Mei 2, 1906 

Hawaiian

ʻO Wākea, he kanaka maoli nō ia; a ʻo kāna wahine ʻo ia ʻo Papa, i kapa ʻia nō hoʻi ʻo Haumea, a ʻo ko lāua wahi i noho ai ʻo ia ka pali ʻo Kilohana. ʻO ia kēlā wahi kaola pali ma waena o ke awāwa ʻo Kalihi Uka a me Koʻolau; a ʻo ia nō hoʻi ka hoʻokuʻina o ka lālani mauna e hele lā mai Nuʻuanu mai a hōʻea i Kalihi a neʻe a hala loa i Koʻolauloa.
Iā lāua e noho ana ma kēia wahi, ua loaʻa ko lāua ola ma nā mea o kēia nohokino ʻana ma o nā maiʻa palakū i ka nāhele, nā uhi punapuna moe lepo o ka uka, nā kalo ʻāweu mānalo a lilo i poi ʻuoʻuo ʻono; nā hōʻiʻo me nā kikawaiō e lomi pū iho ai me nā ʻōpae kala ʻole o ka uka waokele; nā lāwalu ʻoʻopu momona i hele ā ʻala i ka laukī, a me nā wahi lūʻau palupalu o ia uka ʻiuʻiu. Pēlā nō hoʻi me nā ʻalamihi kai ʻaʻala o nā kai kohola o kai aʻe nei o Kalihi, e laʻa nā pāpaʻi momona a pēlā nō hoʻi me nā wahi hua ʻopihi mai o nā Koʻolau, a me ko laila mau lau limu. A ʻo kēia mau mea a pau ʻīnaʻi pū iho me ka poi ʻāweu ʻuoʻuo, he ʻono mai hoʻi kau a koe.

English

Wākea is a kanaka maoli. His wife is Papa, known as Haumea. They made their home on the cliffs of Kilohana – that steep ledge between the valley of Kalihi Uka and windward Koʻolau; that place is the central connection of the mountain range that goes from Nuʻuanu, arriving in Kalihi, and continuing until it finally ends at Koʻolauloa.
While they [Papa and Wākea] resided at this place [Kilohana], they received life from the things needed to live, such as the perfectly ripe bananas in the forest, the firm and mealy yams laying in the soil of the uplands, the wild, tasty taro turned into delicious sticky poi; the hōʻiʻo and kikawaiō ferns mixed together with the mountain ʻōpae of the upland rainforest; the sweet ʻoʻopu cooked in bundles (lāwalu) until fragrant with ti-leaf; and the soft, tender lūʻau of these majestic uplands. With that was paired the ambrosial ʻalamihi from the reef flats of the oceans of Kalihi, also with the fatty crabs and the meaty ʻopihi from Koʻolau, as well as the leafy limu of that area. And all of these things were eaten together with sticky poi made from wild taro, truly and exceedingly delicious!

Mei 3, 1906 

Hawaiian

Ke iho nō hoʻi ma kai nei o Kalihi, he ola nō ko laila; a pēlā nō hoʻi ke iho ma nā huli Koʻolau, he ola nō, aia ma ko laila mau kahakai.
ʻO kahi i kū ai ko lāua wahi pupupu hale, ma luna pono nō ia o kēlā kaola pali ʻo Kilohana. Ma kahi o kēlā puʻu ʻano haʻahaʻa ma ka palena luna loa o ke alanui e hele ʻia nei e nā kamahele mākaʻikaʻi o kēia au [1906].
I kekahi lā mālie maikaʻi o ke kau, ʻoiai nō lāua e noho ana ma ko lāua wahi pupupu hale, e like nō hoʻi me ka mea mau o ka noho ʻana o ke kāne a me ka wahine, ua huli akula ʻo Papa, ʻo ia hoʻi ʻo Haumea, a nānā akula ma ka huli Koʻolau; a ʻike akula i ka waiho kāhela mai a ke kai ʻo Mōkapu; ma Heʻeia-kea ʻono aʻela ua Haumea nei i nā lau limu a me nā hua ʻalamihi o ia mau ʻaekai; a ʻo ka manawa nō ia i liuliu iho ai ua Haumea nei e iho i lalo o nā Koʻolau i ka lawaiʻa. ʻŌlelo aʻela ʻo ia i ke kāne: E iho aʻe au i Koʻolau i wahi ʻīnaʻi na kāua.
ʻO ko ia nei iho akula nō ia ma ke alanui pali, e moe lā mai luna aku nei o Kilohana a hōʻea i lalo o Luluku mā. ʻAʻole kēia i iho no kai ʻo Mōkapu, akā hele akula kēia a hōʻea i Kāneʻohe ma kēia huli Koʻolau a hiki i Heʻeia, a hōʻea i ka lae ʻo Keʻalohi. ʻO ia kēlā lae ma waena o Heʻeia-uli a me Heʻeia-kea.
ʻOiai hoʻi ka wahine, ʻo Haumea, i hala aku ai no kāna huakaʻi ʻimi ola ma nā Koʻolau, ua hele maila ʻo Wākea e huli i mau wahi lau nāhele, nā wahi maiʻa, a me ia mea aʻe, ia mea aʻe e pono ai ka ʻai ʻana iho me nā wahi mea makamaka hou a ka wahine ke hoʻi mai, mai kahakai mai. ʻO ia hele ko ia nei a loaʻa nā hōʻiʻo, ka uhi, a ʻike akula kēia i nei ʻāhui maiʻa a ka nui launa ʻole. Ua hele nō hoʻi ā oʻo pono. ʻO ko ia nei ʻoki ihola nō ia. Iā ia e ʻoki ana i ua maiʻa nei, ua loaʻa pono akula ʻo ia i nā kiaʻi o ke aliʻi, ʻo Kumuhonua; a paʻē ana ka leo o ke kiaʻi:
“ʻAhāhā; loaʻa pono ke kolohe.” “ʻAuhea?” wahi a kekahi.
“Eia lā; ke ʻoki nei i ka maiʻa a ke aliʻi.”
“Inā pēlā, ʻeā, e hauhoa aku nā lima i ke kaula, a e kūpeʻe nā wāwae ā paʻa.
He puaʻa kēnā na ke aliʻi. Kāhāhā! Nāna nō paha hoʻi ke kolohe i ke kiʻi i ka maiʻa a ke aliʻi. Eia kā ʻo nei kanaka ka mū ʻai maiʻa e pau nei ka maiʻa a ke aliʻi o uka nei o ke kuahiwi. Kau

English

When travelling down to the ocean of Kalihi, there was life [food] there; as well as when descending to the Koʻolau side, there was life, at both of those shores.
The place where their small shelter was erected was directly on top of that steep ledge Kilohana. It is near that short hill at the uppermost boundary of the road that is travelled by visitors of this time [1906] .
One beautiful, calm summer day, while they were living in their humble house, just like what is common in the life of husband and wife, Papa, who is indeed Haumea, turned and looked toward Koʻolau; she saw the spreading landscape and the ocean of Mōkapu; seeing Heʻeia-kea made Haumea hungry for the limu and the ʻalamihi of those shorelines; at this time Haumea immediately prepared to descend down into Koʻolau to fish. She told her kāne: I am going down to Koʻolau for some delicacies for us.
Promptly, she descended the cliff trail that stretches from the top of Kilohana to below at Luluku. She did not proceed down to the ocean of Mōkapu, however, she made her way to Kāneʻohe on this [Kona] side of the Koʻolau until she appeared at Heʻeia, and arrived at ka lae ʻo Keʻalohi. That is the point that divides Heʻeia-uli and Heʻeia-kea.
While the wahine, Haumea, was gone on her journey to search for food in Koʻolau, Wākea left [their shelter] to look for edible leaves, banana, and anything else to complete the harvest with his wife’s fresh seafood when she returns from the ocean side. He went and gathered hōʻiʻo fern, yam, and then he suddenly saw a HUGE bunch of bananas, beyond compare. They had ripened perfectly. He immediately cut [the maiʻa]. While he was chopping down the banana, he was discovered by the guards of the chief, Kumuhonua; and the voices of the guards distantly struck the ear [of Wākea]: “Aha! We caught the criminal.” “Where?” said another. Here he is; cutting the banana of the aliʻi.” “If it’s like that, yeah, tie the hands [of the culprit] with rope, and bind his feet until fastened. He will be a pig [sacrifice] for the aliʻi. Aha! He is probably the thief who has taken the bananas of the aliʻi. Here, this person is the banana-eating insect

Mei 3, 1906 

Hawaiian

Ke iho nō hoʻi ma kai nei o Kalihi, he ola nō ko laila; a pēlā nō hoʻi ke iho ma nā huli Koʻolau, he ola nō, aia ma ko laila mau kahakai.
ʻO kahi i kū ai ko lāua wahi pupupu hale, ma luna pono nō ia o kēlā kaola pali ʻo Kilohana. Ma kahi o kēlā puʻu ʻano haʻahaʻa ma ka palena luna loa o ke alanui e hele ʻia nei e nā kamahele mākaʻikaʻi o kēia au [1906].
I kekahi lā mālie maikaʻi o ke kau, ʻoiai nō lāua e noho ana ma ko lāua wahi pupupu hale, e like nō hoʻi me ka mea mau o ka noho ʻana o ke kāne a me ka wahine, ua huli akula ʻo Papa, ʻo ia hoʻi ʻo Haumea, a nānā akula ma ka huli Koʻolau; a ʻike akula i ka waiho kāhela mai a ke kai ʻo Mōkapu; ma Heʻeia-kea ʻono aʻela ua Haumea nei i nā lau limu a me nā hua ʻalamihi o ia mau ʻaekai; a ʻo ka manawa nō ia i liuliu iho ai ua Haumea nei e iho i lalo o nā Koʻolau i ka lawaiʻa. ʻŌlelo aʻela ʻo ia i ke kāne: E iho aʻe au i Koʻolau i wahi ʻīnaʻi na kāua.
ʻO ko ia nei iho akula nō ia ma ke alanui pali, e moe lā mai luna aku nei o Kilohana a hōʻea i lalo o Luluku mā. ʻAʻole kēia i iho no kai ʻo Mōkapu, akā hele akula kēia a hōʻea i Kāneʻohe ma kēia huli Koʻolau a hiki i Heʻeia, a hōʻea i ka lae ʻo Keʻalohi. ʻO ia kēlā lae ma waena o Heʻeia-uli a me Heʻeia-kea.
ʻOiai hoʻi ka wahine, ʻo Haumea, i hala aku ai no kāna huakaʻi ʻimi ola ma nā Koʻolau, ua hele maila ʻo Wākea e huli i mau wahi lau nāhele, nā wahi maiʻa, a me ia mea aʻe, ia mea aʻe e pono ai ka ʻai ʻana iho me nā wahi mea makamaka hou a ka wahine ke hoʻi mai, mai kahakai mai. ʻO ia hele ko ia nei a loaʻa nā hōʻiʻo, ka uhi, a ʻike akula kēia i nei ʻāhui maiʻa a ka nui launa ʻole. Ua hele nō hoʻi ā oʻo pono. ʻO ko ia nei ʻoki ihola nō ia. Iā ia e ʻoki ana i ua maiʻa nei, ua loaʻa pono akula ʻo ia i nā kiaʻi o ke aliʻi, ʻo Kumuhonua; a paʻē ana ka leo o ke kiaʻi:
“ʻAhāhā; loaʻa pono ke kolohe.” “ʻAuhea?” wahi a kekahi.
“Eia lā; ke ʻoki nei i ka maiʻa a ke aliʻi.”
“Inā pēlā, ʻeā, e hauhoa aku nā lima i ke kaula, a e kūpeʻe nā wāwae ā paʻa.
He puaʻa kēnā na ke aliʻi. Kāhāhā! Nāna nō paha hoʻi ke kolohe i ke kiʻi i ka maiʻa a ke aliʻi. Eia kā ʻo nei kanaka ka mū ʻai maiʻa e pau nei ka maiʻa a ke aliʻi o uka nei o ke kuahiwi. Kau

English

When travelling down to the ocean of Kalihi, there was life [food] there; as well as when descending to the Koʻolau side, there was life, at both of those shores.
The place where their small shelter was erected was directly on top of that steep ledge Kilohana. It is near that short hill at the uppermost boundary of the road that is travelled by visitors of this time [1906] .
One beautiful, calm summer day, while they were living in their humble house, just like what is common in the life of husband and wife, Papa, who is indeed Haumea, turned and looked toward Koʻolau; she saw the spreading landscape and the ocean of Mōkapu; seeing Heʻeia-kea made Haumea hungry for the limu and the ʻalamihi of those shorelines; at this time Haumea immediately prepared to descend down into Koʻolau to fish. She told her kāne: I am going down to Koʻolau for some delicacies for us.
Promptly, she descended the cliff trail that stretches from the top of Kilohana to below at Luluku. She did not proceed down to the ocean of Mōkapu, however, she made her way to Kāneʻohe on this [Kona] side of the Koʻolau until she appeared at Heʻeia, and arrived at ka lae ʻo Keʻalohi. That is the point that divides Heʻeia-uli and Heʻeia-kea.
While the wahine, Haumea, was gone on her journey to search for food in Koʻolau, Wākea left [their shelter] to look for edible leaves, banana, and anything else to complete the harvest with his wife’s fresh seafood when she returns from the ocean side. He went and gathered hōʻiʻo fern, yam, and then he suddenly saw a HUGE bunch of bananas, beyond compare. They had ripened perfectly. He immediately cut [the maiʻa]. While he was chopping down the banana, he was discovered by the guards of the chief, Kumuhonua; and the voices of the guards distantly struck the ear [of Wākea]: “Aha! We caught the criminal.” “Where?” said another. Here he is; cutting the banana of the aliʻi.” “If it’s like that, yeah, tie the hands [of the culprit] with rope, and bind his feet until fastened. He will be a pig [sacrifice] for the aliʻi. Aha! He is probably the thief who has taken the bananas of the aliʻi. Here, this person is the banana-eating insect

Mei 4, 1906 

Hawaiian

Pane maila ʻo Wākea: “ʻAʻohe ia he aliʻi. He hū wale nō ia.”
“Ka—ī! He keu ʻoe a ke kanaka ʻōlelo ʻino i ke aliʻi. E make ana ʻoe iā mākou. ʻĀlua ou hewa; ʻo kō ʻaihue i ka maiʻa a ke aliʻi, a ʻo kō kūamuamu. No laila, e paʻa aku ana iā mākou i ka hopu ʻia.”
A ʻo ka hopu ʻia ihola nō ia o Wākea e ua poʻe kānaka nei, kūpeʻe ʻia ihola ā paʻa i ke kaula kaʻeʻe, a me ke kowoli (koali) ʻawahia paʻa nā lima a me nā wāwae.
I kēia wā i pane aʻe ai ʻo Wākea: “E aho e hoʻokuʻu aʻe ʻoukou i kuʻu mau wāwae i hiki ia’u ke hele, o lilo ʻole au he aliʻi ʻai moku na ʻoukou e ʻauamo hele ai mai uka aku nei a hōʻea i kahi o ke aliʻi a ʻoukou. ʻO ia hana luhi ia lā, ʻo ka ʻauamo ma ke kua. Inā e mākalakala aʻe ana ʻoukou i nā kūpeʻe o kuʻu mau wāwae nei lā ā hemo, ʻeā, na’u nō au e hele.”
Ua maikaʻi kēia mau ʻōlelo a Wākea i ua poʻe kānaka nei o ke aliʻi. No laila, wehewehe aʻela ua poʻe nei i nā kaula i hoʻopaʻa ʻia ai nā wāwae ʻo ia nei ā hemo, koe nō hoʻi nā kaula i hoʻopaʻa ʻia ai nā lima ʻo ia nei i ʻōpeʻa ʻia aʻe ai ma ke kua, a hōʻeu akula ua poʻe kānaka nei o ke aliʻi ma ka ʻōlelo ʻana aku.
“ʻO-ia! Inā kākou!”
A laila, pane hou maila ʻo Wākea i ua poʻe kānaka nei:
“ʻAʻole anei hoʻi ʻoukou e ʻoluʻolu, e kali iki hoʻi kākou a hoʻi mai kaʻu wahi
luahine wahine mai lalo mai o Koʻolau, a ʻike mai hoʻi ʻo ia iaʻu a ʻike aku nō hoʻi au iā ia; a laila, helea kākou i mua o ke aliʻi a ʻoukou?”
“ʻAʻole. ʻAʻole e hiki; ʻoiai ʻo ke kauoha i hāʻawi ʻia mai iā mākou ʻo ka wā e loaʻa ai ʻo ka mū nāna e ʻaikū nei ka maiʻa a ko mākou haku, he kauālupe wale nō kā mākou ia kauwā makawela a hōʻea i mua o ke aliʻi. No laila, ʻaʻole mākou e ʻae aku i kāu,” wahi a kekahi kanaka i pane aku ai iā Wākea.
ʻO ko lākou nei iho maila nō ia. Iā lākou nei i iho mai ai mai uka mai o ke ʻoawa ʻo Kalihi-uka, ʻo ka wā nō ia i kū iho ai ke ānuenue i luna pono o Kilohana.
ʻAʻole nō hoʻi i liʻuliʻu ʻo ka hāʻule ihola nō ia o ka ua a pā ana ka makani me ka ikaika launa ʻole; a huʻe nō hoʻi ka wai ʻula i kai, a hele nā pihaʻā o ke kuahiwi i kai o ka moana.

English

Wākea answered: “He is not an aliʻi. He is only a commoner.”
“Oh! You are excessive in your wicked speech of the chief. We are going to kill you. You have committed two crimes; your stealing of the maiʻa of the aliʻi, and your blaspheme. Therefore, we are going to capture and detain you.”
Wākea was suddenly seized by this group of people, bound and fastened with stiff rope, and his hands and feet were tied with koali vines.
At this time Wākea spoke: “It is better for you to release my feet so that I can walk, or else I will become an aliʻi ʻai moku (high chief) for you to carry from here in the uplands until we reach the place of your “chief.” This is indeed a tiring task, to carry on your back. If you loosen the ties on my feet and remove [them], yeah, I can walk for myself.”
These words of Wākea were convincing for the people of the aliʻi. Therefore, the group loosened the rope that bound his feet until [they were] removed, but the ropes that bound his hands remained secure behind his back, at which point the people of the chief roused [Wākea] to get going by saying:
“That’s it! Let’s go!”
And then, Wākea spoke again to this group of people:
“If you cannot [help] please, let’s wait a little while until my dear, elderly wife returns from the bottom of Koʻolau, and she can see me and I can see her; then, we can go in front of your ‘chief?’”
“No. Cannot; because the order that was given to us [was] at the time we capture the ‘insect’ that is illegally eating the bananas of our master, that despised kauā [slave] will be carried by us until we arrive in front of the aliʻi. Therefore, we cannot grant your [request],” said one of the men in response to Wākea.
They immediately descended. While they were going down from the uplands of the valley Kalihi-uka, at that very moment a rainbow formed directly above Kilohana.
In no time at all, the rain abruptly began to fall and the wind blew with unsurpassed strength; dirt-stained water flooded towards the ocean, and the debris from the mountains was swept seaward, out into the ocean.

Mei 5, 1906 

Hawaiian

I loko o ia ua a me ia makani ikaika e pā ana i hele mai ai lākou nei a puka i waho nei a hele maila ma uka mai a hōʻea i Kapālama uka, e hea ʻia nei i kēia wā, mālie aʻela ka ʻino. A mai laila aku, lawe loa ʻia akula kēia (Wākea) no kahi o ka ilāmuku o ke aliʻi e noho ana ma Kaha-honua ma kēia ʻaoʻao, ma ʻEwa nei o ke kahawai ʻo Nuʻuanu, ʻo ia nō hoʻi kēlā wahi pālahalaha ma waena o ke kahawai o ke kawa o Pūʻehuʻehu a me ke kahawai o Waikahalulu. A i kēia wahi hoʻopaʻa ʻia ihola kēia i kekahi kumu ʻulu nui, e kū ana ma luna pono aku, ʻaoʻao ma ʻEwa o ke kawa o Waikahalulu. 

A ia wā i hoʻouna ʻia aku ai kekahi ʻēlele i mua o ke aliʻi Kumuhonua e noho ana ma ʻĀpuakēhau, ma Waikīkī, no ka hōʻike ʻana aku iā ia, ua loaʻa ke kanaka nāna e ʻaihue mau nei nā ʻāhui maiʻa punapuna o uka o Kalihi. I ka hōʻea ʻana aku o ua ʻēlele nei i mua o ua aliʻi nei a hōʻike akula iā ia i kēia lono; ua nīnau maila ua aliʻi nei:

“ʻO wai ka inoa o kēlā kanaka i paʻa maila iā ʻoukou i uka o Kalihi-lihi-o-Laumiha?”

Pane akula ka ʻēlele: “ʻAʻole au i haʻi ʻia mai nei i kona inoa. ʻO ke kauoha wale nō i hāʻawi ʻia mai nei iaʻu, e ke aliʻi, ʻo ia koʻu holo mai a hōʻike iā ʻoe no ka loaʻa ʻana o ke kauwā makawela nāna e ʻai-ā-puaa nei nā maiʻa a ke aliʻi ma ia mau koa uka.”

“ʻAʻole anei he kanaka ʻano aʻiaʻi, a he ʻehu kona lauoho?” i nīnau hou mai ai ua aliʻi nei i ka ʻēlele.

“E ke aliʻi ē;” wahi a ka ʻēlele i pane aku ai, “ʻo ka ʻili o ua kanaka lā kaʻu i hoʻomaopopo iki, he ʻano ʻili keakea. ʻAʻole au i ʻike i ke ʻano o ka lauoho. He kumu-uli paha, he ʻehu paha.”

“Pehea ke ʻano o ka ʻōiwi kino o ua kanaka lā?” i nīnau hou mai ai ke aliʻi. “He kino lōʻihi mai oheohe maikai kela. He kanaka uʻi.”

“ʻO ʻoe nō nei kekahi mea i hopu mai nei a paʻa ua kanaka lā?”

Hōʻole akula ke kukini me ka ʻōlelo ʻana aku i ke aliʻi, he poʻe ʻōkoʻa wale nō ka poʻe na lākou i hopu i paʻa ai ka “mū ʻai maiʻa.”

Ia wā i pane mai ai ke aliʻi: “He aha lā hoʻi. Eia ka’u kauoha iā ʻoe. E hoʻi ʻoe a haʻi aku i kuʻu kanaka, ka mea iā ia ke ola a me ka make, e kālua i kēlā kanaka i loko o ka imu. A e hōʻike hou mai ʻoe i ka lohe iaʻu ma hope iho o ka pau ʻana o kā ʻoukou hana. I hele nō hoʻi kēlā kanaka a ʻo kuʻu pulakaumaka, kuʻu hoa paio, a laila, e kū ana ke kaua huliāmahi iā ʻOʻahu nei.”

English

Inside of this rain and blowing of strong wind they [Wākea and the kiaʻi of Kumuhonua] travelled until emerging out [from the storm], walking along the mountains, arrived at the uplands of Kapālama, at this time [it] was called, and the storm subsided. And from there, he (Wākea) was taken to the place of the ilāmuku (officers/executioners) of the chief living at Kaha-honua on this side, ʻEwa side, of Nuʻuanu stream, it is indeed that flat place between Pūʻehuʻehu stream and its pool and the stream of Waikahalulu. And at this place he was fastened to a giant ʻulu tree that stood directly above the ʻEwa side of the pool of Waikahalulu.

At this time a messenger was sent before the aliʻi Kumuhonua who was living at ʻĀpuakēhau, in Waikīkī, to report to him, the person who was constantly stealing the firm maiʻa bunches of upland Kalihi was captured. When this messenger arrived in front of the aliʻi and described to him this news, this aliʻi then asked:

“What is the name of that person detained by you all in the uplands of Kalihi-lihi-o-Laumiha?”

The messenger responded: “I was not told his name. The only order given to me, e ke aliʻi, was for me to come quickly and describe to you the catching of the despised kauā (outcast) who greedily eats the maiʻa of the aliʻi in these uplands.”

“Isn’t this person kind of fair, and he has reddish hair?” asked again this chief to the messenger.

“E ke aliʻi ē;” said the messenger while answering, “the skin of that man I am barely remembering, is kind of white skin. I did not see the kind of hair. It may be very dark, or perhaps reddish.”

“How is the nature of the physique of that man?” asked again the aliʻi. [Replied the messenger,]“He has a long frame that is handsomely tall and straight. He is a beautiful person.”

“Were you one of the people who seized and detained that man?”

The swift messenger refused, saying to the aliʻi, only others were the people who caught and detained the “mū ʻai maiʻa” (banana- eating bug).

 At this time the aliʻi responded: “What indeed (to do). Here is my command to you. You shall return to my subject, the one who decides life and death, [and tell him] to kālua that man [Wākea] inside of the imu. And you report back to me so I can hear as soon as your guys’ work is done. That person may become my obsession, my enemy, and then, a battle to overthrow Oʻahu is going to arise.”

Mei 7, 1906 

Hawaiian

Eia ke aliʻi ʻo Kumuhonua ke hōʻike nei i kona noʻonoʻo koho honua ʻana iho, he hoa paio nona nei kanaka i lawe ʻia maila e make, a ua hoʻohuoi wale nō ʻo ia iā Wākea.

ʻĀnō, e nānā aʻe kāua e ka makamaka heluhelu, iā Papa-nui-hānau-moku (Haumea) e nanea la i ka lawaiʻa kai-kohola i ke kai o Keʻalohi.

ʻOi nanea ua Haumea nei i ka lawaiʻa, a me he aha lā ia ʻalawa ʻana mai āna a nānā mai iā luna o Kilohana i Kalihi-o-Laumiha, ʻike maila ia i ka piʻo o ke ānuenue, a ua hele maila hoʻi ka hāliʻi ʻana a ka ua koko a paʻa pono (i) ka pali. ʻO kona wā nō ia ona i hāʻupu aʻe ai no ke kāne, a kau maila ma mua pono o kona mau maka ka pilikia o ua mea aloha nei āna. ʻIke maila nō ia i ke kūpeʻe ʻia ʻana o Wākea e nā lima aloha a menemene ʻole o nā kānaka o ke aliʻi. Manaʻo ihola nō ia i ka make o ke kāne. ʻO kona hoʻi maila nō ia a kaha one, huhuki maila i ka pōhuehue a wili aʻela i luna o ke poʻo. Hoʻi maila ʻo ia a hala ʻo Heʻeia-uli, hele maila ia iā Kāneʻohe, a hōʻea i ke kula ʻo Paniʻoi, huli a piʻi i uka pono o Luluku. Ke ʻike mau akula nō ia i ka hehi paʻa mai a ke ao akua ʻo ia hoʻi ke ānuenue. ʻIke maila nō hoʻi ʻo ia i ka pōuli pū ʻo luna o Kilohana a me nā pae mauna o ke ʻoawa o Kalihilihi-o-Laumiha i ke poʻi a ka ʻohu. Aia nā koʻiaweawe ku-ā-ua ke neʻe lā me ka lele ʻino i kai o Kalihi, a kani ihola kāna ʻuhū me ka ʻōlelo ʻana aʻe, “He make nō ke kalo nui, ola nō i kahi kalo iki. He aha lā hoʻi, hō aku ka make i mua.”

ʻO ko ia nei kaupē ʻāwiwi akula no ia ma ia kaola hanahanai aku a hōʻea i lalo ponoʻī iho o Kilohana, ʻo ko ia nei piʻi akula nō ia i ka pali a hōʻea i kahi pupupu hale o lāua. I nānā aku kona hana i kai o ke ʻoawa, ʻike aku la ʻo ia i loko o ke ehu a ka ua a me ka makani i ka lawe ʻia o ke kāne. ʻO ko ia nei haʻalele iho la no ia i ka ipu iʻa, a uhai akula ma hope o ke kāne. Eia ka ua ke hiolo nei, a eia nō hoʻi ko ia nei mau waimaka ke hiolo nei ma kona mau papalina, ʻoiai ua hele maila ke aloha o ke kāne a hāʻawe i ke kua.

Iā ia nei i haʻalele aku ai i ka ipu holoholona āna, ua ʻīnana aʻela ka ʻalamihi mai loko aʻe o ka ipu a māʻau hele akula i loko o ka nāhelehele.

English

Here is the chief Kumuhonua displaying his thinking without care, this person was an enemy of his that was taken to die, and he only suspected it was Wākea. Presently, let us look, dear reader, to Papa-nui-hānau-moku (Haumea) who was engaged in reef fishing at the ocean of Keʻalohi. While this Haumea was busy with fishing, for no reason she glanced and looked to the top of Kilohana in Kalihi-o-Laumiha, she saw the arching of a rainbow, and the spreading of rainbow-sparkling rain came and stood directly in front of the cliffs. This was the time her thoughts stirred for her kāne, and right in front of her eyes appeared the trouble of her beloved person. She then saw Wākea being tied by the loveless and compassionless hands of the people of the chief. She thought her kāne would die. She then returned to the beach, pulling up the pōhuehue vines and weaving them on top of her head. She returned and passed by Heʻeia-uli, she went to Kāneʻohe, and arrived at the plain Paniʻoi, turning and climbing straight up from Luluku. She constantly saw the steadfast treading of the godly cloud, which is indeed the rainbow. She also saw the darkening of the top of Kilohana and the Kalihilihi-o-Laumiha by the covering of mist. The light showers were there moving to the ocean of Kalihi, there becoming storms, and she groaned while saying “When a large kalo dies, there is life for a small kalo. However indeed, a death must be carried out first.”

She then quickly hobbled along the steep ridge and arrived just below Kilohana, she then climbed to the cliff and arrived at the place of their shelter. She then looked ma kai in the valley, she saw inside of the mist of the rain and the wind the taking of her kāne. She then abandoned the fish container, and followed behind of her husband. Here appeared the rain tumbling down, and here also were her tears falling upon her cheeks, since the love of her kāne had gone and became a burden to carry on the back.

While she left her animal container, the ʻalamihi inside of the ipu sprang to life and spread throughout the inside of the forest.

Mei 8, 1906 

Hawaiian

Pā maila hoʻi ke kīkīao makani a hoʻokakaʻa ʻia akula ua ipu nei i lalo o ka pali, a heleleʻi aʻela nā lau limu. A ua ʻōlelo nā kamaʻāina o uka o Kalihi, ke mau nei nō ka ʻike ʻia ʻana o kēia mau limu ma ia waokele a pēlā hoʻi me ka ʻalamihi i kēia wā.
Hōʻea ka huakaʻi e lawe nei iā Wākea i waho loa nei o Kalihi, ua hiki maila ʻo Haumea (Papa) ma ke kaha honua e kapa ʻia nei i kēia wā ʻo “Kaʻiulani ʻĀina,” hōʻea ke kāne i uka pono aʻe o Kapālama, eia kēia ke hele hoʻomanawanui aku nei nō ma waena o nā hāoʻeoʻe ʻaʻa ma uka pono aʻe o ke Kula Kamehameha.
I ka wā a ua Haumea nei i iho mai ai mai luna mai o Kilohana ua lālau aʻela nō ia i nā lau palapalai a me nā lipolipo ʻē aʻe o ka wao a hana ihola i ʻohu nona. ʻO nā pua lehua nō hoʻi o ka uka, ua lilo ihola no ia i mau kāhiko nani nona. Ua hele ua Haumea nei a ʻohu i ka maile, ka lehua, ka palapalai a me na lau ʻē aʻe he nui o kāna hāpuku ʻana mai. Ua kākīkepa aʻela nō hoʻi i nā lau lā-kī a paʻa ma kona pūhaka.
A ua ʻike ʻoe, e ka makamaka heluhelu, i ka hoʻopaʻa ʻia ʻana o Wākea ma ke kumu ʻulu; a no laila, e nānā aʻe nō kāua i kā Haumea huakaʻi hele e uhai nei i ke kāne.
Hele akula kēia a hōʻea ma kēia ʻaoʻao o ke kahawai e kapa ʻia nei i keia wā ʻo Pūʻehuʻehu, hālāwai akula ia me kekahi kanaka e mahiʻai ana. ʻIke maila nei kanaka iā ia nei ua hele a ʻohuʻohu i nā lipolipo o ka waokele, manaʻo aʻela nō ia he wahine kēia mai koa-uka mai, a he keu nō hoʻi a ka wahine a ka uʻi nui wale, a laila, pane akula ia: “Aloha ka malihini!”
“ʻAnoʻai ʻoe, e ke kupa a kamaʻāina o kēia wahi,” i pane mai ai ʻo Papa, me ka nīnau ʻana mai nō hoʻi. “He aha ka mea hou o koa-kai nei?”
“Kāhāhā! He mea hou paha ko ko kākou nei wahi lā. He kanaka e puhi ʻia ana i ke ahi i kēia lā. Aia ke ahi lā ke ʻā maila.”
A kuhikuhi akula ua kanaka nei i ke kā-honua ma kēlā kapa mai o ke kahawai ʻo Pūʻehuʻehu. A nīnau akula ʻo Papa i ua kanaka nei: “No hea mai ia kanaka?”
“Kā! No hea? He ʻike ana aku nei kaʻu i ka lawe ʻia ʻana aʻe nei e nā kānaka o ke aliʻi. A pau aku nei nō hoʻi mākou o nei wahi i kahi o kēlā ahi e ʻā maila.”

English

A sudden gust of wind came and the container tumbled down the cliff, and the limu scattered. And the natives of Kalihi Uka say one can still see these limu (growing) in the forest and also too the ʻalamihi at this time (1906). The mission to fetch Wākea arrived outside of Kalihi, Haumea (Papa) appeared at the place named at this time “Kaʻiulani ʻĀina,” her husband arrived directly upland of Kapālama, here she travelled patiently between the challenging uneven ground right above Kamehameha Schools. At the time Haumea descended from the top of Kilohana she grabbed palapalai leaves and other greenery from the forest and made an adornment for herself. The lehua blossoms of the upland, they became beautiful ornaments for her. Haumea became covered with maile, lehua, palapalai and a lot of other greenery that she gathered together. She also tied together a ti leaf skirt and wore it around her waist. And you know, dear reader, Wākea is fastened to the ʻulu tree; and therefore, let us look to Haumea’s journey to pursue her kāne. She travelled and arrived on this side of the stream named at this time Pūʻehuʻehu, she met with a man who was farming. This man saw her bedecked with the deep green of the forest, he thought this was a woman from the mountain-side community, and she was a woman of exceeding beauty, and so, he spoke: “Aloha visitor!” “Greetings to you, native child of this land,” answered Papa, while asking “What is the news of the people from ma kai?” “Kāhāhā! There is perhaps news from our place. There is a man that is going to be burned in fire today. There is the fire burning.” And this man pointed to the embankment on the other side of the Pūʻehuʻehu stream. And Papa asked this man: “Where is this person from?” “Kā! From where? My knowledge is that (he) was brought by the people of the chief. And all of us have gone to that place where that fire is burning.”

Mei 9, 1906 

Hawaiian

      “Hoʻouna ʻia aku nei kahi ʻelele i ʻĀpuakēhau i kahi o ke aliʻi e nīnau ai iā ia no ke ola a me ka make o ua kanaka lā; a ʻo ka pane i loaʻa mai nei mai ke aliʻi mai, e make ua kanaka nei. He keu kēlā a ke kanaka uʻi. Minamina nō hoʻi!” 

     “A he aha ka hewa e make ai kēlā kanaka?” i nīnau aku ai ʻo Papa i ua kanaka mahiʻai nei. 

     “ʻO kaʻu o ka lohe ʻana aku i nā poʻe kānaka i lawe mai nei i ua kanaka lā, he maiʻa ka hala.” 

     “He aha ka hala i hewa ai ka maiʻa?” i nīnau hou mai ai ʻo Papa i ua kanaka nei. 

     “ʻĒ! He aha? ʻAʻole nō i maopopo iaʻu; me he mea lā ma kaʻu noʻonoʻo wale aku nō, ua pau paha ka maiʻa a ke aliʻi i ka ʻaihue ʻia e ua kanaka nei; a ʻo ia ka hala i hewa ai kēlā kanaka.”
     “Me he mea lā ʻo ia ka mea ʻoiaiʻo āu i hōʻike maila. He maiʻa ulu wale ko ke 

kuahiwi, he maiʻa ma ka nāhelehele, he ʻīnaʻi na ke kini a me ka pukuʻi o ka manu. No ke aha hoʻi i kapu ʻole ʻia ai ka manu i ka maiʻa a kapu ihola hoʻi i ke kanaka? Hoʻouna kā hoʻi ua aliʻi nei o ʻoukou i kona poʻe kānaka, e kiu i ke kanaka e kiʻi ana i ka mea a kona lima i luhi ʻole ai; a hoʻouna ʻole kā hoʻi ʻo ia i nā kau kia manu āna e pulehua a e ʻahele i ka manu ʻai maiʻa? He aha lā kāna. Ola ka manu ʻai maiʻa, ola nō hoʻi ke kanaka ʻai maiʻa. Noʻonoʻo ʻole nō hoʻi ua aliʻi nei o ʻoukou, he maiʻa ke kanaka, a kona lā nō hoʻi e hua iho ai, hua nō. 

     “ʻŌlelo mai nei ʻoe, he minamina ʻoe i kēlā kanaka i kona make. He ʻoiaiʻo anei ia?” 

     ʻAe maila nō hoʻi ua kanaka nei me ka ʻōlelo ʻana mai: “He minamina au i kēlā kanaka i kona make ʻōpiopio. He kū i ke aloha nā helehelena o kēlā kanaka ke nānā aku.” 

     “A he makemake nō naʻe paha ʻoe e ola ua kanaka nei?”
     “ʻO koʻu makemake loa ia; akā, pehea auaneʻi e ola ai iaʻu, ʻaʻohe aʻu wahi pono e hana aku ai i mua o ka mana o ka ilāmuku o ke aliʻi o mākou? Ke ʻike maila nō ʻoe, he wahi ʻōʻō hoʻokahi ka mea hiki iaʻu ke lawelawe.” 

     “Ua like kā hoʻi kou makemake me ko’u. A ua pono. Pehea; he wahi ʻawa nō kou? Akā, ma mua o kou pane ʻana mai, ʻeā, e nīnau aku au iā ʻoe: ʻO wai kou inoa?” Pane maila ʻo ia. “ʻO Kaliʻu koʻu inoa. A ua loaʻa mai iaʻu ia inoa ma muli o ka nele o kēia wahi i ka wai mai kahiko mai. ʻO ia koʻu inoa lā i lohe ʻoe. A no kāu nīnau hoʻi no ka ʻawa ʻeā, he wahi huluhulu ʻawa aʻe nō koʻu. E kiʻi aʻe au a lawe mai, ʻeā?” 

     ʻAe akula ʻo Papa, me ka ʻōlelo ʻana aku, “E kiʻi aku ʻoe i ua wahi huluhulu ʻawa nei ou. ʻO kahi mea mai nō hoʻi e lawa ai nā māna ʻelua a ʻekolu paha.

English

“A messenger was just sent to ʻĀpuakēhau to the place of the aliʻi to ask him for the life and the death of that man; and the answer received from the chief, this man will die. He is an exceedingly handsome man. That is too bad!”

     “And what was the wrong that man committed to die?” asked Papa to this farmer.

     “What I heard from the people who brought that man, the offense is a banana.”

     “What harming offense is a banana?” Papa asked again to this man.

     “Yes! What indeed? I am not sure; it is as if, in only my thoughts, that perhaps all of the bananas of the chief were stolen by this man; and that is the wrong committed by that kanaka.”

     “It is as if that is true what you have shared. That was a banana just growing in the mountains, a banana in the forest, a delicacy for the masses and the crowds of birds. Why in fact are the birds without restriction on the banana and it is prohibited for man? This aliʻi of yours really sent his people to spy on the man gathering things by hand to end suffering; and he absolutely did not send his bird catchers to catch and snare the banana-eating birds? How’s him. If the banana-eating bird lives, the banana-eating man should live too. This chief of you guys is really not thinking, he maiʻa ke kanaka, and on the day he fruits, there will be fruit.

     “You said, you were troubled by that man’s death. Is this true?”

     This kanaka responded yes while saying: “I am upset that that man should die young. The features of that man show aloha, when (I) look.”

     “And maybe you want to save that guy?”

     “This is my great desire; but, how can I save, I have nothing to use before the power of the marshals (ilāmuku) of our chief? You see yourself, this one ʻōʻō is the only thing that I can bring.”

     “Your desire and my desire are exactly the same. And this is pono. What? Do you have any ʻawa? But, before you answer, yeah, let me ask you: What is your name?” He answered, “Kaliʻu is my name. And I received this name because of the absence of water at this place since ancient times. That is my name you heard. And for your other question for the ʻawa, yeah, I have a few rootlets of ʻawa. I will get and bring it, yes?”

       Papa agreed, while saying “You go get your ʻawa roots. One more thing, two or three lumps of ʻawa is enough.

Mei 10, 1906 

Hawaiian

 “ʻAʻole i ka nui aku. Lawe pū mai nō hoʻi ʻoe i nā mākaukau a pau e pono ai ka ʻawa o kāua. E kū aʻe hoʻi kāua i hailona no ka hoʻokō a me ka hoʻokō ʻole ʻia o ko kāua mau
makemake no ke ola o kēlā kanaka.”

“Eā! ʻAʻole anei e pono e hoʻi kāua i kou wahi pupupu hale e lawelawe ai i kēia hana. He puʻu kahuahua paha o waho nei lā? ʻO ia hoʻi ka ʻōlelo a ka poʻe kahiko.”

“ʻAʻohe. I waho nei nō kāua i kahua ākea a i kahua loa, i ʻike iho ka lā i kā kāua pāpāia ʻawa ʻana. He ʻoiaʻiʻo, ʻo puʻu kahuahua ʻiʻo nō kēia; akā, he puʻu hua no ke ola, a he puʻu
hua nō hoʻi no ka make; puʻu hua no ka pōmaikaʻi, a he hua nō hoʻi no ka nele,” wahi a Papa i ʻōlelo aku ai.

ʻO ke kū aʻela nō ia o ua kanaka nei a kiʻi akula i ka ʻawa a me nā mea a pau e pono ai ka pāpāia ʻawa ʻana e like me ko Haumea makemake. I kona hoʻi ʻana mai me kahi huluhulu ʻawa, ke kānoa, ka ʻapu a me ka mauʻu e hoka iho ai ka ʻawa. A laila ʻōlelo akula ua Haumea nei i ua kanaka lā:

“E Kali’u—ē! Mama ʻia mai ka ʻawa o kāua.”

ʻAe maila nō hoʻi ua kanaka nei a ʻōlelo maila: “Eia paha auaneʻi ka mea pilikia o ka ʻawa o kāua, a ʻo ka wai ʻole e wali ai i kaʻu wā e hoka iho ai?”

“ʻAʻohe kā! he wai o kēia wahi?” i nīnau aku ai ʻo Haumea iā Kaliʻu.

Hōʻole maila ʻo Kaliʻu me ka ʻōlelo ʻana mai: “He wai ua ko mākou e noho nei i kēia wahi. Aia a hāʻule mai kahi kuāua, kahe mai ka wai o kahi kahawai aʻe nei o Waolani, a laila, loaʻa ihola kahi wai. Ua pono hoʻi ia i ka wā e hoʻi mai ai ka ua i uka, ke kū i loko o nā lā kikiki welawela o ke Kau, nele mākou i ka wai. A eia kākou i kēia wā i loko o nā lā kikiki welawela o ke kaua; a he kāmehaʻi nā kuāua hāʻule wale i loko o nei mau lā.” 

Ia wā pane akula ʻo Haumea: “E mama paha ʻoe i ka ʻawa o kāua a wali, a laila, naʻu e ʻimi aku i ka wai e pono ai ka ʻai a kākou.” ʻO ka mama ihola nō ia o ua ʻo Kaliʻu a wali nā māna ʻekolu a kū i loko o ke kānoa, a ʻōlelo maila ʻo Kaliʻu: “Loaʻa nā māna ʻekolu, ʻo ka wai koe?” Pane akula ʻo Haumea: “ʻAe! e ʻimi aʻe au i wai no ka ʻai a ke akua.” ʻO ke kū aʻela nō ia o ua Haumea nei i luna, hele akula ʻo ia me ke au hele ʻana o kona maka ma ʻō a ma ʻaneʻi a ʻike akula ʻo ia i ke kū a nei pōhaku nui. Hele akula ia a ma kahi a ua pōhaku nei e kū ana, huli maila ʻo ia, kāhea maila iā Kaliʻu: “Ei ala—ē! E hele mai ʻoe i ʻaneʻi. Waiho iki aku hoʻi kēnā mau mea mea ma laila.” 

English

“No need more than that. Also you should bring all the preparations needed for our ʻawa. We are going to pray for omens to show the fulfillment or failure of our desires for that man to live.” 

 “Yes! Should we not return to your small house to perform this task. Isn’t an open hilltop outside (needed)? That is indeed what the people of old say.” 

 “No need. We are here outside on a wide and long clearing, so that the sun can see our ʻawa offering. The truth is, this is an open hilltop, truly; but a hill that produces life, and a hill that produces death; a hill that provides blessings, and a provider of deficit,” spoke Papa. 

 This person went and fetched the ʻawa and all the things needed for ʻawa offering like Haumea desired. He returned with a few ʻawa roots, a kānoa (ʻawa bowl), ʻapu (coconut shell cups) and sedges to strain the ʻawa. And then Haumea said to that man: 

 “Kaliʻu ē! Chew our ʻawa.” 

 This man confirmed and said: “Perhaps here is an issue for our ʻawa, there is no water to mix when I strain (the ʻawa)?” 

 “No way! This place has water?” asked Haumea to Kaliʻu. 

 Kaliʻu responded negatively while saying: “We who live at this place have rain water. When a rain storm falls, water from one of the streams of Waolani flows, and then, get some water. It would be alright if this was the time when the rains returned to the uplands, but we are in the middle of the stifling hot days of summer, we have no water. And here we are at this time inside of the stifling hot days of war; and the falling rain storms are a surprise in these days.” 

 At this time Haumea responded: “You should perhaps masticate our ʻawa until soft, and then, I will search for water needed for our food.” Kaliʻu then chewed the ʻawa until three lumps were mashed and placed inside of the kānoa, and Kaliʻu said: “Get three lumps, the water remains?” Haumea answered: “Yes! I will look for water for the food of the gods (ʻawa).” Haumea then stood up, she moved while darting her eyes back and forth and she saw a huge rock standing upright. She went to the place where that pōhaku stood, she turned, calling to Kaliʻu: “Here it is! Come over here. Leave for a moment those things over there.”

Mei 11, 1906 

Hawaiian

Hele akula nō hoʻi ʻo Kaliʻu a ma kahi a Haumea e kū ana; a ia wā ʻōlelo maila ua ʻeuʻeu nei o Kalihilihi-o-Laumiha i ka luna o Kilohana. “E nou aʻe au i kēia pōhaku i kahi kahawai o Waolani a i puehu ka wai a piʻi ka ʻehu a me ka huna o ka wai a uhi paʻa i ka lewa ʻo ia nō ʻoe ʻo ka ʻohu poʻipū i luna o ka piko o nā kuahiwi, alaila, ʻo ka wai kā hoʻi ia o
Pūehuehu.”

“ʻEā! ʻAuhea ʻoe, e ka malihini! Pehea e hiki ai iā ʻoe kēnā pali nui āu i hōʻaʻano ihola, ʻo kāu pōhaku ia e nou ai a loaʻa ona wai no kāua? He mau kaʻau kanaka, ʻaʻole e naue
kēnā pōhaku; a hoʻokahi wale nō ʻoe, hemo kā nei pali pōhaku nui iā ʻoe,” wahi a ua ʻo Kaliʻu i pane aku ai.

“E nānā mai nō hoʻi ʻoe lā,” i pane mai ai ʻo Haumea, me ka hoʻomau ʻana mai nō hoʻi i ke kamaʻīlio ʻana: “E māwaewae mua aʻe au i wahi pule a pau, alaila, ʻike mai nō ʻoe he wahi pali pōhaku iki wale nō kēia i loko o kuʻu lima.” 

ʻO ko Haumea manawa nō ia i uhau iho ai i ka pule kūʻauhau kūpuna ona: 
“Ō kokolo ke aʻa i ka pō loa
Ō puka ka maka i ke ao loa ʻO ʻoukou i ka po.
ʻO wau nei lā i ke ao:
E —hoʻolono—ʻulono ana—ē,
He—noi—he uwalo aku iā ʻoe,
E Palilaʻa iā Palikomokomo
E Palimoe iā Palialiku
E Palihoʻolapa iā Palimauna
E Palipalihia a pale ka pali Iā
Paliomahilo— Kū ka pali iā Palikū,
Hoʻololo ka pali iā Olōlo
Hele olōlo ka pali iā Palikū Mana ʻo Paliku iā Palihaʻi
Kaʻa ka Palikaʻa iā hiolo ka pali —
ʻĒ! ʻO Palihiolo— E hiolo, e nāueue ka pali,
E ʻoni ka pali, e hemo ka pali,
E lele ka pali a kaʻa ka pali,
Nā kūpuna pali oʻu i ka pō—
Pō wale kuʻu maka i ua pali nui,
Eia lā i ke alo— Hōʻoni au lā, ʻoni;
Hāpai au lā, hiki,
A hiki a lewa ua pali,
Kaʻikaʻi au la hiki, A hiki hoʻi—
ʻĀmama—Ua Noa—lele wale.”

English

Kaliʻu went to the place where Haumea was standing; and at that time the exciting one from Kalihilihi-o-Laumiha at the top of Kilohana said, “I will throw this stone to the stream of Waolani and water will scatter and the mist will rise and the spray of the water will cover the sky – you know that is the fog covering the top of the summit of the mountains, and then, that is indeed the water of Pūehuehu.” “Yeah! How’s you, stranger! How can you (move) that huge precipice you are boasting about, your rock that will be thrown that will give us water? Forty men could not budge that stone; and you are only one, to break free that huge stone cliff by you,” answered Kaliʻu. “You should watch,” replied Haumea, while continuing to speak: “I am going to first perform ceremony with a small prayer until finished, and then, you will see that that precipice is but a small rock inside of my hand.” 

At this time Haumea presented her ancestor’s genealogy prayer: 

“Ō kokolo ke aʻa i ka pō loa
Ō puka ka maka i ke ao loa ʻO ʻoukou i ka po.
ʻO wau nei lā i ke ao:
E —hoʻolono—ʻulono ana—ē,
He—noi—he uwalo aku iā ʻoe,
E Palilaʻa iā Palikomokomo
E Palimoe iā Palialiku
E Palihoʻolapa iā Palimauna
E Palipalihia a pale ka pali Iā
Paliomahilo— Kū ka pali iā Palikū,
Hoʻololo ka pali iā Olōlo
Hele olōlo ka pali iā Palikū Mana ʻo Paliku iā Palihaʻi
Kaʻa ka Palikaʻa iā hiolo ka pali —
ʻĒ! ʻO Palihiolo— E hiolo, e nāueue ka pali,
E ʻoni ka pali, e hemo ka pali,
E lele ka pali a kaʻa ka pali,
Nā kūpuna pali oʻu i ka pō—
Pō wale kuʻu maka i ua pali nui,
Eia lā i ke alo— Hōʻoni au lā, ʻoni;
Hāpai au lā, hiki,
A hiki a lewa ua pali,
Kaʻikaʻi au la hiki, A hiki hoʻi—
ʻĀmama—Ua Noa—lele wale.”

Mei 12, 1906 

Hawaiian

ʻOiai ʻo Haumea e uhau ana i kēia pule, aia nā hua pule ke ʻoni kapalili ala i ka waha me he ʻoni ana lā na ke alelo lalapa o ka uwila; a aia kona mau lima ke kīpaʻipaʻi ala ma na ʻaoʻao a pau o ua pohaku nei. I kēlā a me kēia manawa āna e kīpaʻipaʻi aʻe i ua pōhaku nei, e ʻoniʻoni ana ia me he luliluli ana na ka lālā

lāʻau i kōaniani ʻia e ke ahe lau makani. A ke nānā aku nei ʻo Kaliʻu i kēia kupaianaha nui e lawelawe kamahaʻo ʻia mai nei e ka wahine malihini, ka mea hoʻi āna i koho wale iho ai i loko ona, he wahine ʻōiwi kino pāpālua nō ia āna e ʻike aku nei, a nūnē pīhoihoi wale ihola nō ia i loko o kona noʻonoʻo iho: 

 “He keu kā hoʻi! ʻaʻole au i nīnau aku nei i ka inoa o nei wahine malihini, e maopopo ai lā hoʻi iaʻu kona ʻano. ʻO koʻu inoa kā kēlā wahine o ka nīnau ʻana mai nei; a hōʻike aku nei nō hoʻi au i koʻu inoa! a naʻaupō loa ihola hoʻi au i ka hoʻomahuʻi ʻole ʻana aku i kona inoa.”  

ʻO ia hele nō ia o ka pule a ua Haumea (Papa) nei a pau; ʻo ka hemo aʻela nō ia o ua pōhaku nei; a ʻōlelo maila ʻo ia iā Kaliʻu: 

“Aia a ma hope hōʻike aku au iā ʻoe i koʻu inoa. Aia hoʻi a pau ka pāpāia ʻawa ʻana a kāua. A ke ʻike maila nō ʻoe i ka pōhaku ʻimi wai a kāua. E nou au iā ia nei a e nānā aku ʻoe i ka ʻehu o ka wai i ka ʻōili pulelo i ka lewa. I naue auaneʻi ka honua a haʻalulu me he hōʻoni ʻia ana e ke ōlaʻi, e manaʻo iho ʻoe ua puka ka wai. A ma mua naʻe o kuʻu nou ʻana aku iā ia nei, e kiʻi aku ʻoe i ka ʻawa o kāua.”

 He ʻeleu wale lā nō hoʻi kā Kaliʻu a loaʻa ke kānoa ʻawa o lāua a lawe maila a ma kahi a Haumea e kū ana. I kēlā wā, hoʻokomo akula ʻo Haumea i kona lima ʻākau ma lalo o ua pōhaku nei, me ke kāhea ʻana iho: 
E Kāne-i-ka-pohakaʻa—ē! E ala! 
E Kāne-lū-honua—ē! E ala! 
E Pōhaku-o-Kāne—ē! E ala! 

 Ia pau ʻana nō o kēia kāhea ʻana a ua ʻo Haumea, ʻo ka ʻoni aʻela nō ia o ua pōhaku nei, ʻo ia nō ʻoe ʻo ka ʻoni ʻana a ka mea kino ola. He ʻimo ana iho na ka lau lihilihi o nā maka o Kaliʻu, pā ana kēia makani ikaika, a pākele ua wahi kanaka nei mai ʻōlepe pū ʻia e ka makani, a ke lohe nei hoʻi ko Waikahalulu a me koia mau kaiāulu a pau i nei mea halulu e ʻoni nei i loko o ka lewa: ʻaʻole i liʻuliʻu ma hope iho, naue ana ka honua a naka haʻalulu aʻela, me he mea lā ua hoʻonaue ʻia ka honua holoʻokoʻa e ke ōlaʻi, a ʻuʻina pahū ana kekahi mea. He wā pōkole wale nō, ua ʻike akula o Kaliʻu i ka piʻi ʻana aʻe o kekahi ʻohu pōhina mai kahi kahawai aʻe o Waolani a hala i loko o ka lewa. Ia wā i ʻōlelo mai ai ʻo Haumea i ua wahi kanaka nei.

English

While Haumea performed this prayer, the sacred words fluttered from her mouth like the trembling of the tongue of a flash of lightning; and her hands patted all the sides of that stone. The whole time she clapped the pōhaku, it shook and swayed back and forth like a tree branch gently blown by a soft breeze. And when Kaliʻu saw this very amazing sight wonderously performed by the unfamiliar woman, the thing he decided inside of himself, was that she was a native woman with a dual form he was seeing, and then he excitedly wondered inside of his thoughts:

“That is too much! I did not ask the name of this visiting wahine, I now understand her nature. That woman who asked me has my name; and I reported it to her! And I am totally ignorant and cannot guess her name.” 

The prayer of Haumea (Papa) continued until finished; and the pōhaku was separated; and then she said to Kaliʻu: 

 “Afterwards I will share my name with you. And then after our ʻawa ceremony(.) you will see our water-searching pōhaku. I will throw this and you will look at the spray of the water that rises triumphantly in the sky. If the earth trembles and shakes with movements as if by an earthquake, you should expect that water has emerged. And before I throw this, you should go fetch our ʻawa.” 

Kaliʻu moved quickly and got their kānoa of ʻawa and brought it to the place where Haumea stood. At that time, Haumea placed her right hand beneath the pōhaku, while calling: 

E Kane-i-ka-pohakaa-e! E ala! 
E Kane-lu-honua-e! E ala! 
E Pohaku-o-Kane-e! E ala! 

When this calling from Haumea was finished, the stone then shook, and it shifted like it was a living thing. In a blink of the lashes of the eyes of Kaliʻu, a strong gust of wind blew, and this man was protected from also overturning by the wind, and those living at Waikahalulu and all the nearby communities heard this thing roaring and shifting in the heavens: not a long time after, the earth shook and trembled, like the entire world was shaken by an earthquake, and something cracked loudly. In just a short time, Kaliʻu saw the rising of a certain foggy mist from the stream side of Waolani disapperaing into the sky. At this time Haumea said to the kanaka.

December 7, 2020

Mei 14, 1906 

Hawaiian

“Kiʻina ʻia ka wai o ka ʻawa o kāua. Holo aku nō ʻoe me ke kānoa nei a i kahi nō ʻoe o ka wai e hana mai ai a maʻemaʻe a maikaʻi kaʻawa, a laila, hoʻihoʻi mai ʻoe.” Ua holokikī akula ua ʻo Kaliʻu a hōʻea i kahawai, i nana aku kona hana e hū ana ka waipuna mai kēia ʻaoʻao aku o ke kahawai a hāʻule akula i loko o kekahi lua hohonu ma lalo aku. ʻO ia nō kēlā kiʻowai o Pūehuehu i kēia wā.

Ua ʻōlelo ʻia ma kēia moʻolelo kahiko, ʻo kahi e kū nei ke kawa o Pūehuehu, ʻo ia kahi o ua kahawai lā i ʻūpoho ʻia iho ma ka hāʻule ʻana aku o ka pōhaku a Haumea i nou aku ai, e like me ka mea i hōʻike ʻia aʻela.

Ma laila naʻe ka hāʻule ʻana a ua pōhaku nei a loaʻa ka wai māpuna ma luna iki mai, ma kahi ma hope iho o ka hale lāʻau e ku nei, ma ka ʻaoʻao ma lalo, huli ma ʻEwa o ka uwapo e moe nei ma Alanui Kuakini. ʻŌlelo hoʻi kekahi poʻe, ʻo ua pōhaku ala a Haumea i nou ai, ʻo ia nō kēlā pōhaku nui e kū nei ma loko o kekahi wahi pā hale i noho ʻia ai e kekahi kanaka lawelawe o Wili Raiki o Kauai i kahi wā i kaʻahope aʻe nei.

A hōʻea ʻo Kaliʻu i kahawai, e like me ia i hōʻike mua ʻia aʻe nei, e huaʻi ana he wai māpuna aliali maikaʻi a kahe akula me ka ikaika a hāʻule i loko o ka lua hohonu ma lalo, a he kiʻowai malihini loa hoʻi ia iā ia.

ʻAʻohe a i aneʻi hōʻapaʻapa ana iho: ʻeleʻeleu ihola kā i aneʻi hoka ana i ka ʻawa a pau, hoʻi maila ʻo ia me ka piha pāhaʻohaʻo nui o kona noʻonoʻo no kēia mea kupaianaha a kona mau maka e ʻike nei.

Iā ia nei nō hoʻi a hala mai, ua piha maila ua wahi nei i nā kānaka o kēlā ʻaoʻao mai, a pēlā nō hoʻi me ko kēia ʻaoʻao aku, a he ʻikuwā nui ia o nā mea a pau no kēia wai kupanaha. 

Hoʻi maila kēia a hōʻea i mua o ka wahine kamahaʻo me ka piha ilihia, a ʻōlelo akula: 

“Eia ka ʻawa lā ua wali a ua maikaʻi.” 
“Ua pono,” wahi a Haumea i pane mai ai. 
“E kāheʻe mai ʻoe i ka ʻawa o kāua i loko o ka ʻapu a pau; a laila, hāʻawi mai ʻoe iaʻu.”
Hana ihola nō hoʻi ʻo Kaliʻu i ua ʻawa nei a kū i ka ʻapu; a hāʻawi akula i ka wahine hoʻokalakupua me ka ʻōlelo ʻana aku: “Eia mai ka ʻapu!” 
ʻO ko Haumea lālau maila nō hoʻi ia i ua ʻapu nei; a uhau ihola i ka pule.

English

“Fetch the water for our ʻawa. You shall run with this kānoa to the place where we brought forth the water and clean the ʻawa until it is good, and then, you shall return.” Kaliʻu ran swiftly and arrived at the stream, and when he looked a spring was gushing from this side of the stream and fell inside of a deep hole underneath. That place is indeed the pond of Pūehuehu at this time.

It is said in this ancient story, the place where the precipice of Pūehuehu stands, that is the place of the stream that was sunken by the falling of the stone that Haumea threw, just as it was shown above.

But that place where the pohaku fell and brought surging water was a little above, at the place behind the wooden house still standing, on the lower side, facing Ewa of the bridge that lies on Kuakini Street. Some people also say that stone Haumea cast is that huge pohaku that stands inside of one of the small yards, where an attendant of Willie Rice of Kauaʻi lived at some time in the past.

And Kalliʻu arrived at the stream, like what was explained before, beautifally clear spring water was bubbling and flowing with force and falling inside of the deep hole below, and this was a very unfamiliar pond to him.

Here there was no procrastination: quickly here the ʻawa was strained until finished, he returned with his thoughts full of great wonder for this surprising thing his eyes saw.

While he left, this place became full of people from every side of the stream, and everyone caused a big clamor for this surprising water.

He returned and arrived in front of the wondorous woman full of awe, and said:

“Here is the ʻawa mixed and good.”
“It is good,” Haumea answered.
“You pour our ʻawa inside of the ʻapu until full; and then give to me.”

Kaliʻu did this to the ʻawa until it filled the ʻapu; and gave it to the magical wahine while saying: “Here is the ʻapu!”

Haumea grabbed that ʻapu; and recited the prayer.

December 14, 2020

Mei 15, 1906 

Hawaiian

“Eia ka ʻawa, e ke akua,

He ʻai nāu e ke akua,

He ʻai na kini, na ka mano a me ka lehu o ke akua,

Ō ke akua i ka pō loa,

Ō kini o ke akua, lau a menehune ke akua—

Mai ka hikina a ke komohana

Mai ka lā kau a ka lā komo,

Mai kai Koʻolau a kai Kona,

Mai ka paʻa i luna a ka paʻa i lalo

Mai ka hoʻokuʻi a ka hālāwai,

E hālāwai a pau, eia ka ʻai, ke ō,

Eia lā he ʻawa—

He ʻawa nānā pono, nānā hewa,

He uli pono, he uli hewa.

He ola, he make,

Huaʻina ke ola o ke kanaka

ʻO ke ola nui, ʻo ke ola loa

Āu a ke akua,

Ola kuʻu aloha, Ola loa nō—

ʻĀmama—Ua noa—lele wale.”

     I nānā iho ka hana o ua ʻo Haumea i ka pūnohu o ka ʻawa ua kū i ka ʻākau o ka ʻapu. A laila, hāʻawi maila ʻo ia i ua ʻapu nei iā Kaliʻu, me ka ʻōlelo ʻana mai:

     “Ke hōʻike mai nei ke akua o kākou, ua ola ke kanaka a kāua e makeʻe aku nei. Eia ke akua ma ka ʻaoʻao mākaukau no ke kokua mai a hoʻokō mai i ko kāua makemake. Ua ola. ʻO—ia! Inu ʻia mai ka ʻawa o ke akua o kāua!”

Inu aʻela ʻo Kaliʻu a pau; ia wā ʻōlelo maila ʻo Haumea iā ia ma ka nīnau ʻana mai:

     “He ʻohana nō naʻe paha kou?”

     ʻAe akula nō ua wahi kanaka nei me ka ʻōlelo ʻana: “Noʻu wale nō ka ʻohana

o nei wahi e nonoho mai nei. ʻO kāne a me ka wahine. A i ke aha lā?”

     “Eia: E hele ʻoe e kuahaua i kō ʻohana a pau e piʻi ma kēlā kaola pali e kū maila. Piʻi a hāʻule ma kēlā ʻaoʻao o ke awāwa ʻo Kalililihi-o-Laumiha; a hāʻule i lalo, a laila, piʻi pololei nō ʻoukou no uka o Kilohana. A ʻo ko ʻoukou wahi ia e noho ai. ʻOiai e alahula ana ʻo kai nei i ke kaua. E hele ʻoe, a e hele au e nānā wale aku i ke kanaka nona ke ola a kāua i hailona ihola.”

English

“Eia ka awa, e ke akua,

He ai nau e ke akua,

He ai na kini, na ka mano ame ka lehu o ke akua,

O ke akua i ka po loa,

O kini o ke akua, lau a menehune ke akua—

Mai ka hikina a ke komohana

Mai ka la kau a ka la komo,

Mai kai Koolau a kai Kona,

Mai ka paa iluna a ka paa ilalo

Mai ka hooku’i a ka halawai,

E halawai apau, eia ka ai, ke o,

Eia la he awa—

He awa nana pono, nana hewa,

He uli pono, he uli hewa.

He ola, he make,

Huaina ke ola o ke kanaka

O ke ola nui, o ke ola loa

Au a ke akua,

Ola kuu aloha, Ola loa no—

Amama—Ua noa—lele wale.”

     When Haumea looked at the clouds inside the ʻawa they appeared on the right side of her ʻapu. And then, she gave her ʻapu to Kaliʻu, while saying:

     “Our akua has shown that the person we have great affection for will live. Here is our god on our side prepared to help and fulfill our desires. (He) will live. That’s it! Drink the ʻawa from our god!”

     Kaliʻu drank until finished; at this time Haumea said to him with the question:

     “Do you have any family?”

     That man confirmed while saying: “The family living her at this place is all mine. The men and women. And why (do you ask)?”

     “It is here: You should go and announce to all of your dear family to climb that steep ledge standing here. Climb and descend on that side of the valley Kalihilihi-o-Laumiha; and descend down, and then, you all should climb straight for the uplands of Kilohana. And this shall be the place where you live. Since this oceanside will be frequented with war. You should go, and I will go to just catch a glimpse of the person who will live as we have prophesized.”

January 11, 2021

Mei 16, 1906 

Hawaiian

ʻO ko Haumea hele akula nō ia a iho i ke kahawai ʻo “Pūehuehu,” ʻike akula kēia e muia ana nā kāne, nā wāhine a me nā kamaliʻi ma kahi a ka wai e haluku ana: ʻIke maila hoʻi ua pūʻulu kānaka lā iā ia nei a hoʻōho aʻela:  

“ʻĒ! he wahine malihini aʻe hoʻi kēia e hele mai nei. Eia aʻe ua ʻohu i nā lipolipo o ka waokele. He keu nō hoʻi a ka wahine uʻi. ʻO wai lā nei wahine?” 

ʻŌlelo aʻela hoʻi kekahi poʻe o lākou: “Malia ʻo ka wahine aku kēnā a ke kanaka nona ka imu e ʻā maila. Aloha wale nō kā hoʻI ka ʻimi ʻana mai o ka hoa pupuʻu anu o nā pō o ka Hoʻoilo!” 

ʻO ko Haumea hele akula nō ia, a kokoke i 
kahi a ua poʻe nei e kū ana; hāʻawi akula kēia i ke aloha ma ka ʻōlelo ʻana aku: 

“ʻAnoʻai wale ʻoukou a—pau! Aloha, ʻeā!” 

Aloha maila nō hoʻi ua poʻe nei, me ka
ʻōlelo ʻana mai o kahi o lākou: “Malihini ʻoe o nā pali?” 

ʻAe akula nō hoʻi kēia; a hoʻomau akula i 
kāna ʻōlelo ʻana: 

“Mai koa uka mai nei kēia i iho mai nei; a ma ʻō aʻe nei nō i lohe maila au, he kanaka kā, e kālua ʻia ana i ka imu ko ʻoneʻi wahi. A ʻo ka imu nō paha ia e ʻā maila?”

”ʻAe maila nō hoʻi ua poʻe nei, me ka ʻōlelo ʻana mai: “Hikiwawe aku nei mākou a holo maila hoʻi e nānā i kēia mea kupanaha, ua ʻenaʻena ka imu; a, aia mākou a hoʻi aku, a laila, hāliʻi kauwawe ma luna o ua kanaka lā. A pehea; ʻo ʻoe naʻe paha kāna wahine?”  

ʻAe akula kēia me ka hōʻike ʻana aku i ua poʻe nei:  

“ʻO kaʻu wahi pupū nīʻau kāne kēlā. I kahi nō hoʻi au i ʻauwana ai i kēia kakahiaka, a i ke kahikole ʻana o ka lā, hoʻi maila i kauhale a i nānā iho ka hana, ʻaʻohe ke kāne ka hoa pili a hoa hoʻomanawanui hoʻi o nā lā ʻīnea a ka nele. I nānā mai auaneʻi koʻu hana, i ke alanui, ʻike maila au me ka walohia launa ʻole o ka naʻau e kaʻiālupe ʻia ana kēia i kai nei, a kāhāhā wale aʻela nō au, e lawe ʻia mai ana ia e make. A ʻo ia kēia aʻu i hele hoʻomanawanui maila. ʻO ka ʻike wale aku kā paha i ka maka o ke kane lā, a hala aku ia ma kēlā ʻaoʻao.”  

“A ua pono!” i hoʻōho mai ai ua poʻe nei, me ka ʻōlelo ʻana mai iā ia nei: “E hele pū aʻe kākou a ʻike aku ʻoe i kāu kāne aloha, a na ka ilāmuku hoʻi o ke aliʻi ka hana ma hope aku o ia wā.” 

English

Haumea then left and went down to Pūehuehu stream, she saw men and women and children gathered at the place where the water was gushing forth: that group of people also saw her and called:

“Eh! This is an unfamiliar woman coming here. She is adorned in the greenery of the forest. She is a truly beautiful woman. Who is that woman?”

Some of them said: “Perhaps she is the wife of the man who is going to be put into the imu that is burning. Only compassion [for her] in her searching for her close companion against the cold of the nights of winter!”

Haumea then went and got close to the place where those people stood; she gave her aloha while saying:

“Greetings to all of you! Aloha, yes!”

These people gave their aloha, while some of them said: “Are you a visitor from the cliffs?”

She confirmed; and continued in her speech:

“I am from the mountain and descended down here; and from there I heard, shockingly a man, is going to be cooked in the imu of this place. And that is perhaps the imu that is burning?”

These people said yes, and continued saying, “We hastened and ran here to look at this amazing thing, and the imu is glowing red-hot; and, when we return, then, the imu covering will be laid over that man. And what; you are probably his wife?”

She said yes while explaining to these people:

“That is my tall, thin, feeble old man. I was at another place rambling this morning, and at the later morning after the red glow of dawn had passed, I returned to our kauhale and when I looked, my husband was gone, my close friend and patient companion of the days of hardship and destitution. When I looked again, to the road, I saw with the utmost sadness of my heart he was being led toward the ocean, and I was very surprised, he was taken to be killed. And that is why I enduringly travelled here. Perhaps for a glimpse of the face of my husband, before he passes to the other side.”

“And that is pono!” these people exclaimed, while saying to her: “Let us all go so that you may see your beloved husband, and the ilāmuku of the chief will do what needs to be done after that time.”

January 26 2021

Mei 17, 1906 

Hawaiian

ʻO ko lākou nei piʻi akula nō ia mai lalo aku nei o kahawai a kau i luna, ʻike akula nō kēia i ke kāne, ua hauhoa ʻia a paʻa i ke kumu ʻulu.  A ua ʻike maila nō hoʻi ʻo Wākea i ka wahine a kulu ihola kona mau waimaka, a kau pololei maila kona mau maka i ka wahine, a na ka waimaka nō e huʻe i ka lau o ka lihilihi.

A ʻōlelo maila nā kamaʻāina a ia nei i hele pū ai me ke kuhikuhi ʻana mai iā ia nei: “Aia kō kāne lā ke paʻa maila i ke kumu ʻulu; a ua ʻike maila nō naʻe iā ʻoe. Aia lā ke uwē maila. Aloha ʻino!” 

I kēia wā i puaʻi ʻano ʻē aʻe ai kekahi ʻula puni a paʻa nā helehelena o Haumea, ʻo ia nō ʻoe ʻo ka ua koko e popoʻi pū ana i kona poʻo holoʻokoʻa; a he mea kupaianaha nō ia i ka ʻike mai a nā mea a pau. Hele akula nō hoʻi kēia me ke ʻāluka kanaka i piʻi pū mai ai ʻo ia mai lalo mai o kahawai no kahi o ka imu e ʻā mai ana. A kokoke kēia i ka imu, ʻōlelo maila kekahi wahine: 

“ʻAuhea ʻoe, e ka malihini, ma ʻaneʻi ʻoe e kū iki iho ai e hele aʻe au e kamaʻīlio i kēlā kanaka ʻilikou lōʻihi e kū maila. ʻO kēlā ka ilāmuku. Inā ʻo ia e ʻae mai iā ʻoe e ʻike i kō kāne, a laila, hele nō ʻoe a honi i kō kāne.”

Kū ihola nō hoʻi ʻo Haumea ma kahi a ka wahine kamaʻāina i ʻōlelo mai ai iā ia; a hele akula ua wahine kamaʻāina lā e kamaʻīlio i ka ilāmuku.

“I hele maila au iā ʻoe,” wahi a ua wahine nei i pane aku ai i ka ilāmuku nui o ke aliʻi Kumuhonua, “e nonoi aku iā ʻoe, e ʻae mai ʻoe i kēlā wahine malihini e kū maila, e hele mai hoʻi ia e ʻike i kāna kāne e paʻa nei ma lalo o kou malu: ʻo ia kēlā pio e paʻa maila i ke kumu ʻulu.” 

“He aha lā auaneʻi hoʻi,” wahi a ua ilāmuku nei i pane mai ai, “e kiʻi aku ʻoe a lawe mai e ʻike aʻe i kāna kāne. Eia kā, nānā kēia kāne. E ʻāwīwī aku ʻoe o ʻānia loa aʻe ka imu; eia lā ua ʻenaʻena ke ʻā.” 

ʻO ka hoʻi maila nō ia o ua wahine nei a loaʻa ka wahine malihini, ʻōlelo maila ia: “E hele mai kāua: Ua ʻae ʻia maila ʻoe e ʻike i kō kāne. E wiki kāua.ʻO ka pā aku kā paha o ka ihu i ke kane lā; he ʻike ia. ʻOi—a! Hele aʻe kāua.”

English

They all climbed from below the stream until they reached up above, and then she saw her kāne, bound and fastened to an ʻulu tree. Wākea also saw his wahine and his tears began to fall, and his eyes rested directly on the eyes of his wahine, and his tears flowed down to the tip of the eyelashes. The kamaʻāina travelling together said to her while pointing out for her: “Your kāne is there fastened to the ʻulu tree; and he has seen you. He is crying. How terrible!”  

At this time a reddish color appeared curiously, which surrounded and stayed on the face of Haumea, you know it was actually a low lying rainbow that covered her entire head; and this was an astonishing thing seen by everyone. She went with the crowd of people that climbed together from below the stream to the place where the imu was burning. And when near to the imu, one of the women said: 

“Listen, newcomer, you should stand here for a little while while I go and speak to that tall, dark-skinned man who is standing. That is the ilamuku, the officer. If he says yes, you can go see your beloved kāne, and then, you can go kiss your husband.”

Haumea stood where the kamaʻāina woman told her; and this kamaʻāina woman went to speak to the ilamuku. 

“I came to you,” said this woman speaking to the principal ilamuku of the aliʻi Kumuhonua, “to request that you allow that visiting woman standing over there that she may go to see her husband who is detained under your care: he is that prisoner fastened to the ʻulu tree.” 

“How is that indeed,” said this ilamuku and answered, “you go take and bring her to see her kāne. Also heed this, be watchful of this man. And you should go quickly lest the imu become overly hot; here it is the fire is already glowing red hot.” 

The woman returned and got the visitor, she said “Let us go: You have been granted to see your beloved husband. We must be quick. Perhaps for you to touch the nose of your kāne; that would be a sight.  Alright! Let us go.”

February 3, 2021

Mei 18, 1906 

Hawaiian

ʻAe maila ʻo Haumea me ka ʻōlelo ʻana mai i ua wahine lā: “Ua ola ʻoe a me kou ʻohana!” 

ʻO ko lāua nei hele akula nō ia a kahi o ua wahine kamaʻāina nei i kū iho ai a hele loa akula ʻo Haumea i kahi a ke kāne i hoʻopaʻa ʻia ai a paʻa i ke kumu ʻulu. ʻOiai kēia e hele aku ana, ke ʻike akula nō kēia i ka hiolo mai o nā waimaka o ke kāne ma nā papālina. Iā ia nei i hele aku ai, ua hoʻohuli pono maila ʻo ia i kona kua i kahi a ka ilāmuku e kū ana. A ʻo ke anaina kānaka hoʻi kēia e kū aku ana, ke nānā lā lākou i ka uwē mai o ke pio a i ka hiolo waimaka ʻole hoʻi o ka wahine; a he mea haʻohaʻo nō ia i ko lākou noʻonoʻo.  

ʻO ia hele nō ia o ua Haumea nei a ma mua pono o ke alo o ke kāne, ānehe akula e honi; ʻaʻole naʻe i pā ka ihu i ke kāne, ʻo kona paʻi akula nō ia i ke kumu ʻulu. He halulu kā nā mea a pau o ka lohe ʻana; he nāueue ana hoʻi o ka honua, ʻowā aʻela ke kumu ʻulu, a hāmama maila ia me he waha lā no kekahi ana nui.  

A ia wa nō i ʻonou aku ai ʻo Haumea i ke kāne i loko o ua kumu ʻulu nei; a ʻo ia nei aku nō hoʻi ma hope. I lawa nō iā lāua nei a nalo i loko o ke kumu ʻulu, ʻo ke olo aʻela nō ia o nā leo hoʻōho pīhoihoi o ka lehulehu, e ʻikuwā ana mai kēlā peʻa a kēia peʻa o ka ʻaha kānaka:  

“A lilo ke pio—ē! A lilo ke pio! He wahine kupua kā kēia i hele mai nei. Kā! He keu ka mana! ʻAʻohe lua!”  

I kēia wā i kēnā aʻe ai ka ilāmuku i nā kānaka e kua i ke kumu ʻulu. ʻO ka lele akula nō ia o nā kānaka me nā koʻi pāhoa a kua akula i ke kumu ʻulu. Pā nō ka maka o ke koʻi i ua kumu ʻulu nei, hemo maila ka māmala a lele maila a pā nō i ke kanaka make loa. Manaʻo ihola hoʻi kānaka, he ulia wale nō kēia make ʻana i ʻike ʻia aʻela, a hoʻomau nō i ke kua ʻana; akā, ua hemo maila nō ka māmala, pā nō i ke kanaka make. Pēlā i noke ʻia ai ua poʻe kānaka lā i ka luku a hiki i ke koe kakaʻikahi loa ʻana o ua poʻe lā. Maopopo ihola i ka ilāmuku, ʻaʻohe pono i koe, ʻo kona hoʻouna ihola nō ia i ka ʻelele e holo e haʻi i ke aliʻi no ka nalowale kupanaha ʻana o ke pio. 

English

Haumea consented while saying to that woman: “You and your family will live!” 

They went to the place where the kamaʻāina woman stood and Haumea went all the way to the place where her kāne was fastened to the ʻulu tree. While she was walking, she saw the falling of the tears of her kāne on his cheeks. While she walked over, she turned her back directly to the standing ilāmuku. And this crowd of people gathering here, they saw their captive crying but no tears falling from the wahine (Haumea); and that was an astonishing thing in their thoughts. 

Haumea then went and directly in front of the face of her kāne, poised to honi; but before she touched the nose of her kāne, she slapped the trunk of the ʻulu. A loud roaring was heard by everyone; the earth then shook, the ʻulu tree split, and opened like the mouth of a big cave.  

And at this time Haumea shoved her man inside of that ʻulu tree; and she went in after. As soon as they disappeared into the ʻulu tree, the astonished shouts of the peoples resounded, clamoring from all corners of the gathering of people.  

“The prisoner has disappeared! The prisoner has disappeared! This is indeed a supernatural woman who came here. Oh! Very powerful! She has no equal!” 

At this time the ilāmuku commanded the people to fell the ʻulu tree. The people then lept forth with their sharp stone koʻi and chopped at the ʻulu tree. The edge of the koʻi struck the ʻulu tree, a chip loosened and flew up and hit the person – [they] died. The people thought that this death was just an accident that they saw, and continued with the chopping; but, again a chip was removed, hitting a person [and they] died. That kept happening until these people were destroyed with only a few of those people remaining. The ilāmuku then knew, no one would be left, so he sent a messenger to run to tell the chief of the amazing disappearance of their captive. 

February 16, 2021

Mei 19, 1906 

Hawaiian

E haʻalele kāua, e ka makamaka, i ke kamaʻīlio ʻana no ka ʻelele e holokikī lā i mua o Kumuhonua, ke aliʻi; a e nānā aʻe kāua iā Wākea a me Haumea i loko o nei nalowale
ʻana o lāua i loko o ke kumu ʻulu.

Ma muli o ke ʻano pāpālua o Haumea, ua ʻōʻili akula nō lāua ma kekahi ʻaoʻao o ke kumu ʻulu, a hāʻule i ke kawa ʻo Waikahalulu, a ma kahawai lāua i hele ai a piʻi ma kēia ʻaoʻao i kai nei o Kamakelā. A mai kēia wahi aku, hoʻi akula lāua no uka o Kalihi-lihi-o-Laumiha i ka luna o Kilohana. 

E huli aʻe kāua, e ka mea heluhelu, a nana aʻe iā Kaliʻu e like me ke kauoha a ka wahine kupaianaha āna i ʻike ai a i hālāwai pū ai, ua hele akula ʻo ia ma waena o kona poʻe ʻohana mai uka mai o Waolani a hōʻea i kai nei o nāwahi e kapa ʻia nei ʻo Kamakelā10 a me Kamanuwai11 e hōʻike ana iā lākou i kona ʻike
ʻana i kekahi wahine a ke kupaianaha nuiwale a me kona ʻike pono ʻana nō hoʻi i kāna mau hana hoʻokalakupua. Hōʻike maila nō hoʻi ʻo ia i kēia poʻe i kona lohe ʻana mai i ka poʻe o ko lākou wahi i hele e nānā i ke kāluaʻia ʻana o kekahi kanaka ma Waikahalulu i kaimu ma muli o ke kauoha a ke aliʻi: no ka pakele ʻana o ua kanaka lā ma muli o nā hana a kēia wahine, ʻo ia hoʻi ua hōʻea kēia wahinema kahi i hoʻopaʻa ʻia ai kāna kāne i kekahi kumu ʻulu, a ua hiki aku kēia wahine kupaianaha ma laila a ua paʻi akula i ua kumu ʻulu nei a ʻowā aʻela; a ma laila lāua i komo aku ai, a nalowale. ʻO ka poʻe kēia i kua i ua kumu ʻulu nei, ua pau i ka make i na māmala o ua kumu ʻulu nei.

A hōʻike pū akula nō hoʻi ua wahi kanaka nei i mua o kēia poʻe ʻohana ona, ua kauoha ʻia mai ʻo ia e ua wahine lā e haʻalele lākou iā kai nei a e piʻi lākou, kona poʻe ʻohana a pau, ma luna aku o ke kuamoʻo pali o uka aʻe o Kapālama; a ma laila aku a hōʻea i Kalihi, a piʻi a hōʻea i uka o Kilohana, ʻoiai e hōʻea mai ana he kaua nui ma luna o ka ʻāina.  

He mea ʻoiaiʻo, ua piʻi ihola nā ʻohana o ua ʻo Kaliʻu mai ka uka a ke kai no uka o Kilohana; ʻo kāne, ka wahine ame kā lākou poʻe keiki. I kēia poʻe i hiki aku ai i uka o Kalihi ua hālāwai akula ʻo Kaliʻu me Haumea; a ua ʻike maila ʻo Haumea iā ia a me kona poʻe ʻohana. Ua ʻike aʻela nō hoʻi kēia poʻe iā Wākea.

English

Let us leave, friend, the conversation between the messenger who ran swiftly in front of Kumuhonua, the chief; and let us look to Wākea and Haumea in their disappearance inside of the ʻulu tree. 

Because of the dual nature of Haumea, they appeared on one side of the ʻulu tree, and dropped down to the Waikahalulu leaping place, and in the stream they travelled and climbed on this side, the oceanside of Kamakelā. And from this place, they returned to the uplands of Kalihilihi-o-Laumiha on top of Kilohana.  

Let us turn, dear reader, and look to Kaliʻu who, just like the order of the amazing woman he saw and met with, he went between his familial relations from upland of Waolani all the way through the ocean side of the places named Kamakelā and Kamanuwai to explain to them that he saw a very extraordinary woman and he clearly saw her magical acts. He explained also to these people that he heard from the people of their place that went to see the cooking of a certain person at Waikahalulu inside the imu due to the orders of the aliʻi: and how that man was saved because of the acts of this woman, how this woman appeared at the place her husband was held fastened to an ʻulu tree, and this supernatural woman came there and hit that ʻulu tree and it split in two; and there they entered and disappeared. These people who cut the ʻulu tree, they all died from the chips of that ʻulu tree.

This man showed in front of his families, that he was ordered by that woman for them to all leave the ocean and climb, all of his family relations, to the top of the steep ridged upland of Kapālama; and there they arrive in Kalihi, and climb and arrive upland of Kilohana, since a huge war is going to happen over the land. 

The truth is, the family of Kaliʻu climbed from upland and ocean to the uplands of Kilohana; man, woman, and all of their children. These people arrived upland of Kalihi and Kaliʻu met with Haumea; and Haumea saw him and his families. And these people also saw Wākea.

February 22, 2021

Mei 21, 1906 

Hawaiian

A laila, ʻōlelo maila ʻo Haumea iā Kaliʻu: “E aho i poʻe kakaʻikahi o ʻoukou ke noho me māua i luna o Kilohana a i lalo nei nō hoʻi; a ʻo ka nui o kō ʻohana, e hoʻi lākou ma ka huli Koʻolau; a ʻo ka ʻāina ʻo ia ʻo Lolahana; ʻo ia nō kēlā kalana ʻāina e neʻe maila mai ke kāwelu mai o Lanihuli a hōʻea i ka pali o Palikū. ʻO ko ʻoukou kaulana ʻāina ia e noho ai. E mahi i ka ʻai ma uka, a he iʻa nō ko kahakai, ʻo ia ka noho ʻana o nā Koʻolau. E aʻo ʻoukou, nā kāne, i ka ʻike kaʻa lāʻau, ʻōʻō maka ihe, a me ka pololū, a me nā ʻano ʻike a pau e pono ai ka ʻoihana hakōkō.

“He mea maikaʻi i nā wāhine a ʻoukou ke aʻo ʻana i kēia mau ʻike, ʻo ka ʻoi aku naʻe, ʻo ka ʻike hoʻohei ʻīkoi, ka lua a me ka maka ihe.

He mau mākaukau kēia no ko kākou noho ʻana o kēia mua aku. A e noho aloha ʻoukou me nā makaʻāinana o kēia Koʻolau. ʻO ke aliʻI o Koʻolau, ʻo ia ʻo Olopana, aia kona wahi i Kailua. 

“A no ko ʻoukou pilikia hānau keiki, ʻeā, naʻu ia mea e hana aku. E kanu nō au i kuʻu lāʻau hoʻohānau keiki ma Luluku, kahi a ʻoukou e noho aku ai. ʻO ka inoa o kēia lāʻau, ʻo ia ʻo Kalauokekāhuli, a ʻo kona mau pua ʻo Kanikawī a me Kanikawā. E lilo ʻoe a me kou poʻe ʻohana i ʻōhua no māua.”

Ua ʻae akula ʻo Kaliʻu a me kona poʻe i kēia mau ʻōlelo a Haumea; a ia wā i nīnau aku ai ʻo Kaliʻu iā Haumea ma ka ʻōlelo ʻana aku:

 “Nani ia, ua haʻalele akula au a me kuʻu poʻe ʻohana i ko mākou nohona, a hele maila mākou ma muli ou; a ke nonoi aku nei au iā ʻoe, e haʻi mai oe iaʻu i kou inoa. ʻO wai kou inoa?”

“ʻO Haumea koʻu inoa; a ʻo kona ʻano he kino lau, a he kino lehulehu. Akā, ʻo koʻu inoa kupuna, ʻeā, ʻo Papa, ka papa unoʻa ʻāwaʻawaʻa kua, a kukū ʻoʻoi hoʻi. ʻO ko ia nei inoa lā ʻo Wākea,” wahi a Haumea i pane mai ai me ka hoʻomau ʻana mai nō hoʻi i ke kamaʻīlio ʻana: 

“A ʻo Palikū a me nā pali a pau āu i lohe ai i kuʻu pule i uhau ai au i ka ʻawa o kāua, ʻo ia nā inoa o koʻu mau kūpuna mai ka pō mai. A ʻo Palikū, ʻo ia kēlā pali e pale ana iā Koʻolaupoko aʻe nei a me Koʻolauloa. Ua hea ʻia kēlā pali ma muli o ia kupuna oʻu, a ʻo ke poʻo nō hoʻi ia o koʻu moʻokūʻauhau.”

English

And then Haumea spoke to Kaliʻu: “It is better for a few of you to live with us on top of Kilohana and just below too; and most of your family, they should go on the Koʻolau side; and the ʻāina is Lolahana; it is that kalana that goes from the kāwelu of Lanihuli until the precipices of Palikū. That is your place to live. Farm the foods in the uplands, and the beaches have fish, that is the living of the people of Koʻolau. You, the men, should learn to wield war clubs, to pierce with spears and long spears and all the things you need for the art of grappling.

“It is a good thing for your women to learn these skills, but the most important are the tripping club (ʻīkoi), lua, and spear throwing. These are the preparations for all of our lives from this time forward. And you shall live in harmony with the commoners of the Koʻolau. The chief of Koʻolau, that is Olopana, his place is in Kailua.

“And for your guys’ issues in child birth, yeah, this is the thing I have done. I will plant my beloved child birthing medicine in Luluku, the place where you all will be living. The name of this lāʻau is Kalauokekāhuli, and it’s flowers are Kanikawī and Kanikawā. You and your ʻohana will become retainers for us.”

Kaliʻu and his people agreed to Haumea’s command; and at this time Kaliʻu questioned Haumea by saying:

“This is beautiful, me and my family left our livelihood, and we came here because of you; and I am asking you, for you to tell me your name. What is your name?”

Haumea is my name; and her form is many bodies, and very many innumerable bodies. But, my ancestor’s name, yeah, is Papa, the rank of muscular scorched back, and sharply pointed also. His name is Wākea,” Haumea answered while continuing with the conversation:

 “And Palikū and all of the cliffs you heard in my pule I offered for our ʻawa, those are the names of my ancestors from origin. And Palikū, that is the precipice that protects Koʻolaupoko side from Koʻolauloa. That cliff is named becouse of my kupuna, and that is indeed the head of my genealogy.”

March 1, 2021

Mei 22, 1906 

Hawaiian

He mau lā ka noho ʻana o Kaliʻu a me kona poʻe ʻohana ma uka o ka waonahele o Kalihi, a hoʻi akula lākou no ka huli ma Koʻolau, e like me kā Haumea i hōʻike mai ai.

     A ma mua o ko kāua neʻe ʻana aku i mua, e ka makamaka heluhelu, e hoʻomaopopo kāua ma kēia wahi no kēlā inoa Kaliʻu. ʻO ka inoa kēia o kēlā ʻāpana ʻāina ma ka ʻaoʻao ma kai o ke alanui Kuakini, ma luna aku o ke kahawai ʻo Pūehuehu; a ua ʻōlelo ʻia, ua loaʻa ia inoa ia wahi ma muli o ka inoa o kēlā kanaka i hōʻike ʻia aʻela ma ka iwi kuamoʻo o ka moʻolelo, ʻo ia hoʻi ʻo Kaliʻu. No laila, ua loaʻa mai kēlā inoa, Kaliʻu mai ka wā mai o Wākea, a he inoa kahiko loa hoʻi kēia.

     A ʻo kekahi mea hoʻākāka aku ma kēia wahi, ʻo ia ka mea e pili ana i ka ʻulu; ʻO ka ʻulu wahi a kēia moʻolelo ʻo ia kekahi kino o Haumea. A i ka wā kahiko o Hawaiʻi nei, ua lilo ka ʻulu he akua no kekahi poʻe; a ua hoʻomana ʻia ma ka inoa o Kamehaʻikana. A penei ke mele Koʻihonua a ka poʻe kahiko no Haumea a me kona kino kumuʻulu:

“ʻO uliuli wahine ia o Nuʻumealani
ʻO Mehani Nuʻu mānoanoa o Kuaihelani i Paliuli
Liholiho ʻeleʻele; panopano, lani ʻele,
Kamehanalani o Kamehaʻikana
ʻO Kamehaʻikana akua o Kauakahi
Akua wahine, ʻo Kuʻihewa ke akua
I ke oki nuʻu, i ke oki lani o Haiuli
Haʻalele i ka houpo, huhū lili punalua
Kau i ka moku o Lua, o ʻAhu-a-Lua noho i Wawa o (Wawaʻu)
Wahine akua a Wākea
ʻO Haumea wahine o uka o Kalihi
Noho i Kalihi, hele i kai
Komo i ka ʻulu, he ʻulu ia,
Loaʻa ia kino hou ona, he ʻulu
ʻO ke kino ʻulu; ʻo ka pahu ʻulu o lau ʻulu ia nei
ʻO ka lālā ʻulu o Kamehaʻikana
ʻO Kamehaikana ia o ko inoa ʻulu, a lau ʻulu
He lau ke kino o ia wahine o Haumea
ʻO Haumea nui a ke āiwaiwa

English

For several days Kaliʻu and his family lived in the uplands of the forest of Kalihi, and they returned to the Koʻolau side, just as Haumea had explained.

     And before we move forward, kind reader, let us remember at this place that name “Kaliʻu.” This is the name of that land section on the ocean side of Kuakini street, above Pūehuehu stream; and it is said, this place got this name because of the name of that person shown before in the main part (literally backbone) of the story, that is indeed Kaliʻu. Therefore, that name Kaliʻu was received from the time of Wākea, and it is a very old name too.

     And one clarification at this time is the part connected to the ʻulu; the ʻulu described in this story is a certain body form of Haumea. And in the days of old in Hawaiʻi, the ʻulu became a god for certain people; and it was prayed by the name of Kamehaʻikana. And here is the genealogy chant of the people of old for Haumea and her ʻulu tree form:

“ O uliuli wahine ia o Nuumealani 
O Mehani Nuu manoanoa o Kuaihelani i Paliuli
Liholiho eleele; panopano, lani ele,
Kamehanalani o Kamehaikana
O Kamehaikana akua o Kauakahi
Akua wahine, o Kuihewa ke akua
I ke oki nuu, i ke oki lani o Haiuli
Haalele i ka houpo, huhu lili punalua
Kau i ka moku o Lua, o Ahu-a-Lua noho i Wa-wa o (Wa-wau) Wahine akua a Wakea
O Haumea wahine o uka o Kalihi
Noho i Kalihi, hele i kai
Komo i ka ulu, he ulu ia,
Loaa ia kino hou ona, he ulu
O ke kino ulu; o ka pahu ulu o lau ulu ia nei
O ka lala ulu o Kamehaikana
O Kamehaikana ia o ko inoa ulu, a lau ulu
He lau ke kino o ia wahine o Haumea
O Haumea nui a ke aiwaiwa

March 15, 2021

Mei 23, 1906 

Hawaiian

(Hoomau ʻia.) 

I āiwaiwa nō Haumea i ka noho 
Nonoho i nā moʻopuna 
I ka momoe i nā keiki 
Moe moʻopuna kualima aku i laila 
Moe moʻopuna kuaono mai ia nei 
Moe moʻopuna kuahiku aku i laila 
Moe moʻopuna kuawalu mai ia nei 
Moe moʻopuna kuaiwa aku i laila 
Moe moʻopuna kuaʻumi mai ia nei 
Moe keiki iā Kauakahi o Kuaimehani ka wahine 
Moe moʻopuna iā Kauahulihonua 
ʻO Hulihonua ka wahine 
Moe moʻopuna iā Hāloa, ʻo Hinamanouluaʻe ka wahine 
Moe moʻopuna iā Waia, ʻo Huhune ka wahine 
Moe moʻopuna iā Hinanalo, ʻo Haunuʻu ka wahine, 
Moe moʻopuna iā Nanakahili, ʻo Haulani ka wahine 
Moe moʻopuna iā Wailoa, ʻo Hikapuanaiea ka wahine 

Hānau ʻo Kio, ʻikea ʻo Haumea 
ʻIkea ʻo Haumea, he pīʻaluʻalu 
Hoʻokahi nō; he lehu ka inoa 
Lehu ka lani, menehune nā liko, nā lau. 

*** *** 

ʻO kēia ke mele a ka poʻe kahiko, e hōʻike ana i ko Haumea noho ʻana i Kalihi a iho i kai nei lilo ai ʻo ia i ʻulu, a kapa ʻia kēlā kino ʻulu, ʻo Kamehaʻikana. E kākoʻo ana kēia mele i ka mea i hōʻike ʻia ma ka moʻolelo e pili ana i ko Haumea iho ana mai uka mai o Kalihi a hōʻea i Waikahalulu aʻe nei, kahi ona a me Wākea, kāna kāne i komo ai i loko o ka ʻulu; a kapa ʻia ai ka ʻulu ʻo Kamehaʻikana; a ʻo ia hoʻi ke kino ʻulu o Haumea. 

A ma kēia wahi aku o kā kāua moʻolelo, e ka makamaka heluhelu, e hoʻomau ai kāua i ka nānā ʻana i ka moʻolelo o Wākea a me Haumea. A e nānā aʻe kāua i ka huakaʻi a ka ʻelele i hoʻouna ʻia ai e ka ilāmuku iō Kumuhonuna lā.  

*** ***  

I ka hōʻea ʻana aku o ka ʻelele i mua o Kumuhonua, ia wā nō ʻo ia i nīnau mai ai i ua wahi ʻelele nei: “Pehea mai lā ke pio a ʻoukou?” 

English

(Continued.) 
(Hoomauia.)

I aiwa-iwa no Haumea i ka noho 
Nonoho i na moopuna 
I ka momoe i na keiki 
Moe moopuna kualima aku ilaila 
Moe moopuna kuaono mai ia nei 
Moe moopuna kuahiku aku ilaila 
Moe moopuna kuawalu mai ia nei 
Moe moopuna kuaiwa aku ilaila 
Moe moopuna kuaumi mai ia nei 
Moe keiki ia Kauakahi o Kuaimehani ka wahine 
Moe moopuna ia Kauahulihonua 
O Hulihonua ka wahine 
Moe moopuna ia Haloa, o Hinamanoulua’e ka wahine 
Moe moopuna ia Waia, o Huhune ka wahine 
Moe moopuna ia Hinanalo, o Haunuu ka wahine, Moe moopuna ia Nanakahili, o Haulani ka wahine 
Moe moopuna ia Wailoa, o Hikapuanaiea ka wahine 

Hanau o Kio, ikea o Haumea 
Ikea o Haumea, he pi-alualu 
Hookahi no; he lehu ka inoa 
Lehu ka lani, menehune na liko, na lau.  

*** ***  

This is the chant of the people of old, showing Haumea’s living in Kalihi and descending to the ocean and her becoming the ʻulu, and that ʻulu form being named Kamehaʻikana. This mele supports the things shown in the story about Haumea descending from the uplands of Kalihi and arriving at Waikahalulu, the place where she and Wākea, her husband, entered inside of the ʻulu; and the ʻulu being named Kamehaʻikana; and that is Haumea’s ʻulu form. 

And at this place of our story, dear reader, let’s continue to look at the saga of Wākea and Haumea. And let us look to the journey af the messenger who was sent by the ilāmuku to Kumuhonua.  

*** *** 

 When the messenger arrived in front of Kumuhonua, at that time he asked the messenger: “How is our prisoner?” 

March 22, 2021

Mei 24, 1906 

Hawaiian

Pane akula ua wahi ʻelele nei: “ʻAʻohe a mākou pio. Ua pakele aku ʻo ia mai ka lima aku o ka ilāmuku o ke aliʻi.” 

     A ia wā i hōʻike aku ai ua wahi ʻelele nei i ke aliʻi i nā mea a pau e pili ana i ka pakele ʻana o ke kanaka pio, e like nō me ia i hōʻike ʻia aʻe nei ma mua. I ka lohe ʻana o ke aliʻi i kēia mea, ua kani ihola kāna ʻuhū, a kūlou ihola kona poʻo i lalo; a liʻuliʻu, ea aʻela ia i luna, a ʻōlelo aʻela: 

     “ʻO wai akula, ia hoʻi nei kupua wahine nui, e hele lā a nahā ke kumu o ka ʻulu? Hoʻokahi wale nō wahine o kēia ʻano, ʻo ia ʻo Haumea, a ʻo kāna kāne ʻo Wakea. Aia naʻe ko lāua wahi i noho ai i lalo o ke kuamoʻo o Palikū. Hele nō hoʻi a ʻo ia kēia i puka maila, a laila, e alahula ana ka ʻāina i ka ʻehu a ke kaua. He aha lā hoʻi, hele nō hoʻi a ʻo ʻolua ʻiʻo kēia mau hoʻokalakupua, a laila, ʻo ke kahua kaua kahi e loaʻa ai ko ʻolua ʻāina a pēlā hoʻi me koʻu nele.” 

     I kēlā wā, ʻo ke kauoha aʻela nō ia o ua aliʻi nei i kāna mau kūkini e holo lākou a puni o Oʻahu nei e kūkala i nā kānaka o kona mau ʻokana ʻāina a pau e hoʻomākaukau no ke kaua; a e noho hoʻi lākou me ka mākaukau no ka wā e kāhea ʻia aku ai lākou no ua hana lā. Ua hoʻokō akula nā ʻelele kūkini i ke kauoha a ke aliʻi Kumuhonua; a ua hele kaʻahele akula lākou a puni o Oʻahu nei, e kūkala hele ana i nā kānaka o ke aliʻi ma kēlā a me kēia kalana i ka ʻōlelo kauoha a ke aliʻi Kumuhonua. 

     I ka lohe ʻana o nā kānaka a puni o Oʻahu nei i kēia leo kuahaua a ke aliʻi, ua nui ko lākou pīhoihoi a me ka piʻoloke nui; a ua nīnau aku a nīnau mai lākou iā lākou iho no ke ʻano o kēia kaua e hiki mai ana, a ʻo wai lā kēia aliʻi kipi o ka ʻāina e hōʻeuʻeu ʻia nei kēia kaua. Akā, e like me ke kuahaua aliʻi, ua hoʻomākaukau aʻela nō lākou iā lākou iho me ka hekau ʻana mai o ko lākou mau maka o ka lā e kāhea ʻia aku ai lākou no ke kaua. 

     No ke kalana mai uka mai o ka Nuku o Nuʻuanu a hōʻea i kai nei, e hele ana mai Moanalua a hōʻea i nā kaha o Waiʻalae mai Wailupe mā a hōʻea i Koko, ua mākaukau aʻela nā kānaka koa o ke aliʻi Kumuhonua. A ke ʻike nei nō ʻo Papa i kēia hoʻoliuliu kaua nui a Kumuhonua. 

English

This messenger replied: “We do not have a prisoner. He escaped from the hand of the officers of the chief.” 

     And at this time the aforementioned messenger explained to the aliʻi all of the things regarding the escape of the prisoner, just as was shown before (in the story). When the chief hear these things, his grunt of disapproval resounded, and his head bent downward; after some time, he rose up and said: 

     “Who indeed is this demigod woman who came and split the trunk of the ʻulu? There is only one woman of this nature, that is Haumea, and her husband is Wākea. However the place they live is below the ridges of Palikū. This is the thing that has come forward, and then, the land will be frequented by the dust of war. How indeed, it is truly you two who have become these supernatural beings, and then, it is on the battlefield your ʻāina will be taken and that is how mines will be lost.” 

     At that time, this chief immediately ordered his runners for them to go around Oʻahu and to proclaim to the people of all of his lands to prepare for war; and for them to wait with preparations for the time they are called to action. The running messengers fulfilled the orders of chief Kumuhonua; and the travelled here and there around Oʻahu, proclaiming to the people of the chief in all kalana (land sections) the commonds of ruler Kumuhonua. 

     When the people across Oʻahu heard the declaration of the chief, they were anxious and very alarmed; and they asked back and forth within themselves about what kind of war would befall them, and who was this rebellious chief of the land to stir up such a war. But, as the chief proclaimed, they did prepare themselves while anchoring their attention towards the day they would be summoned for battle. 

     From the uplands of the tip of Nuʻuanu until the ocean, and going from Moanalua and arriving at the shores of Waiʻalae from Wailupe and others to Koko, the warriors of chief Kumuhonua were prepared. And Papa did indeed know of these big battle preparations of Kumuhonua. 

March 29, 2021

Mei 25, 1906 

Hawaiian

Ua kauoha aʻela nō hoʻi ʻo Kumuhonua i kona poʻe kāhuna, nā kilo, nā kuhikuhi puʻuone, nā makāula, nā kākāʻōlelo a me ka poʻe ʻike a pau o ka mokupuni o Oʻahu nei e hele mai lākou e kūkā pū me ia no kēia kaua ʻana e hoʻāla nei: a i hōʻike mai hoʻi lākou i mua ona i kā lākou ʻike no kēia wahine hoʻokalakupua nāna i kiʻi mai a kāʻili aku i ke pio i mākaukau no ka make. 

     Ke ʻike lā nō ʻo Haumea i kēia mau hana a ua [a]liʻi Kumuhonua nei. No laila, i ka noho ʻana o nā poʻe ʻike nānā ʻōuli, nānā ʻōpua kau a me nā ʻano ʻike a pau o ia au, ua kuʻu maila ua Haumea nei i kona mana kino pāpālua, a pōʻele, pouli ka ʻike o ua poʻe kāhuna nei. ʻOi noke ua poʻe kāhuna nei i ka nānā, i ke kilo a i ka huli i kahi e maopopo ai kēia wahine me kāna kāne, ʻaʻole nō he wahi mea a loaʻa iki, a ia wā i ʻōlelo aku ai ʻo Kumuhonua i ua poʻe ʻike kilokilo nei ona a nānā ʻōpua hoʻi, me ka huli honua a me ke kuhikuhi puʻuone: he poʻe hāhā pōʻele. 

     A i kekahi lā aʻe, ua hōʻea akula kekahi kahuna i mua o ua aliʻi Kumuhonua nei, a ʻōlelo akula: 

      “ʻAuhea ʻoe, e ke aliʻi, e kū ana nō ke kaua ma waena o nā ʻaoʻao ʻelua; ʻo kou ʻaoʻao a me kēlā ʻaoʻao, make nō a make, pā nō a pā. E hoʻokuʻu ʻia mai ana naʻe ka lanakila o kou ʻaoʻao ma luna o kēlā ʻaoʻao. E neʻe ana ke kaua āu a me kō hoa paio i ka moana; akā, e lanakila ana naʻe kō hoa paio ma luna ou ma ia hope aku; a nona ana ka ʻāina a me kāna mau mamo ma ia hope aku.” 

     “Pēlā anei kou ʻike no ka hopena o kēia kaua aʻu e hoʻāla nei?” wahi a Kumuhonua i nīnau mai ai i kēia mau kāula e kamaʻīlio aku nei i mua ona. 

     “ʻAe. ʻO kaʻu ʻike kēia. ʻO kēlā wahine i wāhi maila i ke kumu ʻulu, ʻaʻohe ia he wahine ʻē aʻe, akā, ʻo Haumea nō ia, ka wahine a Wākea o Palikū. ʻO ka ʻulu a ua wahine nei i wāhi maila, ʻo kona kino kumu ʻulu nō ia. A ʻo Kāmehaʻikana ka inoa o ia lāʻau ma ka moʻolelo o ka papa ākua o Hawaiʻi nei. No laila, pā nō ka lima o Haumea i ke kumu ʻulu, wehe nō ka ʻulu i kona kino, a lawe nō i ka haku aliʻi o ia lāʻau i noa ai. E hāʻawi mai ana naʻe ʻo Haumea nāu ka pā o ke kaua hope loa ma waena o ko lāua ʻaoʻao a me kou, a e lawe ana ke kai iā lāua a me ko lāua mau ʻōhua; a mai ke kai mai lāua e hoʻi hou mai ai a pae i ka ʻāina nei; he kaua heʻe wale ko kou ʻaoʻao e ke aliʻi. E kū ana kā lāua heiau i ka moana, loaʻa nō kā lāua mōhai moʻo puaʻa i ka moana, a he mōhai ʻaʻala ia. I laila huli ke au o ke kai a me ka ʻāina ma muli o lāua; a ʻai aliʻi lāua i ka ʻāina nei,” wahi a ke kahuna i pane aku ai i ke aliʻi. 

English

the orators and all of the knowledgeable people of the island of Oʻahu for them to come and converse with him for this war that was awakening: and for them to explain in front of him their revelations pertaining to this supernatural woman, it was her who fetched and snatched the prisoner who was prepared for death. 

     Haumea knew these actions of the chief Kumuhonua. Therefore, while the sign-reading people, the cloud-omen watchers, and all of the kinds of knowledge people of that time sat, Haumea released her dual-form power, and darkened (the omens), the sight of these kāhuna was blinded. These kāhuna continued to look, to examine and search for something to understand this woman and her husband, but there was nothing to be obtained, and at that time Kumuhonua said to his people with divine sight and the cloud-omen readers also the studiers of the earth and the expert builders: they are people groping in the dark. 

     And on another day, a certain expert arrived in front of the aliʻi Kumuhonua, and spoke: 

     “You should listen, chief, the war between the sides has risen; your side and that side, death for a death, blow by blow. However, the victory of your side over the other side will be abandoned. The war between you and your enemy will move to the ocean; however, your adversary will claim victory over you aftwerwards; and the land will be for her and all of her descendants from now into the future.” 

     “Is that how you have seen the ending of this war I have awakened?” Kumuhonua asked these prophets talking in front of him. 

     “Yes. This is what I saw. That woman that split open the ʻulu tree, that is no different woman, but, she is indeed Haumea, the wife of Wākea of Palikū. The ʻulu this woman broke in two, this is her ʻulu tree body form. And Kāmehaʻikana is the name of that plant in the oral traditions of the order of gods of Hawaiʻi. Therefore, the hand of Haumea struck the ʻulu tree, the ʻulu opened to her body, and this plant that was freed from taboo was taken from the chief. But Haumea is going to give to you the very last strike of this battle between their side and yours’, and the ocean is going to take them and their retainers; and from the ocean they will return again and come ashore on this land; your side will only have a retreating battle. Their heiau will stand in the open ocean, their young pig sacrifice will be in the ocean, and it will be a fragrant sacrifice. Then the tide of the sea and of the land will change because of them two; and them two will reside as chiefs over this land,” the kahuna replied to the chief. 

April 5, 2021

Mei 26, 1906 

Hawaiian

He mea maopopo, ua hōʻano ʻē loa ʻia ka noʻonoʻo o ke aliʻi no kēia mau ʻōlelo a nei kanaka; a ua komo ka hoʻohuoi nui [i] loko ona no kēia kahuna; a ua nīnau maila ʻo ia i kona inoa: 

     “ʻO wai kou inoa; a no ka moʻokahuna hea ʻoe?” 

     “ʻO Kamoawa koʻu inoa; a no ka moʻokahuna au o Palikū a me Olōlo,” wahi a ua kahuna nei me ka hoʻomau i ka ʻōlelo ʻana aku: “A i hele maila au e ʻimi i haku noʻu.” 

     Ia wā ʻōlelo maila ʻo Kumuhonua, ke aliʻi, i ua kahuna nei: 

     “ʻAʻohe ou haku o ʻoneʻi. E hele ʻoe e ʻimi i haku hou nou. Aia kou mau haku kūpono e noho ai ʻo Haumea a me Wākea.” 

      “He aha lā hoʻi! E ʻimi au i haku noʻu. Ua nele aʻela au iā ʻoe,” wahi a ua kahuna nei i pane aku ai i ke aliʻi me ka hoʻomau ʻana [a]ku nō i ka ʻōlelo ʻana: “ʻAuhea ʻoe, e ke aliʻi! ʻO kahi i hānau ai o kēia wahine ʻo Haumea, eia nō ia ma ʻō aʻe nei i kahi muliwai ʻo ʻĀpua-kē-Hau. A no kēlā inoa Hau o ʻĀpua i hea ʻia ai kēia wahine ʻo Hau-mea. A ʻo ke ʻano o kēia inoa Hau-mea, he kino lau kona ʻano, he kino manamana, he kino pāʻēʻē, he āiwaiwa. ʻO ke aloha no kou, e ke aliʻi.” 

     Pau nō kēia mau ʻōlelo a ua kanaka nei, ʻo kona kū aʻela nō ia i kūlana a haʻalele akula i ke alo-aliʻi; a hele maila ʻo ia. I ka hala ʻana mai o ua kahuna nei, a kāua i ʻike aʻe nei i kona inoa ʻo Kamoawa, ua huli aʻela ʻo Kumuhonua i kona poʻe kāhuna a me nā kilo a nīnau akula: 

     “Pehea ko ʻoukou manaʻo no nā ʻōlelo a kēia kanaka i haʻi mai nei i mua o ke aliʻi a me ʻoukou pū nō hoʻi?” 

     Ia wā i pane mai ai kekahi o kona mau kākāʻōlelo: 

     “ʻAʻohe i maopopo iaʻu he moʻokahuna kekahi mai ka pō mai ma o Ololo lā a me Palikū, e like me nā ʻōlelo a kēlā kanaka i haʻi mai nei i mua ou, e Kalani. No ka nele o koʻu ʻike [i] ia moʻokahuna; no laila, ke manaʻo nei au, ʻaʻohe ʻoiaiʻo o nā ʻōlelo a kēlā kanaka i hōʻike mai nei iā ʻoe, e Kalani.” 

     “ʻAe; ke hilinaʻi nei au ma luna o ʻoukou e koʻu poʻe kāhuna. Aia iā ʻoukou ko kākou ola a me ko kākou make,” wahi a ke aliʻi i pane aku ai i mua o ua poʻe kāhuna nei ona me ka hoʻomau ʻana [a]ku nō hoʻi i ka ʻōlelo ʻana, “Nani ia, ua lohe aʻe nei nō kākou i nā ʻōlelo a kēlā kanaka, a eia hoʻi ʻoukou ke hōʻole mai nei.” 

English

As a clarification, the thoughts of the chief were very disagreeable because of the words of this person; and great suspicion entered into him for this kahuna; and he asked for his name: 

     “What is your name; and from which genealogy of ancient priests are you?” 

     “Kamoawa is my name; and I am from the genealogies of Palikū and Olōlo,” said this kahuna while continuing to speak: “And I came here to search for a master for me.” 

     At this time Kumuhonua, the chief, spoke, to the aforementioned kahuna: 

     “You have no master here. You should go to search for a new ruler for you. Your proper masters to possess are Haumea and Wākea.” 

     “How is that indeed! I will look for a master for me. You will be without me,” this kahuna said answering the aliʻi while continuing speaking: “You should listen up, aliʻi! The place this woman Haumea was born, it is there at the estuary ʻĀpua-kē-Hau. And from that name this woman Haumea was called Hau o ʻĀpua. And the nature of this name Haumea, it is of many body forms, many branches, supernatural bodies, and marvelous. Love to yours, chief.” 

     When these words of this person were finished, he then stood in place and left from the presence of the chief; and he left. When this kahuna set off, and we know his name is Kamoawa, Kumuhonua turned to his kāhuna and his seers and asked: 

     “What are your thoughts about the words this person said in front of the aliʻi and you too as well?” 

     At this time one of his orators answered: 

     “I am not aware of a priestly genealogy from from the time of pō known as Ololo and Palikū, like the speech of that person said in front of you, Majesty. Because I have no knowledge of this genealogy; therefore, I believe, there is no truth to the words of that person as he explained to you, heavenly one.” 

     “Yes; I trust in all of you my kāhuna. Our life and our death is with you,” the chief answered in front of his priests and continued by saying, “This is beautiful, we all listened to the speech of that man, and here you all are negating him.” 

April 12, 2021

Mei 28, 1906 

Hawaiian

I ka wā a Kamoawa i haʻalele aku ai i ke aloaliʻi ʻo Kumuhonua, ia wā i huli aʻe ai kāna nānā ʻana ma nā pae mauna a ʻike maila i ka piʻo o ke ānuenue i uka o Kalihi, a ʻike pū maila nō hoʻi ʻo ia i nā kāhoaka e hōʻike ana, he aliʻi nui ka mea nona ia mau hōʻailona āna e ʻike mai ana. A ʻike maila nō hoʻi ʻo ia, ʻaʻohe aliʻi a kupua ʻē aʻe nona ia mau ʻōuli kamahaʻo āna e ʻike ana, akā, no Haumea a no Wākea nō ia; a laila, kani ihola ke ʻū a ua kahuna nei, a ʻōlelo aʻela ia: 

     “ʻAe; ʻo ʻolua koʻu mau aliʻi, ola nā iwi. ʻO wau nō hoʻi ke kahuna kū no ʻolua i ka moku!” 

     ʻO ka manawa ihola nō ia o ua kahuna nei i piʻi ai i uka o Kalihi. Oia piʻi nō ko ia nei a hōʻea i luna o Kilohana, a ka hale nō hoʻi a Wākea mā e noho ana. I ua kahuna nei i piʻi aku ai mai kai aku nei, ua ʻike maila nō ʻo Haumea a ua haʻi aku ʻo ia i ke kāne iā Wākea, i ka ʻōlelo ʻana aku: “Ei aʻe ke kahuna ke piʻi mai nei?” 

     Nīnau maila ʻo Wākea i ka wahine: “ʻO wai ia kahuna?” 

     Pane akula ʻo Haumea: “ʻO Kamoawa aʻe kēia kahuna. A he kūkū ʻena ahi ia no loko o koʻu moʻokahuna, ʻo ia ʻo Palikū a me Olōlo. He kahuna ʻike, a he kahuna mana nō hoʻi. ʻO ko kāua kahuna kēia. He huakaʻi ʻimi haku kēia a nei kanaka e hele mai nei. Ua hōʻea mua aku nei ʻo ia i mua o Kumuhonua me kona manaʻo e noho me ia; akā, ua hoʻoleia mai nei; a no ia mea, ua ʻimi mai nei ʻo ia iā kāua.” 

     I ka pau ʻana nō hoʻi o kēia mau ʻōlelo a Haumea i hoʻopuka aku ai i mua o ke kāne, ʻo ka wā ia a Kamoawa i hōʻea aku ai i ka hale, e like me ia i hōʻike ʻia aʻe nei. 

     I ka hōʻea ʻana aku o ua kahuna nei ma ka nuʻu e hehi aku i ke kīpaepae liʻiliʻi a komo aku i loko o ka hale, ʻo ia ka wā o ua kahuna nei i uhau aku ai i kēia pule: 

“ʻO Laʻilaʻi, ka mole i ka pō 

ʻO Ōlaʻi-kū-honua ia 

ʻO ʻōwela, ʻo ʻowē, a ʻowā ka lani 

ʻO ia wahine piʻi lani a piʻi lani nō 

Piʻi ʻaoa lani i ka nāhelehele 

ʻO ʻōnehenehe, lele kū ka honua 

ʻO kama hoʻi a Kiʻi i ʻōili ma ka lolo 

Puka, lele, lele pū i ka lani. 

(E HOʻOMAU ʻIA AKU ANA.) 

English

At the time that Kamoawa left the presence of the aliʻi Kumuhonua, his gaze turned to the rows of mountains and he suddenly saw the appearance of signs in the heavens, these omens were for an aliʻi nui, a high chief, that he was seeing. And he knew indeed, these marvelous omens he saw were not for any other chief or demigod, but these were for Haumea and Wākea; and then, this kahuna sighed and said: 

     “Yes; you two are my chiefs, the bones live. I am indeed the kahuna for you two to rule the land!” 

     Then it was time that the priest climbed to the uplands of Kalihi. [He] continued climbing and arrived at the top of Kilohana, to the very house that Wākea guys were living. While the kahuna climbed from the ocean-side , Haumea saw and she told her husband Wākea, while speaking: “Here is the kahuna that is climbing?” 

     Wākea asked his wife: “Who is this priest?” 

     Haumea answered: “Kamoawa is this kahuna. And he is a beating hot flame inside of my class of priests, that is Palikū and Olōlo. [He] is a kahuna with lots of knowledge and power. This is our priest. This man is coming on a journey to find a master. He first appeared in front of Kumuhonua with the thought to live with him; however, he was tossed away; and for this, he searches for us two.” 

     When these words of Haumea were finished being spoken in front of her husband, that was the time Kamoawa arrived at the house, as it was explained above. 

     When this kahuna arrived at the summit and stepped upon the entrance to the house and entered inside of the house, that was the time the kahuna offered this pule: 

““O Lailai, ka mole i ka po 

O Olai-ku-honua ia 

O owela, o owe, a owa ka lani 

Oia wahine pii lani a pii lani no 

Pii aoa lani i ka nahelehele 

O onehenehe, lele ku ka honua 

O kama hoi a Kii i oili ma ka lolo 

Puka, lele, lele pu i ka lani.” 

(GOING TO BE CONTINUED.) 

May 3, 2021

Mei 29, 1906 

Hawaiian

 Hoʻomau ʻia. 

Kau ka ʻōmea, ke akaʻula haihailona 
Kau i ka laʻe, he hua ʻiʻi 
ʻO ua kino ʻulu ou lā ke akua 
Wahine akua a Wākea, 
Wahine hoʻopāhaʻohaʻo a Makea 
Ka wahine no ʻIliponi, i loko ʻIlipākalani 
No ka ʻaunaki kūkū ahi kanaka 
ʻO ia wahine noho i Nuʻumealani 
ʻĀina a ke aoa i noho ai 
I hohola pāhiwa ka laukoa 
He wahine pāhaʻohaʻo wale kēia 
Hoʻopāhaʻohaʻo ana i kona kino 
He kini, he mano, he lau, he lehu ke kino o ka wahine 
ʻO ia nō hoʻi ke hoi i luna 
A ka laʻalāʻau aoa o Nuʻumea lani noho mai 
Hoʻokauhua i laila, hōʻowā i ka honua, 
Hoʻowā i ka ʻulu, ʻo ua kino ʻulu ou lā—ē. 
ʻO ko’u aloha kāu e ike mai, 
A ola au iā ʻoe, e Haumea.” 

I ka pau ʻana o nei pule a ua Kamoawa nei, kāhea maila ʻo Haumea: “Komo mai. E komo e Kamoawa, ke kahuna, ke kilo e puni ai ka ʻāina.” 

Komo akula nō hoʻi kēia a noho aʻela ma kekahi ʻaoʻao o ka puka; a ia wā i ʻōlelo hou mai ai ʻo Haumea: 

“I hele maila ʻoe e ʻimi i haku no ka nohona o kēia mua aku, ʻeā?” 

ʻAe akula nō hoʻi kēia; a ʻōlelo akula: 

“ʻO koʻu kumu nui ihola nō ia i hiki maila i Kalihilihi nei o Laumiha. I ʻimi maila nō au iā ʻōlua i mau haku noʻu; a ua loaʻa ihola ʻolua iaʻu e oʻu mau haku. A i haʻi aku au iā ʻoe e Haumea, wahine akua a Wākea, Eia nā ʻelele o Kumuhonua, ka hoa paio o ʻolua ke kūkala hele nei ma nā peʻa a pau o ka moku nei o Oʻahu, no ke kaua mai iā ʻolua. Aia kona mau papa kāhuna, nā papa kuhikuhipuʻuone, nā papa kilokilo, nā papa ʻoniʻoni honua ke nānā lā i ko ʻolua wahi e make ai.” 

     ʻAe maila nō hoʻi ʻo Haumea me ka ʻōlelo ʻana mai: (E HOʻOMAU ʻIA AKU ANA.) 

English

Continued.

Kau ka omea, ke aka-ula haihai-lona 
Kau i ka lae, he hua i-i 
O ua kino ulu ou la ke akua 
Wahine akua a Wakea, 
Wahine hoopahaohao a Makea 
Ka wahine no Iliponi, iloko Ilipakalani 
No ka aunaki kuku ahi kanaka 
Oia wahine noho i Nuu-mea-lani 
Aina a ke aoa i noho ai 
I hohola pa-hiwa ka laukoa 
He wahine pahaohao wale keia 
Hoopahaohao ana i kona kino 
He kini, he mano, he lau, he lehu ke kino o ka wahine 
Oia nohoi ke hoi iluna 
A ka laalaau aoa o Nuu-mea lani noho mai 
Hookauhua ilaila, ho-owa i ka honua, 
Ho owa i ka ulu, o ua kino ulu ou la—e. 
O ko’u aloha kau e ike mai, 
A ola au ia oe, e Hau-mea.” 

    When Kamoawa’s pule was finished, Haumea called: “Enter. Come inside Kamoawa, priest, reader of omens across the land.” 

     He then entered and sat on one side of the door; and at that time Haumea said again: 

     “You came to search for a master for your future livelihood, isn’t that so?” 

     He confirmed; and spoke: 

“That is the main reason why I came to Kalihilihi of Laumiha. I was searching for you two to become masters for me; and I found you two, my masters. And I will say to you Haumea, divine wife of Wākea, the messengers of Kumuhonua, your adversary, are publicly proclaiming at all of the boundaries of this island of Oʻahu, there will be war for you two. His ranks of priests, architects, seers, and earth movers are looking for the place you two will die.” 

     Haumea consented while speaking: 

May 24, 2021

Mei 30, 1906 

Hawaiian

   “Ua ʻike aku nei au ia mau mea a pau. A he ʻoiaiʻo e lanakila ana nō ia i ka ʻehu kakahiaka; akā, i ka ʻehu ahiahi, ea noʻu ia kēwai. E neʻe ana au me ke kahuna a kū i ka moana kaiuli, kai pōpolo hua a Kāne; a mai laila mai kāua e hoʻi mai ai, noho ke kai i ka hale o ka puna.” 

     Ua noho ihola ʻo Kamoawa me Wākea mā. A ua hoʻouna ʻia akula hoʻi kekahi kanaka e kiʻi iā Līhauʻula a me Makulu, nā kaikaina o Wākea e noho ana i lalo o Palikū, ʻo ia hoʻi ʻo Kualoa e kapa ʻia nei i kēia wā. 

      I ka hiki ʻana mai o Līhauʻula a me Makulu, hoʻolale akula ʻo Kamoawa iā Wākea e kūkulu i heiau i luna o ke kaola pali ʻo Nuʻumealani, ʻo ia kēlā kaola pali e kū lā ma ka ʻaoʻao ʻākau o ke awāwa o Waolani. ʻO luna o ia wahi ka Nuʻu a Haumea a ʻo lalo ka Wao a Haumea. Hea a kapa ʻia nō hoʻi kēia Nuʻu, ʻo luna he lani; a hea a kapa ʻia nō hoʻi ka Wao o lalo, he lani. Nuʻu-mea-lani; ʻo Wao-lani ʻo lalo. 

     Ua lilo ʻo Līhauʻula a me Kamoawa i mau kuhikuhi a i mau alakaʻi no ke ʻano o ke kūkulu ʻia ʻana o ka heiau, a na Wākea ponoʻī nō hoʻi me Kaliʻu a me kona poʻe kānaka i kūkulu i ua heiau lā. I ka paʻa ʻana o ua heiau lā, ua hea ʻia kona inoa ʻo “Kawaluna.” A ua ʻōlelo ʻia, ʻo ka heiau mua loa ia i kūkulu ʻia ma Hawaiʻi nei. He Heiau kapu kēia. ʻO nā aliʻi nui wale nō ka poʻe na lākou e ʻālana i nā mōhai ma kēia heiau. ʻO kahi i kū ai o kēia Heiau, aia ma ke awāwa ponoʻī o uka aʻe nei o Waolani. A no kēia heiau kēlā mele i hōʻike ʻia ma kekahi o nā Helu 134 o KA NA’I AUPUNI nei i kaʻa hope aʻe nei, ʻo ia hoʻi kēia. 

1. Wākea lā ko Waolani 

2. ʻO kū ka lepa lā i Waolani 

3. ʻO ka pae humu lā i Waolani  

4. ʻO ka ʻanuʻu lā i Waolani 

5. ʻO ka mana lā i Waolani 

6. ʻO ka hale pahu lā i Waolani 

7. ʻO ka Mōʻī lā i Waolani  

8. ʻO ke kūpala i Waolani, 

(E HOOMAUIA AKU ANA.) 

English

“I know all of these things. It is true that he will be winning at the dust of dawn; however, at the dust of twilight, this light rain will rise for me. The kahuna and I will move and arrive in the deep blue ocean, the ocean of Kāne that is black as pōpolo berries; and from there we shall return, the ocean lives in the house of the spring.” 

     Kamoawa lived with Wākea guys. And a person was sent to summon Līhauʻula and Makulu, the younger brothers of Wākea living below Palikū, the place known as Kualoa at this time. 

     When Līhauʻula and Makulu arrived, Kamoawa encouraged Wākea to build a heiau on top of the ridge Nuʻumealani, that is the ridge that stands to the right side of the valley of Waolani. On top of this place is Nuʻu-a-Haumea and below is Wao-a-Haumea. The top of this summit is named and called “lani;” and the space below is also named and called “lani.” Therefore Nuʻu-mea-lani; and Wao-lani is below. 

     Līhauʻula and Kamoawa became directors and leaders for the kind of construction for the heiau, and Wākea himself also with Kaliʻu and his people built that heiau. When the heiau was finished, it was given the name “Kawaluna.” And it was said, that was the very first heiau built in Hawaiʻi nei. It is a sacred heiau. Only high chiefs are the ones to offer sacrifices at this heiau. The place where this heiau stands is directly in the valley upland of Waolani. And for this heiau is a mele which was exhibited in a part of number 134 of KA NAʻI AUPUNI in the past, here it is. 

1. Wākea is Waolani’s 

2. The flags stand at Waolani 

3. The taboo enclosure is at Waolani 

4. The tower is at Waolani 

5. The mana is at Waolani 

6. The drum house is at Waolani 

7. The supreme ruler is at Waolani 

8. The gourd is at Waolani, 

(GOING TO BE CONTINUED.) 

June 14, 2021

Mei 31, 1906 

Hawaiian

Ma kēia heiau i noho ai ʻo Līhauʻula a me Kamoawa he mau kāhuna kū heiau; a ʻo Makulukulukalani hoʻi ke kilo hōkū, he hoʻokele waʻa a he kahuna hoʻoulu ʻai, ʻo ia hoʻi, he kanaka mahiʻai ʻo ia.

     ʻO Wākea ke aliʻi, a ʻo Kaliʻu ka pūkaua. Ua lilo iā Kaliʻu ke aʻo ʻana i kona mau ʻōhua i ke kaʻa kaua ʻana o kēlā ʻano a me kēia ʻano. Eia nā kānaka ke mahiʻai nei i ka ʻai, a ke hoʻoulu nei i nā mea a pau e pono ai ko lākou noho ʻana. Ua mākaukau pono aʻela ke kū aupuni ʻana o Wakea ia wā.

     ʻOiai e ulu aʻe ana ka lāhui o Wākea, ʻo ia hoʻi nā keiki a nā ʻohana kānaka o Kaliʻu, ua lilo ihola ʻo Haumea i kahuna hoʻoulu lāhui. A ʻo kāna hana ʻo ka hoʻohānau keiki, a ʻo ke pale keiki nō hoʻi. No kēia ʻoihana a Haumea i lawe aʻe ai ma kona lima, ua kanu ihola ʻo ia i ke kumulāʻau hoʻohānau aliʻi a hoʻohānau kanaka hoʻi ma Luluku, ʻo ia kēlā kumulāʻau nona ka inoa ʻo Kalauokekāhuli a nona nā pua kaulana loa ma nā inoa ʻo Kanikawī a me Kanikawā. ʻO kekahi inoa o kēia lāʻau, ʻo ia ʻo Kamaunuhalaikaipo. A penei ke mele Koʻihonua kahiko e pili ana i kēia lāʻau kupaianaha:

“He loina ʻē wale nō

Peʻe mai ana ma loko o ke akamai

Ka hana a ke oʻo, ʻo Haumea

Nāna i pale ke keiki hānau

Lilo ka lāʻau, koe ka pua i ka ʻiewe

Lilo Kanikanikawī, nā pua o Kamaunuihalakaipo

ʻO nā liko lau malahea

I nāhaehae iā Haka.

     Ua ʻōlelo ʻia, ua pili kēia māhele mele “koʻihonua” i ka hoʻohānau ʻana o Haumea i ke kaikamahine a Olopana, ʻo ia hoʻi ʻo Muleiʻula. I ka wā e hoʻokokōhi ana ʻo ia (Muleiʻula) no ka nahu hānau keiki, ua paʻa ke keiki i loko o ka ʻōpū, ʻaʻohe hemo i waho. Ua hele nā maka o ua aliʻiwahine nei a kūhewahewa; a e mauliʻawa wale ana nō hoʻi ʻo ia ia wā. Eia nā mea a pau ke kūmākena nei no ua aliʻiwahine ʻōpio nei, ʻoiai he make wale nō kona hopena a nā mea a pau e hoʻomaopopo aku nei ia wā.

     Hoʻokahi wale nō hana i manaʻo ʻia e lawelawe aku ia wā, e like me ka mea i maʻa i ka hana ʻia i loko o ia manawa o ko Hawaiʻi nei noho ʻana, ʻo ia ke kaha i ka ʻōpū o ka wahine hānau i paʻa ke keiki i loko o ka ʻōpū.

English

     At this heiau Līhauʻula and Kamoawa lived as priests of the temple; Makulukulukalani was a star gazer, a navigator and a kahuna that grows food, that is, he was a farmer.

     Wākea was the chief, and Kaliʻu was his commander. Kaliʻu was charged with teaching his retainers all the types of warfare. Here are the people farming food, and growing all the things needed to supply their livelihood. The ascension of Wākea’s kingdom was well prepared at this time.

     While the nation of Wākea grew, those are the children of the families of Kaliʻu, Haumea became a kahuna for growing the nation. And her tasks were to deliver children and also act as midwife. For these positions Haumea brought by her hand, she planted the chiefly child birthing and commoner birthing tree at Luluku, which is that tree which is named Kalauokekāhuli from which are the famous flowers named Kanikawī and Kanikawā. One name for this plant is Kamaunuhalaikaipo. And here is the ancient genealogical chant about this amazing plant medicine:

“He loina e wale no

Pee mai ana maloko o ke akamai

Ka hana a ke oo, o Haumea

Nana i pale ke keiki hanau

Lilo ka laau, koe ka pua i ka iewe

Lilo Kanikanikawi, na pua o Kamaunuihalakaipo

O na liko lau malahea

I nahaehae ia Haka.

     It is said that this section of the “genealogy” chant is connected to the delivering of the child that Haumea did for the daughter of Olopana, who is Muleiʻula. At the time she (Muleiʻula) was in the strong pains of child birth, the child was stuck inside of her stomach, and would not come out. The eyes of the chiefess suddenly rolled back; and she was only gasping at this time. Everyone was lamenting for this young chiefess, because everyone knew death was her only ending at this time.

     There was only one action known to be performed at that time, like what was accustomed to being done at that time living as a Hawaiian, which was cutting the stomach of the woman giving birth when the baby was stuck inside of the abdomen.

June 21, 2021

Iune 1, 1906 

Hawaiian

ʻOiai nā makaʻāinana e piha kūmākena ana ia wā no ka make o ke aliʻiwahine, ʻo ka wā ia a Haumea i hōʻea aku ai i ka hale o Olopana, ke aliʻi. A nīnau akula kēia i ka poʻe e kūmākena ana: “He aha kēia a ʻoukou e kūmākena mai nei?”

     Pane maila ua poʻe nei: “Eia mākou ke ʻuwē nei no ka make o ke aliʻiwahine. Ua paʻa ke keiki i loko o ka ʻōpū. ʻAʻohe hemo; a e kaha ʻia ana ka ʻōpū o ke aliʻiwahine i hemo ke keiki.”

     ʻŌlelo akula ʻo Haumea i ua poʻe nei: “Aloha ʻino nō kā hoʻi ke aliʻiwahine. ʻAuhea ʻoukou; e hele aku hoʻi kahi o ʻoukou a haʻi aku i ka makuakāne aliʻi, e ʻae mai iaʻu e hoʻāʻo aku au i kaʻu wahi pono iki. Manaʻo au, he wahi pono nō hoʻi kaʻu e hana aku ai.”

     Ua lawe ʻia akula kēia mau ʻōlelo a ua Haumea nei a hōʻike ʻia akula i ke aliʻi iā Olopana. I ka lohe ʻana o Olopana i kēia mea i hōʻike ʻia aku iā ia no ka mea e pili ana i kāna kaikamahine, ia wā ʻo ia i kauoha mai ai i ke kanaka nāna i lawe aku ka ʻōlelo i mua ona, penei:

     “E kiʻi aku hoʻi hā ʻoukou i ua wahine malihini lā, e hele mai e lawelawe aʻe i ka make o ke aliʻiwahine. Ua noke aʻe nei hoʻi ka ʻike a nei poʻe kāhuna, ʻaʻohe wahi mea a pono iki, a ʻo ke kaha wale aku nō i ka ʻōpū ka mea e hiki ai.”

     Ia wā i kiʻi ʻia mai ai ʻo Haumea a lawe ʻia akula i mua o Olopana. A iā ia nei i hiki aku ai i mua o ua aliʻi nei; ia wā i ʻōlelo mai ai ke aliʻi iā ia:

     “ʻŌlelo mai nei lākou nei iaʻu, ua hiki kā iā ʻoe ke hana mai a palekana kuʻu kaikamahine. He ʻoiaʻiʻo anei ia?”

     Ia wā pane akula ʻo Haumea: “ʻAe. Ua hiki iaʻu ke hana aku a hemo kō moʻopuna e ke aliʻi; a pakele nō hoʻi ke aliʻiwahine. He lāʻau hoʻohānau keiki kaʻu. ʻO Kalauokekāhuli ka inoa o kēia lāʻau; a ua kapa ʻia nō hoʻi ia lāʻau i kahi wā, ʻo Kamaunuihalakaipo. A he mau pua kona ʻelua: ʻo Kanikawī a me Kanikawā. A ʻo kēia mau pua kaʻu mau lāʻau hoʻohānau keiki.”

     “Inā hoʻi hā pēlā, ʻeā,” wahi a Olopana i ʻōlelo mai ai, “e hana mai ʻoe i kuʻu kaikamahine i ola ia a ola pū hoʻi kuʻu moʻopuna. He aha lā kou uku ke hana ʻoe a ola kuʻu moʻopuna a me kuʻu kaikamahine?”

     “Eia ka uku āu e ke alii, e hāʻawi mai ai iaʻu ke pono kaʻu hana ma luna o ke aliʻiwahine; ʻo ia hoʻi, a kuʻu lā o ka make a me ka pilikia kiʻi mai au iā ʻoe, e ke aliʻi, i mea noʻu e pākele ai.

English

  While the commoners were crying and mourning at this time for the coming death of the chiefess, it was also the time Haumea arrived at the house of Olopana, the chief. And she asked the people who were loudly grieving: “What is this thing you all are lamenting for?”

     These people answered: “We are crying for the death of the chiefess. The child is stuck inside of her abdomen. It cannot come out; and the stomach of the chiefess is going to be cut to separate the child.”

      Haumea said to these people: “That is truly terrible for the chiefess. You all listen; some of you should go and talk to the father chief, to allow me to try my small act of healing. I believe I have a remedy to perform.”

     These words of Haumea were taken and shared to the chief Olopana. When Olopana heard these things shared to him pertaining      While the commoners were crying and mourning at this time for the coming death of the chiefess, it was also the time Haumea arrived at the house of Olopana, the chief. And she asked the people who were loudly grieving: “What is this thing you all are lamenting for?”

     These people answered: “We are crying for the death of the chiefess. The child is stuck inside of her abdomen. It cannot come out; and the stomach of the chiefess is going to be cut to separate the child.”

      Haumea said to these people: “That is truly terrible for the chiefess. You all listen; some of you should go and talk to the father chief, to allow me to try my small act of healing. I believe I have a remedy to perform.”

     These words of Haumea were taken and shared to the chief Olopana. When Olopana heard these things shared to him pertaining to his daughter, he then ordered for the person who brought the news to him like this:

     “You guys send for that unfamiliar woman, to come and attend to the dying chiefess. The knowledge of our kāhuna have sought [an answer], and there is not any relief, and the cutting of the abdomen is the only thing that can be done.”

     At that time Haumea was summoned and taken in front of Olopana. And when she arrived in front of that chief; at that time the chief said to her:

     “They have told me, that you can work and rescue my dear daughter. Is this true?”

     Haumea answered at this time: “Yes. I can work to release your beloved grandchild, chief; and the chiefess will be saved. I have a medicine for birthing children. Kalauokekāhuli is the name of this plant; and this medicine was named at one time Kamaunuihalakaipo. And it has two flowers: Kanikawī and Kanikawā. And these flowers are my medicine for birthing children.”

     “If that is so, yeah,” said Olopana, “you work on my dear daughter so she may live and my beloved grandchild will live too. What is your compensation if you work and my daughter and grandchild live?”

     “Here is your payment, chief, give to me the welfare of my work on the chiefess; which is indeed, when my day of death and hardship comes I will send for you, chief, to protect me.