O keia ka puu oioi loa ma ke kuahiwi ma luna ae o Keaahala ma Kaneohe. He mau hoahanau keia no Moku-ume-ume ame Kahua-iki ma Ewa, a i kipaku ia aku hoi no ko lakou hakaka mau e na makua. He 4 lakou i kipakuia aku, o ia o (Kahoe (kane)) Keahiakahoe, (Kahua-nui (kane)) oia o Kahua-uli ma Luluku, Pahu or Puupaha (kane) and Loe (wahine) e ikeia nei o Mokuolo‘e i keia la.
That is the tallest peak on the mountain above Ke-a‘a-hala (The-hala-root) at Kane’ohe. There were brothers [and a sister] from Moku-‘ume-‘ume (Ford Island) and Kahua-iki at Ewa, who were expelled for constantly fighting with their parents. The four who were sent away were Kahoe of Ke-ahi-a-Kahoe (male), Kahua-nui (male) who was also known as Kahua-uli, whose home was at Lukuku, Pahu or Pu‘upahu (male) and Lo‘e (female) whose name is found in Moku-o-Lo‘e to this day.
Ua loaa mai kela inoa Ke-ahi-a-Kahoe mamuli o na hana a Pahu ia Kahoe me Loe ma o keia wahi moolelo pokole la ma lalo iho nei: He mahiai ka Kahoe hana e noho ana ma ka huli Haiku o Keaahala, a, pela no hoi o Kahuauli ma Kaakauwai and Luluku; he lawai‘a hoi ka Pahu hana e noho ana ma ka huli Heeia o kela puu e ikeia nei i keia manawa o Puu Pahu, a, o ko lakou kaikuahine ma kela wahi no e ikea nei ma ka inoa o Moku-o-Loe.
The name Ke-ahi-a-Kahoe was derived from a deed committed by Pahu against Kahoe and Lo‘e, which is given in the following account. Kahoe was a farmer who lived on the Ha‘ikū side of Ke-a‘a-hala and so was Kahua-uli at Ka-‘akau-wai at Luluku. Pahu was a fisherman, living on the He’eia side of that hill now known today as Pu‘u Pahu (Pahu Hill). Their sister lived at the place that is still known as Moku-o-Lo‘e (Lo‘e’s island).
I na la mua o ko lakou nohoana, he maikai loa ma na ano a pau; aka, aia na manao maua a pi iloko o Pahu me ka ike a maopopo ole i kona mau hoahanau a me ko lakou kaikuahine. Oia i loko o ia mau la, ke pii aku o Pahu i uka i o Kahuauli and Kahoe la, e hoi mai ana oia me ke kaumaha i na kumaupoi mai ia laua mai. Pela no hoi ko lakou kaikuahine, na na kaikunane no e lawe mai.
All went well in the first days of their settling in that locality but there was an indifference and stinginess in Pahu that was not recognized by the other brothers and their sister. In those days Pahu went up to visit Kahua-uli and Kahoe and always returned laden with loads of poi from them. With the sister, the brothers always brought her share to her.
Aka nae, i ka hala ana‘e o kekahi manawa ia lakou (na kane) i noho wahine ae ai, ua hoomaka mai la ke ano e o ko lakou noho ana. Oiai, ua noho ae la o Pahu or Puupahu me Pau, he kaikamahine e noho ana ma kekahi aoao mai o ke awawa a kahawai e mahiai ana. Aia ia wahi ma uka o kekahi lalanipuu e kaupale a e hookaawale ana ia Keaahala a me Kapukauki. (Note: Keaahala and Kapunahala?)
After a passage of time the man took wives to themselves and an unhappy condition began. Pahu or Pu’u-pahu mated with Pa’ū, a maiden across the valley and stream where he farmed. This place is on the upper side of a row of hills that separates Ke-a‘a-hala and Ka-puka-‘uki.
I kekahi la, ua iho mai la o Puupahu mai uka mai o kahi o Pa‘u ka wahine i ka lawai‘a i ke kakahiaka nui i ukaliia e ke kai koekoe. I ka u-ho‘i ana aku nae i ke ahiahi, ua kipaku aku la o Puupahu e hoi ma ka huli ma kai o ka lalanipuu a Kualapa e kaupale la ia Keaahala and Kapuukauki; a hoi aku la no hoi o ia wale no ma ke alo ma uka e hiki aku a i kahi a Kahoe e mahiai anai ana, i ka hui ana aku ua pane aku la ua Puupaha nei. “Make no oe e (kuaana or kaina instead of name) Kahoe, he mau wahi Poomaunu wale no ka‘u e hoi la.” O ka manao maoli o keia mau olelo, e hoike aku ana ia he ia Koena-maunu wale no kana mau wai i‘a mahuahua o ka nui iho he ia makalii wale no. O keia iho la ka hoomaka ana o ka Epa a Apiki o keia moolelo, oiai nae ka kaikoeke e ho‘i ae la he alahele okoa, me ke ka Ulua oo Kahala. Ua hoomauia keia no kekahi manawa loihi.
One day Pu’u-pahu came down from the upland home of Pa’ū, his wife, accompanied by his brother-in-law, to fish in the early morning. Upon returning in the evening, Pu’u-pahu sent the latter to go home by the sea ward side of the row of hills or ridge. separating Ke-a‘a-hala and Ka-puka-‘uki. He went on alone before it to the upland where Kahoe was farming. As they met, Pu‘u-pahu said, “You are indeed in need, O brother Kahoe, for all I have returned with is some bait.” The meaning of these words was that he had some left over fish used as bait and the remainder were tiny ones. This was the beginning of deceit, as told in this tale, for the brother-in-law who went on another path had the ulua and kahala fish. This practice went on for a long time.
I loko nae o keia manawa a pau, aole i loaa iki ia Kahoe ka hoohuoi a hiki i ka hoea ana aku o Lo‘e i mua ona i wahi ai nana, oiai nae i ke ahiahi aku no ka hoi ana aku o Puupahi me kala and keia ano ia nunui. I kona hiki ana aku nae a hui me ke kaikunane, o ka mea mua loa o kana ninau ana aku ia Kahoe i ka i ana aku: “Ua huai ae nei kau imuulua? Kaumaha o Pahu i ka Ulua o ke kaiko-eke no hoi a olua i ke kahala i u-ho‘i mai ai i ke ahiahi nei. He mau wahi Amomomi ae ka‘u.”
In all of this time Kahoe had no suspicion whatever until Lo‘e arrived to get some vegetable food. It was after the evening that Pu‘u-pahu had gone home with some kahala and other large fish. When she met her brother [Kahoe], her first question to him was, “Have you removed the cooked ulua fish from the imu? Pahu returned with the brother-in-law of you two laden with kahala last evening. I received some amomomi.”
Aka nae, i ka hala ana‘e o kekahi manawa ia lakou (na kane) i noho wahine ae ai, ua hoomaka mai la ke ano e o ko lakou noho ana. Oiai, ua noho ae la o Pahu or Puupahu me Pau, he kaikamahine e noho ana ma kekahi aoao mai o ke awawa a kahawai e mahiai ana. Aia ia wahi ma uka o kekahi lalanipuu e kaupale a e hookaawale ana ia Keaahala a me Kapukauki. (Note: Keaahala and Kapunahala?)
After a passage of time the man took wives to themselves and an unhappy condition began. Pahu or Pu’u-pahu mated with Pa’ū, a maiden across the valley and stream where he farmed. This place is on the upper side of a row of hills that separates Ke-a‘a-hala and Ka-puka-‘uki.
I kekahi la, ua iho mai la o Puupahu mai uka mai o kahi o Pa‘u ka wahine i ka lawai‘a i ke kakahiaka nui i ukaliia e ke kai koekoe. I ka u-ho‘i ana aku nae i ke ahiahi, ua kipaku aku la o Puupahu e hoi ma ka huli ma kai o ka lalanipuu a Kualapa e kaupale la ia Keaahala and Kapuukauki; a hoi aku la no hoi o ia wale no ma ke alo ma uka e hiki aku a i kahi a Kahoe e mahiai anai ana, i ka hui ana aku ua pane aku la ua Puupaha nei. “Make no oe e (kuaana or kaina instead of name) Kahoe, he mau wahi Poomaunu wale no ka‘u e hoi la.” O ka manao maoli o keia mau olelo, e hoike aku ana ia he ia Koena-maunu wale no kana mau wai i‘a mahuahua o ka nui iho he ia makalii wale no. O keia iho la ka hoomaka ana o ka Epa a Apiki o keia moolelo, oiai nae ka kaikoeke e ho‘i ae la he alahele okoa, me ke ka Ulua oo Kahala. Ua hoomauia keia no kekahi manawa loihi.
One day Pu‘u-pahu came down from the upland home of Pa‘ū, his wife, accompanied by his brother-in-law, to fish in the early morning. Upon returning in the evening, Pu‘u-pahu sent the latter to go home by the sea ward side of the row of hills or ridge. separating Ke-a‘a-hala and Ka-puka-‘uki. He went on alone before it to the upland where Kahoe was farming. As they met, Pu‘u-pahu said, “You are indeed in need, O brother Kahoe, for all I have returned with is some bait.” The meaning of these words was that he had some left over fish used as bait and the remainder were tiny ones. This was the beginning of deceit, as told in this tale, for the brother-in-law who went on another path had the ulua and kahala fish. This practice went on for a long time.
I loko nae o keia manawa a pau, aole i loaa iki ia Kahoe ka hoohuoi a hiki i ka hoea ana aku o Lo‘e i mua ona i wahi ai nana, oiai nae i ke ahiahi aku no ka hoi ana aku o Puupahi me kala and keia ano ia nunui. I kona hiki ana aku nae a hui me ke kaikunane, o ka mea mua loa o kana ninau ana aku ia Kahoe i ka i ana aku: “Ua huai ae nei kau imuulua? Kaumaha o Pahu i ka Ulua o ke kaiko-eke no hoi a olua i ke kahala i u-ho‘i mai ai i ke ahiahi nei. He mau wahi Amomomi ae ka‘u.”
In all of this time Kahoe had no suspicion whatever until Lo‘e arrived to get some vegetable food. It was after the evening that Pu‘u-pahu had gone home with some kahala and other large fish. When she met her brother [Kahoe], her first question to him was, “Have you removed the cooked ulua fish from the imu? Pahu returned with the brother-in-law of you two laden with kahala last evening. I received some amomomi.”
Nana mai la ke kaikunane a pane mai la i ka i ana mai: “He wahi Poo-maume wae no ia e hoi mai nei i na ahiahi a pau!” I kela pane ana aku ana, ua hoomanao ae la ia (Kahoe) i kana i lohe mai ai i kekahi o kona mau hoa-mahiai, aia nae, ua hooho koke ae la o Loe. “Auwe, i na wa a pau ana e hoi mai ai mai ke kailoa mai, aole loa he manawa i ho‘i nele mai ai. Awahua ino ka hoi.” a kulu iho la kona waimaka. Ua oleloia ma kahi a ka waimaka o Lo‘e i kulu iho ai, ua lana a lilo ia i mapunawai ma ke alo nei o ke pali o Keahiakahoe e huli iho la e nana ia Pa‘u a hoea mai paha i keia la.
The brother stared at her and replied, “He has been returning with bait fish every evening!” After saying this he recalled something some fellow farmers had told him. Lo‘e exclaimed at once, “Oh! whenever he returned from the deep sea, there was never a time he had come without fish. How heartless of him!”, and with this her tears fell. It was said that where Lo‘e’s tears fell, they formed a spring in front of the cliff of Ke-ahi-a-Kahoe, facing Pa‘ū and there it is to this day.
Note: Aole loa au i hoomaopopo i keia punawai, oiai, aole loa au i lohe mua i keia moolelo i ko‘u manawa i Kaneohe; na ka hele e huli i na mea e pili ana i ka A. Dickey i hoike mai ia‘u mai Ewa mai. Ua kapaia kela hapuna o Lo‘e-wai.
(Note, I do not remember this spring, for I did not hear this tale while I was in Kane‘ohe; I had gone there from ‘Ewa to seek the things told to me by A. Dickey. The spring was named Lo‘e-wai.)
Mahope mai o keia lohe ana aku o ua Kahoe nei i ka ike ana mai i ke kulu ana iho o na waimaka, ua hoololi aku la oia i kona nohoana ame kona mahina-ai ana ma ka huli Haiku or Heeia o kela pali e ku nei; a, ua hoopau ae la no hoi oia i ka nana a hoomaopopo ana mai ia Puupahu, koe wale iho no a hoea kino aku i ka ipuka a-hale alaila loaa mai. Aole hoi e like me ma mua aku ko Kahoe lawe kino mai. I keia loli ana ae la o kahi noho o ua Kahoe nei, a he mau pule ma ia hope mai, ua hoi aku la o Mr. Pahu and ka wahine a noho paa i kai o Kaopulolia, me kona hoomau no i ka hele mau i ka lawaia. E iho mau mai ana no hoi ke kaikoeke a hookahi ka hele pu ana i ka lawaia.
After Kahoe had heard this and saw the falling of her tears, he changed his residence and his farming place to the Ha‘iku or He‘eia side of the cliff standing there. He stopped doing for Pu‘u-pahu except when he came in person to the door of his house. Only then did the latter receive anything. It was not like before, when Kahoe brought food to him. A few weeks after Kahoe had changed his place of residence, Pahu and his wife went down to Ka-‘opū-lōlīa to make their permanent residence. He continued in his trade of fishing. His brother-in-law always came down and the two went fishing together.
I keia hoi ana akula o Puupahu i kai Kaopulolia, na ke kaikoeke e hoolawa ana ia lakou i ka ai; oiai, he kanaka mahiai mau no oia, he kakaikahi ka lohia o kona hale and kona ohana e ka pololi ai. Aka nae, mamuli o keia hui ana ae me ka ohana o kona kaikuahine Pa‘u and ka laua mau keiki, ua kipa keke aku la o Mr. Pololi and Mrs. Wi i ona la a me kona ohana a pau. Aole walehoi ia lakou wale, aka, ua holo laula ae la ka nele a ka ai a puni o Heeia ame Kaneohe; koe aku ko Kahuauli ohana and ko Kahoe (a me kekahi poe kakaikahi no, aka, aole no lakou ka moolelo and keia kamailio ana. No laila e ho‘iho‘i pono ae ka kaua kamailio ana ma luna o Ke-ahi-a-Kahoe and Puupahu na Oua i Kahua-loa.
When Pu‘u-pahu went to Ka-‘opū-lōlīa to live, his brother-in-law supplied him with vegetable food. He, too, was a farmer and rarely was it ever heard that his home and family ever lacked food. But since his family was added to by his sister Pa‘ū and her children, Mr. Hunger and Mrs. Famine and their families came along very soon. Not only to them alone but the lack of food spread throughout He‘eia and Kaneohe. Kahuauli, Kahoe and a few others not mentioned in the story were exceptional cases. So let us turn back our narration to Ke-ahi-a-Kahoe and Pu‘u-pahu, the two “dwellers of Kahua-loa”.
I keia nohoana nae, aole loa i haalele o Kahoe o ka mahi ana ia Keaahala i ka uala, ka palaai, a me na meaai no a pau i kupono i na aina kula e like la me ia, na meaai ulu hoi i ka wai o ia kana e kanu ai ma kela huli o Haiku a hala loa aku i kai o Hoi. (He wahi ka keia aia i waena aku o ka awawa o Heeia e holo la a hiki i ka loko o Heeia uli, aole nae au i ike a lohe mua i keia inoa oiai au ma Koolau).
In the meantime, Kahoe did not leave off farming at Ke-a‘a-hala, where he grew sweet potatoes, pumpkins and other food plants suitable for a plain like this one. The food plants requiring much water was planted on the other side of Ha‘ikū, all the way to the lowland of Hoi. This was a place in the center of He‘eia Valley, that led to the fishpond of He‘eia-uli. (I had not known or heard of this name while I was at Ko‘olau.)
I keia hoi ana mai o Puupahu a noho hou ma kai o Kaopulolia, ua hoomau aku no oia i ka lawaia i kela la me keia la, oiai nae i loko o ia mau la e kaukai aku ana i ko laua ola ana i ke kaikoeke a me Kahuauli, oiai nae aole o Kahoe i hoole maoli mai i ka haawi ana mai i ka ai iaia (Puupahu). Aka nae, ua maopopo a ua lohe mai oia, ua lohe a ua maopopo ia Kahoe kana mau hana lokoino o na la i hala aku.
When Pu‘u-pahu returned again to dwell at Ka-‘opū-lōlīa, he continued his daily fishing, but in those days life depended on the brother-in-law and on Kahua-uli. Kahoe did not actually refuse to give Pu‘u-pahu any food, but the latter knew and heard that he had learned of his unkind deeds in the past.
Nolaila, he mau mahina mahope mai o kela hoi ana aku a laua me Pa‘u i kai, a i ka wai hoi a ka pololi and ka wi e hahana ana i luna o ka aina; ua pii aku la o ia i uka i o Kahuauli la i wahi ai na laua, ma ia pii ana a ua ua Puupahu nei i halawai aku ai o ia me Kahoe. Oiai nae he mau mahina loihi ko laua ike ole ana kekahi i kekahi, ua mahamaha like ae la no ko laua halawai ana. Aka nae, ia laua e kamailio ana no ke ano o ka nohona o ia mau la, ua puka aku la i ua Puupahu nei ka nui o ko laua pilikia o ka noho ana; me ka hoonuinui ana aku o ko laua pilikia, me ka puka pu hou ana aku o keia mau olelo, ka mea hoi nana i hoala aku i na hoomano ana i loko o Kahoe ia (Pahu) ia i olelo aku ai i keia mau olelo:
It was several months after he and Pa‘ū had moved to the lowland that hunger and famine began to rage over the land. He went up to Kahua-uli to get some food and on the way he met with Kahoe. They had not seen each other in many months and were delighted at the meeting. As they were talking of the conditions of those days, Pu‘u-pahu mentioned the trouble that they were in. He magnified the trouble and mentioned something that recalled a thought to Kahoe’s mind:
“He mau wahi poomaunu wale no ka‘u hele ae la i o (Kahuauli and kaikoeke) lakou la ma kela kapa o ia hoi ma kela aoao o kahi awawa e hookaawale ana ia Pa‘u and Keaahala, ka mea hoi nana i hookomo a hoala aku i ka wela anaina) i loko o Kahoe a pane mai la ia ia: “He oiaio kela, ua nui maoli no kahana a ka wi i keia mau la e nohoia aku nei, o kahi Ola (ai) e noho ia aku nei; he pu-ikaika maoli no. Nolaila, e nele na no oe, he wahi Kūōō wale no kahi ola e noho ia aku nei.”
“I just took some bait fish to the others (Kahua-uli and his brother-in-law) on that side.” He meant the other side of the valley that separated Pa‘ū and Ke-a‘a-hala. This raised the heat of anger in Kahoe, who replied, “How true that is. The famine in these days is indeed great. The bit of life-giving food is hard indeed to obtain. Therefore you are not receiving anything for all I have to sustain life are some broken pieces of sweet potatoes.”
Mahope iho o ka laua kamailio pokole hou ana aku, ua hoomau aku la oia i kana huakai hele no kahi o ke Kaikoeke; ua nele mai la nae ka loaa ana o kahi manaai iaia, nolaila, ua hoea loa aku la oia i mua o Kahuauli ma kela aoao aku o Luluku. Iaia (Pahu) i hiki aku ai i o Kahuauli la, ua hoea aku oia i ka manawa pololei a Kahuauli and kona ohana e hoopohole ai mai ana; nolaila i kena mai ai o Kahuauli i ua Pahu nei e alu like aku i ka ihi ana i ka ili o ka ai i pau ae i ka wa malamalama. I ka pau ana nae i ka ihi, ua ahiahi loa aku la; oiai hoi o Pa‘u e noho mai la i kai o Kaopulolia me ka laua ohana keiki i ka pololi, a, ke hele loa aku la i ka poeleele.
After a short conversation which followed this, Pu‘u-pahu went on his way to his brother-in-law’s. He failed to obtain any food at all from there and so he continued on to the presence of Kahua-uli on the other side of Luluku. When he reached Kahua-uli’s place, he came at a time when the latter and his family were peeling taro and so Pahu was asked to join them in the work so as to have it done while it was day. As the peeling ended, it was late in the evening. Pa‘ū and the children were down at Ka-‘opū-lōlīa waiting with hunger as darkness fell.
Oiai hoi aole i hoao iki o Pahu e ku‘i ai i na la a pau o kona ola ana, ua lilo loa i mea e hoopilikia ia ai kona noonoo no keia poeleele loa o kona noho ana i uka. Aka nae, mamuli no o ke aloha a me ka oluolu o Kahuauli i kena ae ai o ia i kekahi o na kanaka e noho ana ma lalo o kona malu e hoopiha mai i kana (Pahu) apahuai i ka popoai e wali mua ae ana. I ka loaa ana mai nae i ua Pahu nei o kana ai e lawa ai lakou no ka pule a no ke anahulu la paha ua poeleele loa iho la ia manawa (ma kahi paha o ka hora 8 a 9 o keia wa a kakou e noho nei). Ia loaa ana mai la, ua hoi aku la oia me ka awiwi nui no ka manao i ka pololi o kona ohana. I kona hoea ana aku nae i kauhale, ua aumoe loa ia manawa; (about 11 or 12 o‘clock at midnight).
Pahu had never tried to pound poi in his life and this remaining in the upland until dark distressed his mind. Because of the love and kindness of Kahua-uli, he commanded some men who lived under him to fill Pahu’s container with the first batch of poi made. When Pahu received enough poi to last them a week or ten days it was already dark. (Perhaps it was the equivalent of eight or nine o’clock to us of today). After receiving it, he hastened home, thinking of his family’s hunger. It was quite late when he arrived at home, about 11 or 12 o’clock at midnight.
I keia hoea ana aku o ua Pahu nei; i kauhale, ua pau kahiko ka ohana i ka hiamoe, ka mea hoi nana i hoala mai i ka nohono eneenenemi a hakaka ma waena o laua. Aka, e hoomau aku ko kaua kamailio ana ma kahi i loaa mai ai o ka inoa “Ke-ahi-a-Kahoe” i ke pali o Keaahala a hoea loa mai i keia la e nohoia nei e kakou na hanauna hou o keia lahui, ka mea hoi a ka hapaneei o na opio Hawaii e kapa nei he hupo a hoopau manawa ka huli ana i na moolelo o ia ano.
Upon reaching home, he found his family asleep. This caused anger and quarrelling between the two [his wife and himself]. Let us go on talking about the source of the name. Ke-ahi-a-Kahoe, on the cliff of Ke-a‘a-hala. It remains to this day in which the modern generation of this people live, the majority of the Hawaiian youths, who regard the seeking of the old lore a stupid and time wasting occupation.
E hoomanaoia i loko o kela mau la a ka hahana a ka wi e nee ana, he kunaia ka hoomo‘a ana i ka ai. No ka mea, ina e ikeia ae ana kou hoomo‘a ana i kau ai, a, ma mua ae o ka hua‘i ana ae o kau imu ai; e piha mai ana ia i ka poe makilo a pilikia hoi i ka nele a ka ai. No laila ua maa lakou i ka huna i ka manawa e hoomo‘a ai i ka lakou mau imu ai, oiai nae ka hopaneei o ko lakou manawa kalua ai, aia no la i ke ahiahi, a i oleia, i ka po (between 9pm. and daybreak) okoa no, i ao au ia, ua pau ka ai i loko o na kumau a umekeai. He hoonanea wale no ko ke ao (daytime) ana ae hana e hele ana i o a i anei e huli ai i na mea e ae e pono ai ka nohona ohana ana. E hoomanao pu ia hoi o ka uwahi (smoke) o ka imu ka mea nana e hoike aku i ka lehulehu, “ke kaluaai mai la o mea, a, e makaalo loa ia ana ka manawa e mo‘a huai ia ae ai ia imuai. Ke huai ia ae, o ka piha mai la no ia o ka imu i na wahine and na kamalii, e hui pu mai ana no me na kane i kekahi manawa wahi a ka oleloia. O ka hao ka kela, a ka hapuku ka keia, hele loa iho la ae ka mea nana ka imuai i ka nele and ka hoaa. Pela iho i kaluaiai ka imuai i ka po, aka, he like no nae a like ka hopena e loaa mai ana.
Remember that in those days when the famine was at its worst, the cooking of food was kept a secret, because when it was noticed, the place would be full of hungry people who looked with longing before the imu was opened. Therefore the others made it a habit to hide the imu full of food; to postpone the time of cooking until evening or at night, between nine o’clock and daybreak. When day came, the food was prepared and in the bowls and containers. In the day light hours they whiled the time going to and fro seeking things to benefit the family. Remember, it was the smoke of the imu who told the public, “So-and-so is baking food,” and the time for the opening was then eagerly watched for. As soon as the imu was opened, women and children gathered about and it was said that some men did likewise. This one scooped, that one grabbed, and before long the owner of the imu had nothing at all. That was why the cooking was done at night, but later the result was just the same.
No keia Kahoe nae a kakou e kamailio nei, aole loa he wa ona i kahu a i hoomo‘a ai i ka lakou ai i ka po; no ka mea, he kakaikahi loa ka manawa e ikeia aku ai ka uwahi o kana imu ke a mai a hoi iho no hoi, he eleu loa oia a me kona ohana i ka ihi hoopohole ana a me ke ku‘i a paluku ana i na kalo e mo‘a ae ana a pau i ka wali ma mua o ka hoea ana mai o ka (lehulehu) mahalua e hao ia ae ai a nele lakou. I ka mahalua (puulu o ka poe makilo) e aku ai, e hoola‘i mai ana lakou la; ua pau na mea a pau i ka wali a komo i loko o na kumauai (umeke nunui) kahi e waiho mai la i loko o ka hale.
As to this Kahoe, whom we are discussing, he did no preparing or cooking at night, for rarely was the smoke of his imu seen. Besides that, he and his family were quick in peeling and pounding the taro as they cooked. The poi was mixed before the people gathered to scoop up the food, and this deprived them. By the time the cheeky beggars arrived, they were sitting quietly, with all the food mixed and in large containers inside of the house.
O kekahi kumu e loaa pono ole ai o ko Kahoe wa e kahuimu ai, o ia no ka ike ole ia o ka uwahi a kana imu i ka manawa e a ae ai ka imu e ho‘a ia ai. No ka mea, i ka manawa o ka imu e a ae ai, aole loa ia e ikeia mai ana e ka poe a pau e akenui aku ana e ike aku i ka manawa e ae ai ka imu. He elua wahi a keia Kahoe e noho ai, he hookahi ma loko o kekahi awawa ma ka huli Haiku o ka pali e ikeia nei ma kona inoa, a, pela no hoi ma kekahi awawa ma ke alo nei o Keaahala, ka huli e nana aku la ia kai o Kaneohe. O keia mau hale nae a i elua o ua Ka-hoe nei e noho la i loko o kela mau awawa, he mamao loa ia mai kahi a ka uwahi e hua‘i aku a i luna o kela pali e ikeia nei ma kona inoa. No ka mea, i ka manawa o ka imu e a ae ai ke ahi, e holo aku ana ka uwahi no ka hapalua a hookahi paha mile okoa ma mua ae o kona pua ai ana ae i luna o ka piko o ka pali o Kahoe. Nolaila, i na manawa a pau a kana imu e a ae ai, he pomaikai loa ka hiki i kekahi kane a wahine paha ke hoomaopopo i ka manawa o ka imu a ua Kahoe nei e ho‘a ae ai.
The reason that Kahoe was never caught cooking was his ability to conceal the smoke of the imu he lighted. While the imu was light, all those who watched eagerly for it never saw it. He had two dwellings, one was in a valley on the Ha‘ikū side of the cliff bearing his name, and the other in another valley in front of Ke-a‘a-hala, on the side looking out toward the sea of Kane‘ohe. The two homes in which Kahoe lived in these valleys were far away from the spot where the smoke rose on the cliff which bore his name. When the fire was lighted in the imu, the smoke travelled a half or a whole mile before it appeared at the summit of the cliff of Kahoe. Therefore whenever the imu was lighted, rarely did any man or woman recognize the time that Kahoe did it.
E hoomaopopoia mai ano, i ka wa o ka imu kaluaai a ua Kahoe nei e a ae ai; aole loa e ikeia mai ana ka uwahi a kela imu i kapii ae ma kela wahi a ka imu e a la a ma kekahi wahi paha e kokoke iki mai ana ma laila. Aka, e kokolo aku ana ia i loko o ke awawa e holo aku la i hoea i kahi i oleloia, he mamao hoi i aneane e piha ka hapalua mile okoa mai kahi aku a ka imuahi e a la.
Remember now, when the imu made by Kahoe was being readied for the food, the smoke was not seen rising from that spot at all or anywhere near it. It crept along inside of the valley to the spot mentioned, a distant place of over a half a mile from where the fire was burning. This helped him greatly in keeping secret the time for the lighting of his imu for the food of his family before beggars, the result of the bitter famine, arrived there.
E hoomanaoia, o keia mau hale o ua Kahoe nei a i elua e ku ana ma Haiku a ma Keaahala, ua loaa like ia laua keia haawina laki; a, e puka a e hoea like ana ka uwahi ma kela wahi hookahi no e huai la ka uwahi i luna o ka welelau pali.
Remember, these two homes of Kahoe, standing at Ha‘ikū and at Ke-a‘a-hala, were alike in being so well situated. The smoke appeared at the same spot and rose at the edge of the cliff.
Nolaila, e hoihoi hou ae ka kaua kamailio ana ma kela manawa a ua Pahu (puu) nei me kona ohana i hoi aku la i kai o Kaopulolia. I ka hala ana ae he ekolu a eha malama ma hope iho o kela hoi ana aku a lakou i kai o Kaopulolia me ka oi loa ana ae o ka lahana o ka nele a ka ai and ka pololi o ka wi, ua nele loa mai la na waena mahinaai i ke kaikoeke o ua Pahu nei i laa ka ai maloo he uwala et. al, a me ka ai wai he kalo. No laila, ua kaukai aku la ke ola o keia mau ohana ekolu ma luna o hookahi wale no mea nana e hanai mai, o ia no kela Kahuauli o Luluku; he mamao o aneane e hookahi mile okoa mai Pa‘u aku, kahi a ke kaikoeke o ua (puu) Pahu la e noho nei me kona ohana.
Now let us turn our conversation to Pahu and his family down at Ka-‘opū-lōlīa. About three or four months after they had moved to Ka-‘opū-lōlīa, where they found the worst of hunger because of the lack of food, the planting fields of his brother-in-law failed to grow dry land food, such as sweet potatoes, and wet land food such as taro. Therefore the welfare of three families depended on one person to feed them and that was Kahua-uli at Luluku, a distance of about a mile from Pa‘ū, where Pahu’s brother-in-law lived with his family.
No laila i kekahi la ikiiki o na malama hahana o ka wela o ka Makalii, ua noho iho la o Loe a hoomanao ae la ia Kaimihana kekahi o kana mau (kane) ipo aloha; he kaikinane punahele hoi ia no Ulaikapoki, a, e noho like ana no laua ma ka hikina ae o ko Pahu e noho ana me kana wahine and ka laua mau keiki. E hoomanao iho oe e ka Meaheluhelu, o keia ka la i puka aku ai ia Loe ka mea e pili ana i kela pali o Kahoe; ma muli o ka loaa pono ana aku ia ia i ua ahiahi la e ku ana ma ka hakala o ko laua halau a e nana ana i uka o Keaahala me ka pe‘a ana ae o na lima i ke kua. No ka mea, ma muli o ka nele i ka ai me ka pololi o ua (puu) Pahu nei i ua lala, a me kona hoomanao i kana mau mea i hana aku ai ia Kahoe me ke kaupale ole mai hoi o Kahoe iaia; ua puka ae la o ia u i ua ahiahi nei me ka pe‘a ana ae i na lima i ke kua, ua haliu aku la kona alo i uka a nana aku la i Keaahala, kahi (Kalahi?) a ke kaikuaana e noho mai la.
On one of the warmest days of the warmest month, Makalii, Lo‘e thought of Ka‘imi-hana, a lover of hers. He was the favorite brother of ‘Ula-i-ka-poki and the two lived on the eastern side of the place where Pahu dwelt with his wife and children. Remember, O Reader, this was the day on which Lo‘e mentioned something about Kahoe’s cliff. It [the smoke] was discovered as he [Pahu] stood by the wall of their shed and gazed up at Ke-a‘a-hala. His arms were crossed behind him [in sorrow] that day because of his lack of food and hunger. He recalled the things he did to Kahoe, who in turn, did not disown him. He had come out doors that evening with hands crossed behind his back and turned his face to look at Ke-a‘a-hala where his oldest brother was living.
I ua Pahu (puu) nei nae e nana la i uka me ka huli ole ae i (kai) hope e nana ai, o ia ka manawa a Lo’e, i hoea mai ai. Mamuli no hoi o ko Loe aloha i ke kaikunane makua, me ka hoomanao pu ana ae i ka keia kaikunane i ana i lohe ai i ka hana ana i panai aku ai i ke kaikuaana, ua pane aku la o ia me ka leo kuoo i ka olelo ana aku; “Ku ana ma ka hakala-hale a nana aku na maka i Ke-ahi-a-Kahoe, ea!”
As he looked toward the upland, without turning behind him to the sea, Lo‘e arrived. Because of Lo‘e’s affection for her oldest brother and remembrance of what she had heard of the unkindness of this brother to him, she said to him sternly, “So! Standing at the wall of the house with eyes gazing at Ke-ahi-a-Kahoe (Kahoe’s fire)”.
Ua hoohikilele loa ia aku ua Pahu nei i ka lohe ana mai i keia leo o ke kamailio ana aku ma hope aku o ke kua, i ka haliu ana mai nae i hope; ua ike mai la o ia i ke kaikuahine e ku aku ana me na helehelena a‘ka-p‘a-henehene (Note: uncertain diacritic marks in the original text). Aole no nae ua Pahu nei i panai mai i kana pane, oiai, ua hailukuia mai no o ia e Loe no kana mea i hana aku a ia Kahoe i loko o kekahi manawa ae nei i hala. No laila, i kona ike ana mai i ke ku aku o ke kaikuahine, ua haliu, hou aku la oia a ho‘i i loko o ka hale; oiai hoi ke kaikuahine i kona ho‘i ana aku i loko o ka hale, ua hoomau loa aku la oia ma kana huakaihele i o Kaimihana la ka mea ho-‘eha‘eha puuwai.
Pahu was startled by the voice behind him, and when he turned about he saw his sister with an amused look on her face. He offered no reply for she had already given him a verbal lambasting in the past for his treatment of Kahoe. Therefore at seeing his sister standing, he looked up once more and returned indoors. After he had gone in, she continued on her way to Ka‘imi-hana, her heart’s desire.
Ke hoomanao nei au i keia inoa o Kaimihana, he inoa ia no kekahi wai mapuna e ku ana ma ke kihi komohana o ka lo’i kalo nui e pili la me Ulaikapoki ma uka nei; ka inoa hoi i hea pu ia aku ai ua loi nui la i ka wa e ola ana o Alapai and Kikaha ko’u mau makua aloha i hala mua aku ma kela huli o ka Poepoehonua, kahi a na mea a pau e hele aku ai; a o kahi hookahi no hoi a au nei e ukali aku ai ia laua.
I recall the name Ka-‘imi-hana, as the name of a spring on the west corner of the large taro patch lying close to and above ‘Ula-i-ka-poki. The name was also applied to the large taro patch during the life time of Alapa‘i and Kikaha, my beloved parents who have gone to the other side of the round world, where all must go. There also will I follow them.
Source: Pukui, M.K. Legend of Ke-ahi-a-Kahoe. HEN vol. 1, 2181-2188, 3179-3185. Honolulu: Bishop Museum Archives.
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