs like the blood of the banana as it first appears." He wants to join his brothers in a wrestling match, but is forbidden by the father, who fears their jealousy. He steals away and shoots an arrow into their midst; it is a twisted arrow, theirs are jointed. The brothers are angry, but when one of them strikes the lad, his own arm is broken. The younger brother takes up each one in turn and throws him into the sea. The brothers pretend friendship and invite him into the house, but only to throw him into the pit Kamooinanea, where lives the lizard grandmother who devours men. She saves her grandchild and instructs him how to reach the queen, Namakaokahai. For the journey she furnishes him with a box for his god, Lonoikoualii; a leaf, laukahi, to satisfy his hunger; an ax and a knife; her own tail, in which lies the strength of her body; and her feather skirt and kahili, by shaking which he can reduce his enemies to ashes. When his brothers see him return safe from the pit they determine to flee to foreign lands. They make one more attempt to kill him by shutting him into a water hole, but one soft-hearted brother lets him out. The hero then persuades the brothers to let him accompany them. On the way he feeds them with "food and meat" from his club, Kaiwakaapu. They sail eight months, touch at Holaniku, where they get awa, sugar cane, bananas, and coconuts, and arrive in four months more at Lalakeenuiakane, the land of Queen Namakaokahai. The queen is guarded by four brothers in bird form, Kanemoe, Kaneapua, Leapua, and Kahaumana, by two maid servants in animal form, and by a dog, Moela. The whole party is reduced to I Compare Westervelt's Gods and Ghosts, p. 66. ErRW'K iTi ] APPEN DI S 353 ashes at the shaking of thle queen's skirt, except tile hero, who escapes 1and by his good looks and qutick wit iwins thle friendship of the queen's iimaids and her brothers. lWhen he approaches the (lleen lie Ilust encounter certain tests. The (log lie turns into ashes; to befriend hin the mraidls run away and the bird brothers transfonill thesllselves i)to a rock. a l)g, a coral ro(k. land a hard blue lock, in or(ler to hide themselves. lie escapes poisoned food set before hilml. Then he worships each one by ianme, alld tlley arle astounded at llis knlowledge. The queell therefore takes hillm as her husband. She is part hullan, part divine; tlie 1imoin1 iS her grandfather, the thunder-andlightnling-bolt is her uncle. A-tkelanuiaiklu mliist know her ta.boos, eat where she lis hlill, n(t come to her uInless she leads him in. The bird Halllu with feathers on her forehead, called Hillnawaikolii, who is the queen's cousin, carries the hero away to her nest in the cliff, but he kills her with his ax, and her Inate, Kiwaha, lets lim down on a rainbow. The two live happily. Tlleir first child is to be called Kauwilanuimakehaikalani, " the lightning seen in a rainstorm," and for him sugar cane. potato, banana and taro are tabooed. The queen can return to life if cut to pieces; can turn herself into a cliff, a roaring fire, and a great. ocean; and has the power of flight. All her tricks the queen and her brothers teach to the hero. Then she sends him with her brothers to meet her relatives. He goes ahead of his guides, encounters Kuwahailo, who sends against him two bolts of fire, KuIlllkuena and Mahuia, and two thunder rocks, Ikuwa and Welehu, all of which he wards off like a puff of wind. Next they neet Makalii and his wife, the beautiful Malanaikuaheahea. The next adventure is after the water of life with which to restore the brothers to life. The first trip is unsuccessful. Instead of flying in a straight line between the sky (lewa) and spacea (nenelu-literally, mud) the hero falls into space and is obliged to cling to the m1oon1 for support. Meanwhile his wife thinks him dead and has summoned Night, Day, Sun, Stars, Thunder, Rainbow, lightning, Water-spout, Fog, Fine rain, etc., to mourn for him. Then through her supernatural knowledge she hears him declare to the moon, her grandfather, Kaukihikamalama, his birth and ancestry, and learns for the first time that they are related. ()On the next trip he reaches a deep pit, at the bottom of which is the well of everlasting life, tile property of Kamohoalii. It is guarded by two maternal uncles of the hero, Kanenaiau and Hawewe. and a maternal aunt, Luahinekaikapu, the sister of the lizard grandmother, who is blind. The hero steals the bananas she is roasting, dodges her anger, and restores her sight. She paints up his hands to look like Kamohoalii's and the guards at the well hand him the 6604-t18 — 45 354 HAWAIIAN ROMANCE OF LAIEIKAWAI I 'TH. ANN. 88 gourd Huawaiakaula with its string network called Paleaikaahalanalana. The rustling of the lama trees, the loulou palms and the bamboo, as Aukelenuiaiku retreats, wakens Kamohoalii, who pursues; but with a start of one year and six months, the hero can not be overtaken. The brothers are restored to life and the hero hands over to them his wife and kingdom and lives humbly. When he woos Pele and Hiiaka, his wife drives them over seas until they come to Maunaloa, Hawaii. Then the brothers leave for Kuaihelani, and Aukelenuiaiku desires also to see his native land again. There he finds the lizard grandmother overgrown with coral and his parents gone to Kauai. 2. HINAAIKAMAIAMA Kaiuli and Kaikea are gods who change into Paoo fish and live in the bottom of the sea in Kahikihonuakele. They have two children, the girl Hinaluaikoa and the boy Kukeapua. These two have 10 children, Hinaakeahi, Hinaaimalama, Hinapaleaoana, Hinaluaimoa, all girls, Iheihe, a boy, Moahelehaku, Kiimaluhaku, and Kanikaea, girls, and the boys Kipapalaula and Luaehu. As Hinaaikamalama is the most beautiful she is placed under strict taboo under guard of her brother Kipapalaula. He is banished for neglect of duty, crawls through a crack at Kawaluna at the edge of the great ocean. The king treats him kindly, hence he returns and gets his sister to be the king's wife. In her calabash, called Kipapalaulu, she carries the moon for food and the stars for fish. King Konikonia and Hinaaikamalaima have 10 children, the youngest of whom, the boy Maikoha, is found to be guilty of sacrilege and banished. He goes to Kaupo and changes into the wauke plant. His sisters coming in search of him, land at Oahu and turn into fish ponds-Kaihuopalaai into Kapapaapuhi pond at Ewa; Kaihukoa into Kaena at Waianae; Kawailoa into Ihukoko at Waialua, and Ihukuuna into Laniloa at Laie. Kaneaukai, their brother, comes to look for them in the form of a log. It drifts ashore at Kealia, Waialua, changes into a man. and becomes fish god for two old men at Kapaeloa.l 3. KAI'L' Kukaohialaka andl Hinaulitohia live in Kaillla, (ahu, witl their two sons, Kaeha and Kamano. A third, Kaulu, remains five years unborn because he has heard Kamlano threaten to kill him. Then lie is born in the slape of a rope, and Kaeho puts him on an upper 1 The rock called Kaneaukai, "Man-floating-on-the-sea," on the shore below Waimea. Oahu, is still worshiped with offerings. The local story tells how two old men fish up the same rock three times. Then they say, " It is a god," and, in spite of the weight of the rock, carry it inshore and place it where it now stands and make 11 their fish god. Thrum tells this story, p. 250. BICKWITII ] APPENDIX 355 shelf until he grows ilto a boy. Meanwhile Kaeha is carried away by spirits to Lewanuu land Lewalani where Kane and Katnaloa live, and Kaulu goes in search of him. On the way he defeats and breaks into bits the opposing surfs and the dog Kuililoloa, hence surf and dogs remain small. In the spirit land he fools the spirits, then visits the land where their food is raised, Monowaikeoo, guarded by Uweleki and Uweleka, Maaleka, and Maalaki. He fools these guards into promising him all he can eat, and devours everything, even obscuring the rays of the sun. In revenge the shark Kukamaulunuiakea swallows his brother. Kaulu drinks the sea dry in search for him, catches a thunder rock on his poi finger, and forces Makalii to tell him where Kaeho is. Then lie spits out the sea and this is why the seal is salt. The dead shark becomes the milky way. The brothers return to Oahu, and Kaulu kills Haumea, a female spirit, at Niuhelewai, by catching her in a net got from Makalii. Next lie kills Lonokaeho, also called Piokeanuenue, king of Koolau, by singing an incantation which makes his forehead fast to the ground on the hill of Olomana.1 After Kaeha's death, Kaulu marries Kekele, but they have no children. 4. PALILA Palila, son of Kaluapalena. chief over one-half of Kauai, and of Mahinui the daughter of Hina, is born at Kamooloa, Koloa, Kauai, in the form of a cord and cast out upon the rubbish heap whence he is rescued by Hina and brought up in the temple of Alanapo among the spirits, where he is fed upon nothing but bananas. The other chief of Kauai, Namakaokalani, is at war with his father. Hina sends Palila to offer his services. With his war club he fells forests as he travels and makes hollows in the ground. When he arrives before his father, all fall on their faces until Hina rolls over their bodies to make Palila laugh and thus remove the taboo. As he stands on a rise of ground, Maunakalika, with his robe Hakaula, and his nat Ikuwa, she circumncises Palila and returns with him to Alanapo. When Palila leaves home to fight monsters, he travels by throwing his club and hanging to one end. The first throw is to Uualolo cliff on Kamaile, the next to Kaena Point, Oahul, thence to Kalena, to Pohakea, Maunauna, Kanehoa, Keahumoa, and finally to Waikele. The king of Oahu, Ahuapau, offers the rule of Oahu to anyone who can slay the shark man, Kamaikaakui. After effecting this, Palila (who has inherited the nature of a spirit from his mother), is carried to the temple and made all human, in order to wed the king's daughter. He slays Olomana, the greatest warrior on Oahu, goes fishing successfully with Kahului, with war club 1 See Kamapuaa, where the same feat is described. 356 356 ~HAWVAIIAN ROMANCE OF LAIEIKAWAI TS.N. LETII. A N.N. -,'3 for paddle and fislhhook, then, with his club to aid him, springs to Molokai, Lanai. Mlaui, and thence to Kaula, H.iawaii. IJina's sisterLupea becomes his attendant. She is a ha'u tree, and where, Palila's malo is hung no hau tree grows to this day, through the power of Ku, Palila's god. The kings of Hilo and Hamakua districts, Kulukulua and Wanua, are at war. Paulla fights secretly, known only by a voice which at each victim calls "slain by me, Palila, 0by the offsp)ring of Walewale, by the word of Lupea, by the oo bird that singys iii the forest, by the mighty god Ku." Finlall hie. makes himself known and kills Molananuikaiehua. whose war club. Kohiolalele, takes T00 mien to cairry Kumuiuniaiake., wh ose spear of mamane wood from Kawaihae can be thrown farther than one ahapuaa; and Puuipuukaamai, -whose spear of hiard koaie wood can kill 1,200 at a. stroke. 'The jaw hones of these heroes he hiangs on the tree Kabiaktaaaliae. Kihikiiltia is matde rutler: finally1 Pauila becomnes king of Hilo. 5.AI Kuula and Hina live at Niolopa, Niiuiaini. rnley possess a pearl fish hook called Kanoi, guarded by the bird Kamanuwai, who lives upon the aku fish caught by thle magric hook. When Kipapalaulu, king of Honolulu, steals the hook. the bi1rd sleeps fromt hunger, hence the name of the locality. Kaummakapili., " perchingy wAith closed eyes." Hina bears an abortive child which she throws into the water. It (Irifts to a rock below the Hooli h-inanu bridge (and floa-ts there,. Tihis child is Aiai. The king's (laughter dliscovers -it, b)rings up the child, and when he becomes a handsome youth, she mnarries him. One dayi she craves the alcu fish. H-er husband, Aiai, persuades her to beg the stolen hook of her father. Thus hie secures the hook and returns it. to its bird guardian.' 6. l'UNIATKI J'ite handsonie son of Nuupiui aind of Halekou of Kaneohe, 0ahu, who nurses Uhumakaikai, the parent of all the fishes, is furnished with whatevA7er fish hie wa-lnts. He niaxrres Kaalaea, a handsomye and well-behaved womian of the (listrict, wh1-o brings him no dowry, but, to whom he and his f ather make gifts (according to custom. With his mother's permission he goes to live in her home, but the aunt insults him because he does nothing buIt sleep. Trhe family offer to kill her, but, he broods over his wron-g. levs( oKui and. on a wager. bids, his miother usde her influience to send the fish thither. 'Compare the fishhook Pahuhu In Nihtoalaki; the leho shells in Iwa, and the pearl fishhook of Kona in Kaulanapokii. In Thrum's story from Moke Mann (p. 230) Aial. Is the son of the fish god, Kuuia, and, like his father, acts as a cultures hero who locates the fishing grounds and teaches the art of making fish nets for various kinds offishes. The hero of this story Is Alia's son, Punalaki. BECKWITH] APPENI DIX 357 They come just in time to save his life and to win for him the island of Kauai. But his pet fish laments his unfaithfulness to his home, he takes it up and kisses it and returns to Oahu. 7. PIKOIAKAALALA Raven is the father, Koukou the mother, Rat and Bat the sisters, and Pikoiakaalala the brother of the rat family of Wailua, Kauai, who change into human beings. The sisters marry men of note. Pikoiakaalala wins in his first attempt to float the koieie board, then follows it down the rapids and swims to Oahu. Here ie beats Mainele, the champion rat shooter, by summoning the rats in a chant and then shooting ten rats and one bat at once. Then he defeats him in a riddling contest in which the play turns upon the word rat. On Hawaii the king, Keawenuiaumi, wants the birds shot because they deceive his canoe builders and prevent any trees from being felled. Pikoiakaalala succeeds in shooting them by watching their reflection in a basin of water. 8. KAWELO When Kawelo is born to Maihuna and Malaiakalani in Hanamaulu, Kauai, the fourth of five children, the maternal grandparents foresee that he is to be a wonder, and they offer to bring him up at Wailua, where Aikanaka, the kinlg's son, and Kauahoa of Hanalei are his companions. Later the parents take him to Oahu, where Kakuhewa is king, and live at Waikiki, where Kawelo marries Kanewahineikiaoha, daughter of a famous warrior, Kalonaikahailaau, from whom he learns the art of war. Fishing he learns from Maakuakeke. On his parelits' return to Kauai they are abused of their property, and summon Kawelo to redress their wrongs. He sends his wife to fetch the stroke Wahieloa from his father-in-law, who heaps abuse upon the son-in-law, not aware that Kawelo hears all his derisive comments through his god Kalanikilo. A fight follows in which the son-in-law knocks out the old man and proves his competence as a pupil. The Oahu king furnishes a canoe in which Kawelo sets oult for Kauai with his wife, his brother, Kamalama, and other followers, of whom Kalalumeki and Kaelelha are chief. On Kauai hle and his brother defeat all the champions of Aikanaka, with their followers, one after the other, finally slaying his old playmate Kauahoa, this with the aid of his wife, who tangles her pikoi ball in the end of his opponent's war club. In the division of land that follows this victory Kona falls to his brother and Koolau and Puna to his two chief warriors. But Kaelehu visits Aikanaka at Hanapepe, falls in love with his daughter, and persuades himself that he could do better by taking up the 358 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 cause of the defeated chief. Knowing that Kawelo has never learned the art of dodging stones, they bury him in a shower of rocks, beat him with a club, and leave him for dead. He revives when carried to the temple for sacrifice, rises, and slays them all; not one escapes. 9. KUALII Kualii's first battle happens before he is a man, when he and his father dedicate the temple on Kawaluna, Oahu, as an act of rebellion. The chiefs of Oahu cone against him with three armies, but Kualii, with his warriors, Maheleana and Malanaihaehae, and his war club, Manaiakalani, slays the enemy chiefs and beats back 12,000 men at Kalena. Later he conducts a successful campaign in Hawaii, establishes Paepae against the rebel faction of Molokai, and pacifies Haloalena, who is rebelling against the king of Maui. In this campaign he secures the bold and mischievous Kauhi as his follower, who is in time his chief warrior. As Kualii grows stronger, he goes in disguise to battle, kills the bravest chief, secures his feather cloak, and runs home with it. A lad who sees him pass each day runs after and cuts a finger from the dead enemy, after the battle of Kalakoa, and reveals the true hero of the day.' The chant to Kualii is composed by two brothers, Kapaahulani and Kamakaaulani, who are in search of a new lord. On the day of battle at Kaahumoa one joins each army; one brother leads Kualii's forces to an appointed spot and the other attempts to pacify the chief with the prearranged chant, in which lie is successful; the brothers are raised to honor and peace is declared. Kualii lives to old age, when he is "carried to battle in a net of strings." His genealogical tree carries his ancestry back to Kane, and Kualii himself has the knowledge and attributes of a god. 10. OPELEMOEMOE A man of Kalauao, Ewa, Oahu, has a habit of falling into a supernatural sleep for a month at a time. In such a sleep he is taken to be sacrificed at the temple of Polomauna, Kauai, but waking at the sound of thunder, he goes to Waimea, where he marries, and cultivates land. When the time comes for his sleep, he warns his wife, but she and her brothers and servants decide to drop him into the sea. When the month is up, it thunders, he wakens, finds himself tied in the bottom of the sea, breaks loose and comes back to his wife. Before their son is born he leaves her and returns to Oahu. The child is born, is abused by his stepfather, and finding he has a different father, follows Opelemoemoe to Oahu. The rest of his story is told under Kalelealuaka. X Compare Kalelealuaka. BICKWITH] APPENDIX 359 11. KALELEALUAKA Kakuhihewa, king of Ewa, on Oahu, and Pueonui, king from Moanalua to Makapuu, are at war with each other. Kalelealuaka, son of Opelemoemoe, the sleeper, lives with his companion, Keinohoomanawanui, at Oahunui. He is a dreamer; that is, a man who wants everything without working for it. One night the two chant their wishes. His companion desires a good meal and success in his daily avocations, but Kalelealuaka wishes for the king's food served by the king himself, and the king's daughter for his wife. Now Kakuhihewa has night after night seen the men's light and wondered who it might be. This night he comes to the hut, overhears the wish, and making himself known to the daring man, fulfills his wish to the letter. Thus Kalelealuaka becomes the king's son-in-law. When the battle is on with the rival king, Kalelealuaka's companion goes off to war, but Kalelealuaka remains at home. When all are gone, he runs off like the wind, slays Pueo's best captain and brings home his feather cloak, while his friend gets the praise for the deed. Finally he is discovered, he brings out the feather cloaks and is made king of Oahu, Kakuhihewa serving under him. B. HIERO TALES PRIMARILY OF HAWAII 1. WAHANUI Wahanui, king of Hawaii, makes a vow to "trample the breasts of Kane and Kanaloa." He takes his prophet, Kilohi, and starts for Kahiki. Kane and Kanaloa have left their younger brother, Kaneapua, on Lanai, because he made their spring water filthy. He forces himself upon Wahanui, and saves him from the dangers of the wayfrom the land of Kanehunamoku, which takes the shape of Hina's dog; from the two demigod hills, Paliuli and Palikea, sent against them by Kane and Kanaloa; and froml a 10 days' storm loosened from the calabash of Laamaomao, which they escape by making their boat fast to the intestines of Kamapuaa's grandmother under the sea. When Wahanui has fulfilled his quest and sets out to return, Kaneapua gives him his double-bodied god, Pilikua, and warns him not to show it until he gets to Hawaii. He displays it at Kauai, and the Kauai people kill him in order to get the god. The Hawaii people hear of it, invite the Kauai people to see them, and slaughter them in revenge. 1This means literally "to travel over land and sea." (See Malo, p. 316.) The song runs: "Wahilani, king of Oahu, Who sailed away to Kahiki, To the islands of Moananuiakea, To trample the breasts of Kane and Kanaloa." 360 HAWAIIAN ROMANCE OF LAIEIKAWAI [ET1t. AN^N. 33 2. KAMAPUAA This demigod, half man, half hog, lives in Kaliuwaa valley, Oahu, in the reign of Olopana.1 His father is Kahikiula, his mother, Hina, his brother, Kahikihonuakele. He robs Olopana's chicken roosts, is captured, swung on a stick, and carried in triumph until his grandmother sings a chant which gives him supernatural strength to slay his enemies. Four times he is captured and four times escapes, killing all of Olopana's men but Makalii. Then he flees up the valley Kaliuwaa and lets his followers climb up over his back to the top of the cliff, except his grandmother, who insists upon climbing up his front. He flees to Wahiawa, loses his strength by eating food spelled with the letters lau, but eventually becomes lord of Oahu. In Kahiki, his father-in-law, Kowea, has a rival, Lonokaeho, who in his supernatural form has eight foreheads as sharp as an ax. Kamapuaa chants to his gods, and the weeds Puaakukui, Puaauhaloa, and Puaamaumau grow over the foreheads. Thus snared, Lonokaeho is slain. Kamapuaa also defeats Kuilioloa. who has the form of a dog. The story next describes the struggle between Pele and the pig god. Kamapuaa goes to Kilauea on Hawaii and stands on a point of land overlooking the pit called Akanikolea. Below sit Pele and her sisters stringing wreaths. Kanmapuaa derides Pele's red eyes and she in revenge tells him he is a hog, his nose pierced with a cord, his face turned to the ground and a tail that wags behind. When he retaliates she is so angry that she calls out to her brothers to start the fires. Kamapuaa's love-making god, Lonoikiaweawealoha, decoys the brothers to the lowlands. Then Pele bids her sisters and uncles to keep up the fire, but Kamapuaa's sister, Keliiomakahanaloa, protects him with cloud and rain. Kamapuaa takes his hog form, and hogs overrun the place; Pele is almost dead. Then the lovemaking god restores her, she fills up the pit again with fire; but Kamapuaa calls for the same plants as before, which are his supernatural bodies, to choke out the flames. At length peace is declared and Pele takes Puna, Kau, and Kona districts, while Kamapuaa takes Hilo, Hamakua, and Kohala. (Hence the former districts are overrun with lava flows; the latter escape.) Next Kamapuaa gets Kahikikolo for a war club. Makalii, king of Kauai, is fighting Kaneiki. After Kamapuaa has killed two warriors and driven away two spear throwers, he reveals himself to Makalii, who prostrates himself. Kamapuaa recounts the names of over fifty heroes whom he has slain and boasts of his amours. He spares Makalii on condition that he chant the name song in his honor, and spares his own father, brother, and mother. Later he 1 This Is not the Olopana of Hawaii. nECtKWITI ] APPEN)DIX 361 pays a visit to his parents at Kalalau, but has to chant his name song to gain recognition. This angers him so much that he can be pacified only when Hina, his mother, chants all the songs in honor of his name. By and by lie goes away to Kahiki with Kowea.1 3. KANA The firstborn of Hakalanileo and Hina is born in the form of a rope at Hamakualoa, Maui, in the house Halauoloolo, and brought up by his grandmother, Uli, at Piihonua, Hilo. He grows so long that the house has to be lengthened from mountain to sea to hold him. When the bold Kapepeekauila, who lives on the strong fortress of Haupu, Molokai, carries away Hina on his floating hill, Hakalanileo seeks first his younger son, Niheu, the trickster, then his terrible son Kana, to beseech their aid in recovering her. From Uli, Kana secures the canoe Kaumaielieli, which is buried at Paliuli, and the expedition sets forth, bearing Kana stretched in the canoe like a long package to conceal his presence, Niheu with his war club Wawaikalani, and the father Hakalanileo, with their equipment of paddlers. The Molokai chief has been warned by his priest Moi's dream of defeat, but, refusing to believe him, sends Kolea and Ulili to act as scouts. As the canoe approaches, he sends the scoutfish Keauleinakahi to stop it, but Niheu kills the warrior with his club. When a rock is rolled down the cliff to swamp it, Kana stops it with his hand and slips a small stone under to hold it up. Niheu meanwhile climbs the cliff, enters the house Halehuki, seizes Hina and makes off with her. But Hina has told her new lover that Niheu's strength lies in his hair, so Kolea and Ulili fly after and lay hold of the intruder's hair. Niheu releases Hina and returns unsuccessful. Kana next tries his skill. He stretches upward, but the hill rises also ulntil lie is spun out into a mere cobweb and is famishing with hunger. Niheu advises him to lean over to Hawaii that his grandmother may feed him. After three days, this advice reaches his ear and he bends over Haleakala mountain on Maui, where the groove remains to this (ay, and puts his head in at the door of his grandmother's house in Hawaii, where he is fed until he is fat again. Niheu, left behind in the boat, sees his brother's feet growing fat, and finally cuts off one to remind Kana of the business in hand. Now the hill Haupu is really a turtle. Uli tells Kana that if he breaks the turtle's flippers it can no longer grow higher. Thus Kana succeeds in destroying the hill Haupu and winning Hina back to his father.' This is only a fragment of the very popular story of the pig god. For Pele, see Ellis, IV. For both Pele and Kamapuaa, Emerson, Unwritten Literature, pp. 25, 85, 186, 228; and Pele and Hiiaka; Thrum, pp. 36, 193; and Daggett, who places the beginning of the Pele worship in the twelfth century. Rev. A. 0. Forbes's version of this story is printed in Thrum, p. 63. See also Daggett. They differ only in minor detail. Uli's chant of the canoe is used by sorcerers to exorcise the spirits, and Uli is the special god of the priests who use sorcery. 60604-18 ----46 362 HAWAIIAN ROMANCE OF LAIEIKAWVAI [IBT. ANN. 8S 4. KAPTUNOHU Kukuipahu and Niulii are chiefs of Kohala when Kapunohu, the great warrior, is born in Kukuipahu. Kanikaa is his god, and Kanikawi his spear. Insulted by Kukuipahu, he goes to the uplands to test his strength, and sends his spear through 800 wili-wili trees at once. Two men he meets on the way are offered as much land as they can run over in a certain time; thus the upland districts of Pioholowai and Kukuikiikii are formed. Kapunohu makes a conquest of a number of women, before joining Niulii against Kukuipahu. In the battle that follows at Kapaau 3,200 men are killed and trophies taken. and Kukuipahll falls. Kapunohu, armed with Kanikawi, kills Paopele at Lamakee, whose huge war club 4,000 men carry. After this feat he goes to Oahu, where his sister has married Olopana, who is at war with Kakuhihewa. Kapunohu pulls eight patches of taro at one time for food, then joins his brotherin-law and slays Kakuhihewa. Next lie wins against Kemano, chief of Kauai, in a throwing contest, spear against sling stone, and becomes ruler over Kauai. His skill in riddles brings him wealth in a tour about Hawaii, but two young men of Kau finally outdo him in a contest of wit. ). KEPAKAS.I ULA When this son of Ku and Hina is born in Keaalu. Puna, in the form of an egg, the maternal uncles, Kiinoho and Kiikele, who are chiefs of high rank, steal him away and carry him to live in Paliuli, where in 10 days' time he becomes a beautiful child; in 40 days he has eyes and skin as red as the feather cape in which he is wrapped, and eats nothing but bananas, a bunch at a meal. The foster parents travel about Hawaii to find a bride of matchless beauty for their favorite, and finally choose Makolea, the daughter of Keauhou and Kahaluu, who live in Kona. Thither they take the boy, leaving Paliuli forever, and this place llas never since been seen by man. The girl is, however, betrothed to Kakaalaneo, king of Maui, and when her parents discover her amour with Kepakailiula they send her off to her husband, who is a famous spearsman. Kepakailiula now moves to Kohala and marries the pretty daughter of its king. Two successive nights he slips over to Maui, fools the drunken king, and enjoys his bride. Then he persuades his father-in-law, Kukuipahu, to send a friendly expedition to Maui, which he turns into a war venture, and slays the chief Kakaalaneo and so many men that his father-in-law is obliged to put a stop to the slaughter by running in front of him with his wife in his arms. He then makes Kukuipahu king over Maui and goes on to Oahu, where Kakuhihewa hastens to make peace. One day when Makolea is out surf riding, !E CKWITH ] APPENDIX 363 messengers of the king of Kauai, Kaikipaananea, steal her away and she becomes this king's wife. Kepakailiula follows her to Kauai and defeats the king in boxing. One more contest is prepared; the king has two riddles, the failure to answer which will mean death. Only one man knows the answers, Kukaea, the public crier, and he is an outcast who has lived on nothing but filth all his life. Kepakailiula invites him in, feeds, and clothes him. For this attention, the man reveals the riddles, Kepakailiula answers them correctly, and bakes the king in his own oven. The riddles are: 1. " Plaited all around, plaited to the bottom, leaving an opening. Answer: A house, thatched all around and leaving a door." 2. " The men that stand, the men that lie down, the men that are folded. Answer: A house, the timbers that stand, the battens laid down, the grass and cords folded." 6. KAIPALAOA The box skilled in the Iart of disputation, or hoopapa, lives in Waiakea, Hilo, Hawaii. In the days of Pueonuiokona, king of Kauai, his father, Halepaki, has been lulled in a riddling contest with Kalanialiiloa, the taboo chief of Kauai, whose house is almost surrounded by a fence of human bones from the victims he has defeated in this art. Kaipalaoa's mother teaches him all she knows, then his aunt, Kalenaihaleauau, wife of Kukuipahu, trains him until he is an expert. He meets Kalanialiiloa, riddles against all his champions, and defeats them. They are killed, cooked in the oven. and the flesh stripped from their bones. Thus Kaipalaoa avenges his father's death. 7. M5OI01 KEnX. Olopana and his wife Luukia, during the Hood at Waipio, are swept out to sea, and sail, or swim, to Tahiti, where Moikeha is king. Olopana becomes chief counsellor, and Luukia becomes Moikeha's mistress. Mua, who also loves Luukia, sows discord by reporting to her that Moikeha is boasting in public of her favors. She repulses Moikeha and he, out of grief, sails away to Hawaii. The lashing used for water bottles and for the binding of canoes is called the pauoluukia (" skirt of Luukia ") because she thus bound herself against the chief's approaches. Moikeha touches at various points on the islands. At Hilo, Hawaii, he leaves his younger brothers Kumukahi and Haehae; at Kohala, his priests Mookini and Kaluawilinae; at Maui, a follower, Honuaula; at Oahu his sisters Makapuu and Makaaoa. With the rest-his foster son Kamahualele, his paddlers Kapahi and Moanaikaiaiwe, Kipunuiaiakamau and his fellow, and two spies, Kaukauka 364 HAWAIIAN ROMANCE OF IAIEIKAWAI [IETH. AN N. 3. munolea and his fellow-he reaches Wailua, Kauai, at the beach Kamakaiwa. He has dark reddish hair and a commanding figure, and the king of Kauai's two daughters fall in love with and marry him. He becomes king of Kauai and by them has five sons, Umalehu. Kaialea, Kila, Kekaihawewe, Laukapalala. How his bones are buried first in the cliff of Haena and later removed to Tahiti is told in the story of Kila.1 8. K1,.\ Moikeha, wishing to send a messenger to fetch his oldest son fron Tahiti, summons his five sons and tests them to know by a sign which boy to send. The lot falls upon Kila, the youngest. On his journey Kila encounters dangers and calls upon his supernatural relatives. The monsters Keaumiki and Keauka draw him down to the coral beds, but Kakakauhanui saves him. His rat aunt. Kanepohihi, befriends him, and when he goes to his uncle Makalii,2 who has all the food fastened up in his net, she nibbles the net and the food falls out. At Tahiti he first kills Mua, who caused his father's exile. Then his warriors are matched with the Tahiti champions and he himself faces Makalii, whose club is Naulukohelewalewa. Kila, with the club Kahikikolo stuns his uncle "long enough to cook two ovens of food." The spirits of Moikeha's slain followers appear and join their praises to those of the crowd assembled, together with ants, birds, pebbles. shells, grass, smoke, and thunder. Kila goes to his father's house, Moaulanuiakea, thatched with birds' feathers, and built of kauila wood. All is desolate. The man whom he seeks, Laamaikahiki, is hidden in the temple of Kapaahu. On a strict taboo night Kila conceals himself and, when the brother comes to beat the drum, delivers his message. Kila succeeds in bringing his brother to Hawaii, who later returns to Kahiki from Kahoolawe, hence the name "The road to Tahiti" for the ocean west of that island. When Laamaikahiki revisits Hawaii to get the bones of his father, he brings the hula drum and kaeke flute. Meanwhile Kila has become king, after his father's death. The jealous brothers entice him to Waipio, Hawaii, where they abandon him to slavery. The priest of the temple adopts him. He gains influence and introduces the tenant system of working a number of days for the landlord, and is beloved for his industry. At the time of famine in the days of Hua,3 one of his brothers comes to Waipo to get food. Kila has him thrown into prison, but each time he is taken out to be See Daggett's account, who places Moikeha's rule in the eleventh century. 2 Kaulu meets the wizard Makalli in rat form and kills him by carrying him up in the air and letting him drop. Makalii means " little eyes" and refers to a certain mesh of fish net. One form of cat's cradle has this name. It also names the six summer months, the Pleiades, and the trees of plenty planted in Palluli. " Plenty of fish " seems to be the root idea of the symbol. ' Daggett tells the story of Hua, priest of Maul. BECKWITH APPENDIX 365 killed, Kila imitates the call of a mud hen and the sacrifice is postponed. Finally the mother and other brothers are summoned, Kila makes himself known, and the mother demands the brothers' death. Kila offers himself as the first to be killed, and reconciliation follows. Later he goes with Laamaikahiki back to Tahiti to carry their father's bones. 9. UmT The great chief of Hawaii, Liloa, has a son by Piena, named Hakau. On a journey to dedicate the temple of Manini at Kohalalele, Liloa sees Akahiakuleana bathing in the Hoea stream at Kaawikiwiki and falls in love with her. Some authorities claim she was of low birth, others make her a relative of Liloa. He leaves with her the customary tokens by which to recognize his child. When their boy Umi is grown, having quarreled with his supposed father, he takes the tokens and, by his mother's direction, goes to seek Liloa in Waipio valley. Two boys, Omaokamao and Piimaiwaa, whom he meets on the way, accompany him. Umi enters the sacred inclosure of the chief and sits in his father's lap, who, recognizing the trophies,' pardons the sacrilege and sending for his gods, performs certain ceremonies. At his death he wills his lands and men to Hakau, but his gods and temples to Umi. Hakau is of a cruel and jealous disposition. Umi is obliged to leave him and go to farming with his two companions and a third, Koi, whom he meets on the way. He marries two girls, but their parents complain that he is lazy and gets no fish. Racing with Paiea at Laupahoehoe, he gets crowded against the rocks. This is a breach of etiquette and he nurses his revenge. Finally, by a rainbow sign and by the fact that a pig offered in sacrifice walks toward Umi, his chiefly blood is proved to the priest Kaoleioku. The priest considers how Umi may win the kingdom away from the unpopular Hakau. Umi studies animal raising and farming. He builds four large houses, holding 160 men each, and these are filled in no time with men training in the arts of war. A couple of disaffected old men, Nunu and Kakohe, are won over to Umi's cause, and they advise Hakau to prepare for war with Umi. While all the king's men are gone to the forests to get feathers for the war god, Umi and his followers start, on the day of Olekulna, and on the day of Lono they surprise and kill Hakau and his few attendants, who thought they were men from the outdistricts come with their taxes. So Umi becomes king. Kaoleioku is chief priest, and Nunu and Kakohe are high in authority. The land he divides among his followers, giving Kau to Omaokamau, Hilo to Kaoleioku, Hamakua to Piimaiwaa, Kahala to Koi, Kona to Ehu, and Puna to another friend. To prove how long Umi will hold his kingdom, he is placed 8 fathoms 366 HAWAIIAN ROMANCE OF LAIEIKAWAI [ ETH. AN N. 83 away fron a warrior who hurls his spear at the king's middle, using the thrust known as Wahie. Umi wards it off, catches it by the handle and holds it. This is a sign that he will hold his kingdom successfully-" your son, your grandson, your issue, your offspring until the very last of your blood." Umi now makes a tour of the island for two years. He slays Paiea. He sends Omaokamau to Piilani of Maui to arrange a marriage with Piikea. After 20 days, Piikea sets sail for Hawaii with a fleet of 400 canoes, and a rainbow " like a feather helmet " stands out at sea signaling her approach. The rest of the story has to do with the adventures of Umi's three warriors, Omaokamau who is right-handed, Koi who is left-handed, and Piimaiwae, who is ambidextrous, during the campaign on Maui, undertaken at Piikea's plea to gain for her brother, Kihapiilani, the rule over Maui. The son and successor of Umi is Keawenuiaumi, father of Lonoikamakahiki. 10. KIHAPIILANI Lonoapii, king of Maui, has two sisters, Piikea, the wife of Umi, and Kihawahine, named for the lizard god, and a younger brother, Kihapiilani, with whom he quarrels. Kihapiilani nurses his revenge as he plants potatoes in Kula. Later he escapes to Umi in Hawaii, and his sister Piikea persuades her husband to aid his cause with a fleet of war canoes that make a bridge from Kohala to Kauwiki. Hoolae defends the fort at Kauwiki. Umi's greatest warriors, Piimaiwae, Omaokamau, and Koi, attack in vain by day. At night a giant appears and frightens away intruders. One night Piimaiwaa discovers that the giant is only a wooden image called Kawalakii, and knocks it over with his club. Lonoapii is slain and Kihapiilani becomes king. He builds a paved road from Kawaipapa to Kahalaoaka and a shell road on Molokai. 11. PAKAA ANI) KUAPAKAA Pakaa, the favorite of Keawenuiaumi, king of Hawaii, regulates the distribution of land, has charge of the king's household, keeps his personal effects, and is sailing master for his double canoe. The king gives him land in the six districts of Hawaii. He owns the paddle, Lapakahoe, and the wooden calabash with netted cover in which are the bones of his mother, Laamaomao, whose voice the winds obey.. Two men, Hookeleiholo and Hookeleipuna, ruin him with the king. So, taking the king's effects, his paddle and calabash, he sails away 1 This story Fornander calls " the most famous in Hawaiian history." BECKWITH] APPENDIX 367 to Molokai where he marries a high chiefess and has a son, Kuapakaa, named after the king's cracked skin from drinking awa. He plants fields in the uplands marked out like the districts of Hawaii, and trains his son in all the lore of Hawaii. The king dreams that Pakaa reveals to himl his residence il Kaula. His love for the man returns and he sets out with a great retinue to seek him. Pakaa foresees the king's arrival and goes to meet him and bring him to land. He conceals his own face under the pretense of fishing, and leaves the son to question the expedition. First pass the six canoes of the district chiefs of Hawaii, and Kuapakaa sings a derisive chant for each, calling him by name. Then he inquires their destination and sings a prophecy of storm. The king's sailing masters, priests, and prophets deny the danger, but the boy again and again repeats the warning. He names the winds of all the islands in turn, then calls the names of the king's paddlers. Finally he uncovers the calabash, and the canoes are swamped and the whole party is obliged to come ashore. Pakaa brings the king the loin cloth and scented tapa he has had in keeping, prepares his food in the old way, and makes him so comfortable that the king regrets his old servant. The party is weather-bound four months. As they proceed, they carry the boy Kuapakaa with them. He blows up a storm in which the two sailing masters are drowned, and carries the rest of the party safe back to Kawaihae, Kohala. Here the boy is forgotten, but by a great racing feat, in which he wins against his contestants by riding in near shore in the eddy caused by their flying canoes, thus coming to the last stretch unwearied, he gets the lives of his father's last enemies. Then he makes known to the king his parentage, and Pakaa is returned to all his former honors. 12. KALAEPUNI The older brother of Kalaehina and son of Kalanipo and Kamelekapu, is born and raised in Holualoa, Kona, in the reign of Keawenuiaumi. He is mischievous and without fear. At 6 he can outdo all his playmates, at 20 he is fully developed, kills sharks with his hands and pulls up a kou tree as if it were a blade of grass. The king hides himself, and Kalaepuni rules Hawaii. The priest Mokupane plots his death. He has a pit dug on Kahoolawe, presided over by two old people who are told to look out for a very large man with long hair like bunches of olona fiber. Once Kalaepuni goes out; shark killing and drifts to this island. The old people give him fish to eat, but send him to the pit to get water; then throw down stones on his head until he dies, at the place called Keanapou. 368 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 13. KALAEHJINA The younger brother of Kalaepuni can throw a canoe into the sea as if it were a spear, and split wood with his head. He proves his worth by getting six canoes for his brother out of a place where they were stuck, in the uplands of Kapua, South Kona, Hawaii. He makes a conquest of the island of Maui; its king, Kamalalawalu, flees and hides himself when Kalaehina defies his taboo. There he rules until Kapakohana, the strong usurper of Kauai, wrestles with him and pushes him over the cliff Kaihalulu and kills him.' 14. LONOIKAMAKAH1KE Lonoikamakahike was king of Hawaii after Keawenuiauini, his father, 64 generations from Wakea. According to the story, he is born and brought up at Napoopo, Hawaii, by the priests Loli and I-auna. He learns spear throwing from Kanaloakuaana; at the test he dodges 3 times 40 spears at one time. He discards sports, but becomes expert in the use of the spear and the sling, in wrestling, and in the art of riddling disputation, the hoopapa. He also promotes the worship of the gods. While yet a boy he marries his cousin Kaikilani, a. woman of high rank who has been Kanaloakuaana's wife, and gives her rule over the island until he comes of age. Then they rule together, and so wisely that everything prospers. Kaikilani has a lover, Heakekoa, who follows them as they set out on a tour of the islands. While detained on Molokai by the weather, Lonoikanlakahike and his wife are playing checkers when the lover sings a chant from the cliff above Kalaupapa. Lonoikanakahike suspects treachery and strikes his wife to the ground with the board. Fearful of the revenge of her friends he travels on to Kailua on Oahu to Kekuhihewa's court, which he visits incognito. Reproached because he has no name song, he secures from a visiting chiefess of Kauai the chant called " The Mirage of Mana." In the series of bets which follow, Lonoikamakahike wins from Kakuhihewa all Oahu and is about to win his daughter for a wife when Kaikilani arrives, and a reconciliation follows. The betting continues, concluded by a riddling match, in all of which Lonoikanakahike is successful. One of the most popular heroes of the Puna, Kau, and Kona coast of Hawaii to-day is the kupta or "magician," Kalaekini. His power, manoa, works through a rod of kauila wood, and his object seems to be to change the established order of things, some say for good, others for the worse. The stories tell of his efforts to overturn the rock called Pohaku o Lekla (rock of Lekia), of the bubbling spring of Punaluu, whose flow he stops, and the blowhole called Kapuhiokalaekini, which he chokes with cross-stick. of kautla wood. The double character of this magician, whom one native paints as a benevolent god, another, not 10 miles distant, as a boaster and mischiefmaker, is an instructive example of the effect of local coloring upon the interpretation of folklore. Daggett describes this hero. He seems to be identical with the Kalaehina of Fornander. BECKWITH] APPENDIX 369 But his wife brings word that the chiefs of Hawaii, enraged by his insult to her person, have rebelled against him, only the district of Kau remaining faithful. In a series of battles at Puuanahulu, called Kaheawai; at Kaunooa; at Puupea' at Puukohola, called Kawaluna because undertaken at night and achieved by the strategy of lighting torches to make the appearance of numbers; at Kahua, called Kaiopae; at Halelua, called Kaiopihi from a warrior slain in the battle; finally at Puumaneo, his success is complete, and Hawaii becomes his. Lonoikamakahike sails to Maui with his younger brother and chief counsellor, Pupuakea, to visit King Kamalalawalu, whose younger brother is Makakuikalani. In the contest of wit, Lonoikamakahike is successful. The king of Maui wishes to make war on Hawaii and sends his son to spy out the land, who gains false intelligence. At the same time Lonoikamakahike sends to the king two chiefs who pretend disaffection and egg him on to ruin. In spite of Lanikaula's prophecy of disaster, Kamalalawalu sails to Hawaii with a fleet that reaches from Hamoa, Hana, to Puakea, Kohala; he and his brother are killed at Puuoaoaka, and their bodies offered in sacrifice.' Lonoikamakahike, desiring to view "the trunkless tree Kahihikolo," puts his kingdom in charge of his wife and sails for Kauai. Such are the hardships of the journey that his followers desert him, only one stranger, Kapaihiahilani, accompanying him and serving him in his wanderings. This man therefore on his return is made chief counsellor and favorite. But he becomes the queen's lover, and after an absence on Kauai, finds himself disgraced at court. Standing without the king's door, he chants a song recalling their wanderings together; the king relents, the informers are put to death, and he remains the first man in the kingdom until his death. Nor are there any further wars on Hawaii until the days of Keoua. 15. KEAWEIKEKAHIALII This chief, born in Kailua, Kona, has a faithful servant, Mao, who studies how his master may usurp the chiefship of Hawaii. One day while Keaweikekahialii plays at checkers with King Keliiokaloa, Mao approaches, and while speaking apparently about the moves of the game, conveys to him the intelligence that now is the time to strike. Mao kills the king by a blow on the neck, and they further slay all the 800 chiefs of Hawaii save Kalapanakuioiomoa, whose daughter Keaweikekahialii marries, thus handing down the high chief blood of Hawaii to this day. t Mr. Stokes found on the rocks at Kahaluu, near the heiau of Keeku, a petroglyph which the natives point to as the beheaded figure of Kamalalawalu. 60604-18 — 7 370 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 16. KEKTIHAUPIO One of the most famous warriors and chiefs in the days of Kalaiiopuu and of Kamehameha, kings of Hawaii, was Kekuhaupio, who taught the latter the art of war. He could face a whole army of men and ward off 400 to 4,000 spears at once. In the battle at Waikapu between Kalaniopuu of Hawaii and Kahekili of Maui, the Hawaii men are put to flight. As they flee over Kamoamoa, Kekuhaupio faces the Maui warriors alone. Weapons lie about him in heaps, still he is not wounded. The Maui hero, Oulu, encounters him with his sling; the first stone misses, the god Lono in answer to prayer averts the next. Kekuhaupio then demands with the third a hand-to-hand conflict, in which he kills Oulu. C. LOVE STORIES 1. ItALEMANO The son of Wahiawa and Kukaniloko is born in Halemano, Waianae, and brought up in Kaau by his grandmother, Kaukaalii. Dreaming one day of Kamallalawalu, the beauty of Puna, he dies for love of her, but his sister Laenihi. who has supernatural power, restores him to life and wins the beauty for her brother. First she goes to visit her and fetches back her wreath and skirt to Halemano. Then she shows him how to toll the girl on board his red canoe by means of w-ooden idols, kites. and ether toys made to please her favorite brother. The king of Oahu. Aikanaka. desires Halemano's death in order to enjoy the beauty of Puna. They flee and live as castaways, first on Molokai, then Aaui, then Hawaii, at Waiakea, Hilo. Here the two are estranged. The chief of- Puna seduces her, then, after a reconciliation, the Kohala chief, Kuinoho, wins her affection. Halelmano dies of grief, and his spirit appears to his sister as she is surfing in the Makaiwi surf at Waila, Kauai. She restores him to life with a chant. In order to win back his bride, Halemano makes himself an adept in the art of singing and dancing (the hula). His fame travels about Kohala and the young chiefess Kikekaala falls in love with him. Meanwhile the seduced wife has overheard his wonderful singing and her love is restored. When his new mistress gives a kilu singing match, she is present, and when Halemano, after singing eight chants commemorating their life of love together, goes off with the new enchantress, she tries in vain to win him back by chanting songs which in turn deride the girl and recall herself to her lover. He soon wearies of the girl and escapes from her to Kauai, where his old love follows him. But they do not agree. Kamalalawalu leaves BECKWITH] APPENDIX 371 for Oahu, where she becomes wife to Waiahole at Kualoa. Two Hawaii chiefs, Huaa and Kuhukulua, come with a fleet of 8,000 canoes, make great slaughter at Waiahole, and win the beauty of Puna for their own. 2. U EUWEILEKEHAU Olopana, king of Kauai; has decreed that his daughter, Luukia, shall marry none but Uweuwelekehau, the son of Ku and Hina in Hilo, and that he shall be known when he comes by his chiefly equipment, red canoe, red sails, etc. Thunder, lightning, and floods have heralded this child's birth, and he is kept under the chiefly taboo. One day he goes to the Kalopulepule River to sail a boat; floods wash him out to sea; and in the form of a fish he swims to Kauai, is brought to Luukia and, changing into a man, becomes her lover. When Olopana hears this, he banishes the two to MaIna, where only the gods dwell. These supply their needs, however, and the country becomes so fertile that the two steal the hearts of the people with kindness, and all go to live at Mana. Finally Olopana recognizes his son-in-law and they become king and queen of Kauai, plant the coconut grove at Kaunalewa, and build the temple of Lolomauna. 3. LAUKIAMANUIKAHIKI Makiioeoe, king of Kuaihelani, has an amour with Hina on Kauai and, returning home, leaves with Hina his whale-tooth necklace and feather cloak to recognize the child by, and bids that his daughter be sent to him with the full equipment of a chief. Meanwhile he prepares a bathing pool, plants a garden, and toboos both for his daughter's arrival. Laukiamanuikahiki is abused by her supposed father, and, discovering the truth, starts out under her mother's direction to find her real father. With the help of her grandmother she reaches Kuaihelani. Here she bathes in the taboo pool and plucks the taboo flowers. She is about to be slain for this act when her aunt, in the form of an owl, proclaims her name, and the chief recognizes his daughter. Her beauty shines like a light. Kahikiula, her half brother, on a visit to his father, becomes her lover. When he returns to his wife, Kahalaokolepuupuu in Kahikiku, she follows in the shape of an old woman called Lupewale. Although her lover recognizes her, she is treated like a servant. In revenge she calls upon the gods to set fire to the dance house, and burns all inside. Kahikiula now begs her to stay, but she leaves him and returns to Kuaihelani. 4. HOAMAKEIKEKULA "Companion-in-suffering-on-the-plain" is a beautiful woman of Kohala, Hawaii, born at Oioiapaiho, of parents of high rank, Hoole 372 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 83 ipalaoa and Pili. As she is in the form of an ala stone, she is cast out upon the trash; but her aunt has a dream, rescues her through a rainbow which guides her to the place, and wraps her in red tapa cloth. In 20 days she is a beautiful child. Until she is 20 she lives under a strict taboo; then, as she strings lehua blossoms in the woods, the elepaio bird comes in the form of a handsome man and carries her away in a fog to be the bride of Kalamaula, chief's son of Kawaihae. She asks for 30 days to consider it, and dreams each night of a handsome man, with whom she falls in love. She runs away and, accompanied by a rainbow, wanders in the uplands of Pahulumoa until Puuhue finds her and carries her home to his lord, the king of Kohala, Puuonale, who turns out to be the man of her dream. Her first child is the image Alelekinakina. 5. KAPUAOKAOHELOAI When Ku and Hina are living at Waiakea, Hilo, they have two children, a boy called Hookaakaaikapakaakaua and a lovely girl named Kapuaokaoheloai. They are brought up apart and virgin, without being permitted to see each other, until one day the sister discovers the brother by the bright light that shines from his house, and outwits the attendants. The two are discovered and banished. Attendants of the king of Kuaihelani find the girl and, because she is so beautiful, carry her back with them to be the king's wife. Her virginity is tested and she slips on the platform, is wounded in the virgin's bathing pool, and slips on the bank getting out. Her guilt thus proved, she is about to be slain when a soothsayer reveals her high rank as the child of Hina, older sister to the king, and the king forgives and marries her. His daughter, Kapuaokaohelo, who is ministered to by birds, hearing Kapuaokaoheloai tell of her brother on Hawaii, falls in love with him and determines to go in search of him. When she reaches Punahoa harbor at Kumukahi, Hawaii, where she has been directed, she finds no handsome youth, for the boy has grown ill pining for his sister. In two days, however, he regains his youth and good looks, and the two are married. D. GHOST STORIES AND TALES OF MEN BROUGHT TO LIFE 1. OAHU STORIES KAHALAOPUNA During the days of Kakuhihewa, king of Oahu, there is born in Manoa, Oahu, a beautiful girl named Kahalaomapuana. Kauakuahine is her father, Kahioamano her mother. Her house stands at Kahoiwai. Kauhi, her husband, hears her slandered, and believing BECKWITH) APPENDIX 373 her guilty, takes her to Pohakea on the Kaala mountain, and, in spite of her chant of innocence, beats her to death under a great lehua tree, covers the body with leaves, and returns. Her spirit flies to the top of the tree and chants the news of her death. Thus she is found and restored to life, but she will have nothing more to do with Kauhi.1 KALANIMANUIA The son of Ku, king of Lihue, through a secret amour with Kaunoa, is brought up at Kukaniloko, where he incurs the anger of his supposed father by giving food away recklessly. He therefore runs away to his real father, carrying the king's spear and malo; but Ku, not recognizing them, throws him into the sea at Kualoa point. The spirit comes night after night to the temple, where the priests worship it until it becomes strong enough to appear in human form. In this shape Ku recognizes his son and snares the spirit in a net. At first it takes the shape of a rat, then almost assumes human form. Kalanimanuia's sister, Ihiawaawa, has three lovers, Hala, Kumuniaiake, and Aholenuimakaukai. Kalanimanuia sings a derisive chant, and they determine upon a test of beauty. A cord is arranged to fall of itself at the appearance of the most handsome contestant. The night before the match, Kalanimanuia hears a knocking at the door and there enter his soles, knees, thighs, hair, and eyes. Now he is a handsome fellow. Wind, rain, thunder, and lightning attend his advent, and the cord falls of itself. PUMAIA King Kualii of Oahu demands from the hog raiser, Pumaia, of Pukoula, one hog after another in sacrifice. At last Pumaia has but one favorite hog left. This he refuses to give up, since he has vowed it shall die a natural death, and he kills all Kualii's men, sparing only the king and his god. The king prays to his god, and Pumaia is caught, bound, and sacrificed in the temple Kapua. Pumaia's spirit directs his wife to collect the bones out of the bone pit in the temple and flee with her daughter to a cave overlooking Nuuanu pali. Here the spirit brings them food and riches robbed from Kualii's men. In order to stop these deprivations, Kualii is advised by his priest to build three houses at Waikiki, one for the wife, one for the daughter, and one for the bones of Pumaia. (In one version, Pumaia is then brought back to life.) NIHOALAKI Nihoalaki is this man's spirit name. He is born at Keauhou, Kona, Hawaii, and goes to Waianae, Oahu, where he marries and becomes This story is much amplified by Mrs. Nakuina in Thrum, p. 118. Here mythical details are added to the girl's parentage, and the ghost fabric related in full, in connection with her restoration to life and revenge upon Kauhi. The Fornander version is, on the whole, very bare. See also Daggett. 374 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETCH. ANN. 38 chief, under the name of Kaehaikiaholeha, because of his famous aku-catching hook called Pahuhu (see Aiai). He goes on to Waimca, Kauai, and becomes ruler of that island, dies, and his body is brought back to Waianae. The parents place the body in a small house built of poles in the shape of a pyramid and worship it until it is strong enough to become a man again. Then he goes back to Waimea under the new name of Nihoalaki. Here his supernatural sister, in the shape of a small black bird, Noio, has guarded the fishhook. When Nihoalaki is reproached for his indolence, lie takes Ihe hook and his old canoe and, going out, secures an enormous haul of aku fish. As all eat, the "person with dropsy living at Waiahulu," Kamapuaa, who is a friend of Nihoalaki's, comes to have his share and the two go off together, diving under the sea to Waianae. A Kauai chief, who follows them, is turned into the rock Pohakuokauai outside Waianae. Nihoalaki goes into his burial house at Waianae and disappears. Kamapuaa marries the sister. 2. 3MALI STORIES ELEIO Eleio runs so swiftly that he can make three circuits of Maui in a day. When King Kakaalaneo of Lahaina is almost ready for a meal, Eleio sets out for Hana to fetch fish for the king, and always returns before the king sits down to eat. Three times a spirit chases him for the fish, so he takes a new route. Passing Kaupo, he sees a beautiful spirit, brings her to life, and finds that she is a woman of rank from another island, named Kanikaniaula. She gives him a feather cape, until then unknown on Maui. The king, angry at his runner's delay, has prepared an oven to cook him in at his return, but at sight of the feather cape he is mollified, and marries the restored chiefess. Their child is Kaululaau. (See under Trickster stories.) PAMANO In Kahikinui, Maui, in the village of Kaipolohua, in the days of King Kaiuli, is born Pamano, child of Lono and Kenia. His uncle is Waipu, his sisters are spirits named Nakinowailua and Hokiolele. Pamano studies the art of the hula, and becomes a famous dancer, then comes to the uplands of Mokulau in Kaupo, where the king adopts him, but places a taboo between him and his daughter, Keaka. Keaka, however, entices Pamano into her house. Now Pamano and his friend, Hoolau, have agreed not to make love to Keaka without the other's consent. Koolau, not knowing it is the girl's doing, re BECKWITH] APPENDIX 375 ports his friend to the king, and he and his wife decide that Pamano must die. They entice him in from surf riding, get him drunk with awa in spite of his spirit sisters' warnings, and chop him to pieces. The sisters restore him to life. At a kilu game given by Keaka and Koolau, Pamano reveals himself in a chant and orders his three enemies slain before he will return to Keaka. 3. HAWAII STORIES KAULANAPOKII Kaumalumalu and Lanihau of Holualoa, Kona, Hawaii, have five sons and five daughters. The boys are Mumu, Wawa, Ahewahewa, Lulukaina and Kalino; their sisters are Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, and Kaulanapokii, who is endowed with gifts of magic. The girls go sightseeing along the coast of Kohala, and Mailelaulii weds the king of Kohala, Hikapoloa. He gets them to send for the supernatural pearl fishhook with which their brothers catch aku fish, but the hook sent proves a sham, and the angry chief determines to induce the brothers thither on a visit and then kill them in revenge. When the five arrive with a boatload of aku, the sisters are shut up in the woman's house composing a name song for the firstborn. Each brother in turn comes up to the king's house and thrusts his head in at the door, only to have it chopped off and the body burnt in a special kind of wood fire, opiko, aaka, mamane, pua and alani. The youngest sister, however, is aware of the event, and the sisters determine to slay Hikapoloa. When he comes in to see his child, Kaulanapokii sihgs an incantation to the rains and seas, the ie and maile vines, to block the house. Thus the chief is killed. Then Kaulanapokii sings an incantation to the various fires burning her brothers' flesh, to tell her where their bones are concealed. With the bones she brings her brothers to life, and they all return to Kona, abandoning " the proud land of Kohala and its favorite wind, the Aeloa." PUPUHULUENA The spirits have potatoes, yam, and taro at Kalae Point, Kau, but the Kohala people have none. Pupuhuluena goes fishing from Kohala off Makaukiu, and the fishes collect under his canoe. As he sails he leaves certain kinds of fish as he goes until he comes just below Kalae. Here Ieiea and Poopulu, the fishermen of Makalii, have a dragnet. By oiling the water with chewed kukui nut, he calms it enough to see the fishes entering their net, and this art pleases the fishermen. By giving them the nut he wins their friendship, hence 376 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 33 when he goes ashore, one prompts him with the names of the food plants which are new to him. Then he stands the spirits on their heads, so shaming them that they give him the plants to take to Kohala. HIKU AND KAWELU 1 The son of Keaauolu and Lanihau, who live in Kaumalumalu, Kona, once sends his arrow, called Puane, into the hut of Kawelu, a chiefess of Kona. She falls violently in love with the stranger who follows to seek it, and will not let him depart. He escapes, and she dies of grief for him, her spirit descending to Milu. Hiku, hearing of her death, determines to fetch her thence. He goes out into mid-ocean, lets down a koali vine, smears himself with rancid kukui oil to cover the smell of a live person, and lowers himself on another vine. Arrived in the lower world, he tempts the spirits to swing on his vines. At last he catches Kawelu, signals to his friends above, and brings her back with him to the upper world. Arrived at the house where the body lies, he crowds the spirit in from the feet up. After some days the spirit gets clear in. Kawelu crows like a rooster and is taken up, warmed, and restored. E. TRICKSTER STORIES 1. THEFTS IWA At Keaau, Puna, lives Keaau, who catches squid by means of two famous leho shells, Kalokuna, which the squid follow into the canoe. Umi, the king, hears about them and demands them. Keaau, mourning their loss, seeks some one clever enough to steal them back from Umi. He is directed to a grove of kukui trees between Mokapu Point and Bird Island, on Oahu, where lives Kukui and his thieving son Iwa. This child, "while yet in his mother's womb used to go out stealing.' He was the greatest thief of his day. Keaau engages his services and they start out. With one dip of Iwa's paddle, Kapahi, they are at the next island. So they go until they find Umi fishing off Kailua, Hawaii. Iwa swims 3 miles under water, steals the shells, and fastens the hooks to the coral at the bottom of the sea 400 fathoms below. Later, Iwa steals back the shells from Keaau for Umi. Iwa's next feat is the stealing of Umi's ax, Waipu, which is kept under strict taboo in the temple of Pakaalana, in Waipio, on Hawaii. It hangs on a rope whose ends are fastened to the necks of two old women. A crier runs back and forth without the temple to proclaim the taboo. Iwa takes the place of the crier, persuades the old women to let him touch the ax, and escapes with it. 1 See Thrum, p. 43. LECKWITH] APPENDIX 377 Umni arranges a contest to prove who is the champion thief. Iwa is pitted against the six champions from each of the six districts of Hawaii. The test is to see which can fill a house fullest in a single hight. The six thieves go to work, but Iwa sleeps until cockcrow, when he rises and steals all the things out of the other thieves' house. He also steals sleeping men, women, and children from the king's own house to fill his own. The championship is his, and the other six thieves are killed. MANINTHOLOKUAUA This skillful thief lives at Kaunakahakai on Molokai, where he is noted for strength and fleetness. In a cave at Kalamaula, in the uplands, his lizard guardian keeps all the valuables that he steals from strangers who land on his shore. This cave opens and shuts at his call. Maniniholokuaua steals the canoe of the famous Oahu runner, Keliimalolo, who can make three circuits of Oahu in a day, and this man secures the help of two supernatural runners from Niihau, Kamaakauluohia (or Kaneuluohia), and Kamaakamikioi (or Kaneikamikioi), sons of Halulu, who can make ten circuits of Kauai in a day. In spite of his grandmother's warning, Maniniholokuaua steals from them also, and they pursue him to his cave, where he is caught between the jaws in his haste. PIPUJALENAENA This marvelous dog named Pupualenalena fetches awa from Hakau's food patches in Waipio, Hawaii, to his master in Puako. Hakau has the dog tracked, and is about to kill both dog and master when he bethinks himself. He has been troubled by the blowing of a conch shell, Kuana, by the spirits above Waipio, and he now promises life if the dog will bring him the shell. This the dog effects in the night, though breaking a piece in his flight, and the king, delighted, rewards the master with land in Waipio. 2. CONTESTS WITH SPIBITS KATLULAAU The son of Kakaalaneo, king of Maui and Kanikaniaula, uproots all the breadfruit trees of Lahaina to get the fruit that is out of reach, and does so much mischief with the other children born on the same day with him, who are brought to court for his companions, that they are sent home, and he is abandoned on the island of Lanai to be eaten by the spirits. His god shows him a secret cave to hide in. Each night the spirits run about trying to find him, but every time he tricks them until they get so overworked that all die except 60604-18 ---48 378 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 3 Pahulu and a few others. Finally his parents. seeing his light still burning, send a double canoe to fetch him home with honor. This is how Lanai was cleared of spirits.1 LEPE A trickster named Lepe lives at Hilo, Hawaii, calls up the spirits by means of an incantation, and then fools them in every possible way. IHANAAUMOE Halalii is the king of the spirits on Oahu. The ghost of Hawaii is Kanikaa; that of Maui, Kaahualii; of Lanai, Pahulu; of Molokai, Kahiole. The great flatterer of the ghosts, Hanaaumoe, persuades the Kauai chief, Kahaookamoku, and his men to land with the promise of lodging, food, and wives. When they are well asleep, the ghosts come and eat them up —" they made but one smack and the men disappeared." But one man, Kaneopa, has suspected mischief and hidden under the doorsill where the king of the spirits sat, so no one found him. He returns and tells the Kauai king, who makes wooden images, brings them with him to Oahu, puts them in place of his men in the house, while they hide without, and while the ghosts are trying to eat these fresh victims, burns down the house and consumes all but the flatterer, who manages to escape. PUNTA The artful son of Hina in Kohala goes to the cave of lobsters and by lying speech tricks the sharks who guard it under their king, Kaialeale. He pretends to dive, throws in a stone, and dives in another place. Then lie accuses one shark after another as his accomplice, and its companions kill it, until only the king is left. The king is tricked into swallowing him whole instead of cutting him into bits. There he remains until he is bald-" serves him right, the rascal! "but finally he persuades the shark to bring him to land, and the shark is caught and Punia escapes. Next he kills a parcel of ghosts by pretending that this is an old fishing ground of his and enticing them out to sea two by two, when he puts them to death, all but one. WAKAINA A cunning ghost of Waiapuka, North Kohala, disguises himself as a dancer and approaches a party of people. He shows off his skill, then calls for feather cloak, helmet, bamboo flute, skirt, and various other valuable things with which to display his art. When he has them secure, he flies off with them. and the audience never see him or their property again. 1Daggett tells this story. 2 G1ll tells this same story from the Hervey group. Myths and Songs, p. 88. BECKWITHI APPENDIX 379 3. STORIES OF MODERN CUNNING KULEPE A cunning man and great thinker lives on Oahu in the days of Peleioholani. He travels to Kalaupapa, Molokai, is hungry, and, seeing some people bent over their food, chants a song that deceives them into believing him a soldier and man of the court. They become friendly at once and invite him to eat. KAWAUNUIAOLA A woman of Kula, Maui, whose husband deserts her for another woman, makes herself taboo, returns to her house, and offers prayers and invents conversations as if she had a new husband. The news quickly spreads, and Hoeu starts at once for home. In this cunning manner she regains her husband. MAIAUHAALENALENAUPENA The upland peddlers bring sugar cane, bananas, gourds, etc., to sea to peddle for fish. Maiauhaalenalenaupena pretends to be a fisherman. He spreads out his net as if just driven in from sea by the rough weather. The peddlers trust him with their goods until he has better luck; but he really is no fisherman and never gives them anything. WAAWAAIKINAAUPO AND WAAWAAIKINAANAO One day these two brothers go out snaring birds. The older brother suggests that they divide the spoils thus: He will take all those with holes on each side of the beak. The unobservant younger brother consents, thinking this number will be few, and the older wins the whole catch. KUAUAMOA At Kawaihae, Kohala, lives the great trickster, Kuauamoa. He knows Davis and Young after they are made prisoners by the natives, and thus learns some English words. On the plains of Alawawai he meets some men going to sell rope to the whites and they ask him to instruct them what to say. He teaches them to swear at the whites. When the white men are about to beat the peddlers, they drop the rope and run away. INDEX TO REFERENCES ALEXANDER, W. D. Short synopsis of the most essential points of Hawaiian Grammar. By William DeWitt Alexander, LL.D. (Yale), Honolulu, 1908. Brief History of the Hawaiian People (school edition), Honolulu, 1908. Hawaiian Geographic Names. Compiled by W. D. Alexander. Report of Coast and Geodetic Survey for 1902. Appendix No. 7, Washington, 1903. ANDREWS, L. Dictionary of the Hawaiian Language. By Lorrin Andrews, Honolulu, 1865. Hauii ka Lani, a prophetic song foretelling the deeds of Kam6hameha I, chanted by Keaulumoku eight years before the defeat of Keoua. Translated by Judge Lorrin Andrews and revised by Sanford B. Dole, Islander. Honolulu. 1875. BAESSLER, A. Siidsee-Bilder. By Arthur Baessier, Berlin, 1895. Neue SiidseeBilder, Berlin, 1900. BASTIAN, A. Die heilige Sage der Polynesier: Kosmogonie und Theogonie. By Adolf Bastian. Leipzig, 1881. Zur Kenntniss Hawaii's. Berlin, 1883. Einiges iiber Samoa und andere Inseln des Sidsee. 1889. Inselgriippen in Oceanien. 1889. Die Samoanische Sch6pfungssage. Berlin, 1894. BRIGHAM, W. T. Contributions of a Venerablc Savage to the Ancient History of the Hacwaiian Islands, translated from the French of Jules Remy by William Tufts Brigham, LL.D. (Columbia). Boston, 1868. In publications of the Bishop Museum, Honolulu, Hawaii: Hawaiian Feather W'ork, 1899. Additional Notes, 1903. Index to the Islands of the Pacific, 1900. Stone Implements and Stone Work of the Ancient Hawaiians, 1902. Mat and Basket Teaving of the Ancient Hawaiians, 1906. Old Hawaiian Carving, 1906. Ancient Hawaiian House, 1908. Ka Hana Kapa: Making of Bark Cloth in Hawaii, 1911. BUiLOW, W. VON. Samoanische Sagen. By Wilhelm von Bilow. Globus, 1895, 1896, 1897. Internationales Archiv fur Ethnographie, 1898, 1899, 1908. CODBINGTON, R. H. The Melanesians: Studies in their anthropology and folklore. By Robert Henry Codrington. Oxford, 1891. COLENSO, W. Historical Incidents and Traditions of the Olden Times. Translated from the Maori. By W. Colenso, F. L. S. Transactions of the New Zealand Institute, Vol. XIII (1880), XIV (1881). COOK, J. A New Voyage Round the World in the years 1768, 1769, 1770, 1771, performed by Capt. James Cook in the ship Endeavor, drawn from his own journals and from the papers of Joseph Banks, by John Hawkesworth. 2 volumes. New York, 1774. A Voyage Towards the South Pole and Round the World, Performed in His Majesty's ships the Resolution and Adventure in the years 1772, 1773, 1774, and 1775 by Capt. James Cook. In which is included Capt. Furneaux's narrative of his proceedings in the Adventure during the separation of the ships. 2 volumes. Plates. London, 1777. Voyage to the Pacific Ocean... in His Majesty's ships the Resolution and Discovery, in the years 1776, 1777, 1778, 1779, and 1780. 3 volumes. Vols. I and II by Capt. James Cook, F. R. S. Vol. III by Capt. James King, LL. D., F. R. S. London, 1784. DAGGETT. Legends and Myths of Hawaii. Fables and Folktales of a Strange People. Collected by Kalakaua, edited by Daggett. New York, 1888. DIBBLE, S. A History of the Sandwich Islands. By Sheldon Dibble. Lahainaluna, 1843; Honolulu, 1909. DIXON, R. B. Oceanic mythology. By Roland B. Dixon. In Mythology of All Races. Vol. IX. Boston, 1916. 380 2CKWITH ] APPENDIX 381 ELLIS, W. Journal of a Tour Round Hawaii. By the Rev. William Ellis. Boston, 1825; London, 1827. Polynesian Researches during a residence of nearly eight years in the Society and Sandwich Islands. 4 volumes (2d edition). London, 1842. EMERSON, N. B. Unwritten Literature of Hawaii: The Sacred Songs of the Hula. By Nathaniel Bright Emerson, A. M., M. D. Bureau of American Ethnology, Bulletin 38. Washington, 1909. Pele and Hiiaka, a myth from Hawaii. Honolulu, 1915. Hawaiian Antiquities of David Malo. Translated and edited. Honolulu, 1898. ERDLAND, P. A. Die Marshall-insulaner, Leben und Sitte, Sinn und Religion eines Siidsee-Volkes. By P. August Erdland, M. S. C. Anthropos, Ethnologische Bibliothek II, 1914. FISON, L. Tales from Old Fiji. By Lorimer Fison. London, 1904. FORNANDER, A. The Polynesian Race, an account of its origin and migrations and the Ancient History of the Hawaiian People to the time of Kamehameha I. By Abraham Fornander. 3 volumes. London, 1878. Fornander Collection of Hawaiian Antiquities and Folk-lore. Memoirs of the Bernice Pauahi Bishop Museum. Edited by Thomas G. Thrum. Honolulu, 1916-. FRASER, J. Folksongs and Myths from Samoa. By John Fraser (with Powell and Pratt), Royal Society of New South Wales, 1890, 1891, 1892, 1895. Journal of the Polynesian Society, 1895, 1896, 1898. GILL, W. W. Myths and Songs from the South Pacific. By the Rev. William Wyatt Gill. London, 1876. South Pacific and New Guinea, past and present, with notes on the Hervey Group, an illustrative song and various myths. Sydney, 1892. GIRSCHNEB, M. Die Karolineninsel Namoluk und ihre Bewohner. By Max Girschner. Baessler Archiv. Vol. II, 123. Berlin, 1912. GRACIA, M. Lettres sur les Iles Marquises. By Pere Mathias Gracia (priest of the Sacred Heart). Paris, 1845. GREY, G. Polynesian Mythology and Ancient Traditional Mythology of the New Zealand Race. By Sir George Grey (Governor in chief of New Zealand). London, 1855. JARVES, J. J. History of the Haoaiian Islands. By James Jackson Jarves (4th edition). Honolulu, 1872. KOTZEBUE, O. VON. Entdeckungs-Reise in die Siid-See und nach der Berings Strasse zur erforschung einer nord6stlichen durchfahrt, unternommen in den jahren 1815, 1816, 1817, und 1818. By Otto von Kotzebue. Weimar, 1821. KBAMER, A. Die Samoa Inseln; Verfassung stammbaume und ilberlieferungen. Entwurf einer Monographie. By Dr. Augustin Kramer. Vol. I. Stuttgart, 1902. Hawaii, Ostmikronesien und Samoa, meine zweite Sildseereise (1897-1899) zum studium der atolle und ihrer bewohner. Stuttgart, 1906. LESSON, P. A. Les Pollynesicns: leur Origine, leurs Migrations, leur Langage. By Pierre Adolph Lesson. Edited by Ludovic Martinet. 4 volumes. Paris, 1880. LILnOKALANI. An account of the Creation of the World according to Hawaiian Tradition. Composed by Keaulumoku in 1700 and translated from manuscripts preserved exclusively in her majesty's family. By Liliuokalani of Hawaii. Boston, 1897. LYONS, C J. Song of Kualii of Hawaii chanted by Kupaahulani and Kamakaaulani. Translated by Curtis J. Lyons. Journal of Polynesian Society II, 160, and Islander, Honolulu, 1875. Land Matters in Hawaii, Islander Honolulu, 1875. 382 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH. ANN. 88 MALO, D. Moolelo Hawaii (Hawaiian Antiquities of David Malo and others) gathered at Lahainaluna, 1835-36. Revised and published by Dibble, 1838. Translated into English by Rev. R. Tinker in Hawaiian Spectator II, 1839. Compiled in Hawaiian by Rev. J. F. Pogue (Pokele), 1858. Translated into French by M. Jules Remy. Paris, 1862. Hawaiian Antiquities of David Malo, translated and edited with further material by N. B. Emerson, with introduction and notes by W. D. Alexander. Honolulu. 1898. MARINER, W. A(ccount of the Xatircs of the Tonga Islands. By William Mariner. Edited by John Martin, 2 volumes. Edinburgh, 1827. MOERENHOUT, J. A. Voyages autx lies du Grand Ocean. By J. A. Moerenhout. 2 volumes. Paris, 1837. POWELL, T. A Samoan Tradition of Creation and the Deluge. By Rev. T. Powell, F. L. S., Victoria Institute of Great Britain. Vol. XX. RIVERS, W. H. The History of Melanesian Society. By William Halse Rivers. 2 volumes. Illustrated. Cambridge, 1914. SMITH, S. P. Hawaliki, the original home of the Maori; with a sketch of Polynesian History. By S. Percy Smith, F. R. G. S. (3rd edition.) London, 1904. STAIR. J. B. Old Samoa, or Flotsam and Jetsam from the Pacific Ocean. By Rev. John B. Stair. Religious Tract Society. London, 1897. STOKES, J. F. G. Hawaiian Petroglyphs. By John F. G. Stokes. Occasional papers iv 4, Bishop Museum, Honolulu. Index to Fornander's Polynesian Race. Honolulu, 1909. STtBEL, A. Samoanische Texte. By Alfons Stiibel, Koniglichen Museum fur Volkerkunde. Vol. IV, 1896. THOMSON, B. The Fijians: A study of the decay of custom. By Basil Thomson. London, 1908. THRUM, T. G. Hawaiian Folktales, A collection of Native Legends. By Thomas G. Thrum. Chicago, 1907. The Hawaiian Annual; the reference book of information and statistics relating to the Hawaiian Islands. Edited by Thomas G. Thrum. Honolulu, 1874-. TREGEAR, E. The Maori-Polynesian Comparative Dictionary. By Edward Tregear. F. R. G. S. Wellington, 1891. Polynesian Folk-lore. Hina's Voyage and Origin of Fire. Transactions of the New Zealand Institute, XIX (1886); XX (1887). TURNER, G. Nineteen Years in Polynesia. By Rev. George Turner, LL. D. London, 1861. Samoa a Hundred Years ago. London, 1884. WESTER.vELT, W. D. Legends of Maui, a demigod of Polynesia, and his mother Hina. By Rev. William D. Westervelt. Honolulu, 1910; Melbourne, 1913. Legends of Old Honolulu. Boston and London, 1915. Legends of Gods and Ghosts. Boston and London, 1915. Hawaiian Legends of Volcanoes. Boston, 1916. WHITE, J. Ancient History of the Maori, his mythology and traditions. By John White. 6 volumes. New Zealand, 1887. WILLIAMS, T. Fiji and the Fijians. By Thomas Williams and James Calvert, edited by George Rowe. 2 volumes. London, 1858. WOHLERS, J. F. H. Mythology and Traditions of the Maori in New Zealand. By the Rev. J. F. H. Wohlers. Transactions of the New Zealand Institute, Vol. VII, 1874. INDEX NoTE.-Rcferences to the text are in most cases avoided. Page. Aial............................... 19,356 ARROW................................... 376 Aukelenuiaiku........................ 341,345,352 AWA................................ 335,367,377 AGE AND RELATIONSHIP TERMS........ 338,339,344 BEARD, sacred............................. 25,344 BEAUTY, appreciation for.... 37, 44,333,335,346,362 BEAUTY, test of.......................... 373 BIRD CATCHING........................ 341,379 BIRD CATCHING, song for.................... 341 BIRD GODS.......... 17,50,335,339,352,356,371,377 BURIAL HOUSE............................ 374 BURIAL CUSTOMS......................... 332,364 BOXING...................... 336,337,352,357,363 CLOTHING.......................... 336,337,344 COLOR, red..................... 38.40,362,370,371 COSMOLOGY................................. 15 COMPOSITION, characterization of............ 46 CREATION, song of........ 12,29,33,341,343,345,350 CREATION, story of......................... 16,18 DISPUTATION (hoopapa)... 28,32,35, 43,336,363,368 DREAMS................... 50, 72, 90, 92, 172, 216, 218,238,334,367,370,372 EARTHLY PARADISE......................... 19-21 E leio........................................ 374 FEATHER WORK.... 50,334,338,358,359,364,365,374 FISHHOOKS, magical.............. 356,374,375,376 GENEALOGIES............ 24,25,29,343,345,358,368 GHOSTS, origin of.......................... 328,346 HAIR, sacred............................... 361 Halemano............ 28,37,43,334,335,338,345,370 Hanaaumoe................................. 378 HIAUIKALANI......................... 12,26,35,40 IEAVENS.............................. 15,18,34 Kahakaekaea............. 272,274,300,310,328 Kealohilani................ 52,270,284,302,330 Kuaihelani..................... 21,350, 352,371 Lanikuakaa............................. 306 Nuumealani................ 21,270,300,343,350 Hiku and Kawelu.................... 376 Hinaaikamalama.................. 48,338,345,354 Hoamakeikekula.......................... 371 HOUSES.................................... 340 HTJLA...-................. 21,22,27, 43,370,374 IDO..................................... 359,370 INCANTATION......................... 355,360,375 INCONSISTENCIES...................... 334,336,344 INFANTICIDE............................. 332 Iwa................................... 376 Kahakuikamoana.......................... 350 Kahalaopuna................................ 372 KAHIKI................ 14,15,350,351,359,361,364 Kaipalaoa............................ 35,43,363 Page. Kalaehina................................... 368 Kalaepimni................................ 367 Kalelealuaka............................... 359 Kanmahualele.............................. 351 Kamapuaa...................... 17, 54,338,360,374 Kana.............................. 12,21,32,361 KANALOA............. 16,19,21,22,334,350,352,359 KANE............... 19, 21,22, 334,350,352, 358,359 Kapuaokaoheloai.................... 339,372 Kapunohu............................ 362 Kaulanipoki i....................... 21,22,338,375 Kaulu.........-.......................... 3 354 Kaululaau.............3.................. 377 KAUWIKI.................................. 55,351 Kawaunuiaola.......................... 379 Kawelo........-....................... 336,357 Keaweikekahialii............................ 369 Kekuhaupio............................- 370 Kihapiilani.................................. 366 Kila...................................... 335,364 KILU -...........-....................... 342,370 KISSING................................ 340 KONANE.............................. 335,368,369 KU................................. 19,365,370 Kualil............................. 342,358 KUALI, song of............. 12, 29, 32, 35, 36, 55,351 Kuapakaa.................. 17,28,32,40,336,366 Kuauamoa.....-.............................. 379 Kukailani................................. 351 KUKANILOKU............................ 55 Kulepe.................................. 379 KUMUKAHI................................ 343 KUPUA...................... 16-18,22,336,341,345 LAIELOHELOHE........................... 48,343 LAND, distribution of....... 26,343,357,362,365,366 LAND SHELLS......................... 344 Laukiamanuikahiki..................... 40,371 LAUKIELEULA........-......-....... 23, 40,345 Lepe............-.-.................. 36,378 LIZARD GOD.. 21,22,41,340,341,352,353,366,372,377 LONO............................ 19,365,370 Lonoikamakahiki......... 12, 28, 37,336,350, 366, 368 Maiauhoalenalenaupena.................... 379 MAKALI'I............... 21,33, 46,353,355,360,364 MALIO.................. 40,343,352 Maniniholokuaua............................ 377 MARRIAGE................................... 332 MARRIAGE OF BROTHER AND SISTER.......... 22,25 MEMORIZING........................ 28,29,35,44 METAPrIOR..................... 38-41,42,44 MILKY WAY................................ 355 MILU................................... 15,336,376 MOANAIIHAIKAWAOKELE............... 23,40,345 383 384 INDEX. Page. MOAULANUIAKEA....................... 86,335,364 M oikeha............................. 335,342,363 M OON..................................... 353,354 MUSICAL INSTRUMENTS............ 334,339,343,378 NAME, MAGIC IN....................... 32,35,375 NAME SONG....................... 28, 360,368,375 Nihoalaki........................ 17,19,338,356,373 Opelemoemoe.............................. 358 Opukahonua................................ 351 Pakaa..................................... 12,366 Pakui...................................... 351 Palila...................................... 355 PALIULI..................... 20-23,350,359,361,362 Pamano............................... 17,338,374 PARALLELISM............................... 44 PELE.......................... 11,19,354,360,361 PETROGLYPHS........................ 343,369 Pikoikaalala............................ 17, 42,357 PLACE NAMES............................... 30-32 PLACE, affection for......................... 37 PLANTS, sacred........................... 341,375 POLIAHU................................. 21,22,40 PRAYER, addressed to spirits of the dead..... 17 form of............................... 337,342 texts of................... 104,112,182,341,346 PRIESTHOOD.............................. 27,34 PULOULOU (taboo sign)...................... 338 Pumaia.................................... 17,373 PUNA.............. 21,22,43-44,56,335,343,360,370 Punia...................................... 378 Puniaiki................................... 356 Pupualenalena............................. 377 Pupuhuluena............................... 35,375 RIDDLING.................. 42, 339,357,362,363,368 ROAD, paved................................ 366 Page. ROCK, stone or hill transformation........... 18, 333,353,354,355,359,368,372,374 SIGNS................................. 17,20,34,37 bird................................... 335,365 cloud................................ 21,22,342 perfume....................... 341,345 rainbow....................... 346,365,366,372 storm................... 23,344,345,346,371,373 taboo................................... 26,338 miscellaneous...................... 337,365,366 SIMILES...................................... 337 SONG, texts of.................... 10,26, 43,92, 138,140,142,144,200,202,204,236,274,282,320 STARS.................................. 34 SORCERESS.................................. 338 SURF, names for............................ 32,343 personified............................. 355 SURF RIDING.......-.......... 340,343,362,370,375 THUNDER BIRD (IIalulu)............... 40,345,353 UMBILICAL CORD....................... ---. 343 Um i................................ 55,343,365,376 Uweuwelekehau........................... 371 VIRGINITY............................. 25,339,372 W ahanui....................-............. 341,359 WAILING FOR THE DEAD..................... 28,37 WAIOPUKA............................. 54 W akaina.................................... 378 Waawaaikinaaupo.......................... 379 WAKEA (and Papa)......... 16,30,335,350,351,368 VWAR CLUB................ 337,355,358,360,361,364 WATER OF LIFE............................. 353 WVESTERVELT'S VERSION..................... 21 *VIND GODDESS.................... 32,359,366,367 WOMEN, position of................ 25,333,357,368 WORSHIP OF THE DEAD................ 332,373,374 0 JUN 1 1920 MARTHA WARREN BBCKWITH was born in 1871 at Wellesley Hills, Mass. Removed to Haiku, Maui, Hawaiian Islands. B.S. at Mt. Holyoke College in 1893; M.A. in Anthropology at Columbia University in 1906. Travelled in Europe 1899, and in Hawaii 1913-1915. Instructor in English at Elmira College 1897-1899; Mt. Holyoke College 1901-1904; Vassar College 1909-1913; Smith College 1915-1917. Ph.D. in Anthropology at Columbia University 1918. Member of the American Anthropological Association and the Ethnological Society. Published "'Dance Forms of the Moki and Kwakiutl Indians " (Congres International des Americanistes, XV session, Quebec, 1907); "Hawaiian Hula Dance " (Journal of American Folklore); "Hawaiian Shark Aumakua" (American Anthropologist). UNIVERSITY OF MICHIGAN.- - II l lll iii i IIIllI II 3 9015 02191 0990 THE UNIVERSITY OF MICHIGAN DATE DUE ___ MAR 1 0 1992 APR 0 9 2002 aNnOB EZ61 u I AON 'HOIW d0 'A{INn :~-S~,~s;;~ ~ ~~ 'l A f".'~~~:'.G.4".= 'r~ ~~~~~y;)~;' r~~ ~~~~~~~~~~ ' ' %C.. 4'~~ ---~~ I,$. "~7~i V~~~i4..~~~~~.' '-~Z I ' ~ " ~ ~ I ~~;;~ h '.4:'~'~.4...,,~; ",' ~ ~.~:.~~ ~ ~ ~ ~ ~ ~~~.',.~,%u ~~s icA I. l 1; /fio