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 7. The five canons of rhetoric are invention, adaptation, arrangement, timing, and delivery.
A) True
B) False

8. The contemporary term for any one of a variety of places used for discussing issues of
public interest is a public forum.
A) True
B) False

9. Unlike many forms of communication, public speaking is a skill you are born with.
A) True
B) False

10. Dyadic communication is between a speaker and a large, unknown audience.

A) True
B) False

11. The source, or sender, is the person who receives the message.
A) True
B) False

12. Creating, organizing, and producing the message is termed encoding.

A) True
B) False

13. The receiver decodes or interprets the message.

A) True
B) False

14. The audience's responses to a message are primarily nonverbal.

A) True
B) False

15. Interference with the message is known as noise.

A) True
B) False

Page 2
16. The channel is the content of the communication process.
A) True
B) False

17. Shared meaning is the mutual understanding of a message between speaker and
audience.
A) True
B) False

18. Being an audience-centered speaker means keeping the needs and values of your
audience in mind.
A) True
B) False

19. Benefits of public speaking do NOT include

A) learning practical skills and knowledge.
B) finding new ways to be an engaged citizen.
C) improving hand-eye coordination.
D) accomplishing professional and personal goals.

20. Which of the following is one of the five canons of rhetoric?

A) argument
B) delivery
C) persuasion
D) adaptation

21. Invention refers to

A) discovering evidence and arguments you will use to make your case.
B) organizing your ideas to suit your audience.
C) practicing the speech until it can be artfully delivered.
D) coming up with original gestures as a form of persuasion.

22. Communication between two people is called

A) mass communication.
B) small group communication.
C) dyadic communication.
D) public speaking.

Page 3
23. In this form of communication, the receiver is physically removed from the messenger,
and there is little or no interaction between the speaker and the audience.
A) mass communication
B) small group communication
C) public speaking
D) dyadic communication

24. Which of the following involves delivering a specific message to an in-person audience?
A) mass communication
B) dyadic communication
C) electronic communication
D) public speaking

25. All communication events include all the following EXCEPT

A) a source.
B) a message.
C) an electronic device.
D) a channel or medium.

26. Which of the following is the process of interpreting a message?

A) decoding
B) encoding
C) sending
D) channeling

27. Transforming ideas and thoughts into messages is called

A) encoding.
B) decoding.
C) receiving.
D) channeling.

28. The recipient of the source's message is

A) the encoder.
B) the channel.
C) the receiver.
D) the orator.

Page 4
29. The audience's response to a message is referred to as
A) shared meaning.
B) feedback.
C) the medium.
D) decoding.

30. When we refer to noise in the communication process, we are referring to

A) sounds that make it hard to hear the speaker.
B) any interference with the message.
C) the medium through which the message is sent.
D) speaking to a live audience rather than written communication.

31. Keeping the needs, values, attitudes, and wants of your listeners clearly in focus is being
A) audience-centered.
B) a receiver.
C) contextually aware.
D) a decoder.

Page 5
Answer Key
1. A
2. A
3. B
4. A
5. B
6. A
7. B
8. A
9. B
10. B
11. B
12. A
13. A
14. B
15. A
16. B
17. A
18. A
19. C
20. C
21. A
22. C
23. A
24. D
25. C
26. A
27. A
28. C
29. B
30. B
31. A

Page 6
1. Originally, the practice of giving speeches was known as ________ or oratory.

2. A form of communication between two people, such as a conversation, is ________

communication.

3. ________ is the process of interpreting a message.

4. The mutual understanding of a message between the speaker and the audience is called
______ _________.

5. ________ is the audience's verbal or nonverbal responses to a message.

6. ________, also called noise, is any physical, emotional, psychological, or environmental

barrier to communication.

7. Anything influencing the speaker, audience, occasion, or speech is called ________.

8. A clearly defined specific ________ ________ or goal helps the speaker maintain a
clear focus.

Page 7
Answer Key
1. rhetoric
2. dyadic
3. Decoding
4. shared meaning
5. Feedback
6. Interference
7. context
8. speech purpose

1. Discuss how public speaking skills relate to becoming a more engaged citizen.

2. List and describe three of the five canons of rhetoric.

3. Explain how the craft of public speaking uses conversational skills you already have.

4. Compare and contrast public speaking and writing: How are they similar, and how is
public speaking its own distinct discipline?

5. Discuss the shared characteristics of mass communication and public speaking.

6. List and describe one similarity and one difference between public speaking and small
group communication.

7. Give examples of interference in a public speaking situation.

8. Define what it means for a speaker to be audience-centered.

9. Why is it important for speakers to clearly define their goals?

Page 8
Answer Key
1.
2.
3.
4.
5.
6.
7.
8.
9.

Page 9
Another random document with
no related content on Scribd:
 An Account of the First Sight of Foreigners. No ka Ike Mua ana i
na Haole.

It is told in the history of Hawaii that was printed at Lahainaluna, and Ua oleloia ma ka
also in the history revised by Pogue of Lahainaluna, that a vessel of moolelo o Hawaii nei, i
some kind had arrived at Hawaii long ago, and that was the first paiia ma Lahainaluna, a
knowledge the people of this race had of foreigners; but in the me ka moolelo i
history of Kualii, one of the former kings of Hawaii nei and a famous hooponopono hou ia e
one for his strength and valor in battle, it is said that he was the first Mr. Pokuea o
one to visit Tahiti, and that he was the one that first knew or met Lahainaluna, ua ku mua
foreigners in the olden times. This is how that is recognized by his mai kekahi moku ma
prayer in the middle of his history as recited below: Hawaii nei i ka wa
kahiko, a oia ka
hoomaka mua ana o
keia lahui e ike i na
haole. Aka hoi, ma ka
moolelo o Kualii kekahi
alii kahiko o Hawaii nei,
ke alii kaulana no ka
ikaika i ke kaua; ua
oleloia, nana i ike mua o
Tahiti, a oia ka mea i ike
mua i na haole i ka wa
kahiko, a penei ka
hoomaopopo ana ma
kona pule, ma ka hapa
waena o kona moolelo e
like me malalo iho:

O Hawaii of the lofty mountains; O Hawaii mauna kiekie;

Pointed to heaven is Kauwiki; Hoho i ka lani Kauwiki;
Below is the cluster of islands floating on the sea; I lalo ka hono o na
Clasping Kauwiki the trembling mountain; moku, i ke kai e hopu
Hewing Kauwiki till it fell. ana;
And now Kauai, Kauai great and peaceful, Kauwiki i ka mauna i ke
That is under the lee of Waianae. opaipai;
Kaena is a cape, Kahuku is a pandanus. E kalai a hina Kauwiki-e.
Kaala is a mountain ridge covered with dew, O Kauai, O Kauai nui
And Waialua is situated below, O Waialua. kuapapa,
Mokuleia is the calabash, the helo, Noho i ka lulu o
The eight-finned shark; 59 Waianae.
The tail of the white shark is Kaena, He lae Kaena, he hala
The shark stretching away toward Kauai. Kahuku.
Below is Kauai, my land, He kuamauna hono i ke
O great Kauai, island (filled) with lehua, 60 hau Kaala,
Island stretching out towards Tahiti. Noho mai ana Waialua i
Away down is Tahiti. lalo e, O Waialua.
Wakea controlled the sun creeping along; O Mokuleia ka ipu, ka
Arising from beneath Kumuhonua; helo
Shaking is the foundations of broad Hawaii, Ka ia mano lala walu,
Pointing to the rising rays of the sun. Hiu lala kea o Kaena,
Kona stands forth to sight; Mano hele lalo o Kauai.
The sun stands over Kona, Kohala is in darkness. [30] O lalo o Kauai, kuu aina,
O Tahiti, land of the far-reaching ocean, O Kauai nui mokulehua,
Land where Olopana dwelt. Moku panee lua ana
Within is the land, outside is the sun; Tahiti.
Indistinct is the land when approaching. I lalo Tahiti.
Perhaps you have seen it? Ia Wakea ka la kolohia;
I have surely seen Tahiti, Hooulu i lalo o
A land with a strange language is Tahiti. Kumuhonua;
The people of this place ascended up Nakeke ka papa i
To the very backbone of heaven; Hawaiiakea,
They trampled and looked down below. O Kuhia i ka muo o ka
Kanakas (men of our race) are not in Tahiti. la.
One kind of men is in Tahiti—the haole; 61 Kau mai ana Kona i ka
He is like a god, maka;
I am like a man, Ke kau la Kona, ke moe
Ku is a god. la Kohala. [31]
O Tahiti, moku kai a loa.
Aina a Olopana i noho
ai.
I loko ka moku, I waho
ka la;
Ke aloalo o ka la ke hiki
mai.
Ane ua ike oe?
Ua ike hoi wau ia Tahiti,
He aina leo pahaohao
wale Tahiti.
Noonei kanaka i pii a
luna.
A kuamoo o ka lani;
Keehi iho, nana iho ia
lalo.
Aole o Tahiti kanaka.
Hookahi o Tahiti kanaka,
he haole;
Me a’u la he akua,
Me ia la he kanaka,
He akua o Ku-e.
It is made plain by the song or mele that Kualii had met the Ma keia mele, ua
foreigners at that time, because his knowledge of them is proved maopopo ko Kualii ike
nowadays and foreigners are living here in these days. And here is ana i ka haole i keia
the stanza of the song on that subject: manawa, no ka mea, ua
hooko ia kana ike ana i
na haole i keia manawa,
a ke noho nei na haole i
keia manawa. A penei
kekahi lalani mele:

“I have surely seen Tahiti, Ua ike hoi au ia Tahiti.

A land with a strange language is Tahiti.” He aina leo pahaohao
wale Tahiti.

It is true the languages and voices of the foreigners are strange and He oiaio ua pahaohao ka
are not like ours, and on this account it seems plain that Kualii had olelo a me ka leo, ua like
met and had knowledge of the foreigners at that time. ole na olelo, ma ia mau
kumu ka hoomaopopo
ana ua ike muaia na
haole e Kualii i keia
manawa.

[3]

[32]

1 Wakea and Papa as here shown are the traditional creators of nearly all the
islands of the Hawaiian group. Other legends refer to this pair as the progenitors
of the Hawaiian race; also, that Wakea was the eldest of three sons of Kahiko, an
ancestor of the people. From Wakea sprang the line of chiefs, while the second
son, Lihau-ula, is stated as founding the priesthood. ↑
2 Hina appears to have been a name easily conjured with, for it figures, by itself,
or with suggestive appellations, more frequently than any other in events of
mythical character in the songs and traditions of Hawaii, and is well known also
throughout Polynesia. ↑
3 Opuukahonua (given also in places as Opukahonua) signifies “budding earth”,
and it is coincident that the account of the islands’ birth is narrated by such a
personification. In like manner the further tradition of their origin is appropriately
sung by Kahakuikamoana, “the roar or boom of the sea”, while the version by
Pakui, signifying “added on; joined”, deals with the traditional development of the
group. ↑
4 The first offspring is given figuratively as a yellow flower; also, as the first
morning light. ↑
5 Referring to Kamehameha’s kingly and ascribed divine genealogy. ↑
6 Sacred Albino, kekea kapu of the original, if not an error, would refer to the
traditional arrival of the “poe ohana kekea”, which dates back to the thirteenth
century; castaways on Maui, from a vessel called Mamala. Besides the captain were
five others, both men and women. Of this party Neleike it is said became the wife
of Wakalana, a ruling chief of Maui, and the mother of his son Alo-o-ia, and that
they became the progenitors of the “poe ohana kekea”, white people with bright
eyes; the sacred Albino of ancient time. ↑
7 The word lopa, here given as a foundling, was the term generally applied to a
person of low class, an under farmer. ↑
8 A wohi was recognized as of the highest rank of Oahu chiefs. ↑
9 This doubtless refers to the month Makalii, rather than to the Pleiades, of same
name. ↑
10 Kalani, lit. the heaven, or heavenly one, freely used from this point impressed
the translator with the idea that the whole song was evidently composed as an
inoa, or name song for Kamehameha the Great, and, following custom, his own
feats are lauded in figurative language and woven in with common traditional
lore. ↑
11 Aa is the small side roots; mole the main stem, or tap root. ↑
12 Kamehameha going conquering from island to island. ↑
13 The thirds joined may refer to Kamehameha’s half of Hawaii uniting in purpose
for the winning of Hilo, Puna and Kau in the overthrow of Kiwalao. ↑
14 Poetic form and abbreviation for Kamalalawalu. ↑
15 Another epithet of Kamehameha. ↑
16 The song is unfinished, perhaps unavailable to the scribe. ↑
17 See note 4, page 2. ↑
18 This is an erroneous conception of the meaning of the line “Na Kuluwaiea o
Haumea”. I believe the real meaning, in prose, is Na Kuluwaiea keiki a Haumea
ke kane i moe ia Hinanuialana ka wahine a hanau, etc. It was Kuluwaiea the son of
Haumea who intermarried with Hinanuialana as wife and was born to them, etc.
[Trans. comment.] ↑
19 The kekea, or Albino, in third line of section 5, is shown here to be keakea,
semen, which, by the narration following, indicates it as an emanation from a
person of sacredness, having special functions, whose every act partook of a sacred
character, bearing out the idea which prevailed that certain ancient chiefs were of
such high and sacred rank that their sanctity pervaded their premises, and applied
also to all that they had, or did, or desired. ↑
20 Indicative of life. ↑
21 There is a heiau in Manawai, Molokai, said to have been built and occupied by
Pakui still to be seen. ↑
22 Wakea, son of Kahiko, the ancient, the abyss. ↑
23 Tahiti-ku and Tahiti-moe, lit. standing and sleeping Tahiti, or more properly
Kahiki, refers to distant lands eastward and westward of the place where the
first of mankind were created. Pol. Race, Vol. I. ↑
24 As fine kapas were displayed. ↑
25 A time at birth when all were excluded. ↑
26 This figure indicates high estimation for royal care; the porpoise as one dodging
difficulties, seldom caught. ↑
27 Young in years. ↑
28 An ancient name of the island of Kauai, indicating a child of heavenly quality. ↑
29 Kapumaeolani, the sacred sprig of heaven, referring again to Kamehameha’s
claimed genealogy. ↑
30 The sacred conch sounding to heaven. ↑
31 The child of two chiefs; the deeply anointed one. ↑
32 Various terms of anointment, or dedication, indicating time, as to morning, noon
and night. ↑
33 Daughter of Papa and Wakea, to effect incestuous intercourse with whom,
Wakea, with aid of his priest, established severe lines of kapus upon women. ↑
34 Haloa, son of Hoohokukalani and Wakea, whom he resembled, as in the
preceding line. ↑
35 Lines of aliis. ↑
36 Expression indicative of a high chief. Its “still eyes” imply dignity, which is borne
out as on wing it swoops o’er the fields. ↑
37 Refers to high and sacred rank. ↑
38 The Hawaiian’s idea of the seat of thought was not the brain, but the
intestines. ↑
39 Kapuakahi, lit. “the first flower.” ↑
40 Referring to Akahi-a-kuleana, mother of Umi. ↑
41 Referring to Umi-a-Liloa who broke the kapu of Ahaula at Paakaalana, Waipio. ↑
42 A reference to Umi’s daring the kapu by entering the precincts of Paakaalana
over the sacred guard-line of Ahaula when seeking and claiming his paternity
from Liloa. ↑
43 This perhaps is Kuaiwa. ↑
44 The high priest sacrificed by order of the cruel Hakau, which insured the
desertion of Nunu and Kekohi to Umi’s standard. ↑
45 Meteorites (?). ↑
46 Nukuhiva of the Marquesan group. ↑
47 The island of Bolabola of the Society Islands. ↑
48 Other accounts give this Oahualua. ↑
49 Makuakaumana, the parent that hung on a branch. ↑
50 Kapawa, the wall of time. ↑
51 Kea’s big red fowl. ↑
52 Lono that stands in heaven. ↑
53 The growth of beach of Nana. ↑
54 This expression may be taken to refer to Hawaii’s verdancy. ↑
55 Waia was husband of Papa after her return from Tahiti. ↑
56 Meaning the fourth instalment of royal kapu belonging to Iwikauikaua. ↑
57 Referring to a branch shooting out horizontally from a tree, denoting great
misfortune. ↑
58 This looks like passing judgment that the culprit must suffer for his deed. ↑
59 The eight-finned shark, like the eight-eyed and eight-forehead celebrities were
famed for their magic powers. ↑
60 This island of lehua groves may also refer to its many fighting men. ↑
61 The haole, or foreigner, is generally understood to refer to a white person unless
it is qualified. ↑
[Contents]
 The Legend of He Moolelo no

Aukelenuiaiku. Aukelenuiaiku.

CHAPTER I. MOKUNA I.

Aukele and His Unkind Aukele me Kona mau

Brethren. Kaikuaana Loko Ino.

This legend of Aukelenuiaiku 1 is O keia moolelo o Aukelenuiaiku,

one of the most noted of all the oia kekahi o na moolelo
legends of Hawaii nei, having its kaulanaloa ma Hawaii nei, o
origin in the land of Kuaihelani. 2 Kuaihelani ka aina, o Iku ke
Iku was the father, a great chief, kane, he ’lii. O Kapapaiakea ka
and Kapapaiakea was the wahine, na laua na keiki he
mother, from whom twelve umikumamalua. E hoomaka ana
children were born. Kuaihelani ka olelo ma Kuaihelani. Eia na
was the country in which they inoa o na keiki:
lived. The names of the children 3 Kekamakahinuiaiku, Kuaiku,
were: Kekamakahinuiaiku, Nohoaiku, Heleaiku,
Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku,
Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku,
Lonoheaiku, Naaiku, Noiaiku, Ikumailani me Aukelenuiaiku, he
Ikumailani and Aukelenuiaiku, all mau kane, ame Kaomeaaiku, he
males; and Kaomeaaiku, a
female. This legend deals with wahine. O Aukelenuiaiku ka mea
Aukelenuiaiku. nona keia moolelo.

From the first-born child to the Mai ka hiapo a ka mua ponoi o

one just ahead of Aukelenuiaiku, Aukelenuiaiku, aole o Iku i hii,
Iku never took them up in his aole i lawelawe, aole hoi i hooili i
arms, never spoke of leaving the ka aina no kekahi o lakou, aole
kingdom to any of them, nor did no hoi i hoopunahele. A ia
he make much of any of them. Aukelenuiaiku, malama o Iku,
But at the birth of Aukelenuiaiku, lawelawe a hii, a hooili i kona
Iku took the greatest interest in kapu a me ka aina nona. A no
him, took care of him, took him keia punahele o Aukelenuiaiku i
up in his arms, and to him he ko lakou makuakane, ua huhu
willed all his honor and glory and kona mau hoahanau ia ia, a ua
the kingdom. Because of this imi lakou i mea nona e make ai.
show of favoritism on their Wahi a ko lakou kaikuaana loa, a
father’s part toward Kamakahinuiaiku: “Kupanaha ko
Aukelenuiaiku, his brothers and kakou makuakane, ia’u hoi i ke
sister hated him and they tried keiki mua, aole i hooili mai i
to devise some way of getting kona kapu a me ka aina, a i ke
rid of him. Said the oldest of the keiki hope loa, ia ia ka e hooili
children, Kamakahinuiaiku: 4 ai.”
“Yes, our father is indeed
strange; although I am the first-
born, still our father did not
promise to leave me his honor
and glory, and not even the
kingdom, but here with the last
son he has promised to leave
these things to him.”

The main pastime indulged in by O ka hana nui a na kaikuaana o

the brothers of Aukelenuiaiku Aukelenuiaiku, o ka mokomoko,
was wrestling, boxing and other o ka hakoko, ke kuikui, a me na
manly games that were known mea ikaika e ae, a ma keia mea,
at that time. In these games ua lilo lakou he poe kaulana no
they became famous in all the Kuaihelani ma keia hana, a o
land of Kuaihelani as being the lakou ka oi o ka ikaika ma ia
strongest, and furthermore, hana. A ua hele lakou e kaapuni
these boys went around the ma ka aina a puni, aole mea aa
whole country without being mai ia lakou. Ia lakou e kaapuni
beaten. On one of the trips ana i ka aina o Kuaihelani,
around Kuaihelani the fame and kaulana aku la ka ikaika o
the strength of Kealohikikaupea, Kealohikikaupea, no Kauai ia
a strong man of Kauai, reached kanaka. O kona ikaika, he uhaki
these boys. The main deed of wale no i ke kanaka a hiki lakou
strength participated in by this nei i laila, hookahi no puupuu
man which made him famous waiho ana i lalo. Kaapuui lakou a
was the great ease he had in puni o Kauai, aohe mea aa mai
breaking a man in two. 5 When ia lakou. [35]Ia lakou nei ma
the boys from Kuaihelani arrived Kauai, kui aku la ka lohe, ekolu o
in Kauai, one of them met this Oahu kanaka ikaika loa. O ko
strong man and with one blow lakou mau inoa, o
laid him low. They then made a Kaikipaananea, o
complete circuit of Kauai without Kupukupukehaikalani, o
meeting [34]any challenger. While Kupukupukehaiiaku. Aohe puko
they were in Kauai word came to momona o Oahu nei ia lakou. A
them of three strong men on hiki lakou i Oahu nei, hakoko iho
Oahu. Their names were, la lakou, hookahi no puupuu,
Kaikipaananea, waiho ana ua mau kanaka ala o
Kupukupukehaikalani and Oahu nei i lalo, a haalele iho la
Kupukupukehaiiaku. There were lakou. Hele lakou a Maui, e noho
none stronger than these three ana o Kakaalaneo ke ’lii o Maui,
men. Upon the arrival of the hakoko no make no ia lakou nei.
champions of Kuaihelani on
Oahu they met in contest, and
with one blow the said men of
Oahu were defeated, after which
the Kuaihelani champions left
Oahu and went to Maui.
Kakaalaneo was the king of Maui
at this time, and in a contest he
was vanquished by them.

While the Kuaihelani champions Ia lakou ma Maui e kaapuni ana,

were making a circuit of Maui kaulana mai la o Kepakailiula i ka
the fame of Kepakailiula for his ikaika a me ke koa, e hiki ia ia e
great strength and daring came haihai i ke kanaka, a oia ka oi o
to them. It was said that he Hawaii a puni. A lohe lakou i
could break [in pieces] any man kona kaulana i ka ikaika, makau
who opposed him, and he was iho la lakou a hoi mai la i
the greatest warrior of the whole Kuaihelani. A hiki lakou i
island of Hawaii. When the Kuaihelani, kukulu iho la lakou i
Kuaihelani champions heard of na hana lealea a pau loa, ka
the feats of strength performed hakoko, ka mokomoko, ke
by Kepakailiula, they became kuikui, ka honuhonu, ka
afraid and returned to puhenehene, ka hula, ka olohu,
Kuaihelani. Upon their arrival at ka lele kawa, ka pahee, a me na
their home in Kuaihelani they hana e ae. Ma keia mau hana
gave exhibitions of all the lealea a lakou a pau loa, ua
sporting games known to them, hooulu lakou i mea e hele mai ai
such as wrestling, boxing, to ko lakou kaikaina o
wrestle on all fours, to hide a Aukelenuiaiku, alaila, pepehi
pebble under piles of kapas, to lakou ia ia a make. No ka mea, o
dance, to roll the stone disk, to Aukelenuiaiku, ua paa loa ia i ka
jump from high cliffs into the palama ia i ko lakou makuakane
water, to make the spear glide, e Iku, ma ke ano kapu alii, a me
and various other games. In ka punahele loa.
getting up these games they
were instigated by the desire of
drawing their youngest brother
to them, when they would kill
him, for Aukelenuiaiku was kept
under Iku’s fostering care all the
time, and was accorded all the
honors due to a king, and was
jealously guarded.

While Aukelenuiaiku was thus Ma keia noho kapu ana o

guarded, he one day heard the Aukelenuiaiku, ua lohe ia aku la
yells and shouts of the people ka pihe uwa a na kaikuaana ona,
who were gathered at the games e lealea ana, alaila, ninau aku la
being held by his brothers, so o Aukelenuiaiku ia Iku, ko lakou
Aukelenuiaiku asked of Iku his makuakane: “He pihe aha keia o
father: “What is the cause of the kai e uwa nei?” Hai aku ka
shouting down below?” The makuakane: “He hakoko.”
father replied: “They are holding “Pehea ia mea?” “Elua kanaka,
some wrestling matches.” “How ku i luna, kulai kekahi i kekahi, a
is that game played?” “It is hina kekahi, alaila, uwa ka aha.
played by two persons. They Oia kela pihe au e lohe la i ka
stand up facing each other and uwauwa mai.” Alaila, i aku o
each one tries to throw the other Aukelenuiaiku: “Makemake
one down to the ground. When wale.” Pela no o Aukelenuiaiku i
one is thrown the people would ninaninau mau ai i ko lakou
shout, expressing their joy. That makuakane. Alaila nonoi aku la
is the cause of the shouting that ia e iho e nana. Hoole mai ko
you hear.” Aukelenuiaiku then lakou makuakane: “Aole oe e
said: “How I wish to see it!” He iho.” I aku o Aukelenuiaiku: “No
therefore questioned his father ke aha hoi?” I mai ka
relating to the various games. makuakane: “Mamuli oe make i
After hearing how they were ou mau kaikuaana, no ka mea,
played, he asked that he be ua hoomauhala ou kaikuaana ia
allowed to go down and look on, oe e noho nei.” Ninau aku la o
but his father refused, saying: Aukelenuiaiku: “Heaha ka hala i
“You cannot go down.” hoomau ai?” I aku ka
Aukelenuiaiku then asked him: makuakane: “He hala, oia kuu
“Why not?” The father replied: hooili ana i ke kapu nou a me ke
“You will be killed by your aupuni; nolaila mai iho oe, o
brothers, for they hate you.” make auanei i ou mau
Aukelenuiaiku then further asked kaikuaana.”
his father: “What is the cause of
the hatred?” The father replied:
“There is a reason. It is because
I have given you all the honors
and the kingdom. Therefore you
must not go down, for if you do
you will be killed by your
brothers.”

After ten days had gone by the A hala he anahulu, alaila, lohe
shouting and yelling at the hou ia mai la ka pihe uwa hou,
games were again heard, but aole o Aukelenuiaiku i hai aku i
Aukelenuiaiku did not let his ko lakou makuakane, no keia leo
father know of the renewal of uwa hou. Ku ae la ia a iho malu i
the games. He then got up and kai e nana ai, me ka ike ole o ko
secretly went down to look at lakou makuakane. Aia ma ka
the games, without the lima o Aukelenuiaiku, he pua e
knowledge of his father. In going paa ana. A hiki o Aukelenuiaiku i
Aukelenuiaiku took an arrow ka hale o na kaikuaana, kaka iho
with him. When Aukelenuiaiku la oia i ka pua, lele aku la ka pua
arrived near the house where his a komo i ka hale o kona poe
brothers were holding the kaikuaana. A komo ka pua a
games, he shot the arrow into Aukelenuiaiku i loko o ka hale,
the building. On the arrow lalau iho la na kaikuaana a olelo
entering the building, the [37]iho la: “Kupanaha! o ka kakou
brothers took it up and said: pua he pauku, o keia pua hoi he
[36]“How strange! our arrows are owili.” Ia lakou e olelo ana, lalau
in joints, but this one is twisted!” mai la kekahi kaikuaana o
While they were discussing the Aukelenuiaiku i ka pua, a olelo
matter one of them took it and mai la: “Aole keia he pua e; o ka
after looking it over said: “This is pua no keia a ko kakou kaikaina
not a stranger’s arrow; this is the a Aukelenuiaiku.” Ia ia e olelo
arrow belonging to our brother ana, lalau mai la o
Aukelenuiaiku.” While this Kekamakahinuiaiku, ke
brother was saying this, kaikuaana huhu o lakou, a haihai
Kekamakahinuiaiku, he of the iho la i ka pua a hakihaki loa.
bad temper, took it and broke it Mahope o ko lakou ike ana i ka
into pieces. Shortly after this pua, hiki mai la o Aukelenuiaiku i
Aukelenuiaiku approached the mua o lakou, a ku iho la ma
building and stood on the waho o ka pa o ka hale. Ia
outside of the wall which Aukelenuiaiku e ku ana malaila,
surrounded the building. While nana aku la kona mau kaikuaana
Aukelenuiaiku was standing a pau ia ia, he mea e ke kanaka
there, all the brothers looked at maikai. Ua like kona ili me ka
him. They marveled at his maia pala memele, a o kona
handsome appearance: his skin mau onohi maka me he opuu
was like the ripe banana and his maia la o ka hua ana o ka wa
eyeballs were like the bud of a hou, a he pololei hoi kona kino,
banana at its first appearance; aohe puu, aohe kee, aohe ona
his body was straight and mea e like ai.
faultless, and he was without
equal.

When the people who were O ka lehulehu e piha ana,

gathered there saw mahalo aku la lakou i ke kino o
Aukelenuiaiku, they expressed Aukelenuiaiku i ka maikai launa
words of praise at his great ole. Ia lakou e mahalo ana, ua
comeliness. While the people hoopiha loa ia ko lakou
were praising Aukelenuiaiku, the kaikuaana mua loa i ka huhu no
oldest brother became very Aukelenuiaiku, a ano e ae la
angry and his face changed. He kona mau helehelena. Alaila,
then sent out one of his younger kena aku la ia i kekahi o kona
brothers to go and ask mau muli iho, e hele aku e ninau
Aukelenuiaiku the reason of his ia Aukelenuiaiku i ke kumu o
coming. The name of the brother kona iho ana mai. O ka inoa o ia
that was sent was Kuaiku. When mea o Kuaiku. A hiki ia i mua o
he had come into the presence Aukelenuiaiku, ninau aku la:
of Aukelenuiaiku, he asked him: “Heaha kau huakai o ka iho ana
“What has brought you here?” mai?” I aku o Aukelenuiaiku: “I
Aukelenuiaiku answered: “To ka lealea.” Hoi aku la o Kuaiku, a
enjoy the games.” Kuaiku i ke kaikuaana huhu o lakou hai
returned to their angry brother aku la. A lohe ia, hoouna aku la
and told him. When he heard ia Kuaiku, e hele a e kui aku i
this, he again sent Kuaiku, hookahi puupuu ia
saying: “Go and strike him once.” Aukelenuiaiku. Ia ia i hele ai a
When Kuaiku came up to kui ia Aukelenuiaiku, aole i hina,
Aukelenuiaiku, he struck at him, aole hoi i eha o Aukelenuiaiku,
but he did not knock him down aka, o kona lima ka i haki, kui
nor did he hurt him. On the first hou kekahi lima, haki hou no,
blow he broke his own right arm, pau loa na lima elua. A pau ke
then he tried his left and that kui ana ia Aukelenuiaiku, kaha
too was broken. When Kuaiku aku la hoi: ia wa o Aukelenuiaiku
saw that his two arms were i hopu aku ai a paa i na lima,
broken he turned to proceed popo ae la ia a kiola aku la i ka
back to the house. At this ae kai. A ike na mea a pau loa i
Aukelenuiaiku reached out and ka ikaika o Aukelenuiaiku, uwa
took hold of his brother by the ae lakou a haalele, a olelo iho la:
arms, bundled him up, and “Akahi wale no mea i hina ai, a i
threw him to the edge 6 of the hai ai na lima o Kuaiku.” A
sea. When the people saw the mahope o keia, puka hou mai
great strength of Aukelenuiaiku, kekahi kaikuaana ona me ka
they gave a mighty shout, and manao e pepehi ia
said: “That is the only man that Aukelenuiaiku. He oi ia ma ka
has been able to throw and hakoko ana, i luna no hai ke
break the arms of Kuaiku.” After kanaka; a ia Aukelenuiaiku, aohe
this another of the brothers hina, aohe eha. A ike iho la ia
came out with the intention of aohe hina o Aukelenuiaiku, hoi
killing Aukelenuiaiku. This aku la, ia wa o Aukelenuiaiku i
brother was the greatest lalau ai a kiola i loko o ke kai.
wrestler and could break a man Uwa ae la na kanaka.
in arms; but when he met
Aukelenuiaiku, he was unable to
throw him down or hurt him.
When he found that he was
unable to throw Aukelenuiaiku,
he turned with the intention of
going back to the house, but
Aukelenuiaiku reached out, held
him up and threw him into the
sea. This made the people shout
again.

Aukelenuiaiku thus met each Pela no o Aukelenuiaiku i hakaka

brother, beating them all until ai me kona poe kaikuaana a pau
there remained but the oldest loa. Nana wale no ka eha, a koe
brother, the one with the bad ke kaikuaana huhu ona. A ike ua
temper. When this brother saw kaikuaana huhu la o
that all his younger brothers had Aukelenuiaiku, ua pau loa na
been defeated by Aukelenuiaiku kaikaina i ka eha, hele mai la ia
he went up full of anger, bent on me kona huhu loa ia
throwing Aukelenuiaiku into the Aukelenuiaiku, me kona manao e
sea, but in this he proved a lalau a kiola i loko o ke kai, aka, i
failure, for his youngest brother kona hana ana pela i kona pokii
overmatched him. While they aole i ko. Ia laua i hakaka ai me
were fighting and pushing each Aukelenuiaiku, me ka ikaika loa,
other, Aukelenuiaiku held his aohe hina o Aukelenuiaiku. Ma
ground so well that the oldest keia hakaka ana o laua, ua
brother became exhausted, and paupauaho loa kona kaikuaana.
in time gave up all idea of Nolaila haalele iho la kona
fighting, and he left kaikuaana i ka manao hakaka, a
Aukelenuiaiku and turned with hoi aku la. Ia ia e hoi ana, lalau
the intention of going back to aku la o Aukelenuiaiku ia ia,
the house. At this Aukelenuiaiku hopu aku la a kiola i loko o ke
reached out, took hold of him, kai. [39]Ma keia haule ana i loko
and threw him bodily into the o ke kai, pau ae la kona manao
sea. When he dropped [38]into hana ino ia Aukelenuiaiku, hoi
the sea his desire of killing mai la ua kaikuaana huhu la, a
Aukelenuiaiku vanished and he hoomalimali ia Aukelenuiaiku. I
began to show signs of regret aku la ia ia Aukelenuiaiku: “Pau
and pretended to be friendly. ka hakaka, ka huhu, e noho
When he came up to aloha, he hakaka a hoahanau,
Aukelenuiaiku he said: “Let us he kaikuaana, he kaikaina.” Kono
cease the conflict and all hatred mai la ua kaikuaana la ia
and let us be friends, since this Aukelenuiaiku, e hoi i ka hale; ae
is only a fight between brothers.” aku la ia, e manao ana he oiaio.
He then invited Aukelenuiaiku to A komo laua i loko o ka hale, ia
go to the house, which invitation wa, i wehe ai ua kaikuaana ala i
was accepted by Aukelenuiaiku, ke pani o ka waha o ka lua o
believing it to be sincere. When Kamooinanea. Lalau mai la ua
they entered the house the kaikuaana la ia Aukelenuiaiku, a
oldest brother uncovered the kiola aku la i lalo o ka lua,
deep pit of Kamooinanea, and malaila lakou i manao ai e make
took hold of Aukelenuiaiku and o Aukelenuiaiku.
threw him down into it, where
the brothers thought
Aukelenuiaiku would die.
 CHAPTER II. MOKUNA II.

How Aukelenuiaiku Fell into Ka Haule ana o

the Pit of Kamooinanea, and Aukelenuiaiku i loko o ka
how He Profited by It. lua o Kamooinanea, a me ka
loaa ana o ka Pono ia ia
Malaila.

We will here see how Maanei e ike ai kakou i ka poino

Aukelenuiaiku got into trouble o Aukelenuiaiku, a me kona
and how he escaped the terrible pakele ana i ka make a kona
death intended for him by his kaikuaana kuhu, aloha ole. A
cruel and merciless brothers. As haule o Aukelenuiaiku i loko o ka
Aukelenuiaiku was falling down lua, kahea iho ua kaikuaana
the pit, the angry brother called huhu la, penei: “E, Kamooinanea
out: “Say, Kamooinanea, here is e, eia mai ko ai la, ai ia mai.” Ia
your food; eat him up.” While he ia e kahea ana, holo mai la
was calling, one of his younger kekahi kaikuaana o
brothers, a kind one, came up Aukelenuiaiku (he kaikuaana
running and called down the pit, aloha ia ia), kahea iho la ma ka
saying: “Say, Kamooinanea, waha o ka lua: “E, Kamooinanea
don’t eat him up, for he is your e! mai ai mai oe, o ko moopuna
own grandson, Aukelenuiaiku, mai na o Aukelenuiaiku e lele
that is being thrown down.” After aku la.” Ma keia haule ana o
Aukelenuiaiku had fallen into the Aukelenuiaiku, ua olioli loa kona
pit his older brothers were much poe kaikuaana huhu ia ia, no
pleased, believing that they had kona make ana, e manao ana
now gotten rid of him; that he lako ua make io no o
was really dead; and their Aukelenuiaiku. Ma keia haule
father’s promise on him would ana o Aukelenuiaiku, manao
be unfulfilled, and become lakou, ua lilo kona kapu i mea
utterly void. ole, a ua nele ka olelo hooilina a
ko lakou makuakane maluna
ona, a ua lilo i mea ole loa.

When Aukelenuiaiku reached the A haule o Aukelenuiaiku i lalo o

bottom of the pit, he found two ka lua, aia hoi, elua kanaka e
men already there, having been noho ana. Mamua o ko
thrown into the pit but a short Aukelenuiaiku haule ana, ko laua
time before this, by the cruel haule ana i lalo o ka lua. Na ua
brothers of Aukelenuiaiku. When poe kaikuaana la no o
the two men saw Aukelenuiaiku, Aukelenuiaiku i kiola. Ike mai la
they took pity on him because ua mau kanaka ala ia
he was so handsome and Aukelenuiaiku, minamina iho la
pleasant to look upon, having a laua, no ka maikai o na
perfect physique, and being helehelena o Aukelenuiaiku, ke
without blemish. While the two nana aku, no ka maikai a me ke
were talking together, kina ole o kona ano i mua o
Aukelenuiaiku heard them and laua. Ia laua e kamailio ana, lohe
so he asked them: “What are aku la o Aukelenuiaiku, ninau
you two talking about?” They aku la ia: “Heaha ka olua e
answered: “We are expressing kamailio nei?” I mai laua: “E
our regrets because we pity minamina ana maua ia oe.” A
you.” When Aukelenuiaiku heard lohe o Aukelenuiaiku, ninau aku
this he asked them: “And why?” la ia: “I ke aha hoi?” Wahi a ua
The men replied: “Because of mau kanaka nei: “I ka make i ka
the death by the great lizard, moo, ia Kamooinanea.” I aku o
Kamooinanea.” Aukelenuiaiku Aukelenuiaiku: “Ahea puka mai
again asked: “When will the ka moo?” I mai ua mau kanaka
lizard come forth?” The men nei: “Aia a pii mai ke kai, a emi
replied: “When the tide rises and aku, pii hou mai a emi aku,
falls, then rises and falls again, alaila, hoea hou mai ke kai,
and when it comes up the third alaila, pii pu mai me ka moo, o
time, then the lizard comes up ka make ka hoi ia o kakou.”
with it; then we will all be killed.”

Some time after this A pau ka olelo ana a laua ia

conversation, the lizard, Aukelenuiaiku, mahope o laila,
Kamooinanea, made its pii mai la ua moo nei o
appearance, and called out: Kamooinanea, a kahea mai la:
“Say, Aukelenuiaiku, let me have “E, Aukelenuiaiku e! homai oe i
one of the men for food.” kekahi [41]kanaka i mea ai na’u.”
Aukelenuiaiku said: “If I were to I aku o Aukelenuiaiku: “Haawi
give you one of these men, who aku auanei au ia oe, i aha hoi
will attend to my wants in this ko’u hoanoho o keia wahi
lonely place?” The lizard then mehameha?” Alaila, nalowale
disappeared from their sight. aku la ua moo nei mai ko lakou
When they saw the lizard and mau maka aku. Ma ko lakou ike
how terrible it looked they were ana aku i ka helehelena o ka
sore afraid, and the two men moo, he mea e ka weliweli a me
began to show signs of ka makau launa ole, a he mea
uneasiness. After the lizard had kaumaha loa ia i ka manao o ua
disappeared from their sight, the mau kanaka nei. A nalo ka moo
men said to Aukelenuiaiku: “How mai ko lakou maka aku, i mai la
wonderful! here this lizard is ua mau kanaka nei ia
acquainted [40]with your name. Aukelenuiaiku: “Kupanaha! eia
This is the first time that the ka ua loaa kou inoa i ka moo;
lizard has not come and akahi wale no hana ana i pakele
devoured its prey outright. We ai; ina e hoea mai ua moo nei, o
were told that immediately the ka manawa ia e pau ai i ka ai ia,
lizard made its appearance, it aka, ano ke ike nei maua, ua
would come and devour its pakele i keia wa, a ina e
victims; but here we see that we nalowale loa, pakele maua i ka
are safe for a time. Should it make.”
disappear altogether, we will
escape death.”

While the men were still Ia lakou e kamailio ana, hoea

conversing the lizard again made hou mai la ua moo nei, a kahea
its appearance and called out: mai la: “E, Aukelenuiaiku e, e
“Say, Aukelenuiaiku, let me have haawi mai oe i kekahi kanaka
one of the men.” Aukelenuiaiku na’u.” Hoole aku o
again refused, saying: “No, you Aukelenuiaiku: “Aole e loaa aku
cannot have one of them.” When ia oe ke kanaka.” A lohe ua moo
the lizard heard this it said: “You nei i keia olelo a Aukelenuiaiku, i
must give me one of the men. mai la ia: “E haawi mai oe ia’u i
What are you going to pay me hookahi kanaka, i aha kau uku o
for coming here? Because you ka hiki ana mai i anei? no ka
have been given to me to be mea, ua haawi ia mai oe he
killed and that I should devour kanaka make, e ai aku wau ia
you, but since I have found out oe, aka, nana ae nei au ia oe, a
that you are one of those that o ka mea i puka pono aku mai
have gone out of my own body, I loko o’u, nolaila, aole au e ai aku
cannot eat you up.” When the ia oe.” Ma keia olelo a ua moo la,
lizard concluded, Aukelenuiaiku ua ae aku o Aukelenuiaiku, a ua
gave his consent, for he thought manao iho la ia e hooko i ka
within himself that the request of olelo a kona kupunawahine moo,
his lizard grandmother, a Kamooinanea. Ia wa, haawi
Kamooinanea, should be aku o Aukelenuiaiku i hookahi
granted. He then gave one of kanaka i ua moo nei, i ka
the men to the lizard. As soon as manawa i loaa ai ia ia, oia kona
the man was offered, he was manawa i ike ia ai, ua nalo koke
swallowed whole. After this first i loko o ka opu. A pau ia kanaka,
man was consumed the lizard nonoi hou mai la ua moo nei ia
again asked that the second man Aukelenuiaiku i ka lua o ke
be given her. Aukelenuiaiku kanaka. Haawi aku la no o
again gave the second man, and Aukelenuiaiku ia kanaka, a pau
he too was swallowed whole. no ia ia i ka ai ia. A pau na
After the second man was kanaka elua, koe iho la o
consumed there was left only Aukelenuiaiku, ia wa, hoi mai la
Aukelenuiaiku. The lizard then ua moo nei a noho i luna.
came out of the sea and laid on
the dry sand.

The lizard then said to Olelo mai la ua moo nei ia

Aukelenuiaiku: “Go and bring me Aukelenuiaiku: “E kii oe i elua lau
two ape 7 leaves.” When ape.” A loaa na lau ape ia
Aukelenuiaiku returned with the Aukelenuiaiku, lawe aku la ia i
ape leaves he placed them in mua o ua moo nei, a luai iho la
front of the lizard. The lizard ua moo nei i luna o na lau ape
then vomited onto the two elua, a piha ae la. I aku la ia ia
leaves until they were covered Aukelenuiaiku: “E ka moopuna, e
over, and then it said to nana oe.” Nana iho la o
Aukelenuiaiku: “My grandson, Aukelenuiaiku. Alaila, i mai la ua
look on these two leaves.” moo nei: “He mau aina keia e ku
Aukelenuiaiku obeyed and nei i loko o ka lau ape, he aina
looked on. The lizard then nui, he aina uuku, he aina
continued: “Here are two lands mahana, he aina wela, he aina
on these two ape leaves, a large anu. O keia mau aina nae elua, o
land and a small land; a warm Holaniku, o Holanimoe, he mau
and hot land, and a cold land. aina maikai loa keia, he nui na
These two lands, 8 however, pono o ke kanaka e noho ai, he
Holaniku and Holanimoe, are ai, he ia, he ko, he uala, he
very beautiful lands and they maia, he awa, he ulu, a me na
possess everything necessary for mea ai kupono a pau loa. Mai
the comfort of mankind; they keia wahi a’u e olelo nei ia oe,
possess food, fish, sugar-cane, malaila oe e hele ai.”
potatoes, bananas, awa,
breadfruit and all other things
good to eat. Where I direct you
there you must go.”

At the close of the remarks the A pau nei mau olelo a ua moo la
lizard said to Aukelenuiaiku: ia Aukelenuiaiku, i aku la ia: “E
“Now lie down.” Aukelenuiaiku moe i lalo.” Moe iho la o
obeyed and laid down. The lizard Aukelenuiaiku i lalo, paa aku la
then held her grandson by the ua moo nei ma ka puhaka o ka
waist and said: “My grandson, moopuna: “E kuu moopuna, ou
you will yet be the cause of the kaikuaana, e pau ana lakou i ka
death of your older brothers, make ia oe, a e lilo ana oe i alii
and shall be king over them all; maluna o lakou, no ka mea, ua
because they have ill-treated hana ino lakou ia oe.” Hai hou
you.” The lizard then continued, aku la no ua moo nei, i kana
saying: “This land, however,” moopuna ia Aukelenuiaiku: “O
pointing to one, “during six keia aina nae, eono malama e
months is lighted and during six malamalama ai, a eono malama
months it is in darkness; don’t e pouli ai; mai hele oe malaila o
go there, for you will be killed: make oe, no ka mea, mamua
because, before you come to this aku o keia wahi, he kai
land you will have to cross a omaomao, a hala ia, he kai
green sea; after that is passed, ulaula aku, mai hele oe malaila o
you will come to a red sea; don’t make oe. No ka mea, mai ko’u
go there, for you will get killed; wa kane ole ko’u hele ana ma
because in the days before I was keia aina, a hiki i ko’u wa
married I traveled over this land, luahine, aole i puni ia’u. O ka
and now I am old, yet I have not inoa o ua aina la o
completed its entire circuit. The Kalakeenuiakane, o Asia ma ka
name of this land is olelo haole. A o ke kuahiwi, ua
Kalakeenuiakane (Asia, 9 kau na hoku i luna, a o na
according to the foreigners). The kanaka he uuku loa. [43]A o ka
mountains are so high that the mea nona ua aina la, o
stars [42]appear on them, and Namakaokahai, he ’lii wahine, a
there are very few people living he mau kaikunane kona eha, o
on it. The owner of the land is Kanemoe, o Kaneikaapua, o
Namakaokahai, a chiefess, and Leapua, a me Kahaumana. Elua
she has four brothers: Kanemoe, kauwa, o Upoho, a me
Kaneikaapua, Leapua and Haapuainanea. O ke kiai o ka
Kahaumana. She has two aina, o Moela, he ilio. Ekolu
servants, Upoho and manu, o Manuea, o Kiwaha, a
Haapuainanea. Those who guard me Halulu. Oia na kanaka o ia
and watch over the land are aina, aohe nui, no ka mea, he
Moela, a dog, and three birds, pau i ka ai ia e ke ’kua.”
Manuea, Kiwaha and Halulu.
These are all the people who live
on the land; there are not many,
because the people are
devoured by the ghosts.”

At the end of the remarks of the A pau ka olelo ana a ka moo ia

lizard to Aukelenuiaiku, she Aukelenuiaiku, alaila, kapili iho la
made a box to hold the god of ia i pahu no ke ’kua o
Aukelenuiaiku. After the box was Aukelenuiaiku, a paa ka pahu,
built she put the god into it, who hoo iho la ia i ke ’kua i loko, oia
was Lonoikoualii, 10 and said to o Lonoikoualii. A olelo mai la ia
Aukelenuiaiku: “With this god Aukelenuiaiku: “O ko akua no nei
you will conquer and become puni ko aina ia oe; eia ko ai a
possessed of the land that I me ko ia, o Laukahi. He lau
have just described. Here is your maona, pa no i ka lehelehe
food and meat; it is a laukahi. maona; o ka manawa e maona
This leaf is wholesome; as soon ai, eha malama e noho ai, alaila,
as you touch it to your lips your ai hou.” Lalau iho la ua
hunger is satisfied; and when kupunawahine nei i ke koi, a me
satisfied you can go without ka pahi, a hahao iho la i loko o
eating for a period of four ka pahu, a ooki iho la i kona
months.” The grandmother then huelo, a haawi aku la i ka
took up an axe and a knife and moopuna, i aku la: “O kuu kino
put them into the box. The lizard maoli keia, oia ka ia oe, a o kuu
next cut off its tail and gave it to pau ai kaua, a me kuu kahili ai
the grandson, saying: “This is kaua no ko kaikuahine ia. O ke
my real body, which you must ano o keia, ina e pau i kuu pau,
take with you. Here are also my a kahili i kuu kahili ai kaua, haule
pau of feathers and my feather i lalo, lilo na kanaka i lehu.” Ma
kahili which shall act as your keia mau mea a pau loa, ua hai
preserver when you meet your aku ua moo nei ia Aukelenuiaiku,
cousin. With these things in your a ua ao aku i na mea mana a
possession—that is, by wearing pau loa, a koe nae ka inoa o ke
the pau and holding this kahili kaikuahine o Aukelenuiaiku, aole
you will cause your enemies to i hai aku ua moo la. Eia ka
fall and turn into ashes.” The auanei o Namakaokahai no.
lizard then explained the uses of
all the different things to her
grandson, and she also taught
him how to preserve these
things of magic; but she did not
tell him the name of the cousin.
She was Namakaokahai.

When Aukelenuiaiku disappeared Ma keia nalowale ana o

their father showed great grief Aukelenuiaiku, ua nui ke aloha o
for him and he mourned for his ko lakou makuakane nona, a ua
son for many days. Because of kanikau ia me ke aloha i na la a
his great grief he refused to take pau loa, a ua hookeai a ua
food. After suffering for days he hoohiki iho oia aole e ai i ka ai a
expressed a wish to die. But the make ia, no ka minamina ia
mother of Aukelenuiaiku did not Aukelenuiaiku. Aka, o ka
think that her son was dead, and makuahine o Aukelenuiaiku, aole
she refused to listen to her ona manao ua make, aole ona
husband, to fast and to mourn ae i ka olelo a kana kane, e
for their son. She was certain hookeai, a e kanikau, no ka mea,
that Aukelenuiaiku was not dead, ua ike no ia, aole i make, aole no
and that her lizard mother, hoi i ai kona makuahine moo, oia
Kamooinanea, had not devoured o Kamooinanea. Ma kana olelo i
him. In discussing with her mua o kana kane: “Ina hoi ha ia
husband as to the prospects of e ai i ka’u ponoi, alaila, mamua
their son being eaten up by the ia e ai mai ai ia’u, a mahope i
lizard she said: “If she has eaten ka’u ponoi. Ke olelo aku nei au ia
him, who is my own issue, then oe, aia no o Aukelenuiaiku i lalo
she should have eaten me up kahi i ao ai me ke kupunawahine
first, and after that, my son. I i na mea a pau loa, aole i make,
tell you now that Aukelenuiaiku he hoi mai koe i luna nei.” Ma
is there down below being keia mau olelo a ka wahine, ua
educated by his grandmother in ko no.
all things, and he is not dead. He
will yet return to us here above.”
These words of the wife all came
true.

CHAPTER III. MOKUNA III.

The Return of Aukelenuiaiku No ka Hoi ana o

and the Benefits Received by Aukelenuiaiku, a me ka
Him in Facing Death. Pomaikai i Loaa ia ia ma keia
hele ana i loko o ka Make.
After all the various things had A pau na mea a pau loa i ka loaa
been mastered by Aukelenuiaiku ia Aukelenuiaiku, ia wa, kau ae
he then climbed onto the back of la o Aukelenuiaiku i luna o ka
the lizard and was lifted up out moo, hapai ae la ia ia
of the pit; and the lizard again Aukelenuiaiku a kau i luna o ka
disappeared down the pit. lua, a hoi aku la ka moo i lalo o
Aukelenuiaiku then took up the ka lua. A hoi aku la o
box that contained his god Aukelenuiaiku, lalau iho la ia i ka
together with his club and pahu o ke ’kua ona, a me ka
carried them as he returned to laau, a hii ae la, a hoi aku la i ka
the house. When Aukelenuiaiku hale. Ia Aukelenuiaiku i hiki ai i
reached the house his father and ka hale, uwe mai la kona
all the chiefs wept for joy. [44] makuakane a me na ’lii a pau
loa. [45]

We will here see how correct Maanei e ike ai kakou ua pololei

were the predictions of na olelo a Kapapaiakea i kana
Kapapaiakea to her husband Iku, kane ia Iku, no ka make ole o
relating to Aukelenuiaiku’s Aukelenuiaiku i ka moo. Ia
preservation by the lizard. While Aukelenuiaiku e uwe ana me na
Aukelenuiaiku was weeping with makua, lohe aku la na kaikuaana
his parents, his brothers, who o Aukelenuiaiku e heenalu ana, i
were out surf riding, heard the keia pihe e uwe ana, ninau ae la:
wailing and so asked: “For whom “Nowai la keia pihe e uwe nei?”
is this wailing going on?” “It is “No Aukelenuiaiku.” A lohe na
Aukelenuiaiku.” When the kaikuaana no Aukelenuiaiku keia
brothers heard that the wailing pihe e uwe nei, hilahila loa
was because of the return of lakou, i ke ola hou ana o ko
Aukelenuiaiku they were so lakou pokii, o Aukelenuiaiku. A
ashamed that they concluded no ko lakou hilahila, manao iho
they would build them a ship la lakou e hana i moku a holo i
and go to some foreign land. ka aina e. Pae aku la lakou mai
They then rode in on the surf ka heenalu aku a uka, pii aku la i
and proceeded direct to the ke kuahiwi. Ma keia noho ana a
forest. After they had been in lakou i ke kuahiwi, elua mahina i
the forest for over two months, hala. Mahope o laila, pii aku la o
Aukelenuiaiku one day went up Aukelenuiaiku. O ke kumu o
into the forest to catch him some Aukelenuiaiku o ka pii ana, o ke
birds. After he had caught and kapili manu. A loaa ka manu ia
cleaned several birds he started ia, pulehu iho la ia a moa; a ia ia
a fire and then put them on the e ai ana, hiki mai la kona mau
coals to roast. After the birds kaikuaana, hao ae la i ka manu,
were cooked he sat down to his a pau ia lakou, nele iho la o
meal, and, while he was eating, Aukelenuiaiku. Iloko o ia wa,
his brothers came upon him and kena aku la ke kaikuaana huhu
took away all the birds, leaving ia Aukelenuiaiku, e hele i wai. Ia
him nothing. After this the oldest Aukelenuiaiku i hele ai, ku ae la
brother, he with the violent ua kaikuaana huhu nei a hahai
temper, ordered Aukelenuiaiku to mahope o Aukelenuiaiku. Ia
go and bring them some water. Aukelenuiaiku e ukuhi ana i ka
While Aukelenuiaiku was on his wai, hiki aku la ua kaikuaana
way for water he got up and huhu la, a papani iho la i ka
followed him. While waha o ka punawai, a paa iho la
Aukelenuiaiku was busy filling o Aukelenuiaiku i lalo o ka lua
the calabash with water the wai, a make iho la.
angry brother arrived and
replaced the rock on the mouth
of the water hole, shutting in
Aukelenuiaiku and left him there
to die.

After Aukelenuiaiku’s A make o Aukelenuiaiku, hoi aku

disappearance the brother la ua kaikuaana la, a hiki i kahi a
returned to where the others na kaikaina e noho ana. Ninau
were. When the brother who mai la ke kaikuaana aloha ia ia:
entertained some love for “Auhea ko kakou pokii?” I aku la
Aukelenuiaiku saw their oldest ia: “Aole au i ike ia ia, aole i
brother coming back, he asked: launa, aole no hoi ma ka’u wahi i
“Where is our brother?” The hele aku nei.” Mahope o ia olelo
oldest brother replied: “I have ana, ku ae la ke kaikuaana aloha
not seen him, and he was not at o Aukelenuiaiku, a huli aku la.
the place where I went to.” After Ma keia huli ana, hiki aku la ia i
this the brother who wished to ka hale, aole i hoi o
save Aukelenuiaiku got up and Aukelenuiaiku. Lalau aku la ia i
went out in search of him. In ka malo a lei ae la i kona ai, a
this search he went to their uwe iho la. Ia ia e uwe ana, lohe
home, where he learned that aku la ko lakou makuakane o
Aukelenuiaiku had not returned. Iku, ninau ae la: “Owai keia e
He then took up the loin cloth of uwe nei?” “Owau no, o
his brother, and wore it round his Ikumailani.” “E uwe ana oe i ke
neck 11 and wept. While he was aha?” “E uwe ana au ia
weeping their father Iku heard it, Aukelenuiaiku, ua make.” A lohe
and so he inquired: “Who is this ka makuakane, uwe iho la ia.
weeping?” “I, Ikumailani.” “What
are you weeping for?” “I am
weeping for Aukelenuiaiku; he is
dead.” When their father heard
this he also wept.

After this weeping Ikumailani A mahope o keia uwe ana, pii

again proceeded up the forest in aku la o Ikumailani e huli.
search of his brother. Before Mamua ae o kona pii ana, olelo
starting upon his mission their aku ko lakou makuakane ia ia: “I
father said to him: “In case you pii oe a loaa ko kaikaina, e
should find your brother, bring hoihoi mai oe a hiki i ka hale
him home here.” Before nei.” Mamua ae o ka pii ana o
Ikumailani set out he said to Ikumailani, olelo aku ia i ko
their father: “I am going up; if lakou makuakane: “E! ke pii nei
you look and see a fire, au, i nana ae oe a i a ke ahi, ua
remember I have found your loaa ko keiki, a i a ole mai, aole i
son; but in case you don’t see a loaa ia’u.” A pau kana kamailio
fire, then I have not found him.” ana, pii aku la o Ikumailani e
After saying this, Ikumailani huli. A hiki ia i ka punawai, nana
started out on his search. When iho la ia, ua paa o luna i ke pani
he came up to the water hole he ia i ka pohaku. Wehe ae la ia i ka
looked and saw that the mouth pohaku, a nana iho la i lalo o ka
had been covered with a large punawai, e ku ana o
rock. He then rolled away the Aukelenuiaiku, ua hele a wiwi, a
rock and looked down into the ua koe iki kahi hanu. Lalau iho la
hole, and saw Aukelenuiaiku o Ikumailani, a huki ae la i luna,
standing there, thin and weak, honi iho la laua, a uwe iho la. A
having only enough strength left pau ko laua uwe ana, ho-a ae la
to be able to stand. Ikumailani o Ikumailani i ke ahi, a ike mai la
then reached down for his ko lakou makuakane, manao iho
brother and lifted him up; they la ia, ua loaa o Aukelenuiaiku,
then kissed each other and aole i make.
wept. After their weeping,
Ikumailani started a fire, which
was seen by their father, and he
knew that Aukelenuiaiku had
been found and that he was not
dead.

After Aukelenuiaiku was found A loaa o Aukelenuiaiku, hoi mai

he was brought home to their la laua a hiki i ka hale kahi o ko
father who fell on his son and laua makuakane e noho ana, lele
wept for joy, as did all the mai la ko laua makuakane uwe,
others, for he had been lost for a me na mea a pau loa. O ka
about eight [46]days. Before [47]nui o na la o keia kaawale
Aukelenuiaiku was found, the ana ewalu la. Mamua ae o ka
ship of the brothers was loaa ana o Aukelenuiaiku, ua paa