The Legend of Aukelenuiaiku.

CHAPTER I.

Aukele and His Unkind Brethren.

This legend of Aukelenuiaiku1 is one of the most noted of all the legends of Hawaii nei, having its origin in the land of Kuaihelani.2 Iku was the father, a great chief, and Kapapaiakea was the mother, from whom twelve children were born. Kuaihelani was the country in which they lived. The names of the children3 were: Kekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku, Ikumailani and Aukelenuiaiku, all males; and Kaomeaaiku, a female. This legend deals with Aukelenuiaiku.

From the first-born child to the one just ahead of Aukelenuiaiku, Iku never took them up in his arms, never spoke of leaving the kingdom to any of them, nor did he make much of any of them. But at the birth of Aukelenuiaiku, Iku took the greatest interest in him, took care of him, took him up in his arms, and to him he willed all his honor and glory and the kingdom. Because of this show of favoritism on their father’s part toward Aukelenuiaiku, his brothers and sister hated him and they tried to devise some way of getting rid of him. Said the oldest of the children, Kamakahinuiaiku:4 “Yes, our father is indeed strange; although I am the first-born, still our father did not promise to leave me his honor and glory, and not even the kingdom, but here with the last son he has promised to leave these things to him.”

The main pastime indulged in by the brothers of Aukelenuiaiku was wrestling, boxing and other manly games that were known at that time. In these games they became famous in all the land of Kuaihelani as being the strongest, and furthermore, these boys went around the whole country without being beaten. On one of the trips around Kuaihelani the fame and the strength of Kealohikikaupea, a strong man of Kauai, reached these boys. The main deed of strength participated in by this man which made him famous was the great ease he had in breaking a man in two.5 When the boys from Kuaihelani arrived in Kauai, one of them met this strong man and with one blow laid him low. They then made a complete circuit of Kauai without meeting [34]any challenger. While they were in Kauai word came to them of three strong men on Oahu. Their names were, Kaikipaananea, Kupukupukehaikalani and Kupukupukehaiiaku. There were none stronger than these three men. Upon the arrival of the champions of Kuaihelani on Oahu they met in contest, and with one blow the said men of Oahu were defeated, after which the Kuaihelani champions left Oahu and went to Maui. Kakaalaneo was the king of Maui at this time, and in a contest he was vanquished by them.

While the Kuaihelani champions were making a circuit of Maui the fame of Kepakailiula for his great strength and daring came to them. It was said that he could break [in pieces] any man who opposed him, and he was the greatest warrior of the whole island of Hawaii. When the Kuaihelani champions heard of the feats of strength performed by Kepakailiula, they became afraid and returned to Kuaihelani. Upon their arrival at their home in Kuaihelani they gave exhibitions of all the sporting games known to them, such as wrestling, boxing, to wrestle on all fours, to hide a pebble under piles of kapas, to dance, to roll the stone disk, to jump from high cliffs into the water, to make the spear glide, and various other games. In getting up these games they were instigated by the desire of drawing their youngest brother to them, when they would kill him, for Aukelenuiaiku was kept under Iku’s fostering care all the time, and was accorded all the honors due to a king, and was jealously guarded.

While Aukelenuiaiku was thus guarded, he one day heard the yells and shouts of the people who were gathered at the games being held by his brothers, so Aukelenuiaiku asked of Iku his father: “What is the cause of the shouting down below?” The father replied: “They are holding some wrestling matches.” “How is that game played?” “It is played by two persons. They stand up facing each other and each one tries to throw the other one down to the ground. When one is thrown the people would shout, expressing their joy. That is the cause of the shouting that you hear.” Aukelenuiaiku then said: “How I wish to see it!” He therefore questioned his father relating to the various games. After hearing how they were played, he asked that he be allowed to go down and look on, but his father refused, saying: “You cannot go down.” Aukelenuiaiku then asked him: “Why not?” The father replied: “You will be killed by your brothers, for they hate you.” Aukelenuiaiku then further asked his father: “What is the cause of the hatred?” The father replied: “There is a reason. It is because I have given you all the honors and the kingdom. Therefore you must not go down, for if you do you will be killed by your brothers.”

After ten days had gone by the shouting and yelling at the games were again heard, but Aukelenuiaiku did not let his father know of the renewal of the games. He then got up and secretly went down to look at the games, without the knowledge of his father. In going Aukelenuiaiku took an arrow with him. When Aukelenuiaiku arrived near the house where his brothers were holding the games, he shot the arrow into the building. On the arrow entering the building, the brothers took it up and said: [36]“How strange! our arrows are in joints, but this one is twisted!” While they were discussing the matter one of them took it and after looking it over said: “This is not a stranger’s arrow; this is the arrow belonging to our brother Aukelenuiaiku.” While this brother was saying this, Kekamakahinuiaiku, he of the bad temper, took it and broke it into pieces. Shortly after this Aukelenuiaiku approached the building and stood on the outside of the wall which surrounded the building. While Aukelenuiaiku was standing there, all the brothers looked at him. They marveled at his handsome appearance: his skin was like the ripe banana and his eyeballs were like the bud of a banana at its first appearance; his body was straight and faultless, and he was without equal.

When the people who were gathered there saw Aukelenuiaiku, they expressed words of praise at his great comeliness. While the people were praising Aukelenuiaiku, the oldest brother became very angry and his face changed. He then sent out one of his younger brothers to go and ask Aukelenuiaiku the reason of his coming. The name of the brother that was sent was Kuaiku. When he had come into the presence of Aukelenuiaiku, he asked him: “What has brought you here?” Aukelenuiaiku answered: “To enjoy the games.” Kuaiku returned to their angry brother and told him. When he heard this, he again sent Kuaiku, saying: “Go and strike him once.” When Kuaiku came up to Aukelenuiaiku, he struck at him, but he did not knock him down nor did he hurt him. On the first blow he broke his own right arm, then he tried his left and that too was broken. When Kuaiku saw that his two arms were broken he turned to proceed back to the house. At this Aukelenuiaiku reached out and took hold of his brother by the arms, bundled him up, and threw him to the edge6 of the sea. When the people saw the great strength of Aukelenuiaiku, they gave a mighty shout, and said: “That is the only man that has been able to throw and break the arms of Kuaiku.” After this another of the brothers came out with the intention of killing Aukelenuiaiku. This brother was the greatest wrestler and could break a man in arms; but when he met Aukelenuiaiku, he was unable to throw him down or hurt him. When he found that he was unable to throw Aukelenuiaiku, he turned with the intention of going back to the house, but Aukelenuiaiku reached out, held him up and threw him into the sea. This made the people shout again.

Aukelenuiaiku thus met each brother, beating them all until there remained but the oldest brother, the one with the bad temper. When this brother saw that all his younger brothers had been defeated by Aukelenuiaiku he went up full of anger, bent on throwing Aukelenuiaiku into the sea, but in this he proved a failure, for his youngest brother overmatched him. While they were fighting and pushing each other, Aukelenuiaiku held his ground so well that the oldest brother became exhausted, and in time gave up all idea of fighting, and he left Aukelenuiaiku and turned with the intention of going back to the house. At this Aukelenuiaiku reached out, took hold of him, and threw him bodily into the sea. When he dropped [38]into the sea his desire of killing Aukelenuiaiku vanished and he began to show signs of regret and pretended to be friendly. When he came up to Aukelenuiaiku he said: “Let us cease the conflict and all hatred and let us be friends, since this is only a fight between brothers.” He then invited Aukelenuiaiku to go to the house, which invitation was accepted by Aukelenuiaiku, believing it to be sincere. When they entered the house the oldest brother uncovered the deep pit of Kamooinanea, and took hold of Aukelenuiaiku and threw him down into it, where the brothers thought Aukelenuiaiku would die.

CHAPTER II.

How Aukelenuiaiku Fell into the Pit of Kamooinanea, and how He Profited by It.

We will here see how Aukelenuiaiku got into trouble and how he escaped the terrible death intended for him by his cruel and merciless brothers. As Aukelenuiaiku was falling down the pit, the angry brother called out: “Say, Kamooinanea, here is your food; eat him up.” While he was calling, one of his younger brothers, a kind one, came up running and called down the pit, saying: “Say, Kamooinanea, don’t eat him up, for he is your own grandson, Aukelenuiaiku, that is being thrown down.” After Aukelenuiaiku had fallen into the pit his older brothers were much pleased, believing that they had now gotten rid of him; that he was really dead; and their father’s promise on him would be unfulfilled, and become utterly void.

When Aukelenuiaiku reached the bottom of the pit, he found two men already there, having been thrown into the pit but a short time before this, by the cruel brothers of Aukelenuiaiku. When the two men saw Aukelenuiaiku, they took pity on him because he was so handsome and pleasant to look upon, having a perfect physique, and being without blemish. While the two were talking together, Aukelenuiaiku heard them and so he asked them: “What are you two talking about?” They answered: “We are expressing our regrets because we pity you.” When Aukelenuiaiku heard this he asked them: “And why?” The men replied: “Because of the death by the great lizard, Kamooinanea.” Aukelenuiaiku again asked: “When will the lizard come forth?” The men replied: “When the tide rises and falls, then rises and falls again, and when it comes up the third time, then the lizard comes up with it; then we will all be killed.”

Some time after this conversation, the lizard, Kamooinanea, made its appearance, and called out: “Say, Aukelenuiaiku, let me have one of the men for food.” Aukelenuiaiku said: “If I were to give you one of these men, who will attend to my wants in this lonely place?” The lizard then disappeared from their sight. When they saw the lizard and how terrible it looked they were sore afraid, and the two men began to show signs of uneasiness. After the lizard had disappeared from their sight, the men said to Aukelenuiaiku: “How wonderful! here this lizard is acquainted [40]with your name. This is the first time that the lizard has not come and devoured its prey outright. We were told that immediately the lizard made its appearance, it would come and devour its victims; but here we see that we are safe for a time. Should it disappear altogether, we will escape death.”

While the men were still conversing the lizard again made its appearance and called out: “Say, Aukelenuiaiku, let me have one of the men.” Aukelenuiaiku again refused, saying: “No, you cannot have one of them.” When the lizard heard this it said: “You must give me one of the men. What are you going to pay me for coming here? Because you have been given to me to be killed and that I should devour you, but since I have found out that you are one of those that have gone out of my own body, I cannot eat you up.” When the lizard concluded, Aukelenuiaiku gave his consent, for he thought within himself that the request of his lizard grandmother, Kamooinanea, should be granted. He then gave one of the men to the lizard. As soon as the man was offered, he was swallowed whole. After this first man was consumed the lizard again asked that the second man be given her. Aukelenuiaiku again gave the second man, and he too was swallowed whole. After the second man was consumed there was left only Aukelenuiaiku. The lizard then came out of the sea and laid on the dry sand.

The lizard then said to Aukelenuiaiku: “Go and bring me two ape7 leaves.” When Aukelenuiaiku returned with the ape leaves he placed them in front of the lizard. The lizard then vomited onto the two leaves until they were covered over, and then it said to Aukelenuiaiku: “My grandson, look on these two leaves.” Aukelenuiaiku obeyed and looked on. The lizard then continued: “Here are two lands on these two ape leaves, a large land and a small land; a warm and hot land, and a cold land. These two lands,8 however, Holaniku and Holanimoe, are very beautiful lands and they possess everything necessary for the comfort of mankind; they possess food, fish, sugar-cane, potatoes, bananas, awa, breadfruit and all other things good to eat. Where I direct you there you must go.”

At the close of the remarks the lizard said to Aukelenuiaiku: “Now lie down.” Aukelenuiaiku obeyed and laid down. The lizard then held her grandson by the waist and said: “My grandson, you will yet be the cause of the death of your older brothers, and shall be king over them all; because they have ill-treated you.” The lizard then continued, saying: “This land, however,” pointing to one, “during six months is lighted and during six months it is in darkness; don’t go there, for you will be killed: because, before you come to this land you will have to cross a green sea; after that is passed, you will come to a red sea; don’t go there, for you will get killed; because in the days before I was married I traveled over this land, and now I am old, yet I have not completed its entire circuit. The name of this land is Kalakeenuiakane (Asia,9 according to the foreigners). The mountains are so high that the stars [42]appear on them, and there are very few people living on it. The owner of the land is Namakaokahai, a chiefess, and she has four brothers: Kanemoe, Kaneikaapua, Leapua and Kahaumana. She has two servants, Upoho and Haapuainanea. Those who guard and watch over the land are Moela, a dog, and three birds, Manuea, Kiwaha and Halulu. These are all the people who live on the land; there are not many, because the people are devoured by the ghosts.”

At the end of the remarks of the lizard to Aukelenuiaiku, she made a box to hold the god of Aukelenuiaiku. After the box was built she put the god into it, who was Lonoikoualii,10 and said to Aukelenuiaiku: “With this god you will conquer and become possessed of the land that I have just described. Here is your food and meat; it is a laukahi. This leaf is wholesome; as soon as you touch it to your lips your hunger is satisfied; and when satisfied you can go without eating for a period of four months.” The grandmother then took up an axe and a knife and put them into the box. The lizard next cut off its tail and gave it to the grandson, saying: “This is my real body, which you must take with you. Here are also my pau of feathers and my feather kahili which shall act as your preserver when you meet your cousin. With these things in your possession—that is, by wearing the pau and holding this kahili you will cause your enemies to fall and turn into ashes.” The lizard then explained the uses of all the different things to her grandson, and she also taught him how to preserve these things of magic; but she did not tell him the name of the cousin. She was Namakaokahai.

When Aukelenuiaiku disappeared their father showed great grief for him and he mourned for his son for many days. Because of his great grief he refused to take food. After suffering for days he expressed a wish to die. But the mother of Aukelenuiaiku did not think that her son was dead, and she refused to listen to her husband, to fast and to mourn for their son. She was certain that Aukelenuiaiku was not dead, and that her lizard mother, Kamooinanea, had not devoured him. In discussing with her husband as to the prospects of their son being eaten up by the lizard she said: “If she has eaten him, who is my own issue, then she should have eaten me up first, and after that, my son. I tell you now that Aukelenuiaiku is there down below being educated by his grandmother in all things, and he is not dead. He will yet return to us here above.” These words of the wife all came true.

CHAPTER III.

The Return of Aukelenuiaiku and the Benefits Received by Him in Facing Death.

After all the various things had been mastered by Aukelenuiaiku he then climbed onto the back of the lizard and was lifted up out of the pit; and the lizard again disappeared down the pit. Aukelenuiaiku then took up the box that contained his god together with his club and carried them as he returned to the house. When Aukelenuiaiku reached the house his father and all the chiefs wept for joy. [44]

We will here see how correct were the predictions of Kapapaiakea to her husband Iku, relating to Aukelenuiaiku’s preservation by the lizard. While Aukelenuiaiku was weeping with his parents, his brothers, who were out surf riding, heard the wailing and so asked: “For whom is this wailing going on?” “It is Aukelenuiaiku.” When the brothers heard that the wailing was because of the return of Aukelenuiaiku they were so ashamed that they concluded they would build them a ship and go to some foreign land. They then rode in on the surf and proceeded direct to the forest. After they had been in the forest for over two months, Aukelenuiaiku one day went up into the forest to catch him some birds. After he had caught and cleaned several birds he started a fire and then put them on the coals to roast. After the birds were cooked he sat down to his meal, and, while he was eating, his brothers came upon him and took away all the birds, leaving him nothing. After this the oldest brother, he with the violent temper, ordered Aukelenuiaiku to go and bring them some water. While Aukelenuiaiku was on his way for water he got up and followed him. While Aukelenuiaiku was busy filling the calabash with water the angry brother arrived and replaced the rock on the mouth of the water hole, shutting in Aukelenuiaiku and left him there to die.

After Aukelenuiaiku’s disappearance the brother returned to where the others were. When the brother who entertained some love for Aukelenuiaiku saw their oldest brother coming back, he asked: “Where is our brother?” The oldest brother replied: “I have not seen him, and he was not at the place where I went to.” After this the brother who wished to save Aukelenuiaiku got up and went out in search of him. In this search he went to their home, where he learned that Aukelenuiaiku had not returned. He then took up the loin cloth of his brother, and wore it round his neck11 and wept. While he was weeping their father Iku heard it, and so he inquired: “Who is this weeping?” “I, Ikumailani.” “What are you weeping for?” “I am weeping for Aukelenuiaiku; he is dead.” When their father heard this he also wept.

After this weeping Ikumailani again proceeded up the forest in search of his brother. Before starting upon his mission their father said to him: “In case you should find your brother, bring him home here.” Before Ikumailani set out he said to their father: “I am going up; if you look and see a fire, remember I have found your son; but in case you don’t see a fire, then I have not found him.” After saying this, Ikumailani started out on his search. When he came up to the water hole he looked and saw that the mouth had been covered with a large rock. He then rolled away the rock and looked down into the hole, and saw Aukelenuiaiku standing there, thin and weak, having only enough strength left to be able to stand. Ikumailani then reached down for his brother and lifted him up; they then kissed each other and wept. After their weeping, Ikumailani started a fire, which was seen by their father, and he knew that Aukelenuiaiku had been found and that he was not dead.

After Aukelenuiaiku was found he was brought home to their father who fell on his son and wept for joy, as did all the others, for he had been lost for about eight [46]days. Before Aukelenuiaiku was found, the ship of the brothers was completed and preparations were made for departure, as it had been launched. When the oldest brother saw that Aukelenuiaiku was again back safe and well, and that the wailing that he had heard was because of the return of Aukelenuiaiku, he immediately gave orders that the final preparations be completed; that the food be cooked, and after that everybody was to go aboard.

CHAPTER IV.

How Aukelenuiaiku Sailed with His Brothers in Search of Land for Them to Conquer.

After all the preparations for the sailing had been completed, Aukelenuiaiku asked of Ikumailani, the brother who had shown him some love: “Where is your ship sailing for?” “In search of land.” Aukelenuiaiku again asked: “And what is the matter with this land?” Ikumailani replied: “Our oldest brother is ashamed, because of your return. That is the reason why the ship is about to sail off in search of some land. After a [new] land is conquered through our strength, that will be our place to dwell.”

When Aukelenuiaiku heard the object of the sailing of the ship, he begged that he too be allowed to sail with them. His brother Ikumailani then said to him: “You cannot go with us, because we have no other reason of going away except on your own account. If you had died we would not be leaving Kuaihelani.” By this refusal on the part of his brother, Aukelenuiaiku said in kindly reply: “Say, don’t you know that it is a sad thing to go off to some strange land and die there. Your bones will be put away by a stranger, perhaps even by a friend, but not by a younger brother, one who has been born with you and who was from the same womb. I therefore beg of you that I too be allowed to sail with you, so that in case you my older brothers should die, then I will die with you. Then our names will come back in fame in the saying, ‘So-and-so have died with their younger brother.’ Then your names will not be spoken in disrespect.”

By these remarks we see how determined Aukelenuiaiku was in trying to follow his brothers, when he knew that all his troubles had come from these same men. With all this he still wished and insisted on going with them. If this is so, then we cannot blame the older brothers if they should kill him. In this request, that he be allowed to accompany them, however, we will see how he for a time managed to save his brothers from death, and how he came to have all the benefits foretold him by his lizard grandmother; and how all the advice she gave Aukelenuiaiku was faithfully kept to his salvation.

After Aukelenuiaiku had spoken to his kind brother, Ikumailani, this brother said to him: “You cannot gain your point from me. You must go to our nephew and tell him of your wish. If he gives his consent, then you will be able to go.” Aukelenuiaiku [48]then asked him: “How am I to get him to listen to me?” “You go and call him by his name in this way: ‘Say, Kaumailunaoholaniku, ask me to come up on the ship with you so that we may play together. You cannot enjoy yourself with those old men. I am the proper companion that will be suited to you, because you are young and so am I.’ ” After these instructions had been imparted by his older brother, their father who was listening said: “My boy, don’t go with them, for you will be killed. When you are not safe living with me, what chance will you have when you accompany them? If you insist on going you will surely get killed, and your mother and I will not see you again.” Aukelenuiaiku answered: “I will not remain with you two. I am going sightseeing and to visit other lands in the sea; therefore I am going.”

After the above conversation, Aukelenuiaiku proceeded to the ship with Ikumailani his brother. When they arrived at the ship, his brother went aboard, leaving Aukelenuiaiku below on the landing. Aukelenuiaiku then called out to his nephew, and after telling him what he wanted, he was invited by the nephew to come aboard in the following words: “My uncle, come aboard of the vessel.” Upon receiving this invitation, Aukelenuiaiku climbed aboard, while his older brothers looked on, for they dared not deny their nephew his wish. The boy was their great favorite; whatever he said was law with them, and all the uncles obeyed his every word. This boy was raised under a very strict kapu; and if he ordered that a person be killed, that person is killed; if he ordered that a person be allowed to go free, that person goes off free. Therefore this boy’s person was sacred, and whatever he said was law; nothing was denied him, and no one dared say nay to him. They all obeyed him.

After Aukelenuiaiku had climbed aboard, he asked the boy to send someone for his club and box. When the boy heard this, he sent a couple of men after these things. After the men had returned with these things, the ship started off on its voyage from Kuaihelani. In the first four months of the voyage their food, meat and water, were exhausted and the men began to die of hunger and thirst, and the brothers were in great distress. When the brothers found that all their food was exhausted, they went down into the body of the ship and stayed there, while Aukelenuiaiku and the boy stayed above. After several days had gone by, the boy began to wonder at the disappearance of his father and uncles, so he went down into the ship to look for them. When he got to the bottom of the vessel he found his father and uncles lying weak from hunger. The boy then climbed onto the breast of his father, Kekamakahinuiaiku, the one with the violent temper, and who hated Aukelenuiaiku most of all. As the boy sat on his father’s chest, the father looked up and when he saw his son he said: “Yes, how pitiful! I have no regrets as far as we are concerned, for we have spent many days in this world; but it is you that I pity, for all the food, the meat and water are gone, and all that is left is two joints of sugar-cane.” The boy replied: “I am not distressed, for I am not in need of food, for my uncle has a certain leaf which we touch to our lips and our hunger is satisfied, and we stay without wanting any food for four months.” After talking with his father for a while, he returned to his uncle, Aukelenuiaiku, [50]with tears in his eyes. When the uncle saw that the boy was crying, he asked him: “What are you weeping for? Why these tears that you are shedding?” The boy replied: “I am weeping for my father, Kekamakahinuiaiku, who is almost dead of hunger. When I reached him he was gasping for breath.”

Aukelenuiaiku then said to the boy: “My boy, you too would have died with your father and uncles in this ocean if I had not come along with you. I am hated by your father as his most bitter enemy, but according to our birth by our parents, I will not act as they have toward me. Therefore, my boy, here is the food, the meat, and the water in this club of ours (the name of this club was Kaiwakaapu); take it and open one end of the club, and the food, the meat, the kapa and everything else will come out of their own accord.” The boy then followed the direction of his uncle, Aukelenuiaiku, and all the things necessary for their comfort were furnished them. The father and uncles and those of the ship ate and were saved. Their faintness from hunger disappeared as well as their weakness.

After they were saved from death, the ship sailed on for another four months; but the food and water were so plentiful that they wasted a lot. But other things were also furnished them by the club of Aukelenuiaiku. At the end of the second four months and they had entered into the first day of the fifth month, Aukelenuiaiku told his older brothers as well as to the other men on board the ship, saying: “Tomorrow we will see land and shall go ashore the same day. The name of the land is Holaniku. The land contains many things that are good to eat: food, awa, sugar cane, bananas, coconuts and various other things.”

At the end of the first day and on the approach of the second, the day on which he had said they were going to arrive at Holaniku, very early that morning they first saw the peaks of the mountains, and by noon of that same day they reached the land. As soon as the ship touched land the men went ashore where they found food, water, meat, awa and various other things. They stayed on the land for four days and four nights, when they again boarded their ship and set sail. After sailing for four months, Aukelenuiaiku said to his brothers: “Tomorrow we will reach land.” When his brothers heard this, they said: “You are deceiving us.” But there was none of them who could deny the fact, for Aukelenuiaiku showed that he knew what he was talking about; so the sailing masters all admitted that Aukelenuiaiku was correct. But the brothers being bitter against Aukelenuiaiku, refused to believe him.

On the approach of the next day, the day Aukelenuiaiku had predicted they would see land, the voyagers saw land, the land of Kalakeenuiakane; and it took all that day and night until the morning of the next day before they reached shore. The land was ruled by a queen, called Namakaokahai.

When they touched land Aukelenuiaiku said to his brothers: “Let me have charge of the ship?” The brothers said: “Why don’t you build yourself a ship, then you can have all the say.” Aukelenuiaiku replied: “If I have charge of the ship we will all be saved, but if you insist on taking charge of it yourself we will all be killed, [52]none will be saved.” The brothers replied to Aukelenuiaiku, saying: “Where did you learn to be strong and brave, so that you could have the right to tell us to hold our peace while you take charge of everything.” Aukelenuiaiku replied: “It would be quite right if it were to be a hand to hand fight, where you could meet your enemy face to face. There would be no doubt then, for you would surely win, but if the fight is to be otherwise, you will not win. This is the reason why I said that we will all be killed.” The brothers said: “You have nothing to say in the matter, anyhow. It is going to be as we wish it, and you must keep quiet.” When the brothers said this, Aukelenuiaiku did not make any reply.

As they were nearing the land, the queen, Namakaokahai, looked and saw a ship approaching the harbor. She then sent her brothers, the four birds, to fly to the ship and inquire the object of its coming. The names of these brothers of Namakaokahai, were Kanemoe, Kaneapua, Leapua and Kahaumana. The brothers then flew in their bird form and lit on the yards and asked: “What is the object of this ship coming here?” The brothers answered: “It is a ship to make war.” When the birds heard this they returned to Namakaokahai. When they arrived they were asked: “What is that ship here for?” “It is a ship to make war.” When Namakaokahai heard this, she came and stood on the outside of the house, and girded on her war pau while she held her war kahili in her hand.

Before Namakaokahai received her brothers’ report, Aukelenuiaiku said to them: “Say, where are you all? The birds are coming back and will again inquire of the object of our coming. When they arrive, you tell them that the ship is only on a voyage of sightseeing, and not a ship to make war.” While Aukelenuiaiku was still talking the birds arrived on the ship and again asked: “What is the object of the coming of this ship?” The brothers of Aukelenuiaiku replied: “It is a ship to make war.”

CHAPTER V.

The Battle Fought by the Brothers of Aukelenuiaiku and Their Death.

As soon as the brothers of Namakaokahai left the ship, Aukelenuiaiku took up his wooden box and threw it into the sea, for he knew that his brothers and the ship would be destroyed by Namakaokahai. As the box struck the water, Aukelenuiaiku jumped in after it and taking hold of it he swam away from the ship. While Aukelenuiaiku was swimming the nephew called out after him, but Aukelenuiaiku replied: “You cannot follow me, you had better remain where you are.” While he was speaking to his nephew, Namakaokahai arrived at the seashore, took hold of her war12 pau and turned it to her rear, then she next took up her kahili and shook it in the air. [54]No sooner than this was done, the ship together with the brothers of Aukelenuiaiku were turned into ashes. When Aukelenuiaiku looked behind him after swimming for some distance, he saw that the ship had disappeared, so he turned and swam with his box toward land.

In the above events we have seen how the words spoken by the lizard, in the bottom of the pit have come true. And in the coming conflict we will see how Aukelenuiaiku and his god fought their battle, and how Namakaokahai became the wife of Aukelenuiaiku.

When Aukelenuiaiku reached the shore, he dragged his box up and left it on the sand. He then crawled under an ekoko13 tree and slept, for he was completely used up by his efforts to reach the shore. While Aukelenuiaiku was sleeping, Moela arrived, the dog who had the watching of all the land, and when he smelled the blood of the stranger he began to bark. While the dog was barking, Namakaokahai came out of the house and called out to her four bird brothers. When they came before her, she said: “You must go in search of this thing that the dog is barking at; it is possible that one of the men from the ship has come ashore. I cannot make out what the dog is barking at.” The brothers replied: “Send your two maid servants.” At this the queen was satisfied; so she called for her two maid servants, Upoho and Haapuainanea. When they came in the presence of the queen, she said to them: “I want you to go in search of the thing the dog is barking at. If you two should find it, kill it.”

When they left to make their search, Lonoikoualii, the god of Aukelenuiaiku, said to him: “Here comes our death, they are coming in search of you, therefore you must get up.” Aukelenuiaiku then woke up and put on his war dress of ashes. As soon as this was done, Lonoikoualii began to direct him what to do in the following words: “When the two women arrive, who are very comely, although they will be in the form of a lizard and a rat, Upoho being the rat and Haapuainanea the lizard, you must greet them in the following manner: ‘My greetings to you, Upoho; and my greetings to you, Haapuainanea.’ That will shame them, because you have been able to discover their names; then you will be saved.”

At the close of these instructions from the god Lonoikoualii, Upoho and Haapuainanea arrived. While they were approaching the place, Aukelenuiaiku greeted them, saying: “My greetings to you, Upoho; and my greetings to you, Haapuainanea.”14 When the two women heard the greeting from Aukelenuiaiku, they were ashamed, because their names were known to this stranger. Upoho then asked of Haapuainanea: “What must we give in payment to this person who has called us by our right names?” The other replied: “Let us be friends.” Upoho assented to this, and they came and sat on either side of Aukelenuiaiku. [56]

CHAPTER VI.

How Aukelenuiaiku Got Out of Trouble and How He was Rewarded.

After the three had become friends, the two women and Aukelenuiaiku, they began to converse of various matters and after a while a game of konane was proposed and played. Aukelenuiaiku then said to the women:15

After playing for a while, the women said to Aukelenuiaiku: “We have been sent to kill you, for you were discovered by the dog of our queen, Moela; but we are going back and report that we have failed to find the person the dog was barking at, and it will be for her to send some other officers.”

When they arrived in the presence of the queen, Namakaokahai, she asked them: “Where is the person for whom you were sent out to search?” The women replied: “We did not find him. We went to the top of the cliff, and on the top of the trees, and we were unable to discover anybody. We went to the uplands and shorewards, but again we failed to find anyone.” The women then continued: “Perhaps the dog was mistaken and had smelled the blood of those that were slain; and because of that he barked.” While the two were making their report the queen again released her dog, Moela. As soon as this was done the dog began to bark again and he continued to do this for some time. When the queen saw this she sent for her four bird brothers, Kanemoe, Kaneapua, Leapua and Kahaumana to come to her. When they came in the presence of the queen, she said to them: “I want you to go in search for the person that Moela is barking at. It may be a man, may be not; what is it?” As soon as she had issued her orders, the four birds flew away. When the birds were getting ready to make their flight, Lonoikoualii said to Aukelenuiaiku: “Say, Aukelenuiaiku, here comes our death. There are four birds coming to meet us. You must greet them in the same way that you greeted the two women.”

When the birds arrived in the presence of Aukelenuiaiku, he greeted them one by one saying: “My greetings to you, Kanemoe. My greetings to you, Kaneapua. My greetings to you, Leapua. My greetings to you, Kahaumana.” At this they all returned the greeting, saying: “Our greetings to you.” After greeting Aukelenuiaiku, they fell to conversing in low tones between themselves, wondering how it was possible that their names were known. After a while Kanemoe said: “How wonderful! How did he come to know our names? And what are we going to give him for this?” One of the others replied: “We have but one thing worthy of giving him, let our sister be given to him for a wife, and he will then be our brother-in-law.” The others [58]all agreed to this, so the proposition was referred to Aukelenuiaiku who was of course much pleased with the idea.

After the thing was settled the four birds started ahead for the house, while Aukelenuiaiku followed on behind. When the birds arrived, Namakaokahai asked: “Where is the person that you went in search of?” The brothers replied: “He is coming later. We have offered you to him as his wife so that we will have him for a brother-in-law; for he is a handsome looking man, and is perfect from top to bottom; and he is just like you. We therefore made up our mind that it would be proper that you take him as your husband.” When the sister heard this she was perfectly satisfied, and she expressed her pleasure in accepting the man.

We will now go back to Aukelenuiaiku and his god Lonoikoualii. When the four brothers of Namakaokahai returned to their sister, after their offer was accepted by Aukelenuiaiku, his god Lonoikoualii said to him: “These evils and death we have so far been able to overcome; the evils and death that are yet to come which are worse than these are the ones we must be careful about. When we get to the queen, your intended wife’s home, don’t enter the house at once, for it will mean your death; but you must stand outside by the door and you will see for yourself what they intend to do to you. The first person whom you will encounter will be the two women who met us first. If they take compassion on you, then you will be safe. After that the dog will be released, and if you will overcome him, the brothers will be sent out. After these things, they will try to get rid of you by poisoning the food. So you must remember. If they offer you food in the calabash, don’t eat of it, for therein is your death. What you can eat are the melons that are still on the vines, and you must expect this to be your food, meat and water.” The god of Aukelenuiaiku, Lonoikoualii, explained all these things to him in detail and warned him.

After imparting these instructions, Lonoikoualii allowed Aukelenuiaiku to go on his way to the home of Namakaokahai. When Aukelenuiaiku arrived at the house, he remained standing by the doorway, where he was greeted by those within. After the greeting they invited Aukelenuiaiku to come inside; but he did not enter; he remained there. By these different things we will see how Aukelenuiaiku’s god was all-powerful, and we will also see how Aukelenuiaiku obeyed all the instructions that were given him.

While Aukelenuiaiku was standing by the doorway of Namakaokahai’s house, the two women, Upoho and Haapuainanea, were sent for to come to their queen, and when they arrived, Namakaokahai ordered them saying; “Use your power and slay him.” At this command, the two women turned and looked at Aukelenuiaiku. When they saw that it was the young man they had befriended when they were sent out to look for the person the dog was barking at, they were so ashamed that they ran off. Upoho, the one with the form of a rat ran into a hole; Haapuainanea, the lizard woman ran up a tree, and Aukelenuiaiku was saved. After these two, Moela, the watch-dog of the land was sent for, but when it came near to Aukelenuiaiku, he opened his mouth wide showing his teeth and then jumped at Aukelenuiaiku with the [60]intention of tearing him to pieces, but when he touched Aukelenuiaiku he was killed, reduced to ashes. When the queen saw that her favorite dog was killed, she regretted his death so much that she bowed her head in grief and wept. After the death of her dog, she ordered her four brothers, Kanemoe, Kaneapua, Leapua and Kahaumana, and commanded them: “Use your power and kill this fellow. Take him and eat him up.” When Aukelenuiaiku heard this he entered the house. Upon seeing Aukelenuiaiku, the four brothers of Namakaokahai changed their forms; Kanemoe changed into a rock and he laid at the doorway: Kaneapua changed into a log of wood and laid there: Leapua changed into a coral rock: Kahaumana changed into a hard blue rock. These four brothers did this because they were ashamed of Aukelenuiaiku and they wished to hide themselves. After this Aukelenuiaiku came to where the calabash vine was growing with several green calabashes on the vine; he then took one up and opened it and sat down to have his meal, finding food, meat and water in the green calabash. While Aukelenuiaiku was eating, the brothers of Namakaokahai said to themselves: “How wonderfully all-seeing is that man. He is eating our food. Who has told him where to find it? Food has been placed before him but he would not touch it.” After Aukelenuiaiku had satisfied his hunger and had seen all the things placed before him, the brothers of Namakaokahai stood up in their human forms.

After Aukelenuiaiku had successfully passed through all these trials, he made up his mind to act cunningly. The first thing he did was to make believe that Namakaokahai and her brothers were his gods and therefore prayed to them in a loud voice as follows:

When Aukelenuiaiku was offering prayers to the several gods, calling them by their respective names in a loud voice, they all laughed and were surprised at hearing all this; they said to themselves: “He knows all our names, and it does seem that we are his gods.” Being much surprised at the action of Aukelenuiaiku, they asked [62]him: “Are the gods that you have just mentioned your gods?” “Yes, they are my gods handed down from my ancestors to my parents, and from them to me.” When they heard these words, they asked him that he offer them the same prayers again. Aukelenuiaiku then replied: “If it was a story it would be all right to repeat it, but being a prayer to the gods it would not do to repeat it, because, so far it is only from my side that offerings have been made:

“All these things have I placed on the altar as offerings to my gods, whose names I have just enumerated, but so far I have not received anything in return from them. If these things had been given to some human being, my bones17 would have been cared for.”

By these cunning words Aukelenuiaiku received certain benefits, and in time was saved from certain death prepared by Namakaokahai. When the brothers of Namakaokahai heard these words spoken by Aukelenuiaiku, they replied: “Today you will receive your proper dues from the gods in payment for all the good you have faithfully done them, and you shall be paid in full.”

CHAPTER VII.

How Aukelenuiaiku Became the Husband of Namakaokahai.

The brothers of Namakaokahai then said to Aukelenuiaiku: “Where are you? Listen to these instructions. In case your wife should call you to come to her, don’t do it, for it will mean your death. If she should ask that you come to the door, don’t go, for that too will mean death to you. If she should ask you to come onto the lounge made of mats, don’t go up, for that too means your death. You must, therefore, go and sit by the doorway, and when she finds that you will not respond to her call, she will come to you at the door. If she should ask you to sleep with her, don’t give your consent, for you will get killed; but you sit on her breast and give a sigh, and when she asks of you why you sighed, tell her that you are hungry for something to eat; and if she should order you to come and get something to eat, obey her, for your wife is a goddess and not a human being.” These admonitions were satisfactory to Aukelenuiaiku. In all these things we know that Aukelenuiaiku after all received some good in return for the offerings he pretended to have made to the gods, for in the end he won Namakaokahai and she became his wife. [64]

In course of time it was known to them that Namakaokahai was to become a mother. While she was with child, one day Aukelenuiaiku and his wife went in bathing, and while they were bathing Aukelenuiaiku went over to where his box was left, as was his custom, to see his god. As he was approaching the place he heard his god Lonoikoualii calling to him: “Say, Aukelenuiaiku, we are going to be killed. Here comes Halulu, the man-eating bird from heaven.” When Aukelenuiaiku heard the call he turned and looked up to heaven.

CHAPTER VIII.

How Aukelenuiaiku was Carried off to the Cliff by Halulu.

Aukelenuiaiku saw that the light of the sun was hidden by the wings of the bird Halulu. After looking at the bird for some time he reached down and picked up his box which contained his god Lonoikoualii. While in the act of picking up the box, and his hands had just come in contact with it, his head was caught in the mouth of the bird Halulu and he was carried up to the cliff. In the side of this cliff was a cave which was the home of the bird. Aukelenuiaiku was carried up and left there. In the cave at this time were four men who had been carried there by the bird to serve as food. When Aukelenuiaiku was left at the cave they greeted him and took pity on him, for they knew that he would be killed by the bird Halulu. While the men were talking by themselves, Aukelenuiaiku asked them: “What are you talking about?” “We are expressing our regrets—for you are such a handsome fellow—for you will be killed and eaten up by the bird.” Aukelenuiaiku then asked the men: “How does the bird come to get its victims?” “The right wing comes in first and reaches out for two men, and after they are devoured the left wing will come in and take up two more men, then the beak will come down and devour them.” “Which two men will the bird come for first?” Two of the men replied: “We will be the first.” “Is the cave very deep?” “Yes, it is quite deep.” Aukelenuiaiku then instructed the men, saying: “You two go in as far as you can and remain there, so that when the wing reaches in for you two, I will cut it off here at the mouth of the cave, while these two will start the fire.”

While they were talking about killing the bird, in came the right wing of the bird and it began stretching further and further into the cave until it reached the two men, then it grabbed them. When the wing was about to be drawn to the body with the two men, they called out to Aukelenuiaiku: “Here we are on the wing of the bird.” When Aukelenuiaiku heard this he opened his box, took out the axe and began cutting the wing of the bird until it was severed. As soon as the right wing was cut the left wing reached into the cave, when Aukelenuiaiku cut that wing off also, and the men took it up and threw it into the fire. After the two wings had been cut off, the beak reached into the cave and that too was cut off, clean from the body. [66]

After the bird Halulu was killed, he pulled a few feathers out of the bird’s head and threw them to the ground away from the cliff. These feathers that were pulled by Aukelenuiaiku flew until they fell in the very presence of Namakaokahai, where they were seen by her and recognized as the head feathers of the bird Halulu.

We will now take up the relationship between the bird and Namakaokahai, for they were connected. The bird Halulu was a cousin to Namakaokahai, the queen of the land of Kalakeenuiakane. When Namakaokahai saw that her cousin Halulu was dead she called for her brothers, Kanemoe, Leapua, Kahaumana and Kaneapua. When they came to her she said to them: “Here are Hinawaikoli, the feathers from the forehead of Halulu, who is dead. He has been killed.” When the brothers heard this, they said to Namakaokahai: “It is quite right that the bird should be killed, because he is an evil thing, he eats men.”

After the bird was killed, Aukelenuiaiku and the men cut it up and roasted some of the meat on the coals, and after the meat was cooked they sat down and had their meal. After their meal was finished, they began to study how to get down from the cliff. At this time there was another bird in the cave, the mate of Halulu, by the name of Kiwaha. This bird gave Aukelenuiaiku the means of getting down the cliff, by giving him a short-ended rainbow,18 one with only three colors, yellow, red and green. By means of this rainbow they reached the bottom of the cliff. In thus getting away successfully, the four men were thankful to Aukelenuiaiku, for they knew that they were rescued from a terrible death, and so they were very grateful for the kindness shown them.

THE RETURN OF AUKELENUIAIKU TO THE BOTTOM WITH THE MEN.

When Aukelenuiaiku and the men reached the bottom [of the cliff], Kiwaha again took up the rainbow and placed it on the cliff. After this Aukelenuiaiku asked the men: “What do you want?” They each answered: “I want a piece of sugar-cane.” “I want a potato.” “I want a banana.” “I want a taro.” Aukelenuiaiku then said to them: “The sugar-cane is kapued for my son. If any one eats it he will die. So are the potatoes, the bananas and the taro. So I will advise each of you not to touch these things as we go on our way, else you will all die.” After giving them this advice they all started out. On the way, however, the men did not adhere to the advice given them by Aukelenuiaiku, for he who wanted the sugar-cane took a piece and ate it, so he died; the other three men also took up the things they craved for and they also died. Thus did the four men die, for not keeping the advice given them by Aukelenuiaiku.

After the death of the four men, Aukelenuiaiku continued on by himself until he reached the house. When the wife and the brothers-in-law saw Aukelenuiaiku, they all wept for joy and he was welcomed home. After this, Aukelenuiaiku and his wife lived on happily, each determined to love each other more and more. The wife [68]had no other thoughts but of the comfort of her husband. They continued living this way for some time. Because of this great love for her husband, Namakaokahai gave over the kingdom to her husband, as well as everything else at her command; and she even gave him the command and the use of her supernatural bodies.

One day when Aukelenuiaiku entered the eating house, to have something to eat, while so doing, Namakaokahai secretly opened the box containing the god of Aukelenuiaiku. Looking in she saw the axe and the knife. She then took up the axe and ran her fingers over the edge, cutting her fingers so they bled. Namakaokahai then said: “How strange! here my husband has some very good things which he is hiding from me!” After looking over these things she closed the box and put it away. When Aukelenuiaiku finished his meal he returned and sat down. Namakaokahai then asked him, pretending not to have seen what was in the box, saying: “Say, what useful things did you bring with you when you came?” Aukelenuiaiku then picked up the box and opening it, he took out the axe and knife and gave them over to his wife, saying: “These two things which I have brought with me from the land of Kuaihelani are very good and useful. These two things together with my god are the three things of the greatest value.” The wife then asked him: “What are these things good for?” “The axe will cut a log of wood in two. The knife is also useful, for it can cut any tough thing you have.” When Namakaokahai heard this she said to her husband: “Say, your valuable things together with mine we will leave with our child.”

Further on in our story we will see the supernatural powers of Namakaokahai, and how it was impossible to kill her, although she was cut up with the axe; by which acts we will know that she was not human. After talking about the axe and knife, Namakaokahai said to her husband: “You proceed and cut me into pieces with the axe.” Aukelenuiaiku said: “How strange of you to ask me to do such a thing as to cut you up, my own wife! How can I do such a thing, for it will mean your death? Rather let me cut up some other person with this axe, or my opponent in some fight, not you, my own flesh.” The wife replied: “You might give this axe to someone else and thus deprive our child of such a useful thing. Therefore I want you to try it on me.” And because Namakaokahai insisted on it, the husband finally gave in, whereat she was much pleased. When this consent was given Namakaokahai stretched out her legs and Aukelenuiaiku severed them with the axe.

CHAPTER IX.

How Aukelenuiaiku and Namakaokahai Showed Their Useful Things.

In the preceding chapter of this story we were told of the axe and the knife, the two useful things belonging to Aukelenuiaiku. In this chapter we will speak of the cutting up of Namakaokahai by Aukelenuiaiku by the use of the axe. When Aukelenuiaiku began to cut up Namakaokahai with the axe, the feet were the first [70]things that were cut off, and as this was done, Namakaokahai expressed great joy, for it was fun to her. Namakaokahai then said to Aukelenuiaiku: “Yes, you have a very useful thing indeed; cut off another portion.” When Aukelenuiaiku heard this he proceeded and cut off the calves of the legs, and this cutting was kept on until the head was also cut off from the body. In this cutting, the several portions of the body of Namakaokahai were completely severed and separated from each other, but the mouth never ceased speaking.

After the body of Namakaokahai had been cut up into several pieces, the head asked of Aukelenuiaiku: “Are these all the useful things my husband brought with him?” “Yes, these are all; and I am surprised at you, for when a person is cut up in this manner, death is certain.” Namakaokahai then replied: “If these are all the useful things you have, I will now show you what I have.” Saying this, the pieces began to get together of their own accord, and in a short space of time the body was again complete and restored as before. She then called for her four brothers, Kaneapua, Kanemoe, Leapua and Kahaumana. Upon their arrival the sister asked them: “What shall I change myself into? Shall it be into a cliff?” Her brothers then answered: “Yes, change yourself into a cliff.” At that very moment a great, high cliff stood before them, smooth and straight up and down, where the koae19 was seen flying. Aukelenuiaiku looked at it and touched its smooth sides with his hands with fear and great excitement. He next saw Namakaokahai, his wife, standing on the very top of the cliff; then he saw her looking down at him, and she called: “What are you doing?” The husband replied: “I am admiring your supernatural powers. Your useful things together with mine will be a great inheritance for our child.” In making this reply, Aukelenuiaiku made believe that he was not afraid; but in fact he was almost overcome with fear.

While Namakaokahai was standing there on the cliff, she called out to her four brothers and said: “What shall I change myself into now? Shall it be into an ocean?” The brothers replied: “Yes, change yourself into a vast ocean.” At that very moment the whole cliff dissolved and turned into a great ocean, with its surface covered with mighty waves, so completely that nothing else could be seen. Aukelenuiaiku was at this time being engulfed by the water and he was sore afraid, but at the appearance of Namakaokahai and questioned by her, “What are you doing?” he replied: “I am admiring your great powers.”

After the ocean, Namakaokahai changed herself into a terrible fire and the land was enveloped in flame, covering the whole surface as far as the eye could see. Aukelenuiaiku was entirely surrounded by the fire, in the midst of which he saw his wife and heard her asking him, saying: “What are you doing, Aukelenuiaiku?” He replied: “I am still admiring your great powers and the fire.” [72]

These three things, the cliff, the ocean and the fire were the three supernatural bodies of Namakaokahai, and she gave to her husband the power to change himself into these three different things. She, however, did not reveal her fourth form and power, the power to fly through space. The reason why she did not reveal this fourth power to her husband and did not wish him to possess it, was because she was afraid that he might take it into his mind to fly away and deprive her of him, so she thought she would keep this power to herself.20 The brothers, however, did not approve of this, and decided to teach their brother-in-law secretly how to acquire this power.21

CHAPTER X.

How the Brothers-in-law of Aukelenuiaiku Secretly Taught Him to Fly.

We will here see how the four brothers-in-law of Aukelenuiaiku gave him the power to fly, in payment for the offerings made by him to the gods. Some time after this his brothers-in-law said to him: “Today you will realize the blessings of the deity.” After a while he was asked: “Say, has your wife given you the power to change yourself into different forms?” Aukelenuiaiku replied: “Yes.” “What different forms did she give you?” “The power to change into a cliff, into an ocean, and into fire.” The brothers-in-law replied: “Then she has not given you all her powers. She has kept to herself the power to fly.” “Yes, my wife has reserved that; she did not give it to me.” The brothers-in-law continued, saying: “It is because your wife thought you might fly off and never come back again. That is the reason why she has kept this power from you.” After this the brothers-in-law said to Aukelenuiaiku: “Let us teach you how to get this flying power of your wife, so that you may be able to possess it. But you must not tell your wife of this.”

That night, after Namakaokahai had retired to their sleeping house, Aukelenuiaiku and his brothers-in-law went into another house and there he was given his lessons in the art of flying. They first taught him how to jump and how to fly to certain places; then they asked him to jump to the top of a shelf. After he was successful in this he was requested to jump to the top roof batten of the house. Aukelenuiaiku then jumped and held it for a while, then fell to the floor. In this falling, Namakaokahai heard it, and she got up and came to her brothers’ house, and asked them: “What are you doing?” “We are learning how to box.” “What is that?” “It is played this way. Kanemoe stands up like this on this side, and Kaneapua stands up on that side; then they strike at each other, and the one who gets hit real hard falls to the floor. That was the noise you heard.” When Namakaokahai heard this she said: “I see that my husband has some good thing hidden that he has not shown me. How mysterious you are!” After this Namakaokahai returned to her own house. After she disappeared, Aukelenuiaiku again made another attempt to reach the top batten, but again he was unsuccessful and he fell to the floor. [74]Namakaokahai again heard this and she came to her brothers’ house and asked them: “I believe you are teaching my husband how to fly.” “No, we are wrestling.” “How is that done?” “One stands up on this side, and one on the other side; they then take ahold of one another and each tries to throw the other down. The one who is thrown down made the noise you heard.” Because of this satisfactory reply Namakaokahai again retired to their house. After she was gone, Aukelenuiaiku again made another attempt and this time he was successful. He next came out and flew to the top of the house, and in this he was again successful. From the roof Aukelenuiaiku flew up into the sky, and he went so high that his brothers-in-law were unable to see him. After a while Aukelenuiaiku returned to the ground and his brothers-in-law said to him: “Yes, you know how to fly now.”

When Aukelenuiaiku found that he was able to fly he was then in possession of all the powers held by his wife. After this the two lived on in peace and they never went out of sight of each other; they were indeed a loving couple. It also became apparent that Namakaokahai, his god-wife, was with child. Before its birth, however, Namakaokahai made known to her husband the name of the child: it was Kauwilanuimakehaikalani22 (the lightning which we see in a rain-storm). Aukelenuiaiku, however, wished to have the child called after the name of his god Lonoikoualii.

Because Namakaokahai loved her husband so much, she would not allow him to go out of her sight. They were together constantly, at all seasons and times, in dry and wet weather, in times of famine and of plenty, in the daytime and at night, in fact they were together all the time. Namakaokahai also gave all her possessions to Aukelenuiaiku; from the things that were above to the things below; from the things in the uplands to the things in the lowlands; great things and small things; the things that were within to the things that were without. All were given to her husband.

CHAPTER XI.

How Namakaokahai Gave Everything to Aukelenuiaiku, Her Husband, and the Battle that was Fought Between Kuwahailo and Aukelenuiaiku in the Heaven.

When Namakaokahai was ready to give everything she possessed to her husband, Aukelenuiaiku, she called her brothers, Kanemoe, Kaneapua, Leapua and Kahaumana. As they stood in her presence, she said to them: “You go up to my uncle and cousin, Kuwahailo and Makalii, and inform them that I have given unto my husband all my possessions. The things above, below, in the uplands, in the lowlands, the drift iron, the iron23 that stands in the earth, the whale’s tooth, the (ea) turtle shell, the things that grow in the land, and the cluster of stars. Also, tell my uncle and cousin [76]that all these things are now in my husband’s possession; and I also want you to take my husband to them so that they may become acquainted with each other.” All these words of Namakaokahai were pleasing to them.

We must bear in mind that this trip to be undertaken by the brothers of Namakaokahai and Aukelenuiaiku was to heaven.

After Namakaokahai had delivered her orders to her brothers, they began their flight, going as far as the top of the mountains where they rested. In this first flight Aukelenuiaiku went on to heaven, reaching his wife’s place, a most sacred sphere, not accessible to anyone. Although they flew at the same time with Aukelenuiaiku, he got ahead of his brothers-in-law and arrived in heaven first. While Aukelenuiaiku was standing in the sacred place of Namakaokahai, he was seen by Kuwahailo, who said to himself: “Alas! I am afraid my niece is dead; that is why a wizard has arrived, for no one can get up here unless those below are dead.”

In this flight to heaven, Aukelenuiaiku did not think that he was going to meet anyone who would oppose him, and consequently he went along unguarded; but through the powers of his god Lonoikoualii he was warned in time, for the god called out to him: “Say, Aukelenuiaiku, watch or else we will be killed, for I see that we are going to be attacked. Put on your garment of ashes and cover yourself from head to feet; don’t be slow or we will be killed.” By this warning Aukelenuiaiku knew that a conflict was about to begin, and he immediately put on his war pau. As soon as his god finished giving the warning a bolt of fire was sent out from the hand of Kuwahailo and the land began to be in flames. The name of this bolt of fire was Kukuena. After which a large black rock was sent out, called Ikuwa, the thunder. When these things came in contact with the robe of ashes of Aukelenuiaiku, they became as nothing, like chaff and were blown away by the wind.

In this story it was said that when the thunderbolt came in contact with the garment of Aukelenuiaiku it caused the roaring and rumbling of the thunder which is heard to this day. After the bolt of fire was extinguished and the rock became as nothing, Kuwahailo looked at Aukelenuiaiku and lo, he was still in the place where he saw him, still alive. This grieved Kuwahailo heavily: it bode dire trouble that his enemy, the defiant24 of Kuaihelani, should stand alive before him. After a time he sent another bolt of fire, called Mahuia, and another rock, called Welehu, the second strongest bolt of thunder. The roar was deafening, the heaven rocked, the foundations of the earth were shaken, the waves of the ocean rose high as mountains, large rocks were loosened from the cliffs, the cliffs were opened up and the birds on the mountain heights were alarmed. When these came in contact with the robe of ashes of Aukelenuiaiku they became as nothing, like a gust of wind.

After these death aims of Kuwahailo he again looked and saw Aukelenuiaiku standing in the same place, and still alive. Kuwahailo then said to himself: “Here I have exhausted all my death-dealing weapons and still that man is not killed yet. This is the first man that has been able to withstand all this.” [78]

We will here leave Aukelenuiaiku and Kuwahailo for a time while we take up the brothers of Namakaokahai. In making their flight from the earth to heaven, they saw that Aukelenuiaiku was going much faster than they were. The length of time they took on this voyage was five days and five nights, while Aukelenuiaiku covered the distance in only one day and one night: hence, when Kuwahailo was pouring out his death-dealing bolts, the brothers were still on their way. When they were approaching heaven, and saw from a distance the fire-bolt called Kukuena, and the black rock Ikuwa being hurled at Aukelenuiaiku, they all cried out in alarm, for they thought their brother-in-law would be killed. They then flew to a rocky valley and there laid down; after the fire and the roar of the thunder had gone by they came out, and when they looked they saw Aukelenuiaiku still standing. They then called to him to come and hide himself between the rocks in the valley, for they knew that other death-dealing bolts were yet to come; but Aukelenuiaiku answered them: “You stay there where you are while I remain here until I shall kill Kuwahailo.” As soon as the last death-bolt had passed by, the nephews of Kuwahailo came out and stood in the presence of their uncle. He then asked them: “How is your sister?” “She is at home.” “And whence comes this wizard?” “That is your nephew, the husband of Namakaokahai.” When Kuwahailo heard this from his nephews, he stood there in fear and trembling, and wondered what he was to do to his nephew Aukelenuiaiku, the hero25 of Kuaihelani. After a pause of some time he said to Aukelenuiaiku: “My nephew, I have indeed sinned against you, for I have this day treated you unkindly. I will therefore make an offering before you of eight hundred men.” When Kuwahailo returned with his eight hundred men, and they stood before Aukelenuiaiku, Aukelenuiaiku turned to Kuwahailo and asked him: “What are these men for?” His uncle replied: “They are my offerings to you.” Aukelenuiaiku replied: “Leave the men for your grandnephew and as people for the land.”

After this the brothers-in-law of Aukelenuiaiku delivered their message, saying: “We have been sent by your niece to bring you a message.” Kuwahailo then asked: “What is the message?” “She told us to tell you, ‘that the things above, below, in the uplands, in the lowlands, are your [new] relative’s: you will live under him: everything has been given to this man,’ her husband.” This was agreeable to Kuwahailo. After this, they all sat down and held a council. In the council, Makalii came and met Aukelenuiaiku. In coming to meet Aukelenuiaiku, Makalii also brought his wife, Malanaikuaheahea.

We will here speak a few words about the wife of Makalii. This woman, Malanaikuaheahea, was a very beautiful woman. Her skin, to look upon her, was red as fire. On coming out of her house, her beauty overshadowed the rays of the sun, so that darkness covered the land, and the red rain would be seen approaching; the fog would also come, and after these things had been seen the fine rain would come, then the red waters would flow and the lightning would play in the heavens. After these things, then the form of Malanaikuaheahea would be seen coming along over the tips [80]of the fingers of her servants, in all her beauty.26 Makalii thought a good deal of his wife and he made much of her. The sun was eclipsed by her, and the rainbow was her footstool. When Aukelenuiaiku saw these different things and then the wife of Makalii, he grew faint and dizzy, and could hardly control himself, so he made up his mind to come back to earth.

CHAPTER XII.

Relating to Kaumaiilunaoholaniku.

When Aukelenuiaiku arrived in the presence of his wife and their child, after an absence of several days, he remained with her for about two months. One day on taking a nap at noontime he fell into a deep sleep and he dreamed a dream in which he saw the spirit of his nephew, Kaumaiilunaoholaniku.27 This boy was the son of his oldest brother, the boy who accompanied them on the voyage from Kuaihelani, the son of Kekamakahinuiaiku, the brother who had a violent temper. At sight of the spirit of his nephew, Aukelenuiaiku wept in his sleep, and when he awoke he was still crying. Upon waking from his sleep he could not get the effects off his mind and he remembered his nephew and brothers, so he wept aloud. While Aukelenuiaiku was weeping his wife asked him: “What are you crying about?” “I am crying for the love of my child.” “Have you a child, then?” “Not mine, the son of my oldest brother. He died with my brothers on the day our ship arrived here. In my dream I saw his spirit coming up from the bottom of the sea, followed by the spirits of his father and uncles.”

When his wife heard this, she said to her husband: “Your nephew can be saved.” Aukelenuiaiku asked: “How can I bring him back to life?” The wife replied: “Only when you obey my instructions; then, and only then, will your nephew come back to life.” “What is it you wish me to do?” “Take some food and meat with you out of doors and there have your meal. Perchance your nephew’s spirit will see you eating and will come to you. If the spirit does come to you, don’t attempt to catch it,28 not even if it comes and stands at your back; but if it comes and sits on your lap, then catch it and your nephew and brothers will be restored to life again. Their spirits were on their way to the mountains to gather food.”29

As soon as these instructions were given him Aukelenuiaiku did as he was told by his wife. While he was eating, the spirit of his nephew came to him. The wife then said to Aukelenuiaiku: “Be quick with your meal so that the spirit of your nephew will remain with you longer.” While Aukelenuiaiku was eating very fast, the spirit kept on going around him at his back and in front of him. As the spirit came nearer and got quite close to Aukelenuiaiku, Aukelenuiaiku attempted to catch [82]it; when he did this it disappeared. At this his wife said: “You will not be able to save your nephew now, because you acted too hastily. Had you obeyed my instructions, he would have been brought to life again. Now the spirit of your nephew is dead.” When Aukelenuiaiku heard this from his wife, he became down-hearted and believed what his wife told him, that the spirit of his nephew was now beyond recovery. Aukelenuiaiku therefore refused to take food for five days and five nights; he would not touch either food or water, and he denied himself everything, for he was so sorry for his nephew. When Namakaokahai saw her husband refuse to take food she asked him: “Why have you refused to take food?” Her husband replied: “You know quite well why I have refused food, my wife; that is, the spirit of my nephew. I will not take food until my days of grief are over; then I will again take food.”

Because of this reply made by her husband, sadness entered the heart of Namakaokahai for him; so she said to her husband: “If you have great strength and courage, then your nephew and brothers will have some chance of coming back to life again; but if your courage fails you, then they will never be restored to life again.” Aukelenuiaiku then asked his wife: “What is it that I must do with my strength and courage?” “In trying to procure the water of everlasting life of Kane.30 If you are able to procure this, then your nephew and brothers will live.” When Aukelenuiaiku heard this from his wife he took food and meat; the reason of this was because he heard that it was possible to save his nephew and brothers. After he had taken food, Aukelenuiaiku said to his wife: “Where is the road that will lead me to the water of everlasting life of Kane?” His wife replied: “I will show you the way. From this place where we are standing you must go straight to the rising sun, where you will obtain the water of everlasting life of Kane.”

CHAPTER XIII.

How Aukelenuiaiku Went in Search of the Water of Life of Kane.

We will here see the power and courage of Aukelenuiaiku on his mission in a strange land in search of the water of life of Kane. The wife then said to her husband: “On this direct line you must go without once departing from it. You must not go towards the right, for you will then be wandering in the sky and die. You must not go to the left of this line, for you will then fall into space and you will be lost. All these instructions you must keep in your mind.” As soon as his wife concluded with her instructions, Aukelenuiaiku took up the box which contained his god Lonoikoualii, put it under his arm and then put on his robe of ashes. When Aukelenuiaiku was ready to proceed on his journey, he fell on his wife’s neck and they kissed each other, and then made his flight toward the rising sun.

After Aukelenuiaiku had been gone about a month, Namakaokahai came out of her dwelling-house and looked about. At the end of another month she again went out [84]and looked, and there she saw her husband still flying. She then remained for another month, at the end of which time she again looked for her husband, but after looking in all directions she was unable to see him. After looking for some time without seeing him, she began to have fears that he must be dead for having gone outside of the straight limits directed him, and therefore he must have fallen into space.31 She began to weep and wail for her husband, for she loved him much. When her brothers heard the weeping they came to find out the cause. When they came in her presence, they asked her: “Why are you weeping?” “Your brother-in-law is dead.”

We will here say a few words relating to the relatives of Namakaokahai and how they all mourned for Aukelenuiaiku.

After the brothers came to Namakaokahai, she sent them all to get all from above and bring those who were there to mourn for Aukelenuiaiku. These were, the night, the day, the sun, the stars, the thunder, the rainbow, the lightning, the water-spout, the fog, the fine rain, the moon, Kaukihikamalama,32 the grandfather of Namakaokahai. “Bring them all down,” she said. “If they refuse to come to weep for my husband, I will kill them all.” After ordering her brothers to do this they proceeded on their way, and in course of a very short time everybody came, for they feared death by Namakaokahai.

After the arrival of all these people, Namakaokahai again sent out her brothers to go and bring those who were in heaven. They were, Kuwahailo, Makalii, Kamalanaikuaheahea, Kukuena, Mahuia, Ikuwa and Welehu. “Tell all these people to come down and weep for my husband. If they refuse to come in obedience to my commands, I will kill them all. I also want you to tell my cousin Makalii, that his wife must cease coming on the hands of the people;33 if he disregards this, I will kill him this day.”

In a very short time this message was delivered and the people all came together and joined in weeping for Aukelenuiaiku, the husband of their queen.

We will now take up again the flight of Aukelenuiaiku.

In this flight, Aukelenuiaiku did not fly within the straight limits given him, so he fell into space and he grew weaker and weaker until he was almost dead. In this long flight, the arm under which the box containing the god was held, became so tired that he changed the box under the other arm; in doing this the god Lonoikoualii saw for the first time that they had departed from the direct line shown them by Namakaokahai. Lonoikoualii then said to Aukelenuiaiku: “We are flying outside of the limits given us and not on the line. The fire is burning there on the earth and I see everybody has gone down below except one person.” Aukelenuiaiku asked: “Who is it that is still up here?” Lonoikoualii, his god, replied: “That thing stationed up there; fly for it and hold it fast, and then we will be saved.”

The object which the god Lonoikoualii referred to was the grandfather of Namakaokahai, Kaukihikamalama, the moon. The reason why he was later than the [86]others in obeying the summons of his granddaughter was because he was delayed in preparation of food for him on the way to the earth. But before he was ready to come he was held by Aukelenuiaiku, and because of this fact we now see the moon not quite as bright as it used to be. It was because Aukelenuiaiku held it so tightly. Anyway, that is the reason given in this story.

When Aukelenuiaiku and Lonoikoualii landed on the moon, the moon in disgust asked of Aukelenuiaiku: “Whose conceited child are you? My back has never been climbed by my own grandchild, Namakaokahai, and here you have done it.” “I am your own child.” “Mine by whom?” Aukelenuiaiku replied: “Yours. I am the child of Kapapaiakea with Iku.” Kaukihikamalama then said: “Are you the ward of Kapoino and Kamooinanea?” “Yes, I am he.” The moon replied: “You came near being killed, my lord.” This conversation, in the heaven between Aukelenuiaiku and Kaukihikamalama, was overheard by Namakaokahai, who then knew for the first time that her husband was no other person than Aukelenuiaiku, because the name by which she knew him was Kanakaokai. Therefore she said to her father and brothers: “How strange this is! I thought that this person was somebody else altogether, but I now see it is Aukelenuiaiku, the son of Kapapaiakea with Iku, and the ward of Kapoino34 and Kamooinanea.”

After this, Namakaokahai called out to Kaukihikamalama to come to her with his grandson Aukelenuiaiku. When Aukelenuiaiku was returning to the earth, Namakaokahai commanded that all the different lights return to their respective stations in the heaven so as to give Aukelenuiaiku light by which to return to earth; these being the sun, the daylight, the lightning and the fire. When Aukelenuiaiku again reached the earth the people all cried for joy. After the weeping, Kuwahailo, Makalii, Kamalanaikuaheahea, Kaukihikamalama and the others prepared to return to heaven.

After the return of their friends, Aukelenuiaiku and Namakaokahai for a long time remained by themselves, as husband and wife. After this, however, Namakaokahai said to her husband: “You must make another search for the water of everlasting life of Kane.” Aukelenuiaiku agreed to this. Namakaokahai then said to him: “I want you to watch the course you are to go by. From the door of our house in a straight line to the rising sun, and I want you to remember this: that you must go over this course from one end to the other, and you must not go outside of these limits, for if you do you will die.” At the close of the instructions, Aukelenuiaiku again began his second flight toward heaven. At the end of the long flight he stood on the edge of a hole, in the bottom of which was kept the water of everlasting life of Kane. The journey was only completed, however, after a flight of six months.

As Aukelenuiaiku stood on the edge of the hole he saw Kanenaiau, the guard who was placed there by Kamohoalii to keep away all intruders. When Aukelenuiaiku [88]saw him he flew and lit on the back of the guard. While Aukelenuiaiku was perched on his back, he asked in anger and hatred: “Say, you are awfully conceited! Whose conceited child are you? My back has never been climbed by my grandchild Kamohoalii, and here you have come and done it.” Aukelenuiaiku replied: “Your own.” “Mine by whom?” “I am the child of Kapapaiakea and Iku.” “Are you the grandchild of Kapoino and Kamooinanea?” “Yes,” said Aukelenuiaiku.

When the guard heard these words from Aukelenuiaiku, he greeted him, saying: “My greetings to you, my lord. What has brought you here?” Aukelenuiaiku replied: “I have come for the water of everlasting life of Kane, for my nephew and my brothers.” Kanenaiau then asked: “Isn’t it all gone?” Aukelenuiaiku replied: “No, it is not all gone.” Kanenaiau said: “Look at my middle.” While Aukelenuiaiku was looking at the middle of Kanenaiau, he was instructed as to the course by which he was to fly, as follows: “Where art thou, don’t fly on this side, for you will strike the bamboo growing in this place; if you strike the bamboo, the sound will reach the ears of your cousin, and the water will be covered up and you will not get it. You must therefore fly on this side and you will be able to get the water of everlasting life of Kane.”

At the end of these instructions Aukelenuiaiku continued on his flight. After flying for some time he saw and lit on Hawewe, when the same questions were asked relating to Aukelenuiaiku’s connections to him. Hawewe asked: “My lord, what is your object in coming here?” “I have come in search of the water of life of Kane.” Hawewe then answered: “You must not fly on the left side, else you will strike the lama trees, and the sound will reach the ears of your cousin below, and you will never be able to get the water of life of Kane. You must therefore fly on this side, then you will get what you wish.” These two men were the granduncles of Aukelenuiaiku on the side of his mother, Kapapaiakea. The time consumed by Aukelenuiaiku in his flight from the first man to the second man was two months.

After the conversation which was held between him and Hawewe, Aukelenuiaiku flew until he lit on Kanenaenae. At the end of the questions and answers relating to the parents of Aukelenuiaiku, Kanenaenae then knew that he was connected to Aukelenuiaiku, and he therefore fell on him and wept. At the end of the weeping he asked Aukelenuiaiku: “What has brought my lord here?” Aukelenuiaiku answered: “I have come for the water of everlasting life of Kane, for my nephew and brothers.” Kanenaenae then asked: “Is it not all gone?” “No, it is not all gone.” “Yes, you shall have it. Look straight at my middle.”35 While Aukelenuiaiku was looking, Kanenaenae said: “You must not fly on this side, for you will strike the loulu palm leaves and the sound will travel to your cousin there below, and the water of life of Kane will be closed and you will not be able to get it. You must therefore fly along this way. In this flight downward you will meet your grandfather who will direct you how to get to this water of life.” [90]

After receiving these instructions, Aukelenuiaiku continued on his flight and flew along until he lit on Kuemanu. After the several questions had been asked and the usual answers given, Aukelenuiaiku said: “I am your own offspring.” The guard then asked: “Mine by whom?” “I am the child of Kapapaiakea and Iku.” When Kuemanu heard this he wept over Aukelenuiaiku and then asked: “Are you the grandson of Kapoino and Kamooinanea?” Aukelenuiaiku assented, saying: “Yes, I am their grandchild.” Kuemanu then asked: “What thing of such importance is it that has brought you here?” Aukelenuiaiku replied: “I have come in search of the water of everlasting life of Kane, for my nephew and brothers.” “Yes, you shall get it. You must go down to your grandaunt, who is down there at the base of the cliff, Luahinekaikapu, who is blind. When you come to her, you will find her roasting bananas, four in number. When she reaches out to take one up, you also reach and take one; do this until the last ones are taken. Then when she reaches out for the others and fails to find them and asks, ‘What mischievous fellow is this that has come?’ and receives no reply, she will take up the ashes and sprinkle them to her right; you must then run over to her left side. And when she sprinkles the ashes on her left side, you must run to her right side. After this you want to watch her as she takes up the ashes and smells of it. If she should do this, then she will discover you; then be very careful or the old woman will kill you. Look out for another attack, for she will then take up one of her clubs which is used for beating kapas and strike at you with it, when you must run to her left side; and when she strikes to her left, run to her right. After you have overcome all these things, then you must run and climb on to her back and sit there.”

We will not take up the meeting of Aukelenuiaiku and his grandaunt, and how he overcame all her attacks by strictly following the advice of his granduncle, but we will speak of what took place after Aukelenuiaiku won over the old woman.

After the old woman had exhausted all her attempts to dispose of her opponent, Aukelenuiaiku then climbed on to her lap, when she asked: “Whose conceited child art thou?” Aukelenuiaiku replied: “Your own.” “Mine by whom?” “I am the child of Kapapaiakea and Iku.” When the grandaunt heard this, she again asked of Aukelenuiaiku: “Are you, then, the grandchild of Kapoino and Kamooinanea?” Aukelenuiaiku assented to this, saying: “Yes.” The grandaunt then asked: “What has brought my lord here?” “I have come for the water of everlasting life of Kane, for my nephew and brothers.” The grandaunt then asked him: “Is it not all gone?” “No.” She then said: “My grandchild, look at me. I have no eyes; I am blind; I cannot see. I may not be able to give you the water of everlasting life of Kane.” By these words of his grandaunt, Aukelenuiaiku began to be doubtful about getting what he wished, and for a moment he did not know what to do. At last he said to his grandaunt: “Let us go outside.” When she heard this she assented and she was led out by Aukelenuiaiku and was made to lie down under a coconut tree. Aukelenuiaiku then climbed up the coconut tree and picked off two young shoots of the [92]coconut, and then called to his grandaunt: “Say, Luahinekaikapu, turn your face toward the sky.” When the old woman heard this she turned her face up as directed. Aukelenuiaiku then threw with much force the two young shoots at the eyes of Luahinekaikapu.

When these struck her in the eyes, she jumped up and cried with a loud voice: “Oh! I am killed.” Aukelenuiaiku then called out to her: “Don’t cry, be quiet; rub your eyes, they may open up and you will then be able to see.” When the old woman heard this call from her grandchild, she began rubbing her eyes. After doing this her sight was restored and she was able to see as before. Aukelenuiaiku then called out to her: “How are your eyes?” “I can see now.” After this Aukelenuiaiku climbed down the tree.

Luahinekaikapu then said to Aukelenuiaiku: “I want you to go and bring me some pohuehue and akoko.” Aukelenuiaiku procured these things and brought them to his grandaunt. She then took and pounded them together with some charcoal, kukui nut and dirt, until the whole mess became soft. The old woman then said to her grandchild: “We will now proceed to fix you up.” By this the old woman meant that she was to paint or rub the stuff prepared by her on the hands of Aukelenuiaiku so as to make them look like the hands of Kamohoalii.

After these things the hands of Aukelenuiaiku were painted black so that they looked like the hands of Kamohoalii, for the guards who had the keeping of the water of life of Kane knew that the hands of Kamohoalii were black. The water of life of Kane was being watched by certain men, and any hands that reached down that were not black would not be able to receive the water.

After the hands of Aukelenuiaiku had been blackened the grandaunt said to him: “We will sit here until the preparation of the awa is finished, when you must approach the opening. When you get to the opening, reach in with your hands. The first gourd they will give you contains the bitter water; throw that away and reach in again, and when they hand you the second gourd, that one contains the water of life of Kane; bring that with you.” Aukelenuiaiku then followed these instructions and approached the opening of the place in which the water of life of Kane was kept. After waiting for a moment Aukelenuiaiku reached in with his hands. When the guards saw these hands reaching in they were surprised, for they had never seen such a thing before. Being surprised, they hesitated for a while to study what they should do. The guards then took up some food and placed it into the hands of Aukelenuiaiku, but the hands dropped the food; they then placed some fish in the hands, and still the fish was dropped. The guards then wondered what the hand was reaching for. Finally one of the guards said: “Perhaps the hands are after the water of life of Kane.” One of the other guards thought that this was possible, so the gourd called Huawaiakaula, which held the water of life of Kane, was taken up and placed into the hands of Aukelenuiaiku.

When the gourd was given to Aukelenuiaiku, he came up with it; then he broke off the neck and poured the water into his own gourd; then he proceeded and [94]broke the network of strings that held the gourd. This network was called Paleaikaahalanalana.36 After doing all this, Aukelenuiaiku began on his flight out of the hole, flying in a direction away from his grandaunt, Luahinekaikapu. But the grandaunt saw all this, and so she wept for her sister, Kamooinanea and her brother Lonoikoualii. She then recited the following mele, one of love for her sister:

While she was weeping and chanting the mele, Aukelenuiaiku was still flying. On this return flight he got tangled in the lama trees and the sound of the broken lama was carried below to the ears of Kamohoalii. When Kamohoalii heard the sound he woke up from his sleep and listened, trying to ascertain the cause of the sound, but after listening for two months no further sound reached him there below. Aukelenuiaiku on the other hand continued on with his flight until he again got tangled up with the loulu palm leaves, and again the sound was carried down below to Kamohoalii. After getting out of the loulu grove he continued on with his flight until he got into the bamboo grove, and the sound of the breaking of the bamboo was carried down to Kamohoalii. By this time Aukelenuiaiku had reached the top of the hole. [96]

We will here pause for a moment in speaking of Aukelenuiaiku and let us take up Kamohoalii. When Aukelenuiaiku entered the lama grove and he became entangled with the trees, the sound of the breaking lama was carried to the ears of Kamohoalii, but not being certain as to the direction from which the sound came, he listened for two months. At the end of the two months he heard the sound of the breaking of the loulu palm leaves, so Kamohoalii knew that the person who had entered these groves was traveling from the bottom of the hole upwards. This he was quite sure, because the sound of the loulu palm leaves was like the sound of thunder; the lama was like the sound of a shell, and the sound of the bamboo was like the beating of the waves against a cliff. By these different sounds and the rotation in which they sounded, Kamohoalii was able to know that the person was on his way out of the hole. Therefore he enquired of those who were guarding the water-gourd, Huawaiakaula: “Where is the water-gourd and the net outside of the gourd?” The guard replied: “You came and took it some time ago.” Kamohoalii then said to them: “I did not come for it.”

After this Kamohoalii flew up until he met Kuemanu, one of the guards on the way up, and asked him: “Have you seen the mischievous man?” Kuemanu replied: “I saw him coming up from below; he is your cousin Aukelenuiaiku, who came for the water of life of Kane for his nephew and older brothers.” When Kamohoalii heard this, he said: “He is a wicked fellow. That is not the proper thing for a cousin to do; he should have come and seen me on the matter, and not steal it. I don’t blame him for taking the water of life, but he has ill-used our grandmother, Huawaiakaula, and our grandfather Paleaikalanalana.” This was because Aukelenuiaiku had broken off the neck of the water gourd, and also pulled to pieces the network of strings that served as the covering.

At the end of the conversation with Kuemanu, Kamohoalii used his greatest efforts in flying, with the idea of overtaking Aukelenuiaiku, when he would fight him. When Kamohoalii reached the top of the hole, he asked of the guard, Kanenaiau: “Have you seen the man that came up from below?” “I have seen him, and it was Aukelenuiaiku, your cousin.” “How long ago since he passed here?” “One year and six months.” When Kamohoalii heard this he seized Kekuaokalani’s stick, Hoolehelehekii, and returned to the bottom of the hole.

CHAPTER XIV.

How Aukelenuiaiku Brought Back to Life His Nephew and Older Brothers.

When Aukelenuiaiku arrived at that part of the ocean where his nephew and older brothers were destroyed, he poured out the water of life into the sea until it was almost all gone, leaving only about half of the water. While Aukelenuiaiku was pouring out the water of life, Namakaokahai saw her husband doing this, and she knew that the restoration of the nephew and brothers was not succeeding. She therefore called out: “Say, Aukelenuiaiku, come home.” When Aukelenuiaiku arrived in the [98]presence of his wife, she said: “You are very foolish,40 my husband. It was for you to go in search of the water, and when you had found it I would use it, and in so doing bring back to life your nephew and older brothers. But instead of this, you have come back and acted ignorantly. Had you poured out all the water, your nephew and older brothers could never have been restored to life.”

Soon after this they entered the house, and Namakaokahai was confined and a child was born to them, and he was named Kauilanuimakaehaikalani. This child had two natures, the nature of a god and of a human being. The appearance of the child at the back was like a rock, that is, from the head to the feet; but in front it had the appearance of a human being.

After the confinement Namakaokahai said to her husband: “Let me bring back your nephew and older brothers to life again.” Aukelenuiaiku gave his consent to this, and they set out to that part of the ocean where the brothers and nephew of Aukelenuiaiku had been destroyed and there they stopped. Namakaokahai then said to her husband: “Pour out some of the water of life in the hollow of your hand, and I will sprinkle it into the sea.” Aukelenuiaiku did as he was requested. Namakaokahai then dipped the end of her finger into the water and sprinkled it into the sea. After this they returned to the shore without looking back. On reaching land they turned and looked back and, lo and behold! there stood the ship; and they saw the men climbing up the masts folding the sails and coiling the ropes.

After Aukelenuiaiku and the others had landed, Aukelenuiaiku said to his son, Kauilanuimakaehaikalani: “When your uncles and cousin come ashore and you should have a quarrel with your cousin, don’t use bad words, because he is a boy whose very words are sacred; he is a great favorite, and his very words are to be obeyed, even to death and the offering on the altar. My older brothers themselves are very touchy upon hearing words not altogether proper; so I want you to be very quiet; don’t answer back, but be at peace with one another. This will also be the course of your parents.” Upon hearing these words from his father, the boy promised to do as he was told.

While Aukelenuiaiku was cautioning his son, the older brothers and nephew came ashore where they all met and wept over each other, and after their greeting they went to the house and settled down. The length of time from their death until the bringing back to life of these people was three years.

After they had lived together for some time, Aukelenuiaiku gave all his lands to his brothers, and furthermore he also gave them his wife, Namakaokahai, and they virtually had all the say about her, and they slept with her, traveled with her and lived with her. The brothers took turns with the wife in this way: first one brother would have her for a day and a night, then the next brother would have her for a day and a night, and so on down; but the older brother, Kekamakahainuiaiku, the one who hated Aukelenuiaiku, had a double portion; that is, he took their wife for two days and two nights at a time. [100]

From the time in which this legend deals until today, who can be compared with Aukelenuiaiku for his great liberal nature in giving away his own possessions and even his wife to others? There is none like him.

In thus giving away his wife and lands, Aukelenuiaiku reserved nothing for himself, and he therefore became like a dependent. While living in this humble way his one occupation was to go down to the seashore daily with a rod and spend his time fishing, and in time he became an expert. In his daily trips out rod fishing he often met Pele and Hiiaka, cousins of Namakaokahai. In their meetings Aukelenuiaiku began to admire the two girls, and he spent more of his time with them than he did at fishing. In time Aukelenuiaiku could do but very little fishing, for the desire to see the two girls, Pele and Hiiaka, was his greatest pleasure, and after a time he became infatuated with them and thought of very little else but the features of Pele and Hiiaka, and he found himself oftener with them than anywhere else.

We have seen that Namakaokahai had altogether become the property of his brothers, and that Aukelenuiaiku was without a wife; but Namakaokahai never forgot Aukelenuiaiku; she loved him still and held him as dear to her as before.

At nights while at home, Aukelenuiaiku thought of nothing else but his two companions, and so each morning he would take up his line, hook and rod, and pretend to be very busy with them as though they needed overhauling. In doing this Aukelenuiaiku wanted to make his wife, Namakaokahai, believe that he was really very much taken up with his pastime, that of fishing, and in that way keep his wife from suspecting him. Aukelenuiaiku was absent once for three whole days on one of his fishing trips, and the wife began to suspect that something was wrong. Before this it was his usual custom to go out early in the morning, and after dark would come home; but this time he forgot to dry out his fish-line as before. When his wife saw this she became suspicious, and knowing that his wife knew his neglect about drying out his fish-line, he was very much depressed.

The day after this Aukelenuiaiku as usual took up his rod and proceeded to the seashore; and toward evening he returned home. Before he started home, however, he soaked his fish-line and hook into the water so as to make his wife believe that he had really been fishing. When Aukelenuiaiku arrived at the house, he began to arrange his hook and line, and as he was at it for some time, his wife said: “It would be all right to be constantly occupied with your hook and line if you caught any fish; then those at home would get some. Here you do nothing else but work on your hook and line, and yet you never bring any fish home. What a waste of time!” The husband replied: “Do you think, my wife, that the fish is something you can catch with your hands in the sea so that I could bring them home all the time? Don’t you know that the line and hook are all I have in the matter, and not the bringing of the fish? That is entirely with the fish whether to bite at my hook or not.” Shortly after this conversation Aukelenuiaiku again started out fishing, and late that evening he returned with two small fish called aloiloi.41 The wife then said to him: “How strange of you to go all day and return at night, and these are all the fish you bring home!” [102]

On his next trip Aukelenuiaiku met with a queer42 experience. His body was bitten all over, while his neck was all scratched up, and in places it was cut. On this evening he again came home with two more small fish. On reaching the house Namakaokahai looked at her husband’s body and neck and saw that he was all scratched. She then spoke in parables saying: “Yes, there are two kinds of fish in the sea that bite: the shark and the eel.” Then she continued: “Strange, that your skin is all bitten and your neck scratched, but you don’t return with any sharks and eels.”

Aukelenuiaiku then said with great cunning: “I met with a queer experience today. When I arrived at the seashore I tied the bait to my hook and cast it into the sea. After I had let the line down it got caught in the coral down below, and so I dived down and after getting the line loose I came up. I was not at all hurt at this time. But on casting my line the second time it again got tangled and I dived the second time. After this it was caught the third time and again I went down, but before I had gone very far I got the cramps and I was carried by the current away down to the bottom where I was rubbed against the coral until my back was all cut up. After this I recovered myself and swam up, and this time I was caught in an eel hole, and there I was rolled about by the surf until I was almost out of breath. Had I been a boy from the backwoods I would have been killed, and you would not have known how, and how pitiful that would have been.”

To those who may be reading this story, it is plain to all the fair sex43 that Aukelenuiaiku was a deceiver, and that his scratches and bites came from another source altogether. The trait, however, will be found in his descendants in these latter days. And here we see that his wife was not to be deceived by him.

CHAPTER XV.

How Namakaokahai Quarreled with Her Cousins Pele and Hiiaka.

With all Aukelenuiaiku’s smooth words, his wife did not believe him. She then said to him: “Say, cunning, do you think I am a fool, and am not aware of your doings and your deceit? I know that you have a woman whom you go down every day to see. So here is what I wish to say to you: The outside of your body is free to others, but your skin and flesh are my property, and I do not want to have you scratched and ill-treated.”

With all this advice from his wife, still Aukelenuiaiku did not take heed; they were as nothing to him, for he kept on going down to fish. When Aukelenuiaiku came back from his next trip his body was scratched and bitten all over and his neck was cut in several places. When Namakaokahai saw how her husband was all cut up, [104]and how he had disregarded her words of advice, she grew less angry of him and transferred all her anger to her cousins, Pele and Hiiaka.

We will here see how Namakaokahai ill-treated her own cousins, her own flesh and blood. When Namakaokahai’s anger was aroused she seized her cousins and gave them a severe beating. When the brothers saw this they jumped in to help the girls, but this interference was of no avail, for Namakaokahai gave her brothers some of the beating, and she gave them so much that they all had a hard time to save themselves. Because of this the cousins rose and departed to some other place to dwell; but Namakaokahai followed them and again drove them away. The cousins in the meantime thought that she would forget the cause of her anger, but she followed after them and drove them away from their new home. At this persistency on their cousin’s part, they vowed that they would never again turn back, nor ever again live in the same land with their cousin. At this expulsion, the two sisters studied where they would move to, and after considering several places they decided on Kauai and there make their future home. In this journey, when they reached Kauai,44 where they made their home, they had an idea that their cousin would leave them in peace and not follow them up. The place where Pele and Hiiaka took up as their first home on Kauai was at Puukapele, a place to the east of Mana. When they settled at this place they started a fire whose glare was seen from the high peaks in the land of Nuumealani, where Namakaokahai was stationed on the lookout for her cousins. The height of these peaks was probably as high as that of Kaala mountain.

When Namakaokahai saw the glare of the fire on Kauai, she knew that Pele and Hiiaka were there, so she followed on to Kauai where she met her cousins and another fight was had. In this fight Pele and Hiiaka almost overcame their cousin, but being possessed of great strength Namakaokahai was enabled to overcome her cousins. Therefore, being driven from their Kauai home, they journeyed on to Oahu where they settled. Because of the fight that took place on Kauai, the land in which it occurred was called Puukapele, and it is so to this day.

Upon their arrival on Oahu, Pele and Hiiaka took up their abode in Kealiapaakai, at Moanalua, where they dug down into the ground and made a home. On coming from Kauai they brought some red dirt and some salt with them and deposited these things in their new home. Because of this fact these places were given the names of Kealiapaakai and Kealiamanu. Upon finding that the place was too shallow they went to settle at Leahi. While living at Leahi they tried digging down into the place, but again found it too shallow. The two then moved on to Molokai and settled down at Kalaupapa. After a time they began digging and were again disappointed in striking water; so they left Molokai. The hole they dug was called Kauhako. From Molokai they journeyed to Haleakala in Maui. Upon their arrival at this place they began digging a pit which they left open on the top of the mountain. The rocks45 in Hanakaieie, at Kahikinui, are those that were dug up by Pele and Hiiaka. [106]

We will now take up Namakaokahai. After Pele and Hiiaka had been driven away from Kauai, through the terrible fight that took place, Namakaokahai returned to Nuumealani, and proceeded to the highest peak where she could see Maui. While Namakaokahai was living on Nuumealani, she again saw Pele and Hiiaka starting a fire on the mountain on Maui, so she left Nuumealani and came to Maui where another battle was fought in which Pele was killed. Namakaokahai then returned to the peaks on Nuumealani. After a time she looked towards Hawaii and saw Pele’s fire burning on Mauna Loa. But Namakaokahai discontinued her warfare against Pele and Hiiaka.

We will now speak of Pele. Pele was indeed really killed in the battle that was fought on Maui with her cousin, but she traveled in spirit to Hawaii, at which place she again came back to life. It was Pele and Hiiaka that dug that pit at Kilauea, on the slope of the Mauna Loa mountain, and this place has become their own to this day, and no one will dare dispute their claim.46 After the death of Pele, Namakaokahai returned to her own land in Kalakeenuiakane47 where she lived with her husbands and son and nephew.

After the lapse of some considerable time, the two boys, the son of Aukelenuiaiku and the son of the oldest brother got into a fight. The cause of the quarrel was this: The forehead of Kauilanuimakaehaikalani was cuffed by his cousin, the son of of the oldest brother of Aukelenuiaiku, the one whose every word was sacred. A few words in explanation regarding the two boys. One of these boys was human and the other, Kauilanuimakaehaikalani, was god-like. In their fight Kauilanuimakaehaikalani said to his cousin:

When the uncles heard these words they became very angry, and all decided to return to Kuaihelani, their own land. When their youngest brother and wife saw that the brothers were about to depart, they entreated them not to leave them, but the brothers would not listen. After they were ready for their journey they boarded their ship and set sail for Kuaihelani; but in mid-ocean they encountered disaster and all sunk to the bottom of the sea.

Here ends their story for they are all dead. Continuing that of Namakaokahai and Aukelenuiaiku. After they had lived on in peace and happiness for some time, Aukelenuiaiku said to his wife: “My wife, we have lived together now for many days, and I have become old and about to die in this strange land. I would therefore request of you that you grant me leave to go and see our parents.” [108]

CHAPTER XVI.

Aukelenuiaiku’s Trip to Kuaihelani.

After Namakaokahai had given her consent for her husband to return to his native land, Aukelenuiaiku proceeded to see his brothers-in-law Kanemoe, Kaneapua, Leapua and Kahaumana, and told them of his intentions. He said: “I am going to the land of Kuaihelani to see my parents.” When the brothers of Namakaokahai heard this they all gave their consent, and Kanemoe, the oldest, expressed a desire to accompany Aukelenuiaiku to Kuaihelani.

We will here speak of Kanemoe, to prevent confusion. It is said in this legend that in order to accomplish his desire he had to resort to cunning and deceived his sister. Namakaokahai was feared by her brothers; therefore, in order to be able to answer the calls, Kanemoe planned to take out his spirit from his body and give it another body, and then to leave the one containing his spirit behind as a substitute to make the replies to the sister’s calls. No sooner than he hit upon this plan he proceeded to the making of the new body for his spirit.

After the body was completed Kanemoe took out his spirit and put it into the new body, which resembled him in all details. In order not to make any mistakes in reference to the sound of the voice he thought he would make a test, so he called out, imitating his sister: “Kanemoe, Kaneapua, Leapua, Kahaumana?” They all answered, the three real bodies and the spirit. The voice sounded just like his, except that it was rather weak. Because of this weakness in the voice of his substitute, he prevailed upon Aukelenuiaiku to delay their trip for a while until the voice of his substitute grew stronger. This request was granted and the trip was postponed for a while.

When Kanemoe saw that the voice of his substitute was strong enough for the purpose, they set out and journeyed to Kuaihelani. The trip took up two nights and two days. Upon their arrival at Kuaihelani, they looked over the land but failed to see any of the people; they heard no sound of any kind; there was nothing good growing on the land, for the land was overgrown with weeds.

When they saw that the place was deserted, they continued to the hole where the great lizard, Kamooinanea, the grandmother of Aukelenuiaiku, spoken of in the earlier chapters of this legend, lived. When they came to the mouth of the hole, Aukelenuiaiku called: “Kamooinanea,” but no response was heard, so they thought that she must be dead.

The reason why Kamooinanea did not hear the call was because the coral on her forehead and the coral of the floor of the sea had grown together and she was entirely covered over, so she was unable to hear the call of her grandson Aukelenuiaiku.

After calling, Aukelenuiaiku stood up and stamped his feet down on the coral with all his might, breaking it into pieces, and at the same time exposing the body of his grandmother. When Aukelenuiaiku looked at her body, he saw that it was thin and reduced to almost nothing. [110]

Aukelenuiaiku then called her, saying: “Kamooinanea.”

Kamooinanea answered, “Yes.” Then she looked up and she saw that it was her grandson, Aukelenuiaiku. She then greeted him, saying: “My greetings to you.”

The grandmother then inquired: “What has brought you here?”

“I came to see you all.” Aukelenuiaiku asked of Kamooinanea: “Where is Iku and the others?”

Kamooinanea answered: “They are living in Kauai. The reason they left was because of the anguish for you boys, for you had all left them. When your father, Iku, arrived at Kauai he got into a fight with Kukoae, the king of Kauai, but he was victorious and became the king of Kauai. After a time another battle was fought because of your sister, who is very pretty, and your father was defeated by Makukoae.48”

This is the end of this legend.

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