Kihapiilani. |
Kihapiilani. |
CHAPTER I.The Piilani Family: Chant of Maui Chiefs. |
MOKUNA I.Na Ohana o Piilani: Mele no ko Maui Alii. |
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We will here learn of the brothers of Piikea. The first-born of the family was Piilani,1 a boy; the one following after him was Piikea whom we have already been introduced to as the wife of Umi. Following her was Kihapiilani, another boy; and the last of the family was Kalanipiilani, also a boy, who died young. Piilani was the heir to the kingdom of Maui, while his younger brother and sister, Kihapiilani and Piikea, were placed under him. This was the expressed will of Piilani to them, but Piilani disregarded the words of their father. |
Maanei e hoomaopopo ai kakou i ko Piikea mau hoahanau; o ka mua o Piilani, he kane ia, o kona muli o Piikea (nona keia olelo ana); o Kihapiilani kona muli iho, he kane, o Kalaniapiilani kona muli iho he kane no, ua make mua nae ia. A o Piilani, ka hooilina aina o Maui, a o kona mau pokii malalo mai ona, oia o Piikea a me Kihapiilani; pela no ka Piilani kauoha ia lakou, aka, aole i malama o Piilani ia olelo a ko lakou makuakane. |
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When Piilani came to the throne of all Maui he made his residence at Kauiki in Hana, and there he took his brother to live with him. While living together Piilani did not care for his brother according to the instructions of their father before his death. It was customary with Piilani while eating, or sitting in company, to care more for the others than his brother Kihapiilani. Every time his brother was around he would show a marked degree of hatred towards him, and he evinced his displeasure in many ways. |
Ia Piilani e noho ana i ka aina o Maui a puni, noho pu iho la ia me kona kaikaina me Kihapiilani ma Kauiki, ma Hana. Ma keia noho ana, aole malama o Piilani i kona pokii, e like me ke kauoha a ko lakou makuakane, mamua ae o ka wa make. He mea mau ia Piilani, i ka wa ai a me ka wa noho, o ka poe e kana mea oluolu loa, a o kona pokii o Kihapiilani, he mea pono ole i kona manao, a he mea oluolu ole ia ia. |
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One day while Piilani was eating with his companions, all strangers, enjoying the good things placed before them, Kihapiilani, although present at the table, was not served with any of the good things; but, in front of him was placed a small calabash containing some small fish. This dish belonged to Piilani. Seeing that this was all there was to be had within reach, he reached into the dish and took out two small fish and ate them. While doing this he was seen by Piilani. Piilani then reached for the dish and held it up in his hand, then asked of Kihapiilani: “Who ate of the fish in this dish?” Kihapiilani replied: “I did, because there was nothing else for me to eat.” Piilani then threw the dish with the fish in it, brine and all, at the forehead of his brother, breaking the dish into pieces and spattering the fish and brine into the eyes of Kihapiilani which blinded him for a while. |
I kekahi la, e ai ana o Piilani me kona mau hoa ai, he poe e wale no, aia i mua o lakou ka ai a me ka ia; a o Kihapiilani hoi kona pokii, aole ana ia e ai ana; aka, aia i mua o kona alo, he ipu ohua, na Piilani; lalau aku la ia elua ohua a ai iho la. Ma keia ai ana a Kihapiilani, ike mai la o Piilani; lalau mai la ia i ka ipukai ohua a paa i ka lima, ninau mai la o Piilani: “Nawai la i ai iho nei i ka ipukai ohua?” I aku o Kihapiilani: “Na’u no, no ka mea aole a’u ia.” Ia wa kiola o Piilani i ka ipukai ohua, me ke kai o loko a pa i ka lae o Kihapiilani, naha ae la ka ipukai ohua, a paumaele ka maka i ke kai o ka ohua, a wewela loa iho la. |
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Because of this ill treatment by his elder brother, showing no love or respect for him, Kihapiilani got up and secretly ran away to Kalaniwai, a place in Makawao. While there he met a woman belonging to the place and they were united and lived as husband and wife. The people of the place, however, did not know that this was Kihapiilani, the chief, but took him to be a man from the country. While living with his wife’s parents he was often spoken of as a lazy fellow, spending his time sleeping instead of going out to work. When Kihapiilani heard his wife’s parents speak of him [238]as being a lazy fellow, he got up and went down to get potato stalks in the lowlands of Kaluaama at Haiku. Upon his arrival at this place, an old man by the name of Kukuiokaaulani saw him and recognized him as of high rank; so he said to his companion, another old man: “Say, that man that is coming down is either a chief or a priest.” After a while he again remarked: “It must be a chief. If there was but one rainbow, then it would be a priest;2 but since there are two it must surely be a chief.” The two finally decided that the person was a chief, for the fact of the disappearance of Kihapiilani was well known. The two old men then waited for the approach of the stranger. As soon as he came up to them they greeted him, saying: “Our salutation to the chief.” Kihapiilani then admonished them, saying: “Be quiet. Since you two have recognized me you must not reveal my identity.” |
No keia hana ino aloha ole a kona kaikuaana ia ia, hele aku la ia me ka mahuka, a noho ma Kalaniwai ma Makawao. I ko Kihapiilani noho ana ma laila, moe iho la ia ma laila i ka wahine, aole nae lakou i ike o Kihapiilani keia, he ’lii, aka, i ko lakou manao, he kanaka kuaaina loa. Nolaila, olelo na makuahunowai o Kihapiilani, i ka palaualelo, i ka moe wale iho no i ka hale, aole hana. A lohe o Kihapiilani i ka olelo a kona mau makuahunowai, ala ae la ia a iho i ka ako lau uala, ma Kaluaama ma Haiku. [239]A hiki o Kihapiilani i kai, ike mai la kekahi elemakule o Kukuiokaaulani ka inoa, olelo aku la ia i kekahi elemakule e aku: “E! he ’lii paha keia e iho mai nei, he kahuna paha?” I aku o Kukuiokaaulani: “He ’lii. Ina hookahi anuenue, alaila, he kahuna; aka, ina elua, he ’lii.” Ma keia noonoo o laua, ua holo ia laua, he ’lii, a ua lohe ia no hoi ka nalowale ana o Kihapiilani. |
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After this Kihapiilani continued on his way until he came to Kaluaama, where a large patch of sweet potatoes was growing. Kihapiilani then proceeded to pick a quantity of stalks, taking and breaking them from the vines, leaving the hills bare. While he was thus busily picking stalks the owner of the patch arrived, and upon seeing what Kihapiilani was doing he came up to him and began beating him with a stick, but Kihapiilani paid no attention to his beating but kept on picking stalks. After he had picked a quantity sufficient for his purpose he tied them into a large pack, placed the pack on to his back and started for the uplands of Kalaniwai. |
Noho iho la laua a hiki mai la o Kihapiilani, aloha aku la laua: “Aloha ke ’lii.” Hamau aku la o Kihapiilani: “Hamau ko olua mau waha; he nani ia, ua ike iho la olua ia’u, e huna olua ia’u, mai hoike olua.” A pau ka halawai ana me na elemakule, iho aku la keia a hiki i Kaluaama, malaila ka lau uala e ulu ana, ako iho la o Kihapiilani. Ma keia ako ana a Kihapiilani, lalau iho la ia i ka lau o ka pue uala, a pua ae la a paa, apahu ae la, me ke koe ole o kekahi lau uala, no ka pue. |
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When Kihapiilani arrived at the place where the old men were living they asked him: “What is your name?” Kihapiilani replied: “My name is Kihapiilani.” When the old men heard this it confirmed their guess of the morning. The old men then asked him again: “What is the object of the chief’s journey to these parts?” Kihapiilani replied: “I am seeking for someone to kill my brother Piilani. That is the object of my search.” Kihapiilani then related the incident of the insult which caused Kihapiilani to seek revenge. When the old men heard this they said: “Your older brother is as good as dead; he shall not live. Go to that house whose door is opened toward Waikapu; there you will find our sister, Pao by name. Upon your arrival at the place she will direct you what to do next, then you will gain your object and your older brother will be at your mercy.” Kihapiilani agreed to follow out the advice of the old men and said: “I will go along home and plant my potato stalks: after that has been done, then I will carry out your instructions.” |
Ia ia e ako ana, hiki mai la ka mea nana ka mala uala, a ike iho la ia, kumakena, hahau mai la ia ia Kihapiilani i ka laau, aole nae ona eueu ae. Hana iho la o Kihapiilani i kana lau uala a haawe, hoi aku la i uka o Kalaniwai. A hiki o Kihapiilani i kahi o na wahi elemakule, ninau mai la na elemakule: “Owai kou inoa?” “O Kihapiilani ko’u inoa.” A lohe na elemakule, hoomaopopo iho la laua, ua like loa me ka laua mea i kukakuka ai mamua ae. Ninau hou laua: “Heaha ka huakai nui a ke ’lii o ka hele ana mai?” Wahi a Kihapiilani: “He makaia no kuu kaikuaana no Piilani, o ia ka’u e imi nei.” Hai aku la ke ’lii o Kihapiilani i ka hana a kona kaikuaana. A lohe na elemakule, i aku la laua ia Kihapiilani: “Ua make ko kaikuaana, aole e ola; aia ka mea e make ai, o keia hale e hamama mai la ka puka i Waikapu. Aia i laila ke kaikuahine o maua, o Pao ka inoa; a hiki oe i laila, nana oe e hai mai i ka mea pono e hana ai, alaila, o ka make ka hoi ia.” Ma keia mau olelo a na elemakule, ua holo ia i ko ke ’lii manao. I aku la ia i na elemakule: “E hoi au e kanu i kuu lau uala a pau i ke kanu, alaila, hooko au i keia mau olelo a pau loa.” Maanei kakou e ike ai i ka haku ana o ka inoa o Piikea, a me kona mau kaikunane. |
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We will here set forth the chant composed in honor of Piikea and her brothers. |
Eia ua mele la i haku ia no keia mau alii. |
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Kukaipaoa,3 the lofty one is a chief, A chief of the heavens, a cloud Of the great heaven is Kumakomako,4 A chief of the rocky cliffs of Kahuku, They are the solid5 chiefs belonging to Lonokaeho. It was the brow of Lono that was anointed with the milk of the coconut, That was dedicated with the black6 pig of Kane, The black pig of Lono. O Lono, here is your royal offspring, Your leaf, your shoot, your offshoot, your bud, [240] Your sacred chief, Kihapiilani; Your chiefly offspring who stands in the light. Protect thou the sacred bud of Keaka, The thrifty sprout of Keakamahana That grew and flowered, The drooping flower of Hemahema, and Kaikilani, To whom belonged the drooping leaves of Kanaloa, Like the black-haired dog7 in whose eye Blackness dwells in the pupil, With striped marks on the forehead, Marks of the kikakapu,8 The sacred fish with the bitter gall. Bitter is the chiefess Keaka,9 Who grew and developed through Keakealani.10 By them was the sacred law broken, Broken by the product of the great chiefs. Here is a great district chief standing here; Kauhi is great; it is the foundation of the isles. Keaka is great for she has produced eight. The seas of her lands are noised on the shoals,11 As rolling waves from the shoals of Kahiki. Keawe the great commander has arrived, The only offspring of the cloud in the heaven By the chiefess Kalanikauleleiwi.12 This is Keaka’s chiefly one, by Keawe. That attraction was Piilani, For Keawe dwelt at Piilani’s, The gathering place of great chiefs. A chief, several chiefs were seen; They are the chiefs who go idly by, Walking about until the close of the day. In the month born of Ikiiki.13 The heaven above is panting [for breath], The rain for the month is far removed, Far driven away is the rain. The earth is suffering as one in travail. The mountain trembles, the flood gushes with violence; It is indeed stormy for the lands are overturned and floating, The breast of the isle is floating On the dividing current of Kuala. Of Kanaiki of the isle, For the sound of crackling is heard, It is the chiefs on the place of prayer, They are the people of the sacred house Within the confines of mana,14 the lizard.15 One belonging to Hina, taken by Haloa. Excellent Kalani, he is being delayed. Boasting of his being a great favorite When the word came to him To take charge of his kingdom, For the chief was of the month of Ikiiki, of Kaaona; Of Hanaia, of Hinaiaeleele. Thence came Piikea the wife of Umi, She was the first-born of Laielohelohe, Given birth through Piilani. Lonopii16 was born, a male. Kihapiilani was born, a male, Given birth through Piilani, Kihapiilani, Kalanilonaakea. [Of] light17 skin [and] white loin cloth. Kihapiilani shall see bitterness. There were four from Laielohelohe;18 They possessed the border19 of the tabu Of Kalamaku, of Kauhiholua, Of Kauhiholua, of Lupeikalani. It was Nalu that spun the fish-line of Makalii,20 The fish-line of three strands which excels in length. The chief is like a hidden strand Which was caught at Miloa by Hanauane. [242] Kuhihewa21 was then born. Kaihikapu22 of Kuhihewa was the younger, Kaihikapu with the thick skin, Crackled skin23 crackled by the kapus. The thick, ugly skin of the chief Mano,24 Mano, of the sharp skin, the rough skin, Like the roughness of the pumpkin leaf Like the roughness of the rough-skinned fish, The peculiar skin of Mano, he of the hard forehead.25 The seed of Mano, belonging to Mano Is the loin product of Mano. Together with Nohoamakalii,26 Mano lived and cohabited with Pulanaieie;27 Kalanipiilani28 was his child The only offspring29 of Manookalanipo.30 The eyes are like two kindly chiefs Who are haughty in their lofty position. The light showers of the summer Were scattered31 on the plain of Kailo. Calmness is seen at Hauoa of Keawe, Gathering on the heated road. The calm and clearness have reached you two. Drooping is the diminutive of Puna, Puna of the angry eyes, The guardian of Kahinanalo The isle of Ohikihokolio, Previously secured for my chief; For the sand crab;32 let joy prevail, The long-lived chief, watch over him. |
Kukaipaoa ka lani, he ’lii, He ’lii ao lani, he ao-e; He ia mau lani Kumakomako, He lani no Kahuku, pali pohaku, He mau lani pohaku no Lonokaeho. No Lono ka lae poni ia i ka wai niu, I haua i ka puaa hiwa a Kane, I ka puaa hiwa a Lono. E Lono e! eia ko maka lani, Ko lau, ko muo, ko ao, ko liko; [241] Ko alii kapu o Kihapiilani. Ko maka e ku ana i ka malama, Malama ia ka lau kapu o Keaka, Ka lau oheohe o Keakamahana, I kupu a kapalulu ka pua, Ka pua oloolo o Hemahema, o Kaikilani; Nana ia lau oloolo no Kanaloa, No ka ilio hulu pano i ka maka, I noho ka eleele i loko o ka onohi; He kakau kiko onio i ka lae, Ke kiko o ke ki-kakapu, O ka ia kapu hilia au awahia. A wahia i lani Keaka wahine, I kupu a mala o Keakealani kane, Ia laua hai ka haka o ke kapu. Hakahaka i ka momona o na ’lii nui, He ’lii ku moku aimoku nui hoi nei, He nui hoi o Kauhi, he hono ko na moku, He nui hoi Keaka, he awalu i waho, He kai papa nene ko na aina, He ulu papa kai holo papa no Kahiki, Hiki o Keawe, ke kupu kia aumoku, Ka hua hookahi a ka ao i ka lani, Na Kalani, Kalanikauleleiwi. No Keaka keia lani, na Keawe, Na kela eke hului o Piilani. I noho o Keawe i o Piilani la, Ahu kooka o na ’lii nui, He ’lii, he mau alii ka ike ana aku, He mau lani haele wale iho no; Hele hehi i ka lihi o ka la. I ka malama hanau o Ikiiki, Ua Ikiiki ka lani i luna, Ua ui-a ia ka malama, Ka pili o hoehu ka ua, Ke iloli nei ka honua, Naku ka mauna waikahe ino, Ino ua kahuli lewa na aina, Ua lawe ka houpo o ka moku, Ke au o mahele o Kuala, O Kanaiki o ka moku, O ka uuina i wawau e, O na ’lii o ka nuu pule, O kanaka o ka hale hiwa, O loko o mana ka moo, O ka Hina kii o Haloa, O Kalani oi-oia i apa, Ke paha ala i kona makemake ia, A hiki mai ka olelo hoi ana, Ko aupuni la, nana ia, No Ikiiki, no Kaaona ke ’lii, No Hanaia, no Hinaiaeleele, Nolaila o Piikea, wahine a Umi, Ka Laielohelohe hiapo ia, A Piilani no i hanau mai. Hanau o Lonopii, he kane, Hanau o Kihapiilani, he kane, A Piilani no i hanau ai, O Kihapiilani, Kalanilonaakea, Ili kea, malo kea, Malailena a Kihapiilani, O ua ha ia o Laielohelohe, Ia lakou ke kae o ke kapu, Ia Kalamaku a Kauhiholua, Na Kauhiholua, na Lupeikalani, Na Nalu e hilo i ke aho a Makalii, Ke aho kaakolu ia i kela ka loa, Ka maawe lau huna ia o ke ’lii, I heia i Miloa e Hanauane, [243] Hanau mai o Kuhihewa. He muli o Kaihikapu a Kuhihewa, O Kaihikapu ili manoa, Ili pepee, pepee i ke kapu, Ka ili pee ku-e o ke ’lii o Mano, No Mano ili oi, ili kalakala, Ke kalakala o ka lau ea pu, Ke kalakala o ka ia ili ee, Ka ili e, o Mano, lae pohaku, Ka ulu a Mano, a Mano no, He mau puha ia na Mano, Na laua o Nohoamakalii, Noho o Mano, moe ia Pulanaieie, Kalanipiilani kana keiki, He niu kaukahi na Manookalanipo. He mau lani olu iho no ka maka, I luna wale nei-e lili nei la. Lili ka ua i ka Makalii, Puehu i ke kula o Kailo, Lulana i Hauoa Keawe, Kakaulua i ke ala wela, Hiki loa i o olua ka lai ua malie, Ua luhea ka iki o Puna, O Puna maka inaina, Ke kahu hoi o Kahinanalo, Moku o Ohikihokolio, Ho a e ia no kuu lani, No ka ohiki; kau ka oli e, Ke ’lii loa la malama ia. |
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[A word is here necessary in reference to the composition of this mele. The history of the kings of Maui is mentioned in this chant and the composition of it was made solely for the Maui kings.] |
[Olelo hoakaka: maloko o keia mele i haku ia, ua komo no ka moolelo o ko Maui mau alii, a ua pili no hoi ka haku ana i na ’lii o Maui.] |
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We will now continue with the story of Kihapiilani. At the close of the conversation between the old men and Kihapiilani, he continued on his way to the uplands of Kalaniwai, where he began planting his potato stalks. For some time Kihapiilani devoted his whole time to the cultivation of his fields, until his season of want was finally passed, for he felt bitterly the shame and insult shown him by his wife’s parents when he was called a lazy fellow. When the potatoes were at last matured he turned them over to his wife and her parents. |
Ma keia kakau ana, e olelo hou ia ka olelo maanei no Kihapiilani. A pau ka olelo a na elemakule ia Kihapiilani, hoi aku la ia a hiki mauka o Kalaniwai, kanu iho la i kana mala uala. Pela o Kihapiilani i hoomanawanui iho ai i ka mahiai, a hala ke kau o ka pilikia, no ka mea, he hilahila kona i na makuahunowai i ke amuamu ia ia i ka palaualelo. A oo ka uala, haawi aku la ia i ka wahine, a me na makuahunowai. |
CHAPTER II.Relating to Kihapiilani. |
MOKUNA II.No Kihapiilani. |
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We will now see how Kihapiilani made the search for the one to avenge the insult given him by his unkind brother, Piilani. |
Maanei e maopopo ai ko Kihapiilani imi ana i makaia nona, e paio ai me kona kaikuaana lokoino, me Piilani. |
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After Kihapiilani had spoken to his wife relative to the field of potatoes, he said to her: “My wife, I am going away and shall leave you. I have labored patiently in the cultivation and care of these fields until they are ripened. You will eat the fruit of our labor.” The wife replied: “Are you going away for good, then, and are you not coming back again?” The husband replied: “Yes, I am not coming back for [244]a summer and a winter. If you have husband-regard, remain husbandless until my return.” When the wife heard this she held Kihapiilani back and refused to allow him to go. Because of this stubbornness on his wife’s part he told her everything concerning himself in order to overcome her opposition, so he said: “My wife, I am now going to reveal certain things to you which you must not repeat, and I also urge upon you not to reveal my name. I am Kihapiilani; I am going in search of some one who will kill my brother Lonoapii (Piilani).” When the wife heard this she then knew that her husband was Kihapiilani, the great chief; and she also knew that it was beyond her to withhold him from going, so she consented for him to go on his way. |
Mahope o ka Kihapiilani olelo i ka wahine no ka mala uala, olelo aku la ia i kana wahine, penei: “E kuu wahine, e hele ana wau, haalele au ia oe, he nani ia, ua mahi iho la au i ka ai a oo, nau no e ai ka luhi o kaua.” I mai ka wahine: “O kou hele no keia hele loa, aole oe e hoi mai ana?” Ae aku la ke kane: “Ae, aole au e hoi mai, a kau, a hooilo; ina he manao kane kou, e noho kane ole oe a hoi mai au.” Ma keia mau olelo a Kihapiilani, aua loa iho la kana wahine, me ka ae ole e hele. No ka ikaika loa o ka aua o ka wahine, nolaila, hai aku la o Kihapiilani i mea e pau ai kona aua ana. Olelo aku la ia: “E kuu wahine, ke hai aku nei au ia oe, mai olelo iki oe [245]ia’u, a mai hai no hoi oe i kuu inoa; o Kihapiilani au, e hele ana au e imi i hoamakaia no kuu kaikuaana no Lonoapii” (oia o Piilani). Ma keia mau olelo a Kihapiilani, maopopo i ka wahine he ’lii keia kane ana, he ’lii nui; alaila, pau kona manao ana i ka noho, ae aku la ia e hele o Kihapiilani. |
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As soon as he was allowed to go, Kihapiilani started for Waikapu where the prophetess by the name of Pao was living. While Kihapiilani was yet on the road, on his way to meet her, she predicted to those around her, saying: “There is a chief on the way here in search for some one to help him in his revenge.” |
Ma keia hookuu ana o ka wahine ia Kihapiilani e hele, hele aku la ia a hiki ma Waikapu, malaila kela wahine kaula, o Pao kona inoa. Ia Kihapiilani ma ke alanui, e hele aku ana e halawai me Pao, wanana mua oia i kana olelo ike, i mua o kona poe, penei: “He ’lii keia e hele mai nei i ke alanui, e imi i hoa makaia nona.” |
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When Kihapiilani arrived in the presence of Pao, a rainbow appeared at the same time. Pao then said: “My lord is swift of foot.” She then greeted Kihapiilani. Kihapiilani returned the greeting. After the greetings had been exchanged, Pao invited Kihapiilani to come in, and then she asked him: “What brings my lord here on this hot day?” The chief replied: “I have come in search of someone who will cause the death of my brother Piilani, for he has treated me shamefully.” Pao then replied: “There in the lowlands of Kalepolepo lives the one who will assist you in killing your enemy. You go down till you reach Kalepolepo and look for a man whose face is covered over with filth. He is the one.” At the close of the directions of Pao, Kihapiilani proceeded on his way to Kalepolepo, where in time he found the man described to him and he went up to meet him. As he was approaching the man, the man saw him and said: “What is the object of the chief’s journey that has brought him here?” The chief, Kihapiilani, then said: “I have come to your presence by the direction of the prophetess Pao, for she told me that you have the means of fulfilling my desire, that is, something that will aid me in killing my brother Piilani, the one who has shamelessly abused me.” |
A hiki o Kihapiilani i mua o Pao, ku iho la ke anuenue ia wa hookahi. Pane mai la o Pao: “Mama kuu haku.” Aloha aku la o Pao, aloha mai la o Kihapiilani, a pau ke aloha, hookipa aku la o Pao ia Kihapiilani. Mahope o ka hookipa ana, ninau mai la o Pao: “Heaha ka huakai a kuu haku o ka hiki ana mai o ka la?” I aku ke ’lii: “I hele mai nei au e imi i mea e make ai kuu kaikuaana o Piilani, ua hana ino ia’u.” Alaila, olelo aku o Pao: “Aia ka mea e make ai ko hoapaio i kai o Kalepolepo. E iho oe a hiki i Kalepolepo, nana aku oe i ke kanaka paapu o na maka i ka haueka, oia no.” A pau ka olelo ana a Pao, iho aku la o Kihapiilani a hiki i kai o Kalepolepo, e noho ana ua kanaka ala i laila. Hele aku la o Kihapiilani a ku ana i ke alo. Ninau mai la ua kanaka ala: “Heaha ka huakai a ke ’lii o ka hiki ana mai?” I aku ke ’lii o Kihapiilani: “Ua hele mai nei au i mua ou ma ke kuhikuhi a ke kaula wahine a Pao, aia ia oe ka mea e pono ai ka’u mea e hana aku ai. Oia hoi, o ka mea e ku ai ka makaia i kuu kaikuaana ia Piilani, ka mea nana i hana mai ia’u i ka pono ole.” |
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When the man of learning heard the words of Kihapiilani, he ordered his canoe men to prepare the canoe for a trip to Hawaii. When the preparation was complete, Kihapiilani boarded the canoe and they set sail for Hawaii, to meet his sister Piikea and his brother-in-law Umi. That same evening they landed at Waipio. As soon as they landed, Kihapiilani proceeded to the house where Piikea was living and entered it. When his sister saw him, she sprang on him and wept. At the end of their weeping Piikea asked: “How are you getting along with your brother?” Kihapiilani answered his sister, saying: “We do not get along at all; my brother ill-treats me; he gets angry, abuses me, and has no love for me. That is why I have come to you, to tell you of these things.” When Piikea heard this, she cried in a loud voice, recounting their life in their early days while living with their parents and of their childhood wanderings here and there, carefree and happy. While Piikea was wailing, Umi, who was in another house, heard it and he wondered why his wife was crying; but after a while he was told that it was because his brother-in-law, Kihapiilani had arrived. Soon after [246]this Piikea came out of her house, still crying in a loud voice, and began disrobing and acting the part of one bereft of her mind. In doing this, Piikea was but acting her part; she had her senses about her all right enough, but she did this to impress on her husband Umi that a very great wrong had been committed, to rouse him to action. |
A lohe ua kanaka akamai la i na olelo a Kihapiilani, kena ae la ia i na hoewaa, e hoomakaukau i na waa, a holo i Hawaii. A makaukau na waa, ee aku la o Kihapiilani, a holo aku la i Hawaii, i kona kaikuahine o Piikea a me kona kaikoeke o Umi; a ahiahi, pae aku la lakou ma Waipio. Ma keia pae ana, hele aku la o Kihapiilani a ma ka hale o Piikea e noho ana, kipa aku la ia, a ike mai la kona kaikuahine, lele mai la uwe, a pau ko laua uwe ana, ninau mai la o Piikea: “Pehea ko olua noho ana me kou kaikuaana?” I aku o Kihapiilani i kona kaikuahine: “Aole pono o ko maua noho ana, he hana ino kuu kaikuaana ia’u, he huhu, he aloha ole; nolaila ko’u hele mai i ou nei, e hai aku ia oe, i ko maua noho ana.” A lohe o Piikea i keia mau olelo, uwe helu aku la ia ma ko laua noho pu ana me na makua, kahi i hele ai ma o a maanei. Ma keia uwe ana a Piikea, lohe aku la o Umi, haohao iho la ia i ka ike ole ia o ke kumu o ka uwe ana, a mahope, lohe o kona kaikoeke o Kihapiilani. O Piikea hoi, puka ae la ia a [247]waho o ka hale, uwe ae la me ka leo nui loa, haalele i ke kapa, kuu i kahi hilahila, a ua like o Piikea ia wa me he pupule la, ka ulala. Ma keia uwe ana o Piikea, he manao a me ka noonoo kona, i mea e ikaika ai ka manao i loko o kana kane o Umi. |
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At the end of the wailing, Umi came up to her and asked her: “What is it that has made you cry out so loud and why have you disrobed yourself?” Piikea answered: “Because of the great love I bear my brother; this is the first time that we have met after such a long separation; and also because I am grieved at the ill-treatment given him by his brother Piilani. Because of this treatment I became so worked up that I wanted to show my great grief. We must therefore go and make war on Piilani.” When Umi heard this, he said: “I don’t think it proper for us to go and make war on Piilani, because he is your own brother; he is not connected to you from a distance, a mere relative.” Piikea said: “If you will not give your consent to my request, to go and make war on Piilani, then it would be far better for me to die than to live.” At this, Umi decided that he must obey his wife’s demand and so he gave his consent. Umi then summoned his war counselors, Omaokamau, Piimaiwaa and Koi, and gave them orders to prepare the fleet of war canoes for a trip to Maui to make war on Piilani. |
A pau ka Piikea uwe ana, ninau mai la o Umi: “Heaha kou mea i uwe ai me ka leo nui, a me kou kuu ana i kou wahi hilahila?” I aku o Piikea: “No ka nui o ko’u aloha i ko’u kaikunane; akahi no maua a halawai kino, a no ko’u lohe ana mai nei i ka hana ino o kona kaikuaana, o Piilani, ia ia; nolaila, nui ko’u aloha, a o ia ke kumu o ko’u kuu ana i ko’u mai nona. Nolaila, e pono e kii kaua e kaua ia ia.” A lohe o Umi, olelo aku la ia ia Piikea: “Aole paha e pono kaua ke kii e kaua ia Piilani, no ka mea, o kou kaikunane ponoi no ia, aole he pili aoao, a hanauna hoi.” I aku o Piikea ia Umi: “Ina aole oe e ae mai i ka’u e koi aku nei ia oe, e kii kaua e kaua ia Piilani, alaila, ua oi ka pono o kuu make mamua o kuu ola ana.” Ma keia olelo a Piikea, manao iho la o Umi, he mea pono ole ia ia ke hoole i ka olelo a kana wahine, nolaila, o ka ae ka pono loa. Ia wa, olelo aku la o Umi i kona mau hoakuka kaua, oia o Omaokamau, Piimaiwaa, Koi, e hoomakaukau i na waa, no ka holo i Maui e kaua ai me Piilani. |
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These three men were undaunted; they did not hesitate, but immediately set out to obey the order of their king, for they were anxious to go to Maui to do battle, although Umi was doubtful about mastering Imaikalani,33 for he was a very skilful warrior and was well versed in all the arts of warfare, and especially in spear throwing. He was a very powerful man, and he was the greatest man in all of Maui at that time, and he was credited as being the strongest man from Hawaii to Niihau. |
Aohe makau o keia mau kanaka ekolu, ua aa lakou e holo i Maui e kaua ai, aka, o ke ’lii o Umi, ua hopohopo ia no Imaikalani, no ka mea, he kanaka akamai loa ia i ke koa, ka oo ihe, a he kanaka ikaika loa, oia ko oi ma Maui, i loko o ia kau, a o ke kela ia mai Hawaii a Niihau. |
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When the preparations were about completed, Umi questioned his great and famous priest, Kaoleioku, saying: “How about this voyage to Maui to fight Piilani?” Kaoleioku said: “Chief, you may go and make war on Maui, for there is no king to oppose you; it is going to be a war of the common people; you will surely win, and, furthermore, your skin will not be bruised.” |
Ia wa, ui ae o Umi i kana kahuna akamai, kaulana, oia o Kaoleioku: “Pehea keia holo i Maui e kaua me Piilani?” I aku o Kaoleioku: “E ke ’lii e, e holo no oe e kaua ia Maui, aole alii nana oe e kaua mai; he kaua na ka makaainana, pio no ia oe, aole e eha ka ili.” |
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When Umi heard the words of his priest, he was much relieved. He then ordered his chiefs who had charge of the different districts, to get the fleet of war canoes in readiness and to get the men under them ready and to all come together in one place. After several tens of days passed they finally reported that the canoes and men were ready to start out. It was said that the men were so numerous that they could not be counted. |
A lohe o Umi i keia mau olelo a kona kahuna mana, a Kaoleioku, oluolu iho la ia. Kena ae la o Umi i na alii aimoku o Hawaii, e makaukau na waa, a me na kanaka a pau loa, a akoakoa ma kahi hookahi, he mau anahulu i hala, ua makaukau na waa a me na kanaka. Ua olelo ia, aole e pau i ka helu no ka nui loa. |
CHAPTER III.How Umi Made War on Piilani the King of Maui. |
MOKUNA III.Ka Holo Ana o Umi e Kaua ia Piilani, ke ’Lii o Maui. |
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As soon as the preparations were perfected, the canoes left Waipio and set sail for Maui, landing at Kapueokahi. On this expedition, while the first of the canoes were entering the harbor of Kapueokahi34 the last of the fleet was still in the harbor at Waipio, Hawaii. [248] |
A makaukau na waa, holo mai la lakou mai Waipio mai a pae ma Kapueokahi i Maui. Ma keia holo ana o na waa, ua komo ka maka mua o na waa ma Kapueokahi ma Hana, Maui, a o ka maka hope o na waa, ma ke awa o Waipio i Hawaii. [249] |
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When the people of Maui saw the great fleet of canoes coming into the harbor at Kapueokahi they were sore afraid. Shortly after this word was received and passed from place to place that it was Umi and his wife Piikea come to make war on Piilani. Piilani,35 however, was dead at this time, but he had a son by the name of Kalaninuikupuapaikalaninui, who was the king of Maui at this time. |
I ka hiki ana o na waa ma Kapueokahi i Maui, ike mai la na kamaaina i ka lehulehu o na waa, makau iho la lakou. A mahope lohe lakou o Umi, a me kana wahine o Piikea, e holo aku ana e kaua me Piilani, aka, ua make e o Piilani. He keiki nae kana o Kalaninuikupuapaikalaninui, ia ia o Maui ia wa. |
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When the people of Hana heard that the canoes were on a war expedition they all ran to the top of the Kauiki hill36 and stayed there. Umi said to Piikea, his wife: “Let us not make war on Maui as Piilani is already dead.” The reason why Umi did not wish to make war was because he took pity on the son born of Piilani, for Umi thought that it would be proper for the young man to have charge of the kingdom, and that Piikea and Kihapiilani be the parents,37 but Piikea stubbornly refused to have anything of the kind; she wanted to make war until the son of Piilani was killed, because she reasoned that if this young man was allowed to live there would be more fighting in the future. When Umi saw that it was useless to try to change his wife’s mind, he ordered his three chief officers, Omaokamau, Piimaiwaa and Koi to go and make war on the stronghold of Kauiki. |
A lohe na kamaaina a pau o Hana, holo aku la lakou i luna o ka puu o Kauiki e noho ai. I aku o Umi ia Piikea kana wahine, aole make kaua, no ka mea, ua make o Piilani. O ke kumu o ko Umi hoole i ke kaua me Maui, no ke aloha i ke keiki mai loko ae o Piilani. Ma ko Umi manao, ua pono no ke noho ke keiki ma ke aupuni, a o na makua no o Piikea, me Kihapiilani. Aka, hoole loa o Piikea, o kona manao e kaua a make no ke keiki, no ka mea, ua noonoo ia ina e ola, o ke kipi no ia. Ia manawa kena o Umi i kona mau koa kaulana, oia o Omaokamau, Piimaiwaa, Koi, e hele e kaua ma ka puu kaua o Kauiki. |
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THE KAUIKI HILL. |
NO KA PUU O KAUIKI. |
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This hill is famous, for it is a natural fort and people on it are generally safe from assault, being protected on all sides by steep and inaccessible cliffs. To the top of this hill a ladder was built on one side, a sort of small bridge made so as to entrap those trying to take the hill, that if those from below were to climb up in attack stones would be rolled down on them, thereby injuring them. Furthermore, a large wooden image was hewed out and made to stand at night, and served the purpose of a guard. The image was called Kawalakii, and this great statue kept the warriors below from climbing the hill at night. |
He puu kaulana loa ia, no kona lilo ana i Puuhonua kaua e pakele ai na mea a pau loa. Aia maluna o ia puu, he hulili, he wahi ala haka i hanaia i mea e make ai ke kaua, ina e pii aku ko lalo nei, hookuu ia mai maluna i ka pohaku, nolaila, pilikia. A he kii nui kekahi, me he kanaka ala ke ku mai i ka po, me na ano kaua a pau loa; o ka inoa o ua kii la, o Kawalakii. O ia kii ka mea nana e keakea na kanaka koa o lalo nei ke pii aku i ka po. |
CHAPTER IV.Umi’s Generals. Relating to Omaokamau. |
MOKUNA IV.Na Pukaua o Umi. No Omaokamau. |
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Omaokamau was the first of Umi’s men who attempted to climb the Kauiki hill. When he came up to the place where the ladder could be seen he saw that a three-cornered rock was fastened at its top. When let go the rock would roll directly down, which would kill the person attempting to go up the ladder. Therefore Omaokamau became afraid and gave up the idea of climbing the ladder, so he thought deeply of a plan to accomplish this, but without success. After thinking for some time he decided that a night attempt to ascend the hill would be the best. When it became quite dark Omaokamau rose and went up to the point where he could distinctly see the ladder; when he arrived at the place he looked and saw a very large man, very tall, about eight feet, holding a long, large war club in his hand. The war club was longer and larger than the war club carried by himself. He also saw that the man had a loin [250]cloth girded around his waist and drawn very tight. The distance between Omaokamau and the man was about 240 feet. When Omaokamau saw the man and the size of his war club fear and doubt entered his breast; he believed that if he was hit by that war club he would be knocked to pieces, so he was afraid to venture any further and decided to return. |
O omaokamau ke koa o Umi i hoomaka e pii i luna o ka puu o Kauiki, a hiki ia ma ka hulili, nana aku la ia maluna o ke poo o ke ala, he pohaku e kau mai ana, ua hana ia ekolu huina. Ina e hookuu ia mai kela pohaku mai luna mai, alaila, e loaa pono ke kanaka e pii aku ana ma ka hulili; nolaila, ua makau o Omaokamau, aole ia i pii i luna; ua nui kona noonoo ana i ke kumu e hiki ai, aole nae he loaa. A mahope noonoo iho la ia, o ka po ka manawa e pii ai i luna o ka puu o Kauiki. A poeleele pii aku la o Omaokamau i luna o ka puu. A hiki ia ma ka hulili, i nana aku kona hana, e ku mai ana keia kanaka nui, ewalu kapuai kona kiekie, he laau palau ma kona lima. O kona nui a me kona loihi, ua oi aku ia mamua o ka Omaokamau laau palau. Ua hume i ka malo a ku ka puali. O ke kowa ma waena o Omaokamau a me ua kanaka ala, elua haneri me kanaha kapuai ka loa. |
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When Omaokamau reached the bottom of the hill Umi asked him: “How did you get along with your ascent of the hill?” Omaokamau answered: “Don’t think, O chief, that it will be possible for us to capture that hill. I have seen that man up on the hill; he is of incomparable size. There is no man in Hawaii like him; he is the largest of the largest, the tallest of the tallest, and his war club is the largest I have ever seen; if it should hit any one that person would be smashed to pieces.” |
Ma keia ike ana o Omaokamau, komo mai ka makau a me ka hopohopo i loko ona no ka nui a me ka loihi o ka laau palau; e manao ia, ina e hahau ia ia, alaila, e [251]kau liilii ia i ka laau palau; nolaila, makau o Omaokamau a hoi i lalo. A hiki o Omaokamau i lalo, ninau mai la ke ’lii o Umi: “Pehea kau pii ana aku nei i luna?” I aku o Omaokamau: “Pehea mai kau e ke ’lii. Ua ike aku nei au i kela kanaka, nui launa ole, aole kanaka ma Hawaii e like me kela kanaka; nui no a nui, loa no a loa, o kana laau palau loihi launa ole, ina e hahau mai he paki liilii loa ko ke kanaka i ka make.” |
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We will here speak of this mistaken idea of Omaokamau. The large man he saw was the wooden image, Kawalakii. The attempt of the king of Maui to frighten away the Hawaii warriors from a night attack was quite successful, for it proved a good watchman at night for the Kauiki hill, to guard against enemies if ascending at night. This hill of Kauiki was quite safe as long as the deception prevailed; but when it was at last discovered the hill was easily captured. |
Maanei, e kuka kamailio iki kakou no keia kuhihewa o Omaokamau. He kii ka mea ana i kuhihewa ai, o Kawalakii. Ua akamai loa ka hana ana a ke ’lii o Maui i keia mea, a ua lilo ua kii la i ka po i kiai no ka puu o Kauiki, e malu ai i na enemi o lalo ke pii aku i ka po. A ua maluhia ka puu o Kauiki, i kona mau po e kiai ana me ka ike ole ia he kii; aka, i ka wa i ike ia ai, ua pio. |
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RELATING TO KOI. |
NO KOI. |
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When Umi heard the report of Omaokamau relating to the large man, he sent Koi to see if he could manage to get to the top of Kauiki hill. He made his climb in the day time, but after several attempts he returned and waited for the night. |
A lohe o Umi i ka Omaokamau mau olelo akena, hoouna ae la ia ia Koi, e pii i luna o ka puu o Kauiki, a pii aku la o Koi i ka puu, hoaa wale aku la no a hoi mai la i ke ao. |
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At the approach of night Koi again made another attempt, but when he got as far as the place where Omaokamau saw the large man he went no further, for he, too, looked and saw the large man standing guard, just as Omaokamau had described to them; so he, too, became afraid and returned. Like Omaokamau, he thought that the man was real, never thinking that it was only an image. Koi therefore returned and when he arrived in the presence of Umi he was asked: “How did you make out when you climbed the hill?” “Say, O chief, don’t think that that man is an ordinary man; he is the tallest man I have ever seen, in size; I have not seen any one since I have been old enough to see a man that will equal him; this is the greatest, and he is terrible to behold; so I decided to come back.” |
A po iho, pii hou o Koi, a hiki i kahi a Omaokamau i hoi mai ai, i nana aku kona hana, e ku mai ana keia kanaka nui, ua like me ka Omaokamau mea i olelo mua mai ai, ia lakou; nolaila makau iho la ia. Ua like ko Koi manao me ko Omaokamau manao e kuhi ana no he kanaka maoli, aohe manao he kii. Nolaila, hoi mai la o Koi a hiki i lalo i o Umi la, ninau mai la ke ’lii o Umi: “Pehea kau pii ana aku nei e Koi i luna o ka puu o Kauiki?” “E ke ’lii e, o ka manao kau he kanaka kela a kanaka; he oi kela o ka loihi, o ka nui, aole a’u kanaka i ike ai mai ko’u la i ike ai i ke kanaka a hiki i keia la; ua like me nei ke kino a me ka nui, he keu keia, he weliweli ke nana aku, a nolaila au i hoi mai la.” |
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RELATING TO PIIMAIWAA. |
NO PIIMAIWAA. |
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Piimaiwaa was the most famous of the soldiers of the whole of Hawaii and even of Maui, for his braveness and strength, and it was said that he never failed to go up to meet his enemy. Because of this he was the favorite of the adopted sons of Umi. We will here see that he was indeed the bravest of the brave and fearless of the enemy, so that we too without doubt will say that such is the fact. |
He koa kaulana o Piimaiwaa, ma Hawaii a puni, a ma Maui no hoi, no kona koa loa, a me kona makau ole, no kona aa e paio me na enemi e ku ana i mua ona; nolaila, ua punahele ia i kona makuakane alii hanai o Umi. Ma keia kakau ana e ike ai kakou i kona koa lua ole, a me kona makau ole i na enemi, alaila, e pono kakou e olelo he oiaio kona mau olelo hoike. |
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At the close of Koi’s report to Umi relating to his climb, it was seen that Umi was sad at heart. After a time he ordered Piimaiwaa to ascend the hill of Kauiki. At the order Piimaiwaa rose and started on his expedition. When he reached the ladder he saw a large body of men there assembled all prepared with their implements [252]of war, such as long spears, short spears, darts, war clubs, slings, pikoi,38 stones, sticks, and various other things. He also saw the three-cornered rock called the “moa.” When Piimaiwaa drew near to the men they began to throw stones at him. While the people were throwing stones at him he started to twirl his war club,39 Wahie, warding off the stones; he was not hit once, for he kept on twirling his club. He kept on advancing until he got right under the ladder which hung against the cliff, where the men who were stoning him were stationed. |
A pau ka Koi olelo ana ia Umi, no kona pii ana, alaila, he mea kaumaha loa ia i ko ke ’lii manao. Ia wa, olelo aku la ke ’lii o Umi ia Piimaiwaa, e pii i luna o ka puu o Kauiki. Pii aku la o Piimaiwaa, a hiki i ka hulili, aia ma laila e noho ana na kanaka he lehulehu loa, ua makaukau i na mea kaua he nui wale, ka pololu, ka ihe, [253]ka elau, ka laau palau, ka maa, ka pikoi, ka pohaku, ka laau, a me na mea e ae. A he pohaku huina kolu hoi kekahi, ua kapa ia he Moa. A kokoke o Piimaiwaa i laila, hailuku mai la na kanaka ia ia i ka pohaku. Ia lakou e hailuku ana i na pohaku, ia wa o Piimaiwaa i olokaa ai i kana laau palau, ia Wahie. Ma keia hana a Piimaiwaa, aole oia i pa i na pohaku e iho makawalu mai ana ia ia, aka, ua hoomau no o Piimaiwaa i ka okaa i kana laau ia Wahie. Pela no kona hele koa ana a komo pono malalo o ka hulili mawaena o ka puu o Kauiki, kahi a ka lehulehu e nou mai ana i na pohaku. |
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The ladder was about sixty feet long and it was at the foot of it that Piimaiwaa stood protecting himself with his club. By this stand of Piimaiwaa his enemies continued to hurl stones upon him without his being hit at all, on account of his great bravery and fearlessness. After standing there for some time he turned and ran down the hill at great speed and barely escaped from the many stones thrown at him. |
O ka hulili, he kanaono kapuai kona keikie, a malalo o laila o Piimaiwaa i ku ai me ka puke i kana laau palau, i ua hulili la. Ma keia ku ana o Piimaiwaa, ua hoomau mai kona mau enemi i ka hailuku i na pohaku ia ia, aka, aole ia i pa ike, no kona koa loa a me ka makau ole. |
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When he arrived in the presence of Umi he was asked: “What about your climb?” Piimaiwaa replied: “Well, I went up as far as the ladder and there I encountered the men of Ohiaokealakona.” By this reply of Piimaiwaa, several men substantiated the statement, for the people from below saw him enter the pass leading to the foot of the ladder, and again when he came back running with great speed. But the people below all thought, when Piimaiwaa entered the pass, that he would be killed, for the place was very narrow and hard to go through; but when they saw Piimaiwaa return running they shouted with joy, for they realized the difficulties of the way and admired his fearlessness, and also because he was the only man who ever accomplished the feat of going as far as he did, for at this place there was stationed, at this time, about eight thousand men. In the performance of this difficult feat the king and the men from Hawaii were greatly pleased. |
A liuliu kona ku ana ma laila, holo mai la oia mai laila mai, i lalo me ka mama loa, a pakele mahunehune mai la ia i na pohaku e iho makawalu mai ana i luna ona. A hiki oia i lalo i kahi o Umi e noho ana, ninau mai la o Umi: “Pehea kau pii ana aku nei?” Olelo mai la o Piimaiwaa: “Kahaha. Ua hele au a hiki i ka hulili, a paio pu me ka Ohiaokealakona.” Ma keia mau olelo a Piimaiwaa, ua nui ka poe i hooiaio mai. Ia Piimaiwaa i pii ai, ua ike ko lalo poe, i ka pii ana a komo malalo o ka hulili, a me kona holo ana mai me ka mama loa, mai laila mai. Aka, ua manao na mea a pau loa o lalo, ua make o Piimaiwaa, no ke komo ana i kahi haiki pilikia loa; aka, i ko lakou ike ana ia Piimaiwaa e holo mai ana, ua uwa lakou me ka olioli, no ke koa loa o Piimaiwaa, no ka mea, oia wale no ke koa i hele a komo i laila, aia hoi ma ia hulili elua mano kanaka ka nui, ua like me ewalu tausani ka nui. Ma keia hana ana a Piimaiwaa, ua oluolu loa ka manao o ke ’lii o Umi, a me na kanaka a pau loa o Hawaii. |
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That night when it became quite dark Piimaiwaa again climbed the hill to watch for the large man as was reported, without the least bit of fear, and with a determination to fight him to the end. When he reached the place where Omaokamau and Koi had stood he looked up and sure enough there was the large man, very tall, very large, and his club was the longest he had ever seen. When Piimaiwaa saw the man he began to study out a course of action for him to follow, and finally he decided to do this: that he would challenge the man to battle by the twirling of his war club, Wahie. This way of challenging was usually used, and the acceptance of the challenge was shown by the opponent by a return twirling of the war club. Piimaiwaa reasoned that in case the man should see him and strike at him he would be far enough away not to be touched by the club. Piimaiwaa then stepped up the ladder with firm feet, twirling his club all the while. After twirling his club on his right for some time he changed and twirled it on the left. After twirling the club on the left for some time, he looked at the man for some time studying what the man was going to do. Failing in seeing the man make any motion, he repeated the sign of the challenge, and still the man failed to make any motion. Piimaiwaa therefore concluded that the man knew nothing of [254]the use of the war club, and that he was just holding it to strike at Piimaiwaa when he got near enough, and that the man was not taught to ward off the blow with the use of the club. When he saw this he said to himself: “If that is the case I shall kill you immediately.” |
I ka po ana iho, a poeleele, pii hou o Piimaiwaa e hakilo i ke kanaka nui, e olelo ia ana, me ko Piimaiwaa manao koa loa, e kaua no laua ina he kanaka. A hiki o Piimaiwaa i kahi a Omaokamau laua o Koi i ku mua ai, nana aku la ia, he kanaka nui io no e ku mai ana, kiekie no a kiekie, nui no a nui, loihi no a loihi ka laau palau. A ike o Piimaiwaa, noonoo iho la i kana mea e hana ai, a maapopo ia ia, penei: E olokaa i kana laau palau ia Wahie, i ike mai kela hookahi na hookaa like ana, wahi a Piimaiwaa, i ike mai no ia, nana ia e hahau mai i kana laau palau, ua kaawale no i waho nei, pela kona noonoo ana. Keekeehi iho la o Piimaiwaa i na kapuai wawae ona, a oniu ae la i kana laau palau ma ka akau, me ke kai o na wawae, a pau ia, kaa hema ae la me ka oniu no i ka laau palau. A pau kana mau oniu ana elua, nana aku la ia i ke ano o ua kanaka nei, a mahope hoi hou iho la ia i ka oniu ma na aoao elua, ma ka [255]hema, a ma ka akau, aole no he oniu mai. Nolaila, olelo iho la o Piimaiwaa: “He pono paa laau wale iho no ka paha kau, aole oe i ike i ka oniu ana, he pono uhau ka paha kau, aole oe i ao ia i ka pale; ina pela make oe ia’u ano.” |
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Piimaiwaa then advanced without fear until he reached the end of the man’s club. From this point he advanced further until he reached the middle of the club, then on until he reached the very man. Piimaiwaa then stood and prepared his club to poke at the man. He then tapped the man, a sign to give the man warning; when he did he heard a sound as of wood. He then approached the man and saw that it was only an image, and not a real man. This ended his excitement and fear. He then took the wooden image and threw it down, and rolled it over the cliff of Kapueokahi. Piimaiwaa then called to those below: “Say, you people there down below, here is the image that we have all this time taken for a real man. There is no fighting up here; the men are all asleep; the hill is captured.” |
Alaila, hele aku la o Piimaiwaa me ka makau ole, a hiki i ka hua o ka laau palau a ua kii nei, mai laila aku a waenakonu a hiki loa i ke ku ana o ua kii nei. Alaila, ku iho la ia i laila, a hooponopono aku la i kana laau palau e hou i ke kii, ma keia hou ana, ua loaa ua kii nei, a koele ana ka laau palau. Pela no kana hana ana a kokoke i kahi e ku ana, ike pono iho la ia he kii keia, aohe kanaka, alaila, pau kona makau a me ka pihoihoi. Lalau iho la ia i ua kii nei, a kulai aku la a hina i lalo, olokaa aku la i ka pali, a haule i lalo o ka pali o Kapueokahi. A kahea aku la o Piimaiwaa i ka poe o lalo: “E lalo e, eia mai ke kii a kakou e kuhi nei he kanaka. Aohe kaua o luna nei, ua pau i ka hiamoe, ua hee ka puu o Kauiki.” |
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When Omaokamau and Koi heard the voice of Piimaiwaa calling from the top of the hill, they came and followed him up. Before they arrived on the top of the hill, however, Piimaiwaa had already begun the slaughter of the people and chiefs, and they joined therein. The king of Maui was already dead, and this fact gave Umi the control of the hill of Kauiki. This ended the battle, and Umi became possessed of the island of Maui, which he turned over to Kihapiilani and returned with Piikea his wife, and all his men, to Hawaii. [237] |
A lohe o Omaokamau a me Koi, i ko Piimaiwaa leo e hea ana mai luna mai o ka puu o Kauiki, pii aku la laua a hiki i luna. Mamua ae o ko laua hiki ana i luna o ka puu o Kauiki, e luku ana o Piimaiwaa i na kanaka a me na ’lii o luna; a hiki laua, hookahi na luku pu ana i na kanaka. Ma keia kaua ana, ua make, a ua hee ka puu o luna o Kauiki ia lakou, a ua make hoi ke ’lii o Maui, oia o Kalaninuikupuapaikalaninui. Ia wa, lilo ae la ka puu o Kauiki ia Umi. A make ke ’lii nui o Maui, koe iho la o Imaikalani, he ’lii no, he koa nae i makau ia e Umi, no kona akamai loa. [256] |
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1 Known also as Lono-a-Piilani, and referred to at times as Lono-a-Pii. In this narrative he is given the father’s name, making it confusing because unusual. ↑ 2 The first reference to the rainbow as a priestly prerogative, or that more than one was required to distinguish a chief. ↑ 3 A sneering term applied to Piilani, as kukaipopolo was applied to Umi for his alleged low birth. ↑ 14 Mana, in connection with the sacred hiwa, rather than a black house of the preceding line, has reference to a temple apartment. ↑ 33 A discrepancy of tradition appears here, as Imaikalani was the famed blind warrior king of Kau, Hawaii. ↑ |