VERSION 6.X
David A. Westcott
Westcott Consulting, Inc.
Copy Editors: Elizabeth Campbell, Elizabeth Welch, Happenstance Type-O-Rama Design and Production: Maureen Forys, Happenstance Type-O-Rama Proofreader: Elizabeth Welch, Happenstance Type-O-Rama Indexer: Valerie Perry, Happenstance Type-O-Rama Cover image © TaLaNoVa/Shuttertock Copyright © 2017 by David A. Westcott/Westcott Consulting, Inc.
ISBN: 978-0-998-47040-5
ISBN: 978-0-9984704-1-2 (ebook) No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise, except as permitted under Sections 107 or 108 of the 1976 United States Copyright Act, without either the prior written permission of the Publisher, or authorization through payment of the appropriate per-copy fee to the Copyright Clearance Center, 222 Rosewood Drive, Danvers, MA 01923, (978) 750-8400, fax (978) 646-8600.
I dedicate this book to my family.
To my wife Janie, for your support and patience during the hundreds of hours that I spent writing, editing, or proofreading. I know you will not miss hearing me say, “I have to work on the book.”
To Savannah, for always telling me how much you miss me when I am on the road teaching, and for all of your hugs and kisses. There are not many things better in life than hugs and kisses from a four-yearold.
To Jennifer and Samantha, may you always have health and happiness as you find your paths in life.
To my parents, Kathy and George, for all that you have done for me, and for your excitement and enthusiasm for this book.
To Ann and John, for all of your support and thoughtfulness.
Acknowledgments
I would like to thank Devin Akin, Kevin Sandlin, Scott Turner, and Scott Williams for their vision and development of the CWNP certification program. I was a student in one of the first CWNAclasses in 2002, barely knowing how to spell wireless. Between Devin’s enthusiasmfor wireless and the coolness of the technology, I was excited to learn more. I soon became a wireless guy.
I would also like to thank Chris Leach for calling me shortly after I sat in one of his first Aruba classes in 2004 and asking me, “Hey there. I have two Aruba classes running the same week. Do you want to teach one of themfor me?” Okay, those may not have been his exact words, but that was probably close. Since that first class in Colorado Springs, and with a little help fromKevin Huey, I have had a long fun ride.
I also need to thank (or curse out) David Coleman for telling Sybex editor Jeff Kellumthat he would not write the first CWNAbook without me as a coauthor. I don’t remember his exact words (okay, I do, but I won’t write themhere), but he commented about my editing skills and about me being meticulous. With the release of that first book, we became known as “The Davids” and have written seven books together. Unfortunately he could not join me on this latest writing endeavor. It has been strange writing this book without him, but I amsure we will be updating one of the CWNP books again in the near future.
There are so many people who helped to make this book a reality. I want to start off with the editing and production team. Although this is not my first book, it is the first book that I amwriting without the assistance of a large publisher. I was fortunate to be introduced to Maureen Forys and Happenstance Type-O-Rama. Maureen was able to help guide me through the process and provide me with a teamof people to performthe behind-the-scenes and production services. Thank you to her and her team: Elizabeth Campbell, Elizabeth Welch, and Valerie Perry.
One of the tough parts of writing this book was trying to find technical editors. People who are good at what they do are typically very busy doing it. And understandably, it is tough to find people who are willing to take on additional work and responsibility. After much effort and searching, I wound up with four amazing people who read through every chapter and helped immensely to improve the quality of the product, and I cannot thank these guys enough:
TimCappalli
Kelly Kutz
Sunil Nalge
TimRitterbush
Throughout the course of the book many other people helped to provide editing, feedback, or review of portions of the book. Thank you to the following:
Simon Forget
Eddie Forero
Florent Granier
Anil Gupta
Andrew Hejnar
Jerrod Howard
WilliamKrutke
Michael Landry
Stewart Trammell
Brad Wach
Finally, there are many other people who helped out in assorted ways, providing knowledge or resources, and helping make some aspect of creating this book a little easier for me. I sincerely thank you for your support and assistance:
Kiran Ashokan
Neil Bhave
Mick Connor
James Copello
Satpal Dhillon
Jamie Easley
Michael Ellis
Alan Emory
Tarun George
Joey Gerodias
Kimberly Graves
Kelly Griffin
Carlen Hoppe
Kevin Huey
Mark Jordan
Colin Joseph
De-Lung Lin
Scott McGrath
Sanjay Mistry
Cesar Morales
Makarios Moussa
Albert Pang
Ken Peredia
Sean Rynearson
Brig Stone
Muthukumar Subramanian
Michael Tennefoss
Wilson
Michael Wong
Micah
About the Authors
David Westcott is an independent consultant and technical trainer with more than 30 years of experience in information technology, specializing in wireless networking and security. David has been teaching Aruba classes since 2004, and has trained over 5,000 Aruba employees, partners, and customers.
David is the coauthor of seven books about wireless networking, security, and analysis, including the bestselling CWNA: Certified Wireless Network Administrator Official Study Guide.
He has earned certifications fromAruba Networks, CWNP, Ekahau, Cisco, Microsoft, EC-Council, CompTIA, and Novell. David is Aruba Certified Mobility Expert (ACMX) #23 and Certified Wireless Network Expert (CWNE) #007.
When he is not travelling around the world, David lives in Concord, Massachusetts. He can be reached via e-mail at david@westcott-consulting.com. You can also follow himon Twitter, @davidwestcott.
As one of the founders of Aruba Networks, I have been fortunate to be able to build a company that has helped shape and transformthe wireless industry. In the beginning, we recognized the need to provide a wireless infrastructure platformfor companies as they transitioned froma desktop-centric environment to a mobile, laptop-enabled workforce.
With the introduction of the iPad and the acceptance of personal handheld devices in the workplace, enterprise wireless LANs became a necessity as manufacturers removed Ethernet fromclient devices in favor of wireless. Not only has wireless changed the way people use devices and networks, it has also changed the devices they use. Wireless networking and Internet access is now available to any technology that people wear, use, or install in their home or business.
Wireless is now the primary, if not only, connectivity method for most users. Many organizations have replaced traditional phone systems in favor of computer-based communications and collaboration. Hospitals, police, corporations, universities, and so many other industries have deployed wireless to provide networking for mission-critical tasks. Installation and support of an Aruba-based enterprise wireless network requires an understanding of the IEEE 802.11 standard and ArubaOS.
Wireless networks are poised to continue to grow, both in size and importance. With this continued demand for wireless networks, I amvery pleased that David Westcott has written this book, which provides another avenue for customers to learn about ArubaOS. This book will complement the technical resources that are available within the Airheads online community. I amcertain it will become a go-to resource for Airheads mobility experts globally.
David has provided training to thousands of Aruba customers and has coauthored numerous books about wireless networking. David brings experience and enthusiasmto this book, allowing you to understand and learn about ArubaOS, whether you are a beginner or an expert.
Keerti Melkote
Aruba Founder, Senior VP, and General Manager
Introduction
I have wanted to write this book since 2007. Shortly after David Coleman and I wrote our first CWNA book, I put together a table of contents for an ArubaOS book. I even met with some of the executive team at Aruba and discussed the book with them. However, at that time I did not move forward with the project, because I was busy working on other writing projects: a CWSP book, a CWAP book, and three more editions of the CWNAbook. Another reason I did not pursue the Aruba book was that I did not want to write an “operating system” book. Because of how quickly technology changes, I was concerned about writing a book that would quickly become obsolete with the release of each new version of the OS. I also did not want to write a book that just regurgitated the commands that were in the Aruba manuals.
So the obvious question is, “What changed that made me now want to write this book?”
Having taught highly technical networking classes for the past 30 years, and Aruba classes for the past 13 years, I know that the students who attend these classes are extremely smart and knowledgeable, which is logical due to the technical level of the Aruba products.
When teaching at this level I never consider myself the smartest person in the room, nor do I ever claimto have all of the answers. What I can do better than most people is stand up in the front of a roomof students, engage them, and make themunderstand how the technology works.
Over the past 13 years of Aruba classes, hundreds of weeks of training, and thousands of students, I have learned a great deal about teaching. At the beginning of every class, I have the students introduce themselves and explain why they are attending the class, and what they want to get out of the course. Two common responses fromstudents are, “I want to learn more about the product,” and “I want to understand how it works.”
The sentence that you just read is the reason I have written this book.
I realized that there needed to be a book that could help someone understand ArubaOS. There are documents and papers that describe how the product functions and how to install, manage, and support ArubaOS. With this book, I want to help the reader understand ArubaOS architecture and profiles, and how the pieces fit together.
This book is not intended to be an Athrough Z complete reference on how to install and manage an Aruba network. ArubaOS is so broad, complex, and capable that I amnot even sure if that would be possible. There will be many topics that have been left out of this book, some intentionally, and some unintentionally.
I hope that this book helps you understand the key concepts of the ArubaOS environment managing, supporting, and troubleshooting it. If you understand the foundations and fundamentals of ArubaOS and how the pieces relate to each other and work together, then it should become easier for you to learn and understand the details of the product through formal Aruba training classes, hands-on experience, conversations with other support people, and through the many other resources that Aruba provides.
I would love to hear your comments about what you like or do not like about the book, along with suggestions for either a follow-up Aruba book, or for a second edition of this book. Please send any email comments or requests to david@westcott-consulting.com.
WI-FI ALLIANCE
The Wi-Fi Alliance, founded in 1999, is a global, nonprofit industry association with the goal of driving adoption of high-speed wireless local area networking. The Wi-Fi Alliance consists of hundreds of companies devoted to seamless network connectivity.
One of the main efforts of the Wi-Fi Alliance is to provide certification testing of the 802.11 standards that the IEEE develops, in order to maintain compatibility across vendors. Companies such as Aruba Networks send their Wi-Fi equipment to Wi-Fi Alliance certification testing facilities, and if their equipment passes the testing process, the company receives a certification confirming interoperability compliance. The Wi-Fi Alliance website, www.wi-fi.org, provides the ability to look up a device and see the specific certifications that each device has achieved. Figure 1-1 shows a Wi-Fi Interoperability Certificate for an Aruba Mobility Controller with an AP-325 access point.
Figure 1-1a: Wi-Fi Interoperability Certificate
An IEEE standard often includes features or technologies that are optional. Because of this, not all of the specifications in an IEEE standard are actually implemented by manufacturers of WLAN products. The Wi-Fi Alliance certification process performs compatibility tests based upon key components and functions defined in the 802.11 standard and amendments. The Wi-Fi CERTIFIED programincludes the following certifications:
Core Technology & Security
Wi-Fi Multimedia (WMM)
WMM PowerSave (WMM-PS)
Wi-Fi Protected Setup (WPS)
Figure 1-1b: Wi-Fi Interoperability Certificate (continued)
Another random document with no related content on Scribd:
This had reference to a cluster of rocks in a field or section of aa rubble lava in the uplands, said rocks being noted for their grouping rather than extraordinary size. ↑
The term kuleana alokio no Pele, means Pele’s allodial title ↑
Ka-lakee-nui-a-kane, the great bend of Kane ↑
Makukoae, thought at first to be the same as Kukoae, just mentioned, is defined by Andrews as “the state of one dying, formerly worshiped as a god,” which suggests that in Iku’s second battle with the king of Kauai he was defeated, not by the king, but by death. ↑
[Contents]
T H M .
K M M .
CHAPTER I MOKUNA I
It is commonly spoken of in the history of Moikeha that he came from the land known as Moaulanuiakea, and that he was a great chief; that he had lived with Kapo, from whom a child was born to whom he gave the name of Laamaikahiki. That upon the arrival of Olopana and his wife Luukia in Tahiti from Hawaii, Moikeha became infatuated with Luukia and soon after took her as his paramour. Olopana, the husband of Luukia, harbored no ill feeling at this action of Moikeha, but looked on without showing his disapproval, and was, in fact, of one mind with his friend.
Some time after this Olopana became the prime minister of all the lands of Tahiti.At about this time Mua, a Tahitian Prince, also became infatuated with Luukia, but his approaches were not approved, or, rather, were not encouraged by Luukia, although he, upon several occasions, pressed his suit with great vigor. When he saw that although his suit was being rejected, that of Moikeha’s was being accepted, he
Ua olelo nui ia i loko o ka moolelo o Moikeha, no Tahiti mai o Moikeha no ka aina i oleloia o Moaulanuiakea, a he alii nui oia no Tahiti, a ua hoao oia me Kapo, a ua hanau he keiki na laua, a kapa aku la i ka inoa o ka laua keiki o Laamaikahiki. Aka, i ka manawa i hiki aku ai o Olopana me kana wahine me Luukia i Tahiti mai Hawaii aku nei, i ka manawa i makemake ai o Moikeha ia Luukia, nolaila lawe ae la o Moikeha i wahine moekolohe nana. Aka, aole i manao ino o Olopana no ia hana ana, a he like wale no ka manao o Olopana me kana punalua Moikeha.
Mahope iho oia manawa, lilo ae la o Olopana i kuhina nui nona ma na aina apau o Tahiti. I kekahi manawa, hiki ae la ke kuko ino ia Mua no Luukia, no ka mea, ua ake nui o Mua e launa haumia aku me Luukia, aka, aole nae he manawa e hui ai laua. A no ka lilo mau ana o Luukia i ke alii ia Moikeha, nolaila, imihala ae la o Mua i mea e kaawale ai o Luukia mai a Moikeha aku.
thereupon made up his mind to sow discord between her and her lover, and in that way persuade Luukia to be separated from Moikeha.
Moikeha was a chief who was very fond of athletic sports and often joined in the games of pahee,1 olohu,2 and various other games. It was often the case at these places where the games were held for people to gather and to cheer the winners. In the course of these games the cheering and commotion were often heard by Luukia.
One day Mua, in order to carry out his designs to sow discord between Moikeha and Luukia, happened to be in the presence of Luukia when the cheering at the games was heard, and, believing that the opportune moment was come, asked Luukia: “Say, Luukia, do you hear the cheering at the king’s games?” Luukia answered: “Yes, I hear the cheering.” Mua then remarked to Luukia: “You must not for one moment think that that cheering at all means well for you. No, Moikeha is publicly defaming you. That cheering is not intended for your good.”
Upon hearing these words of falsehood, Luukia took them to heart and believed them to be true, so she grew angry at Moikeha and made up her mind not even to live with him as in days gone by. Luukia thereupon ordered her immediate attendants to lash herself in such a way as to bar herself against his approaches. Luukia was then corded with a fine rope from her waist to the middle of her thighs, and the ends of the rope were then fixed in such a way as to make them almost impossible to be found. This cording,
I kekahi manawa, he alii puni lealea o Moikeha, hele aku la oia maloko o na aha lealea pahee, olohu, a me kekahi mau lealea e ae. A i ke anaina lealea e akoakoa ana ma ka aha, he mea mau, o ka mea i oi ke akamai ma ka pahee, oia ka mea e uwa nui ai ka aha. I ke anaina lealea e uwauwa ana, ua hiki aku nae ia leo uwa i ko Luukia mau pepeiao.
A i mea e ko ai ko Mua manao ino no Moikeha, nolaila hele aku la o Mua, a i mua o Luukia, olelo aku, me ka ninau aku nae: “E Luukia, ua lohe ae nei anei oe i keia leo uwa o ka aha lealea a ke alii?” (Moikeha). I mai o Luukia: “Ae, ua lohe aku nei wau.” I hou aku o Mua ia Luukia: “He pono auanei kahi oia uwa a oukou e lohe ae la; aole. E olelo hoohilahila ana o Moikeha ia oe no ko wahi huna; aole paha kela piha uwa a ke alii he pono.”
A no keia mea, lilo iho la keia olelo hoopunipuni a Mua i mea oiaio ia Luukia. Nolaila, kupu ae la ka manao huhu o Luukia, aole e launa hou me Moikeha, aole hoi e haawi aku i kona wahi huna ia ia e like me mamua. Ia manawa, kauoha ae la o Luukia i kona mau kahu, e huna loa ia kona wahi huna. A no ia manaopaa o Luukia, hoaha ia iho la o Luukia i ke kaula mai ka puhaka a hiki i na kumu uha, hunaia ka piko o ke kaula. Oia ka mea i kapaia ai ka aha o ka huewai, a me ka aha o na waa, [115]kaukahi a kaulua paha, “Pau
spoken of as the “pau of Luukia”,3 is used as a covering for water-gourds, [114]and it is also used in the lashing of the single as well as of the double canoe, and is spoken of as such even at this present generation.
After Moikeha had enjoyed himself in the games, he came home without at all thinking that anything wrong had taken place in his domestic affairs; but in this he was disappointed. Upon Moikeha’s arrival at home he met Luukia, and although there was some small change in his reception, still on the whole he was treated in the usual manner, Luukia entering into conversation with him. It was only after Moikeha had discovered that Luukia had been lashed that she ceased speaking to him. Immediately upon arriving at the palace, Moikeha saw that there was something wrong by Luukia’s countenance, and he at once began to ponder within himself as to the probable cause of the trouble.
That night, while in their preparation to retire, Moikeha was surprised at seeing Luukia retiring with her pau still on, something entirely unusual with her, she not having done anything of the kind during their peaceful days. Moikeha, however, did not show his surprise by any utterance, but bided his own time for four nights with the determination if possible to find out the cause of this extraordinary behavior on the part of Luukia. On the fourth night Moikeha saw no change, Luukia still wore the pau on retiring. The next night, Moikeha, with a desire to ascertain the cause of this queer behavior, undertook to unfasten the pau, and after it was unfastened he saw that Luukia had been corded from her waist to the middle of her thighs. Upon making this
o Luukia” mamuli o ka ho-aha ia ana o Luukia, a ke mau nei ia olelo a hiki i keia hanauna.
Ia Moikeha i ka lealea a hoi mai, me ka manao ua pono ka noho ana, aole ka.
Hoi mai la o Moikeha, a launa iho la me ka wahine me Luukia; aka, aole nae i hooki o Luukia i kona pane mai ia Moikeha, aia a hiki i ka manawa e hoohuoi ai o Moikeha no ka huna paa loa ia ana o ko Luukia wahi huna, ia manawa e hoopau ai o Luukia i kona pane ana ia Moikeha. A hiki o Moikeha ma ko lakou hale alii, ia manawa koke no, ike aku la o Moikeha i ke ano e ana o ko Luukia mau helehelena, aka, ua haohao koke no o Moikeha, aka, aole nae i ninau koke aku o Moikeha i ke kumu oia ano e ana.
A ma ka po ana iho, i loko o ko laua manawa moe, he mea haohao ia Moikeha i ka moe pu ana me kona pau, aole hoi i ikeia ia mea mamua i loko o ko laua mau la oluolu. E like me kona (Moikeha) ike ana i ka hana a kela wahine ana, pela no oia i kali ai me ka nana ana i loko o na po eha, aia nae, e mau ana no ka paa mau o ka pau o Luukia; a no ia mea, ma kekahi po iho, makemake ae la o Moikeha e ike ia laua iho ma ko laua kuleana mau. I ka manawa i kupu ae ai ko Moikeha manao e ike me kana wahine, alaila, wehe ae la o Moikeha i ka pau o Luukia, a hemo, i nana aku ka hana o ke kane, ua hoahaia o Luukia i ka aha a paa loa, mai ka puhaka a na kumu uha. Nolaila, ninau aku la o Moikeha ia Luukia, i ke kumu o keia hana
discovery, Moikeha asked Luukia why she had done this, but she made no reply. From evening until midnight Moikeha urged her to tell him the cause of this lashing, but she utterly refused to even say one word. All through the rest of the night Moikeha pondered over this recent change that came over Luukia and said to himself: “Your actions are indeed strange. Here we have been living right along in peace, and now you will not even speak to me. What fault have I committed that you should cause yourself to be lashed in this manner? Very well then, I am going to absent myself from you and shall go to some other land, and thus give you a chance to have your wish fulfilled.”
Thereupon, Moikeha directed his foster-son to make ready the double canoe in the following words: “Let us sail for Hawaii, because I am so agonized for love of this woman (Luukia). When the ridge-pole of my house, Lanikeha, disappears below the horizon, then I shall cease to think of Tahiti.” Kamahualele then directed the paddlers to get the double canoe ready. As soon as this was done Moikeha took his sisters, Makapuu and Makaaoa, his two younger brothers, Kumukahi and Haehae. He also took his priest Mookini4 and the chief men who wait on him, such as his navigators and sailing masters, his immediate attendants and favorites, and also his spies who were to spy out the land.
One early morning at dawn, just at the rise of the star Sirius, Moikeha boarded his double canoe, taking with him all his attendants and followers, and set out from Tahiti. From that morn until sunrise when they first beheld Hilo all went well, [116]whereupon Kamahualele stood up and
a ka wahine, aka, aole nae e hiki ia Luukia ke hai aku. Koi aku la o Moikeha ia Luukia mai ke ahiahi a aumoe, e hai mai i ke kumu o keia hana ana, aka, aole nae i haawiia mai hookahi huaolelo. A no keia mea, ano e ae la ko Moikeha manao, a olelo iho la oia oia wale, me ka i iho: “Kupanaha keia hana au e ka wahine, i ka noho iho nei no ka i ka pono a o ke oki mai nei no ka ia o ka leo; o ke aha la ko’u hewa i kamaahaia iho nei ka’u wahi i manao ai. A heaha la hoi kana, eia hoi wau ke hele nei a huna na maka i kahi e, i ku hoi kuu makaia.”
Ia manawa, hoolale koke ae la o Moikeha i kana keiki hookama, e hoomakaukau na waa, me ka olelo aku o Moikeha i ua keiki la: “E holo kaua i Hawaii, no ka mea, e naauaua ana wau i ke aloha o ka wahine Luukia, a nalo kaupaku o kuu hale Lanikeha nei la, alaila pau ka manao ana ia Tahiti.” Ia manawa, hoolale koke ae la o Kamahualele i na i-hoewaa, a makaukau, alaila, lawe ae la o Moikeha i na kaikuahine ona ia Makapuu laua o Makaaoa, a lawe ae la i na kaikaina ia Kumukahi laua o Haehae, a lawe pu ae la i kona kahuna ia Mookini, a me na kanaka koikoi o ko Moikeha alo, oia o na hookele a me na kahuna punahele, a me na kiu nana e nana ka aina.
Ma ia wanaao, ma ka puka ana o ka hoku hookelewaa, kau ae la o Moikeha maluna o na waa ona, a kau pu aku la no hoi me kona mau hoa holo. Mai ia wanaao a puka ka la, ike mua lakou ia Hilo, ua pono ka holo ana, ia wa ku mai ai o Kamahualele [117]a pule aku la ma ke ano mele e like me
prayed5 by way of a mele their voyage hither. Upon their arrival at Hilo, Kumukahi and Haehae became charmed with Hilo, and so expressed to Moikeha their desire to remain there, whereupon Moikeha allowed them to take up their residence at Hilo.
Moikeha soon after set sail from Hilo, sailing along the north coast of Hawaii until they arrived at Kohala, when Mookini and Kaluawilinau expressed their desire to take up their residence at Kohala. Moikeha therefore landed them there. On leaving Kohala they sailed along the eastern coast of Maui until they reached Hana, when one of his men, Honuaula, expressed his desire of making this his place of residence, so he too was allowed to remain behind. From this last place they sailed on until they were between Lanai and Molokai. When directly opposite Kawela, Kamahualele spied a canoe directly out from the Kalaau Point, when their course was changed and the canoe was steered towards this canoe by Kamahualele. Upon their arrival at the place where the canoe was floating, they found it was Kakakauhanui. This man’s usual occupation was fishing, and it was his daily custom to come to this place for this purpose.
When Moikeha saw this man who was large and well built, and had the appearance of being a powerful and fearless man, Moikeha took him to be his friend, and upon leaving him gave the following instructions: “I am going to leave you here, while I continue on to look for a place for us to reside in, when I shall send some one to bring you to me.” After giving the above instructions, Moikeha and his people left Kalaau Point and continued on their journey. Upon arriving at Oahu, Moikeha’s
ka mea i oleloia ma mua ae. A hiki mai la lakou i Hilo, makemake ae la o Kumukahi laua me Haehae e noho i Hilo, a hoonoho ae la o Moikeha ia laua malaila.
Ia manawa haalele o Moikeha ma ia Hilo a holo mai la lakou ma ka aoao akau o Hawaii, a hiki ma Kohala, makemake ae la o Mookini me Kaluawilinau e noho ma Kohala, nolaila, hoonoho ae la o Moikeha ia laua malaila. Haalele ia Kohala, holo mai la ma ka aoao hikina o Maui a hiki i Hana, makemake ae la kekahi kanaka e noho i Hana, nolaila hoonoho iho la ia Honuaula i laila, mai laila mai hiki lakou mawaena o Lanai me Molokai, mawaho pono o Kawela. Ia manawa ike aku la o Kamahualele i kekahi waa nui e lana ana mawaho o ka lae o Kalaau, nolaila, hookele pono aku la o Kamahualele i na waa ma kahi o ka waa e lana mai ana. A ia lakou i hiki aku ai, aia nae o Kakakauhanui ka mea nona ka waa. O kana hana mau o ka lawaia, a he mea mau no ia ia ka holo ma ia wahi i na la a pau i ka lawaia.
Nana ae la o Moikeha, he kanaka nui a puipui o Kakakauhanui, a he kanaka ikaika a ano koa no hoi. Nolaila lawe ae la o Moikeha ia ia i aikane nana, me ke kauoha iho nae: “E noho oe i anei, e holo ae wau a loaa ia’u kahi kupono o makou e noho ai; aia a hiki mai kekahi hoouna i ou nei alaila hele ae oe.”
A pau ka lakou olelo ana malaila, haalele lakou ia Kalaau, a holo aku la a hiki i Oahu, a no ka makemake o na kaikuahine
sisters expressed their wish to remain in Oahu and make their homes here, so Makapuu and Makaaoa requested Moikeha to allow them to remain, saying: “We wish to make this our place of residence, where we can see the cloud drifts of Tahiti.”
Because of this desire on the part of the two sisters, Makapuu and Makaaoa, they were allowed to remain on Oahu, thus leaving Moikeha, his foster-son Kamahualele, the two paddlers Kapahi and Moanaikaiaiwe, Kipunuiaiakamau and his companion, and the two spies Kaukaukamunolea and his companion, to continue on the journey
They then set sail from Oahu and continued on their way until they arrived at Wailua. This was late in the evening, being dark when they arrived, so they did not land, but moored their double canoe all that night until the next day. Early in the morning the people saw this double canoe floating in the sea with the kapu sticks of a chief aboard. About this time the canoes made for the landing and were lifted up and deposited on the shore. When the travelers landed, the people were gathering in great numbers to go surf-riding at the surf of Kamakaiwa. In this gathering of people were the two daughters of the king of Kauai, who were on their way to ride the surf; they were Hooipoikamalanai and Hinauu. Upon seeing the people on their way to ride the surf, Moikeha and his companions also followed along to take part in this morning exercise. Moikeha was a goodly man to look upon, he had dark reddish hair and a tall commanding figure.
When Hooipoikamalanai and her sister saw Moikeha they immediately fell in love with him, and they then and there made up their
e noho ma Oahu, nolaila nonoi aku la o Makapuu laua o Makaaoa ia Moikeha e noho i Oahu, me ka i aku: “Ua makemake ae nei maua e noho maanei, i ike aku ai i ke ao o ka aina, Tahiti.” A no ia mea, mamuli o ka makemake o kona mau kaikuahine, hoonoho iho la ia Makapuu laua o Makaaoa ma Oahu. A koe aku la o Moikeha, o kana keiki hookama o Kamahualele, o na hoewaa elua, o Kapahi o Moanaikaiaiwa, a o Kipunuiaiakamau ma, elua laua, a o na kiu o Kaukaukamunolea ma, elua laua.
Haalele iho la lakou ia Oahu, holo aku la a hiki ma Wailua; ia manawa, ua ahiahi poeleele ko lakou hiki ana aku, nolaila, aole lakou i pae iuka, hekau iho la na waa i ke kai a po a ao; ma ke kakahiaka nui nana aku la na kanaka i keia kaulua e lana ana iloko o ke kai, me ka puloulou alii i luna. Ia manawa pae aku la na waa, hapai ia aku la a kau i uka. I kela wa hoi a lakou i kau aku ai, ua akoakoa nui mai na kanaka i ka heenalu ma ka nalu o Kamakaiwa, a elua mau kaikamahine alii i hele mai i ka heenalu ia manawa, o Hooipoikamalanai a me Hinauu.
Hele aku la o Moikeha ma i kahi e heenalu ia ana; he alii maikai o Moikeha, he ehu kumuuli, he kanaka loihi no hoi. A o
minds to take him to be their [118]husband. Moikeha in the meantime was also struck with the beauty and grace of the two sisters, and he, too, fell in love with them and decided to take one of the girls to be his wife. After enjoying the surf for a time, Hooipoikamalanai and her sister returned home and informed their father of what they had seen, and said: “We wish to take that young chief as a husband for one of us.”
Hooipoikamalanai ma hoi, makemake [119]ae la laua ia Moikeha, a manao ae la laua e lawe ia Moikeha i kane na laua. A o Moikeha hoi, ua komo pu no hoi i loko ona ka makemake ia Hooipoikamalanai ma, me ka manao no hoi e lawe i kekahi o laua i wahine hoao nana. A i ka pau ana ae o ka Hooipoikamalanai ma heenalu ana, hoi aku la a hai aku la i ko laua makuakane, me ka i aku: “Ua makemake maua e lawe i kela keiki alii i kane hoao na kekahi o maua.”
Upon hearing the wish of his daughters, the father decided to send for Moikeha, so orders were issued that he be brought to the house of the two princesses. Moikeha and his company were thereupon sent for and were brought in the presence of the king. The love on the part of the young people being mutual, Hooipoikamalanai and Hinauu took Moikeha to be their husband. So Moikeha thus became king of Kauai after the death of his father-in-law.
A mamuli o ka makemake o na kaikamahine alii o Kauai hooholo ae la ko laua makuakane, e kiiia o Moikeha a e laweia mai ma ka hale o na kaikamahine alii; alaila kiiia aku la o Moikeha, a me kona mau hoa, a laweia mai la. Ia manawa lawe ae la o Hooipoikamalanai a me Hinauu ia Moikeha i kane hoao na laua, a lilo iho la o Moikeha i alii nui no Kauai mahope iho o ka make ana o kona makuahunowai kane.
CHAPTER II.
M ’ R K H D
After Moikeha had taken Hooipoikamalanai and Hinauu to be his wives, he became the king of Kauai, after the death of his fatherin-law. Moikeha had five children with his two wives, all boys. Following is the genealogy of that generation:
MOKUNA II.
K N M
K , K H
Mahope iho o ko Moikeha hoao ana ia Hooipoikamalanai laua o Hinauu, lilo ae la o Moikeha i alii nui mamuli o ka make ana o kona makuahunowai kane. Noho iho la o Moikeha me kana mau wahine, a loaa mai loko ae o lakou elima mau keiki, he mau
Husband. Wife. Child. Umalehu.
keiki kane wale no. A penei no ka mookuauhau o ia hanauna:
Kane. Wahine. Keiki. o Umalehu.
Hooipoikamalanai. Kaialea.
Moikeha Kila
Hinauu Kekaihawewe Laukapalala
In this genealogy of Moikeha his issue is seen to have continued until the reign of Manookalanipo, who became the ancestor of the chiefs of Kauai and Niihau. But none of those who know anything of this genealogy can produce a direct line with any degree of accuracy.
After the events stated above, Moikeha assigned himself to the task of making his wives and children happy, giving his undivided attention to the bringing up of his boys, and in this way Moikeha thought no more of Luukia. Some time after this, Moikeha’s thoughts were carried back to his son Laamaikahiki, his child with Kapo, and he began to have a yearning desire to see Laamaikahiki. So at a given time he called his five sons together and said to them: “I am thinking of sending one of you boys to go to your elder brother and bring him to Hawaii.” Upon hearing the wish of their father, the boys became greatly excited and they all spoke out: “Let me go! Let me go!!” and so on. This was carried on for some time.
Hooipoikamalanai o Kaialea
Moikeha o Kila
Hinauu o Kekaihawewe o Laukapalala
Ma keia mookuauhau o Moikeha, ua laha mai mai ia ia mai a hiki i ka wa i noho alii ai o Manookalanipo na ohana alii o Kauai a me Niihau. Aka, aole nae kekahi poe i hiki ke hoomaopopo mai i ka lehulehu oia mookuauhau ma na lalani pololei.
Mahope iho o keia mau mea, lana ae la kona (Moikeha) manao ma na wahine a me na keiki wale no, a ma na keiki kona manao hilinai nui, me ka pau ana o ko Moikeha manao ana ia Luukia. I kekahi manawa mahope mai, manao ae la o Moikeha i kana keiki, ia Laamaikahiki, ka laua keiki hoi me Kapo. A nui no hoi ko Moikeha aloha no Laamaikahiki. Nolaila, i kekahi manawa hoakoakoa ae la o Moikeha i kana mau keiki elima, a olelo aku la, me ka i aku: “Ke manao ae nei wau e kii kekahi o oukou i ko oukou kaikuaana, e holo mai i Hawaii nei.” A no keia olelo a Moikeha, he me pihoihoi nui loa ia no kana mau keiki, me ka olelo pakahi aku i ko lakou makuakane: “Owau ke kii! Owau ke kii!!” a pela aku; pela mau lakou e olelo ai i ko lakou makuakane.
When Moikeha saw that his sons were excited and were so worked up that there was much contention among them, he devised a way of giving them a test at something, to determine who should go to Tahiti. Upon deciding what the nature of the test was to be, he called his sons to him and said: “I have decided to give you a test, and the boy who shall excel over the others, he shall be the one to go and bring [120]your brother.” He then took the boys to the river in the order of their birth. But before this he told his sons: “Let each of you bring his ti-leaf canoe6 and sail it across the river, each one to have but one trial, and under no condition are you to have a second trial. The one whose canoe shall come between my thighs, that boy shall be the one to go and bring your brother.”
A ike aku la o Moikeha, ua pihoihoi kana mau keiki, a e ane aumeume auanei lakou ia lakou iho, a nolaila, i mea e akaka pono ai i kekahi o lakou ko lakou mea e [121]holo i Tahiti, hailona aku la oia i kana mau keiki, a ina o ka mea i ku i ka hailona, oia iho la ke keiki e kii ia Laamaikahiki. A no ia manao ana o Moikeha pela, nolaila, olelo aku la oia i kana mau keiki: “Auhea oukou, ke manao nei wau e hailona aku ia oukou, a o ke keiki o oukou i ku i ka hailona, oia ke kii i ke kaikuaana o oukou.”A no keia mea, lawe ae la o Moikeha e hailona ia lakou ma ka muliwai, e like me ko lakou hanau ana. Mamua nae o ka hailona ana a Moikeha i kana mau keiki olelo aku la oia i kana mau keiki, me ka i aku: “E lawe kela mea keia mea o oukou i mau waa lai, hookahi no hana ana a ka mea hookahi, aole e palua. A o ka mea nana ka waa e holo pono mai a komo ma ka olowa o kuu mau uha, oia ko oukou keiki e kii i ke kaikuaana o oukou.”
After giving them these instructions he proceeded to the opposite bank of the river and sat down at the edge of the water directly facing the wind. The boys in the meantime proceeded to the windward at a point right opposite their father. The oldest boy then set his canoe down in the water and steered it for the desired point, but it missed the mark, as it sailed off in another direction. The second boy then set his canoe down in the water and it, too, missed the mark. The third and fourth boys also took their turns and they too failed to hit the desired mark. Then Kila, the youngest son of Moikeha, took his canoe and set it down in the water and it sailed directly to his father and passed between his thighs. When his brothers saw that their youngest
A pau kana kamailio ana i kana mau keiki, hele ae la o Moikeha a noho ma kapa muliwai, ma ka aoao e huli pono ana i kahi a ka makani e pa mai ana. A o na keiki hoi, hele ae la lakou a ma ka aoao e huli pono ana i ke alo o ko lakou makuakane. Alaila, kuu aku la ka hanau mua i kana waa, aka aole nae i holo pololei aku, ua lalau ma kahi e. A o ka muli iho, kuu mai la oia i kana waa, a ua like no kana me ka ka mea mua.A pela no a pau na keiki eha, aole i ku i ka hailona. A o Kila hoi ka Moikeha hanau muli loa, lawe ae la oia i kana waa, a hookuu aku la i ka wai, ua holo pololei nae kana waa a ma ke alo ponoi o ko lakou makuakane. A ike mai la kona mau kaikuaana ua ku i ko lakou kaikaina ka hailona; alaila he mea e ka huhu o kona
brother had won they became very angry and from then on they tried to devise some way of killing him.
Some time after this his older brothers enticed him to go and play at shooting arrows,7 but as their parents were aware of the fact that they had no love for their youngest brother, their father did not allow Kila to accompany them. The older brothers then coaxed him and pretended to be kind to him in every way possible, but their father, Moikeha, would not allow him to go along with them.
mau kaikuaana. Ano keia mea imi hala iho la kona mau kaikuaana i mea e make ai ko lakou kaikaina.
I kekahi manawa, hoowalewale ae la kona mau kaikuaana e hele i ke ke-a pua; aka, no ka ike maopopo ana o ko lakou mau makua, ua nui ke aloha ole o kana mau keiki i ko lakou hanau muli, nolaila, aole i ae aku ko lakou makuakane e hookuu i ko lakou kaikaina.Aka, ua nui ka malimali ana o kana mau keiki hanau mua ia ia, me ka imi maalea i mea e puni ai ko lakou kaikaina, aole nae i hookuu iki aku o Moikeha ia Kila mamuli o ke koi mai a kana mau keiki.
At last, when it was almost time for Kila to undertake his trip to Tahiti, to bring Laamaikahiki, Moikeha then thought of giving him the desired permission to accompany his older brothers. Upon deciding that he would do this Moikeha told Kila: “My son, I am not going to keep you away from your brothers any longer. You can now accompany them. It is possible that the journey you are to undertake may take you away from them altogether, so you may now accompany them wherever they go. After the kapu days of the temple are ended, in the following days you shall then sail for Tahiti.” Kila then replied: “You must not permit me to accompany my brothers for I might get killed. I think you ought to provide them with a god so that they will fear the god and in that way prevent them from killing me. Then I think it will be safe for me to accompany my brothers.” When Moikeha saw that the boy had used good judgment in the matter, he called his sons together and told them that they must now have a god. Upon hearing this the boys would not consent to such a proposition. At
I kekahi manawa, mahope mai o ka manawa i aneane ai e hookuu ia Kila i Tahiti, no ke kii ia Laamaikahiki, ia manawa, aneane e hookuu aku o Moikeha ia Kila e holoholo pu me kona mau kaikuaana. A no ia manao ana pela, nolaila, olelo aku la o Moikeha ia ia: “E kuu keiki, ua pau ka’u aua ana ia oe ma ke koi a kou mau kaikuaana, nolaila, e hookuu no wau ia oe, e hele pu me kou mau kaikuaana, malia paha, o kou hele no ia, hele loa, nolaila, e hele pu oe me kou mau kaikuaana, ma ka lakou wahi e hele ai, hele pu aku oe. Aia a pau ae na la kapu heiau, alaila ma ia mau la iho, e hele aku oe i Tahiti.” I mai la o Kila: “Mai hookuu oe ia’u me ko’u mau kaikuaana, mamuli paha make wau; e pono paha ia oe ke haawi aku i akua no lakou, i makau ai lakou i ke akua, i ole ai lakou e pepehi mai ia’u, alaila, pono wau ke hele pu me kuu mau kaikuaana.”A ike ae la o Moikeha he pono io ka ke keiki, alaila hoakoakoa ae la oia i kana mau keiki a pau, a olelo aku la i akua no lakou. Aka, ma keia olelo a Moikeha, aole i ae kana mau keiki pela. Alaila,
this Moikeha approved of Kila’s discretion and therefore refused to allow him to accompany his brothers in their excursions.
Shortly after this Moikeha proceeded to get everything in readiness for Kila’s voyage to Tahiti as was formerly planned by him. Before he set out for Tahiti, Moikeha advised him as follows: “When you sail from here, go by way of Oahu, and [122]don’t fail to call on your aunts; they are living on the side of Oahu facing Molokai. If you call they will not mistake you for a stranger.”
After imparting these words of advice, Moikeha picked out the men who were to accompany Kila on this voyage. Kamahualele was selected as his companion, he being Moikeha’s foster-son. Kapahi and Moanaikaiaiwa, were selected as the paddlers. Kipunuiaiakamau and his companion were selected as the navigators and sailing masters. In case the canoe was likely to run aground, Kamahualele would call out: “Kipunuiaiakamau, hold on!” Then he and his companion would back water and the canoe would go backwards. This is the reason why these two men were named Kipunuiaiakamau. Kaukaukamunolea and his companion, two of them, were selected as pilots. These were the men that were selected to accompany Kila on his voyage to Tahiti.
When he was about ready to set sail, some of the Kauai people expressed their desire to accompany him on his voyage, Hooholoku and his companion. And upon the expressed wish of Kamahualele he was permitted to take Kuaiwilu and Kauineno, making about nine in this company together with the chief, making it ten all told.
hoapono iho la o Moikeha i ka Kila olelo, nolaila, aole i hookuu aku oia ia Kila e hele pu me kona mau kaikuaana.
A mahope iho o keia manawa, hoomakaukau ae la o Moikeha no ko Kila holo i Tahiti e like me kona manao mua ana. Mamua nae o ko Kila holo ana aku i Tahiti, olelo aku la o Moikeha ia ia: “I holo auanei oe, a hiki i Oahu kipa aku auanei oe i ou [123]mau makuahine, aia ko laua wahi la ma ka aoao e nana la ia Molokai, alaila kolea aku oe ia laua, alaila aole oe e hoohewahewaia.”
A pau ka Moikeha olelo ana, alaila, wae ae la oia i na kanaka e hele pu me Kila. O Kamahualele, laweia ae la oia i hoa hele no ke alii, ma kona ano keiki hookama. O Kapahi a me Moanaikaiaiwa, laweia ae la laua i mau hoewaa. O Kipunuiaiakamau ma, elua laua, laweia ae la laua he mau hookele, a he mau kipu no hoi. Ina e holo loa ana na waa i mua a aneane e kuia aku paha i uka, alaila e kahea auanei o Kamahualele: “E Kipunuiaiakamau ma, ia olua!” Alaila e kipu auanei laua, emi hou na waa i hope, a nolaila i kapaia ai ko laua inoa mamuli oia ano Kipunuiaiakamau. O Kaukaukamunolea ma, elua laua, ua laweia laua i mau kiu (pailata), o lakou na kanaka o Tahiti mai i hoouna pu ia me Kila. A ma keia holo ana o Kila, makemake ae la kekahi mau kanaka o Kauai e hele pu me ia, o Hooholoku ma, elua laua. A ma ka makemake hoi o Kamahualele, lawe ae la oia ia Kuaiwilu laua o Kuaineno, he eiwa paha ko lakou nui, o ke alii, umi lakou.
When the men who were to accompany Kila were ready, Moikeha took the priests who were versed in the study of the heavens and ordered them to see if the chief’s journey would be undertaken in safety. After studying the heavens, the priests announced that the chief could take the journey in safety. But not wishing to take any risk, Wanahili, one of the priests, was selected to accompany him, thus making eleven in the company all told.
In the dawn of the day advised by the priests as the proper time to undertake the voyage, just as the star Sirius was rising, Kila set sail for Oahu. Upon arriving off the shore of the place directed by his father as the place where his aunts were living he laid to in his canoe and called out: “My greetings to you, Makapuu and Makaaoa.”
Makapuu and Makaaoa. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.”
Makapuu and Makaaoa. “Is Moikeha then still living?” “He is still living.”
Makapuu and sister. “What is he doing?” “He is dwelling in ease in Kauai where the sun rises and sets; where the surf of Makaiwa curves and bends; where the kukui blossoms of Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.”
Makapuu and sister. “What journey is this that brings the chief to us?” “It is a journey in search of a chief.”
Makapuu and sister. “In search of what chief?” “Of Laamaikahiki.”
A makaukau na kanaka e hele pu ai me Kila, alaila, lawe ae la o Moikeha i na kahuna kilokilo lani, i nanaia ai ka maikai o ko ke alii hele ana. A ma ia ano, ua ikeia he kupono i ke alii ke holo. Aka, laweia ae la o Wanahili, kekahi kahuna, e holo pu me Kila, hui pu, he umikumamakahi ko lakou nui. A ma ka la i manaoia ai he pono ke hele, ma ka wanaao, i ka puka ana o ka hoku hookelewaa holo aku la lakou ma ka wanaao a hiki ma Oahu, ma kahi i kuhikuhi ia ai o na makuahine e like me ka Moikeha kauoha mua. A i na waa e lana ana ma ke kai, kahea aku la o Kila: “Welina hoi ia olua e Makapuu laua o Makaaoa.”
Makapuu laua o Makaaoa. “Owai oe?”
“Owau nei o Kila i uka, o Kila i kai, o Kilapa-Wahineikamalanai, o kama wau a Moikeha.”
Makapuu ma. “Ke ola la no ka o Moikeha?” “Ke ola la no.”
Makapuu ma. “Ka walea ana?”
Kila. “I wale ia Kauai i ka la hiki ae a po iho; i keekee a ka nalu o Makaiwa, i kahuli mai aka pua kukui o Puna, o ka waihalau o Wailua, noho no ia Kauai a make ia Kauai.”
Makapuu ma. “Heaha ka huakai a ke alii i hiki mai ai i o maua nei?” “He huakai imi alii.”
Makapuu ma. “Imi i ke alii owai?” “O Laamaikahiki.”
After this, they left Oahu and sailed for Kalaau Point where Moikeha’s friend Kakakauhanui was living. Kila again called out as he did to his aunts. This calling was kept up until all the people left by Moikeha from Oahu to Hawaii had been heard from, when they proceeded on their way to Tahiti.
On this voyage they first touched at Moaulanuiakeaiki where Kupohihi, a human rat, was living, one of Moikeha’s uncles. They called at Kupohihi’s because [124]they were without food. Again Kila called out to his granduncle in the same manner as when he called on his aunts, and they were supplied with food. Upon their arrival at Moaulanuiakeaiki, they saw Lanikeha, the palace of Moikeha which was located on Moaulanuiakeanui. After staying in this place for a few days, they again set sail for Moaulanuiakeanui. Upon running the canoe on the beach, Kila and Kamahualele set out to call on Luukia. When Kila arrived at the place where Luukia was living, he called out: “My greetings to you, Luukia.”
Luukia. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-paWahineikamalanai. I am the offspring of Moikeha.”
Luukia. “Is Moikeha then still living?” “He is still living.”
Luukia. “What is he doing?” “He is indulging in ease in Kauai where the sun rises and sets; where the surf of Makaiwa curves and bends; where the kukui blossoms of Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.”
A haalele lakou ia Oahu, holo aku la a hiki i ka lae o Kalaau i laila ke aikane a Moikeha, o Kakakauhanui. Kahea aku la e like me ke kahea ana i na makuahine. Pela mau aku no kana hana ana a pau na kanaka a Moikeha i hoonoho ai mai Oahu a hiki i Hawaii, a holo aku la i Tahiti. Ma ia holo ana, hiki aku la lakou i Moaulanuiakeaiki, malaila o Kupohihi, he iole kanaka, kekahi makuakane o Moikeha. A no ka [125]pololi o lakou, nolaila lakou i manao ai e kipa ma o Kupohihi la. A e like me ka hana ana i na makuahine, pela no kana hana ana i kona kupunakane. A loaa mai la ka ai ia lakou. Ia hiki ana o lakou i Moaulanuiakeaiki, ike aku la o Kila ia Lanikeha e ku ana i Moaulanuiakeanui, he hale nui no Moikeha, oia hoi kona halealii. A pau ko Kila ma manawa malaila, holo aku la lakou a hiki i Moaulanuiakeanui. A pae aku la na waa i uka, hele aku la o Kila laua me Kamahualele e ike ia Luukia. Ia Kila i hiki aku ai, kahea aku la oia: “Welina hoi ia oe e Luukia.”
Luukia. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o kama wau a Moikeha.”
Luukia. “Ke ola la no ka o Moikeha?” “Ke ola la no.”
Luukia. “Ka walea ana?”
Kila. “I walea ia Kauai i ka la hiki ae a po iho, i keekee a ka nalu o Makaiwa, i ke kahuli mai a ke kalukalu o Puna, o ka waihalau o Wailua, noho ia Kauai a make ia Kauai.”
Luukia. “What journey is this that brings the chief to me?” “It is a journey in search of a chief.”
Luukia. “In search of what chief?” “Of Laamaikahiki.”
Luukia. “Your brother is in the mountain of Kapaahu; he is hidden; we have not seen him.”
At the close of this conversation between Kila and Luukia, Kila retired to Lanikeha to Moikeha’s residence, the palace at Moaulanuiakea. Some time after this Kamahualele and Kila started off for the place where Laamaikahiki was being hidden, but they were not able to find him at this time. After looking for Laamaikahiki for several days they were still unable to find him, so Kila gave up looking for him and rested for a few days.
On the first day prior to the kapu nights, Kila spoke to Kamahualele. “You had better get our double canoe ready and let us return, because I have about decided to give up the search for the chief. It is best that we return and tell Moikeha of our inability to find him, so as to give Moikeha a chance to send some others.”
Kamahualele then proceeded to carry out the orders of Kila, although he was not at all willing to give up the search. After pondering the matter over, Kamahualele started off to find Kuhelepolani an aged sorceress, a priestess of Olopana, and bring her in the presence of Kila. Kamahualele then spoke to Kila: “Let us delay undertaking our voyage home for a while, for I believe it best to do so, and in the meantime let us see if the old woman
Luukia. “Heaha ka huakai a ke alii i kiki mai ai?” “He huakai imi alii.”
Luukia. “Imi i ke alii owai?” “O Laamaikahiki.”
Luukia. “Aia ko kaikuaana la i loko o kuahiwi o Kapaahu, ua hunaia, aole makou i ike aku ia ia.”
A pau keia mau kamailio ana a Kila me Luukia, hoi aku la i Lanikeha, i ka hale i oleloia no Moikeha; ko Moaulanuiakea halealii. A mahope iho, hele aku la o Kamahualele me Kila ma kahi i huna ia ai o Laamaikahiki, aka, aole nae i loaa ia manawa. A nui na la o ka imi ana no Laamaikahiki, aole he loaa iki. A hoomaha iho la o Kila i ka huli ana ia Laamaikahiki, a i ka la mamua o na po kapu, olelo aku la o Kila ia Kamahualele: “E hoomakaukau aku oe i na waa, a hoi aku kakou, no ka mea, ua pau ka manao e imi aku i ke alii, e pono ke hoi a hai aku ia Moikeha i ka nele. Malia paha o hoouna hou mai oia i mau mea e ae.”
E like me ka manao o Kila, pela no ka Kamahualele hooko ana, aka, he mea makemake ole nae ia i ko Kamahualele manao. A no ia mea, kii aku la o Kamahualele ia Kukelepolani, he luahine kilokilo, he kahuna a Olopana, a laweia mai la i mua o Kila. Olelo aku la o Kamahualele ia ia: “Alia kaua e hoi; e pono ia kaua ke kali ae i ka loaa o ke alii i ka luahine, he kahuna keia a Olopana, malia paha, o hiki ia ia nei ke kuhikuhi mai i kahi i noho ai ko kaikuaana.”
cannot find the chief for us. She is a priestess to Olopana. It may be possible for her to direct us to the place where your brother is now living.”
Although such a thing was altogether new to Kila, still he was made glad by the mere prospects of again trying to locate the object of their search. So, in order to understand the matter more clearly he questioned Kamahualele: “What is a priestess? What does she do?” Upon hearing these questions put by Kila, Kamahualele described the character and duties of a priestess to him. After Kamahualele had explained what the priestess could do, Kila asked the priestess to begin her duties so as to enable him to see Laamaikahiki. [126]
Olioli iho la o Kila i keia olelo, a he mea malihini loa no hoi ia ia Kila. Aka, ninau aku nae o Kila, ia Kamahualele, me ka i aku: “Heaha ia mea he kahuna? A pehea kana hana?” A no keia olelo a Kila, kuhikuhi pono aku la o Kamahualele i ke ano o ke kahuna a me kana oihana. A no ia kuhikuhi pono ana a Kamahualele pela, alaila, koi aku la o Kila e hana mai i kana oihana i ike aku ai o Kila ia Laamaikahiki. [127]
CHAPTER III.
T P O
W P
K H D H L C F .
As Kila was very anxious to find Laamaikahiki, Kuhelepolani undertook to explain to him what he should do in order to find Laamaikahiki. “In one day from now you shall find Laamaikahiki in the mountain of Kapaahu. When we hear the beating of the drum, Hawea, the drum which belongs to your father, Moikeha, then you must take
MOKUNA III.
K W L K , K M L L .
Mamuli o ka makemake nui o Kila e loaa o Laamaikahiki, nolaila, hoakaka maoli aku la o Kukelepolani i mua o Kila, me ka i aku: “Hookahi la i koe, e loaa no ia oe o Laamaikahiki i loko o kuahiwi o Kapaahu; aia a lohe aku kakou i ke kani mai o Hawea, oia ka pahu a ko makuakane a Moikeha, aia kani mai ua pahu la, alaila, e
a human being and sacrifice him on the altar at Lanikeha, your father’s temple; then you will be able to see your brother, for it is a sign of sacrifice when that drum is beaten during the kapu nights. Tomorrow night is the night when the kapu is most strict of all nights, and it has always been so from your father’s time.”
On the evening of the following day, or the day after the instructions were given by the old woman, the notes of the drum of Laamaikahiki were heard. Upon hearing the notes of the drum Kamahualele was ordered to procure a person for the sacrifice and place it on the altar according to the instructions of the aged priestess. During this night, at the time the notes of the drum were heard, Kuhelepolani came to Kila and asked him: “Did you hear the notes of the drum? The time has come when you will see your brother. You must now follow me. Wherever you see me go you must follow directly behind me.”
All that night Kila followed the aged priestess, and this was continued from the morning of the next day until evening, when they arrived near the place where Laamaikahiki was living. Kuhelepolani then told him: “Let us remain here until we again hear the notes of the drum, when you will enter into the mua,8 the house where the people worship. When we get to the door of the mua, then you must go right in and conceal yourself in one of the inside corners. You must then remain in your hiding place until your brother enters the house, then be watchful; the one who approaches and strikes the drum is Laamaikahiki; but wait until the priests get in line and begin the chanting, then call him.”
lawe ae oe i kanaka, a hai aku i luna o Lanikeha, ka heiau a ko makuakane; aia a hai oe i ke kanaka ike oe i ko kaikuaana, no ka mea, he pahu hai kanaka ia ke hiki i ka manawa e kani ai, ke hiki aku nae i na po kapu, no ka mea, apopo a po iho, kapu loa, he po kauwila mau ia mai ko makuakane mai.”
Ia la a ke kahuna luahine e olelo la, ma ia po iho a ao ae, a ma ka po o ia la iho, ma ka pili o ke ahiahi, ia manawa kani ana ka pahu a Laamaikahiki. Ia manawa kena ae la o Kila ia Kamahualele i kanaka, i mea e kau aku ai i ka lele, e like me ka olelo a ka luahine kahuna. Ia po no, ma ka manawa i kani ai o ka pahu, hele mai la o Kukelepolani imua o Kila, a olelo mai la: “Ua lohe ae nei oe i ke kani a ka pahu? Ua hiki mai ka manawa e ike ai oe i ko kaikuaana, ano e hele mai oe mahope o’u, ma kuu wahi e hele ai, malaila no oe e hahai mai ai.”
Ia manawa, hele aku la o Kila me ua kahuna luahine nei, a ao ua po nei, mai ia la ae a ahiahi, hiki aku la laua ma kahi e kokoke aku ana i kahi a Laamaikahiki i noho ai. I aku la o Kukelepolani: “Maanei kaua e noho ai a hiki i ka manawa e kani hou mai ai ka pahu, alaila komo aku kaua i ka puka o mua, he hale ia e hoomanamana ai i na akua. A hiki auanei kaua ma ka puka o ka mua; alaila, komo aku auanei oe i loko, a pee ae oe malalo o kuono o ka hale mua. Malaila oe e noho ai a hiki i ka manawa e komo ai ko kaikuaana i loko o ka hale, alaila, nana aku oe, a o ka mea nana e komo ae a hookani i ka pahu, oia no o Laamaikahiki; a ike aku oe, alaila, mai wikiwiki aku oe, kali aku oe a kai ka aha, oia ko manawa e kahea aku ai.”
After these instructions, they remained where they were until they heard the beating of the drum. Late that evening, after the sun had set, they approached the door of the mua and Kila went in and hid himself where Kuhelepolani had instructed him. As soon as he entered the mua, Kuhelepolani rose and walked away from the mua, as it was the law that women should keep away from such places. Women were forbidden to be near the kapu houses. Not very long after Kila had entered the mua, Laamaikahiki came in and went and stood near the drum, where he remained awaiting for the arrival of the priests before the prayer was to be recited. Shortly after this the priests who were to join in the recital of the prayer with the chief entered. As soon as the priests entered, one of them offered a prayer, at the close of which they made their preparation for the recital. [128]
Noho iho la laua a hiki i ka manawa i kani ai ka pahu, ma ke ahiahi, mahope iho o ka napoo ana o ka la. Ia manawa, hele aku la laua nei a ku ma ka puka o ka mua. Ia manawa komo aku la o Kila i loko, a noho iho la ma kahi a Kukelepolani i kuhikuhi ai. A komo aku la o Kila iloko o ka mua, alaila, hookaawale ae la o Kukelepolani ia ia ma ke kaawale, e like me ke kanawai mau o na wahine ma ia hale, aole e hoolauna aku na wahine ma ka hale kapu.
Ia Kila maloko o ka mua, aole i upuupu mahope iho o kana komo ana aku, ia manawa, komo mai la o Laamaikahiki, a ku imua o ka pahu, alaila, nana aku la o Laamaikahiki o ka hiki mai o na kahuna, no ke kai ana o ka aha. A ma ia wa komo mai la na kahuna nana e kai pu i ka aha me ke alii. I ke kahuna e hoomaka ana e pule, a i ka pau ana ae o ka pule a ke kahuna, ia manawa, hoomakaukau ae la na kahuna me ke alii e kai i ka aha. [129]
At this moment Kila came forth calling out: “My greetings to you, Laamaikahiki.”
Laamaikahiki. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-paWahineikamalanai. I am the offspring of Moikeha.”
Laamaikahiki. “Is Moikeha then still living?” “He is still living.”
Laamaikahiki. “What is he doing?” “He is indulging in ease in Kauai where the sun rises and sets; where the surf of Makaiwa curves and bends: where the kukui blossoms of Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.”
Ia manawa, hele mai la o Kila, a kahea mai la: “Welina hoi ia oe e Laamaikahiki.”
Laamaikahiki. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-paWahineikamalanai, o kama wau a Moikeha.”
Laamaikahiki. “Ke ola la no ka o Moikeha?” “Ke ola la no.”
Laamaikahiki. “Ka walea ana?” Kila. “I walea ia Kauai i ka la hiki ae a po iho, i keekee a ka nalu o Makaiwa, i ke kahuli mai a ka pua kukui o Puna, o ka waihalau o Wailua, noho no ia Kauai a make ia Kauai.”
Because of the answers given by Kila, Laamaikahiki again asked: “What is the purpose of this journey that has brought you here?” Kila replied: “I have been sent by our father to come and take you to him as he is very anxious to see all his children together The journey was taken under his orders. Upon my arrival here I was unable to find you; but just as I was about to give up the search and had ordered my men to get things ready for our return, an old woman came to me and advised me how to find you.”
A no keia hana a Kila, ninau pono aku la o Laamaikahiki: “Heaha kau huakai i hiki mai ai i o’u nei?” I aku la o Kila: “I hoouna ia mai nei wau e ka makuakane o kaua e kii mai ia oe, e holo aku e ike mai ko kakou makuakane ia kakou apau. No ka mea, ua hele mai nei wau e like me ke kauoha a ko kakou makuakane, a hiki iho nei wau maanei; aka, aole nae he loaa. A nolaila, ua hoomakaukau e hoi, e ole ka luahine, loaa iho nei oe.” A no keia olelo a Kila, hoomakaukau koke ae la o Laamaikahiki e holo me kona kaikaina i Hawaii nei e like me ka makemake o Moikeha. I ka manawa i manao ai o Laamaikahiki pela, alaila lawe ae la oia me kana mau kahuna, a lawe pu ae la no hoi me ke akua, o Lonoikaoualii.
Upon hearing the words from Kila, Laamaikahiki immediately prepared to accompany his brother to Hawaii in obedience to the wish of Moikeha. As soon as Laamaikahiki decided to do this, he took his priests, his god Lonoikaoualii, and the men that came with Kila and set sail for Hawaii. When they were approaching near Kauai, Laamaikahiki began beating his drum. No sooner was this done than Moikeha heard the tone of his drum which informed him that Laamaikahiki was about to arrive with his brother. Moikeha then ordered to have everything in readiness, the land as well as the house, for the reception of the chief Laamaikahiki.
Upon the arrival of Laamaikahiki and Kila, Laamaikahiki was taken by the hand by the high priest of Kauai, Poloahilani, to the temple together with his god Lonoikaoualii. It is said that Laamaikahiki was the first person who brought idols to Hawaii.
Holo mai la o Laamaikahiki, me kana mau kahuna, a me na kanaka i holo pu aku me Kila, a ma ia holo ana, i ke kokoke ana aku i Kauai, ia manawa hookani ae la o Laamaikahiki i ka pahu. Ia manawa lohe ae la o Moikeha i ka leo o kana pahu, alaila manao ae la oia, ua holo aku o Laamaikahiki me kona kaikaina. Ia manawa hoomakaukau ae la o Moikeha i ka aina a me ka hale, no ka hiki aku o ke alii Laamaikahiki. A hiki aku la o Laamaikahiki me Kila, lilo ae la o ua Laamaikahiki nei ma ka lima o ke kahuna nui o Kauai o Poloahilani, a hoihoi ia aku la i loko o ka heiau, me kona akua o Lonoikaoualii. Ua oleloia, na Laamaikahiki i lawe mua mai ke akua ma Hawaii nei.
Noho iho la o Laamaikahiki ma Kauai, a mahope, holo aku la ma Maui a noho ma Kahikinui. Ua kapaia aku ia wahi mamuli o ko Laamaikahiki inoa. A no ka makani o ia wahi, haalele aku la o Laamaikahiki ia laila, holo aku la a ma ka aoao komohana
Laamaikahiki lived in Kauai for a time, when he moved over to Kahikinui in Maui. This place was named in honor of Laamaikahiki. As the place was too windy, Laamaikahiki left it and sailed for the west coast of the island of Kahoolawe, where he lived until he finally left for Tahiti. It is said that because Laamaikahiki lived on Kahoolawe, and set sail from that island, was the reason why the ocean to the west of Kahoolawe is called “the road to Tahiti”.
After Laamaikahiki had lived on Kahoolawe for a time, his priests became dissatisfied with the place, so Laamaikahiki left Kahoolawe and returned to Kauai. Upon the death of Moikeha the land descended to Kila, and Laamaikahiki returned to Tahiti.
o Kahoolawe. A malaila kahi i noho ai a hiki i kona manawa i hoi aku ai i Tahiti. Ua olelo ia no ka holo ana o Laamaikahiki i Kahoolawe, ka mea i kapaia ai ka moana ma ke komohana o Kahoolawe, “o Kealaikahiki”. Noho iho la o Laamaikahiki ma Kahoolawe, a no ka pono ole o ka manao o na kahuna, nolaila haalele ai o Laamaikahiki ia Kahoolawe, a hoi aku la i Kauai; a make o Moikeha, ili iho la ka aina ia Kila, hoi aku la o Laamaikahiki i Tahiti.
CHAPTER IV.
T R K J H B .
After the death of Moikeha, his dead body was taken to the cliffs of Haena where it was deposited until a convenient time for Kila to remove it to Tahiti. Soon after this Kila began to assume the reins of government and ruled in place of Moikeha, according to the wish of his late father, his mother and aunt, and his mother’s father [130]
When he became king of Kauai and had taken charge of things just as his father had
MOKUNA IV.
K N A K , H K K .
Mahope iho o ko Moikeha make ana, laweia aku la kona kupapau ma ka pali o Haena, a hiki i ka manawa a Kila i hoihoi ai i Tahiti. Ia manawa mahope iho, noho iho la o Kila ma ko Moikeha noho ana, e like me ka makemake o kona makuakane, a me kona mau makuahine, a me ka makuakane o na makuahine. [131]
A ma ia lilo ana o Kila i alii no Kauai e like me ka noho ana o kona makuakane, aka
