Kahalaopuna, Princess of Manoa

Akaaka (laughter) is a projecting spur of the mountain range at the head of Manoa Valley, forming the ridge running back to and above Waiakeakua, "the water of the gods." Akaaka was united in marriage to Nalehuaakaaka, still represented by some lehua (Metrosideros polymorpha) bushes on the very brow of the spur or ridge. They had two children, twins, Kahaukani, a boy, and Kauakuahine, a girl. These children were adopted at birth by a chief, Kolowahi, and chieftainess, Pohakukala, who were brother and sister, and cousins of Akaaka. The brother took charge of the boy, Kahaukani, a synonyme for the Manoa wind; and Pohakukala the girl, Kauakuahine, meaning the famous Manoa rain. When the children were grown up, the foster parents determined that they should be united; and the children, having been brought up separately and in ignorance of their relationship, made no objections. They were accordingly married and a girl was born to them, who was called Kahalaopuna. Thus Kolowahi and Pohakukala, by conspiring to unite the twin brother and sister, made permanent the union of rain and wind for which Manoa Valley is noted; and the fruit of such a union was the most beautiful woman of her time. So the Manoa girls, foster children of the Manoa rains and winds, have generally been supposed to have inherited the beauty of Kahalaopuna.

アカアカ(笑い)は、マノア谷の奥にある山なみから突き出た支脈で、「神々の水」ワイアケアクアの奥、その上へと伸びる尾根をなしている。アカアカはナレフアアカアカと結ばれた。その姿は今も、この支脈すなわち尾根のまさに額のあたりに生えるレフア(メトロシデロス・ポリモルファ)の茂みとして表されている。二人には双子の子、男の子のカハウカニと女の子のカウアクアヒネがあった。この子らは生まれると、首長コロワヒとその妹の女首長ポハククアラに養われた。二人は兄妹で、アカアカのいとこにあたる。兄のほうが男の子カハウカニを引き取った。これはマノアの風を指す言葉でもある。妹のポハククアラは女の子カウアクアヒネを引き取った。これは名高いマノアの雨を意味する。子らが成長すると、養い親たちは二人を娶わせようと決めた。子らは別々に育てられ、互いの縁を知らなかったので、異存はなかった。こうして二人は夫婦となり、女の子が生まれて、カハラオプナと名づけられた。こうしてコロワヒとポハククアラは、双子の兄妹を結ばせることによって、マノア谷で名高い雨と風の結びつきを永いものとしたのである。そしてこの結びつきの実りが、当代いちばんの美しい女であった。だからマノアの娘たちは、マノアの雨と風の養い子として、おしなべてカハラオプナの美しさを受け継いでいると考えられてきた。

A house was built for Kahalaopuna at Kahaiamano on the road to Waiakekua, where she lived with a few attendants. The house was surrounded by a fence of auki (dracaena), and a puloulou (sign of kapu) was placed on each side of the gate, indicative of forbidden ground. The puloulou were short, stout poles, each surmounted by a ball of white kapa cloth, and indicated that the person or persons inhabiting the premises so defined were of the highest rank, and sacred.

カハラオプナのために、ワイアケクアへの道沿いのカハイアマノに家が建てられ、彼女はそこで幾人かの侍女とともに暮らした。家はアウキ(ドラセナ)の垣に囲まれ、門の両側にはプロウロウ(カプのしるし)が置かれて、立ち入りを禁じる地であることを示していた。プロウロウとは短く太い柱で、それぞれの上に白いカパの布の玉を戴き、こうして囲われた場所に住む者が最も高い位にあり、聖なる者であることを示していた。

Kahalaopuna was very beautiful from her earliest childhood. Her cheeks were so red and her face so bright that a glow emanated therefrom which shone through the thatch of her house when she was in; a rosy light seemed to envelop the house, and bright rays seemed to play over it constantly. When she went to bathe in the spring below her house, the rays of light surrounded her like a halo. The natives maintain that this bright light is still occasionally seen at Kahaiamano, indicating that the spirit of Kahalaopuna is revisiting her old home.

カハラオプナはごく幼いころからたいそう美しかった。頬はあまりに赤く、顔はあまりに輝いていたので、家のなかにいるときはそこから発する光が草葺きを透かして射し、ばら色の光が家を包んでいるように見え、明るい光線がたえずその上で戯れているように見えた。家の下手の泉へ水浴びに行くときには、光の筋が光輪のように彼女を取り巻いた。土地の人々は、この明るい光は今もときおりカハイアマノで見られると言い、それはカハラオプナの霊が昔の住まいを訪れているしるしなのだという。

She was betrothed in childhood to Kauhi, the young chief of Kailua, in Koolau, whose parents were so sensible of the honor of the contemplated union of their son with the Princess of Manoa, who was deemed of a semi-supernatural descent, that they always sent the poi of Kailua and the fish of Kawainui for the girl's table. She was thus, as it were, brought up entirely on the food of her prospective husband.

彼女は幼いころ、コオラウのカイルアの若い首長カウヒと婚約していた。カウヒの両親は、半ば人ならぬ血筋と見なされたマノアの姫と息子とを結ぶという誉れをよくわきまえていて、いつもカイルアのポイとカワイヌイの魚を娘の食膳のために送っていた。こうして彼女はいわば、将来の夫の食べ物ばかりで育てられたのである。

When she was grown to young womanhood, she was so exquisitely beautiful that the people of the valley would make visits to the outer puloulou at the sacred precinct of Luaalea, the land adjoining Kahaiamano, just to get a glimpse of the beauty as she went to and from the spring. In this way the fame of her surpassing loveliness was spread all over the valley, and came to the ears of two men, Kumauna and Keawaa, both of whom were disfigured by a contraction of the lower eyelids, and were known as makahelei (drawn eyes). Neither of these men had ever seen Kahalaopuna, but they fell in love with her from hear-say, and not daring to present themselves to her as suitors on account of their disfigurement, they would weave and deck themselves leis (wreaths) of maile (Alyxia olivaeformis), ginger, and ferns and go to Waikiki for surf-bathing. While there they would indulge in boasting of their conquest of the famous beauty, representing the leis with which they were decked as love-gifts from Kahalaopuna. Now, when the surf of Kalehuawehe at Waikiki was in proper condition, it would attract people from all parts of the island to enjoy the delightful sport. Kauhi, the betrothed of Kahalaopuna, was one of these. The time set for his marriage to Kahalaopuna was drawing near, and as yet he had not seen her, when the assertions of the two makahelei men came to his ears. These were repeated so frequently that Kauhi finally came to believe them, and they so filled him with jealous rage of his betrothed that he determined to kill her. He started for Manoa at dawn, and proceeded as far as Mahinauli, in mid-valley, where he rested under a hala (Pandanus odoratissimus) tree that grew in the grove of wiliwili (Erythrina monosperma). He sat there some time, brooding over the fancied injury to himself, and nursing his wrath. Upon resuming his walk he broke off and carried along with him a bunch of hala nuts. It was quite noon when he reached Kahaiamano and presented himself before the house of Kahalaopuna. The latter had just awakened from a sleep, and was lying on a pile of mats facing the door, thinking of going to the spring, her usual bathing-place, when she perceived a stranger at the door.

年ごろの娘に育つと、その美しさはあまりに際立っていたので、谷の人々は、彼女が泉へ行き来する姿をひと目見ようと、カハイアマノに隣り合う土地ルアアレアの聖なる境の、外側のプロウロウまで出かけてくるほどだった。こうしてその並ぶもののない麗しさの評判は谷じゅうに広まり、二人の男、クマウナとケアワアの耳にも届いた。二人はともに下まぶたが引きつって醜くなっていて、マカヘレイ(引かれた目)と呼ばれていた。二人ともカハラオプナを見たことはなかったが、噂に聞いて恋に落ちた。そして自分の醜さゆえに求婚者として名乗り出る勇気もなく、マイレ(アリクシア・オリバエフォルミス)とショウガと羊歯でレイ(花輪)を編んで身を飾り、ワイキキへ波乗りに行くのだった。そしてそこで、あの名高い美女を手に入れたと自慢し、身につけたレイをカハラオプナからの恋の贈り物だと言い触らした。さて、ワイキキのカレフアウェヘの波がよい具合になると、この楽しい遊びを味わおうと島じゅうから人が集まった。カハラオプナの婚約者カウヒもその一人であった。彼女との婚礼の日は近づいていたが、彼はまだ彼女を見たことがなかった。そこへこの二人のマカヘレイの男の言い分が耳に入った。それはあまりに何度も繰り返されたので、とうとうカウヒはそれを信じるようになり、婚約者への妬みの怒りに満たされて、彼女を殺そうと心を決めた。夜明けにマノアへ向けて発ち、谷の中ほどのマヒナウリまで進んで、ウィリウィリ(エリスリナ・モノスペルマ)の木立に生えたハラ(パンダヌス・オドラティッシムス)の木の下で休んだ。そこにしばらく座って、自分が受けたと思い込んだ仕打ちを思いめぐらし、怒りを育てた。歩き出すとき、彼はハラの実の房をひとつもぎ取って携えていった。カハイアマノに着いてカハラオプナの家の前に立ったときには、ちょうど真昼であった。彼女は眠りから覚めたばかりで、敷物を重ねた上に戸口のほうを向いて横たわり、いつもの水浴びの場である泉へ行こうかと考えていたが、そのとき戸口に見知らぬ男がいるのに気づいた。

She looked at him some time and, recognizing him from oft repeated descriptions, asked him to enter; but Kauhi refused, and asked her to come outside. The young girl had been so accustomed from early childhood to consider herself as belonging to Kauhi, and of being indebted to him, as it were, for her daily food, that she obeyed him unhesitatingly.

彼女はしばらくその男を見つめ、たびたび聞かされていた人相からそれと分かって、中へお入りなさいと言った。けれどもカウヒは断って、外へ出てくるようにと言った。この若い娘は幼いころから、自分はカウヒのものであり、いわば日々の食べ物をその人に負うているのだと考えることに慣れていたので、ためらいもなく従った。

He perhaps intended to kill her then, but the girl's unhesitating obedience as well as her extreme loveliness made him hesitate for a while; and after looking intently at her for some time he told her to go and bathe and then prepare herself to accompany him in a ramble about the woods.

カウヒはそのとき彼女を殺すつもりだったのかもしれない。けれども娘のためらいのない従順さと、その並はずれた麗しさとが、しばらく彼をためらわせた。そしてじっと娘を見つめたあと、水浴びをしてきて、森を歩き回るのに付き合う支度をせよと言った。

While Kahalaopuna was bathing, Kauhi remained moodily seated where she had left him, and watched the bright glow, like rainbow rays, playing above the spring. He was alternately filled with jealousy, regret, and longing for the great beauty of the girl; but that did not make him relent in his dreadful purpose. He seemed to resent his betrothed's supposed infidelity the more because she had thrown herself away on such unworthy persons, who were, besides, ugly and disfigured, while he, Kauhi, was not only a person of rank and distinction, but possessed also of considerable manly beauty.

カハラオプナが水浴びをしているあいだ、カウヒは彼女が残していった場所に不機嫌に座ったまま、泉の上で戯れる虹のような明るい光を眺めていた。妬みと、悔いと、娘の大いなる美しさへの恋しさとが、代わる代わる彼を満たした。それでも恐ろしい企てが和らぐことはなかった。婚約者が不実であったという思いは、彼女がよりにもよってあんな取るに足らぬ、しかも醜く歪んだ者たちに身を投げたのだという点で、いっそう腹立たしく思われた。自分カウヒは、位も名望もあるばかりか、男らしい美しさも相当に備えているというのに。

When she was ready he motioned her to follow him, and turned to go without a word. They went across Kumakaha to Hualea, when the girl said, "Why don't you stay and have something to eat before we go?"

彼女の支度が整うと、カウヒは身ぶりでついてこいと示し、ひと言も言わずに背を向けて歩き出した。二人はクマカハを越えてフアレアへ行った。そこで娘が言った。「どうしてここで少し休んで、何か召し上がってから行かないのですか。」

He answered rather surlily, "I don't care to eat; I have no appetite."

カウヒはいささか不機嫌に答えた。「食べたくない。食欲がないのだ。」

He looked so sternly at her as he said this that she cried out to him, "Are you annoyed with me? Have I displeased you in any way?"

そう言ったときのまなざしがあまりに険しかったので、娘は叫んだ。「わたしに腹を立てておいでなのですか。何かお気に障ることをしたでしょうか。」

He only said, "Why, what have you done that would displease me?"

カウヒはただこう言った。「ほう、わしの気に障るようなことを、おまえは何かしたのか。」

He kept on his way, she following, till they came to a large stone in Aihualama, when he turned abruptly and, facing the young girl, looked at her with an expression of mingled longing and hate. At last, with a deep sigh, he said, "You are beautiful, my betrothed, but, as you have been false, you must die."

彼は道を進み、彼女も従った。そしてアイフアラマの大きな石のところまで来ると、カウヒは急に振り返り、若い娘と向き合って、恋しさと憎しみの入り混じった目つきで彼女を見つめた。そしてとうとう深いため息をついて言った。「おまえは美しい、わが婚約者よ。だが不実であったからには、死なねばならぬ。」

The young girl looked up in surprise at these strange words, but saw only hatred and a deadly purpose in Kauhi's eyes; so she said: "If I have to die, why did you not kill me at home, so that my people could have buried my bones; but you brought me to the wild woods, and who will bury me? If you think I have been false to you, why not seek proof before believing it?"

若い娘はこの奇妙な言葉に驚いて見上げたが、カウヒの目に見えたのは憎しみと殺意だけだった。そこで彼女は言った。「死なねばならないのなら、なぜ家で殺してくださらなかったのですか。そうすれば身内がわたしの骨を葬れたでしょうに。あなたはわたしを荒れた森へ連れてこられた。誰がわたしを葬るのでしょう。わたしが不実だったとお思いなら、なぜ信じる前に証を求めてくださらないのですか。」

But Kauhi would not listen to her appeal. Perhaps it only served to remind him of what he considered was his great loss. He struck her across the temple with the heavy bunch of hala nuts he had broken off at Mahinauli, and which he had been holding all the time. The blow killed the girl instantly, and Kauhi hastily dug a hole under the side of the rock and buried her; then he started down the valley toward Waikiki.

けれどもカウヒはその訴えに耳を貸さなかった。おそらくそれは、自分の大きな損だと思い込んでいたものを思い出させるだけだった。彼は、マヒナウリでもぎ取ってずっと手にしていたハラの実の重い房で、娘のこめかみを打った。その一撃で娘はたちまち死に、カウヒは急いで岩のわきに穴を掘って埋め、それから谷を下ってワイキキへ向かった。

As soon as he was gone, a large owl, who was a god, and a relative of Kahalaopuna, and had followed her from home, immediately set to digging the body out; which done, it brushed the dirt carefully off with its wings and, breathing into the girl's nostrils, restored her to life. It rubbed its face against the bruise on the temple, and healed it immediately. Kauhi had not advanced very far on his way when he heard the voice of Kahalaopuna singing a lament for his unkindness, and beseeching him to believe her, or, at least, prove his accusation.

彼が去るとすぐ、神であり、カハラオプナの縁者でもある大きな梟が——この梟は家から彼女のあとをついてきていた——ただちに亡骸を掘り出しにかかった。それが済むと、翼で丁寧に土を払い落とし、娘の鼻に息を吹き込んで生き返らせた。そしてこめかみの打ち傷に顔をこすりつけると、傷はたちまち癒えた。カウヒがさほど遠くまで行かぬうちに、カハラオプナの声が聞こえてきた。彼のつれなさを嘆き、自分を信じてくれるように、せめて咎の証を立ててくれるようにと乞う歌であった。

Hearing her voice, Kauhi returned, and, seeing the owl flying above her, recognized the means of her resurrection; and, going up to the girl, ordered her to follow him. They went up the side of the ridge which divides Manoa Valley from Nuuanu. It was hard work for the tenderly nurtured maiden to climb the steep mountain ridge, at one time through a thorny tangle of underbrush, and at another clinging against the bare face of the rocks, holding on to swinging vines for support. Kauhi never offered to assist her, but kept on ahead, only looking back occasionally to see that she followed. When they arrived at the summit of the divide she was all scratched and bruised, and her pa-u (skirt) in tatters. Seating herself on a stone to regain her breath, she asked Kauhi where they were going. He never answered, but struck her again with the hala branch, killing her instantly, as before. He then dug a hole near where she lay, and buried her, and started for Waikiki by way of the Kakea ridge. He was no sooner out of sight than the owl again scratched the dirt away and restored the girl, as before. Again she followed and sang a song of love and regret for her lover's anger, and pleaded with him to lay aside his unjust suspicions. On hearing her voice again, Kauhi returned and ordered her to follow him. They descended into Nuuanu Valley, at Kaniakapupu, and crossed over to Waolani ridge, where he again killed and buried the faithful girl, who was again restored by the owl. When he was on his way back, as before, she sang a song, describing the perils and difficulties of the way traversed by them, and ended by pleading for pardon for the unknown fault. The wretched man, on hearing her voice again, was very angry; and his repeated acts of cruelty and the suffering endured by the girl, far from softening his heart, only served to render him more brutal, and to extinguish what little spark of kindly feeling he might have had originally. His only thought was to kill her for good, and thus obtain some satisfaction for his wasted poi and fish. He returned to her and ordered her, as before, to follow him, and started for Kilohana, at the head of Kalihi Valley, where he again killed her. She was again restored by the owl, and made her resurrection known by singing to her cruel lover. He this time took her across gulches, ravines, and plains, until they arrived at Pohakea, on the Ewa slope of the Kaala Mountains, where he killed her and buried her under a large koa (Acacia koa). The faithful owl tried to scrape the dirt away, so as to get at the body of the girl, but his claws became entangled in the numerous roots and rootlets which Kauhi had been careful not to cut away. The more the owl scratched, the more deeply tangled he got, and, finally, with bruised claws and ruffled feathers, he had to give up the idea of rescuing the girl; and perhaps he thought it useless, as she would be sure to make her resurrection known to Kauhi. So the owl left, and followed Kauhi on his return to Waikiki.

その声を聞いてカウヒは引き返し、彼女の上を飛ぶ梟を見て、生き返らせたものが何かを悟った。そして娘のところへ行き、ついてこいと命じた。二人はマノア谷とヌウアヌを分ける尾根の斜面を登った。大切に育てられた娘には、この険しい山の尾根を登るのは辛い仕事だった。あるときは棘だらけの下生えの藪を抜け、あるときは岩の裸の面にすがりつき、ぶら下がる蔓を支えに進んだ。カウヒは助けようともせず先を行き、ときおり振り返って彼女がついてきているかを見るだけだった。分水嶺の頂に着いたときには、娘は傷と擦り傷だらけで、パウ(腰布)はずたずたになっていた。息を整えようと石に腰かけて、彼女はカウヒにどこへ行くのかと尋ねた。カウヒは答えず、またハラの枝で打って、前と同じくたちまち殺した。そして横たわる娘のそばに穴を掘って埋め、カケアの尾根を通ってワイキキへ向かった。彼の姿が見えなくなるやいなや、梟はまた土をかき除け、前と同じように娘を生き返らせた。ふたたび娘はあとを追い、恋人の怒りへの愛と悔いの歌を歌い、根も葉もない疑いを捨ててくださいと訴えた。その声をまた聞くと、カウヒは引き返し、ついてこいと命じた。二人はカニアカププでヌウアヌ谷へ下り、ワオラニの尾根へ渡った。そこで彼はまたこの操の固い娘を殺して埋め、娘はまた梟に生き返らせられた。彼が前と同じく帰る道すがら、娘は歌を歌い、二人がたどった道の険しさと難儀を語り、最後に、身に覚えのない咎への許しを乞うた。このみじめな男は、またもその声を聞いてたいそう怒った。度重なる残酷な仕打ちと娘の苦しみは、彼の心を和らげるどころか、いっそう獣のようにし、もともと持っていたわずかな情けの火種さえ消してしまった。彼の思いはただ、娘をすっかり殺し尽くして、無駄にしたポイと魚の埋め合わせをいくらかでも得ることだけだった。彼は娘のところへ戻り、前と同じくついてこいと命じて、カリヒ谷の奥のキロハナへ向かい、そこでまた娘を殺した。娘はまた梟に生き返らせられ、歌を歌ってむごい恋人に生き返ったことを知らせた。今度は彼は娘を、渓谷や谷や平地を越えて連れていき、カアラ山のエワ側の斜面のポハケアに至って、そこで殺し、大きなコア(アカシア・コア)の下に埋めた。忠実な梟は、娘の亡骸にたどり着こうと土をかき除けようとしたが、カウヒが用心して切り除かなかった無数の根と細根に爪がからまってしまった。かけばかくほど深くもつれ、とうとう爪を傷め、羽を乱して、娘を救い出す考えを捨てねばならなかった。おそらく梟は、どうせ生き返ればカハラオプナはそれをカウヒに知らせてしまうのだから、無駄なことだとも思ったのだろう。こうして梟は去り、ワイキキへ帰るカウヒのあとを追った。

There had been another witness to Kauhi's cruelties, and that was Elepaio (Chasiempis sandwichensis), a little green bird, a cousin to Kahalaopuna. As soon as this bird saw that the owl had deserted the body of Kahalaopuna, it flew straight to Kahaukani and Kauakuahine, and told them of all that had happened. The girl had been missed, but, as some of the servants had recognized Kauhi, and had seen them leave together for what they supposed was a ramble in the adjoining woods, no great anxiety had been felt, as yet. But when the little bird told his tale, there was great consternation, and even positive disbelief; for, how could any one in his senses, they argued, be guilty of such cruelty to such a lovely, innocent being, and one, too, belonging entirely to himself.

カウヒのむごい仕打ちには、もう一人の目撃者があった。エレパイオ(カシエンピス・サンドウィケンシス)という小さな緑の鳥で、カハラオプナのいとこにあたる。この鳥は、梟がカハラオプナの亡骸を見捨てたのを見るやいなや、まっすぐカハウカニとカウアクアヒネのもとへ飛んでいって、起きたことをすべて告げた。娘がいないことには気づかれていたが、召使いの何人かがカウヒを見知っていて、二人が連れ立って——隣の森を歩き回るのだろうと思われた——出かけるのを見ていたので、まだ大した心配はされていなかった。けれども小さな鳥がその話を告げると、大きな驚きが起こり、まったく信じられないという声さえあがった。正気の者が、あんなに美しく罪のない者に、しかもまったく自分のものである者に、そんなむごい仕打ちをするはずがない、と言うのである。

In the meantime, the spirit of the murdered girl discovered itself to a party who were passing by; and one of them, a young man, moved with compassion, went to the tree indicated by the spirit, and, removing the dirt and roots, found the body, still warm. He wrapped it in his kihei (shoulder scarf), and then covered it entirely with maile, ferns, and ginger, and, making a haawe, or back-load, of it, carried it to his home at Kamoiliili. There, he submitted the body to his elder brother, who called upon two spirit sisters of theirs, with whose aid they finally succeeded in restoring it to life. In the course of the treatment she was frequently taken to an underground water-cave, called Mauoki, for the Kakelekele (hydropathic cure). The water-cave has ever since been known as the "Water of Kahalaopuna."

そのころ、殺された娘の霊は、通りかかった一行に自分の姿を現した。そのうちの一人、若い男が憐れに思い、霊の示した木のところへ行って土と根を取り除くと、まだ温かい亡骸を見つけた。男はそれを自分のキヘイ(肩掛け)に包み、さらにマイレと羊歯とショウガですっかり覆って、ハアウェ、すなわち背負い荷にして、カモイリイリの自分の家へ運んだ。そこで兄にその体を委ね、兄は霊である二人の姉妹を呼んで、その助けを借りてついに生き返らせることに成功した。手当てのあいだ、娘はしばしばマウオキと呼ばれる地下の水の洞へ連れていかれ、カケレケレ(水による療治)を受けた。この水の洞はそれ以来「カハラオプナの水」として知られている。

The young man who had rescued her from the grave naturally wanted her to become his bride; but the girl refused, saying that as long as Kauhi lived she was his, and none other's, as her very body was, as it were, nourished on his food, and was as much his property as the food had been.

墓から救い出した若い男は、当然ながら娘を花嫁にしたいと望んだ。けれども娘は、カウヒが生きているかぎり自分はあの人のものであってほかの誰のものでもない、この体はいわばあの人の食べ物で養われたのだから、その食べ物と同じくあの人の持ち物なのだ、と言って断った。

The elder brother then counselled the younger to seek, in some way, the death of Kauhi. To this end they conspired with the parents of Kahalaopuna to keep her last resurrection secret. The young man then set to work to learn all the meles Kahalaopuna had sung to her lover during that fatal journey. When he knew these songs well, he sought the kilu (play, or game) houses of the King and high chiefs, where Kauhi was sure to be found.

そこで兄は弟に、何とかしてカウヒを死に至らしめる道を探せと助言した。そのために二人はカハラオプナの両親と示し合わせ、最後の蘇りを秘密にしておくことにした。それから若い男は、あの運命の旅のあいだにカハラオプナが恋人に歌ったメレ(歌)をすべて覚えることに取りかかった。それをよく覚えると、カウヒが必ずいるはずの、王や上位の首長たちのキル(遊び、すなわち競技)の家に通った。

One day, when Kauhi was playing, this young man placed himself on the opposite side, and as Kauhi ceased, took up the kilu and chanted the first of Kahalaopuna's meles.

ある日、カウヒが遊んでいると、この若い男は向かい側に座り、カウヒが手を止めたときにキルを取り上げて、カハラオプナのメレの最初のものを唱えた。

Kauhi was very much surprised, and contrary to the etiquette of the game of kilu, stopped him in his play to ask him where he had learned that song. The young man answered he had learned it from Kahalaopuna, the famous Manoa beauty, who was a friend of his sister's and who was now on a visit at their house. Kauhi, knowing the owl had deserted the body of the girl, felt certain that she was really dead, and accused the other of telling a lie. This led to an angry and stormy scene, when the antagonists were parted by orders of the King.

カウヒはたいそう驚き、キルの遊びの作法に背いてまで彼の手を止めさせ、その歌をどこで覚えたのかと尋ねた。若い男は、名高いマノアの美女カハラオプナから習ったのだ、あの人は自分の姉の友で、今わが家に逗留しているのだ、と答えた。カウヒは、梟が娘の亡骸を見捨てたことを知っていたので、彼女は本当に死んだのだと確信していて、相手が嘘をついていると責めた。これが怒りに満ちた激しいやりとりとなり、二人は王の命によって引き分けられた。

The next night found them both at the kilu house, when the second of Kahalaopuna's songs was sung, and another angry discussion took place. Again they were separated by others. On the third night, the third song having been sung, the dispute between the young men became so violent that Kauhi told the young man that the Kahalaopuna he knew must be an impostor, as the real person of that name was dead, to his certain knowledge. He dared him to produce the young woman whom he had been representing as Kahalaopuna; and should she not prove to be the genuine one then his life should be the forfeit, and on the other hand, if it should be the real one, then he, Kauhi, should be declared the liar and pay for his insults to the other with his life.

翌晩も二人はキルの家にいて、カハラオプナの二つ目の歌が歌われ、また怒りに満ちた言い合いになった。またも二人はほかの者たちに引き離された。三日目の夜、三つ目の歌が歌われると、若者たちのあいだの言い争いはあまりに激しくなり、カウヒは相手に、おまえの知っているカハラオプナとやらは偽者にちがいない、本物のその名の人は死んでいると、わしは確かに知っているのだ、と言った。そしてカハラオプナだと言い張るその若い女を連れてこいと挑み、もし本物でなければおまえの命をもらう、逆に本物であったなら、自分カウヒが嘘つきと宣せられ、相手への侮辱の代償を命で払おう、と言った。

This was just what the young man had been scheming to compass, and he quickly assented to the challenge, calling on the King and chiefs to take notice of the terms of agreement, and to see that they were enforced.

これこそ若い男がたくらんで狙っていたことであり、彼はすばやくこの挑みに応じ、王と首長たちに、この取り決めの中身に目をとめ、必ず果たされるよう取り計らってくださいと願い出た。

On the appointed day Kahalaopuna went to Waikiki, attended by her parents, relatives, servants, and the two spirit sisters, who had assumed human form for that day so as to accompany their friend and advise her in case of necessity. Akaaka, the grandfather, who had been residing in Waikiki some little time previous to the dispute between the young men, was appointed one of the judges at the approaching trial.

定められた日、カハラオプナは両親と親族と召使いたち、そして二人の霊の姉妹に付き添われてワイキキへ行った。姉妹はその日、友に付き添い、いざというときに助言できるように人の姿を取っていた。若者たちの争いの少し前からワイキキに住んでいた祖父のアカアカは、この裁きの立会人の一人に任じられた。

Kauhi had consulted the priests and sorcerers of his family as to the possibility of the murdered girl having assumed human shape for the purpose of working him some injury. Kaea, a famous priest and seer of his family, told him to have the large leaves of the a-pe (Calladium costatum) spread where Kahalaopuna and party were to be seated. If she was a spirit, she would not be able to tear the a-pe leaf on which she would be seated, but if human, the leaf or leaves would be torn. With the permission of the King, this was done. The latter, surrounded by the highest chiefs and a vast assemblage from all parts of the island, was there to witness the test.

カウヒは、殺した娘が自分に害をなそうとして人の姿を取った見込みがあるかどうか、一族の祭司と呪術者に相談していた。一族の名高い祭司であり予見者であるカエアは、カハラオプナとその一行が座る場所に、アペ(カラジウム・コスタツム)の大きな葉を敷いておけと教えた。もし娘が霊であれば、座った葉を破ることはできない。人であれば葉は破れる、というのである。王の許しを得て、そのとおりにされた。王は最も高い首長たちと、島じゅうから集まった大勢の人々に囲まれて、この試しを見届けようとそこにいた。

When Kahalaopuna and party were on the road to the scene of the test, her spirit friends informed her of the a-pe leaves, and advised her to trample on them so as to tear them as much as possible, as they, being spirits, would be unable to tear the leaves on which they should be seated, and if any one's attention were drawn to them, they would be found out and killed by the poe po-i uhane (spirit catchers).

カハラオプナ一行が試しの場へ向かう道すがら、霊の友たちはアペの葉のことを告げ、できるだけ破れるようにそれを踏みつけてくださいと勧めた。自分たちは霊なので座った葉を破ることができず、もし誰かの目がそこに向けば、正体が知れてポエ・ポ・イ・ウハネ(霊を捕らえる者たち)に殺されてしまうからである。

The young girl faithfully performed what was required of her. Kaea, on seeing the torn leaves, remarked that she was evidently human, but that he felt the presence of spirits, and would watch for them, feeling sure they were in some way connected with the girl. Akaaka then told him to look in a calabash of water, when he would in all probability see the spirits. The seer, in his eagerness to unravel the mystery, forgot his usual caution and ordered a vessel of water to be brought, and, looking in, he saw only his own reflection. Akaaka at that moment caught the reflection of the seer (which was his spirit), and crushed it between his palms, and at that moment the seer dropped down dead. Akaaka now turned around and opened his arms and embraced Kahalaopuna, thus acknowledging her as his own beloved granddaughter.

若い娘は求められたとおり忠実に行った。カエアは破れた葉を見て、この者は明らかに人である、けれども自分は霊の気配を感じる、それは何らかの形でこの娘と結びついているにちがいないから、見張っていようと言った。するとアカアカは、瓢箪に張った水をのぞけば、おそらく霊が見えるだろうと言った。予見者は謎を解きたい一心でいつもの用心を忘れ、水を入れた器を持ってこさせてのぞき込んだが、見えたのは自分の映る姿だけだった。その瞬間、アカアカは予見者の映る姿(それはその霊であった)をつかみ取り、両の手のひらで押しつぶした。するとその瞬間、予見者はばったりと死んだ。アカアカは向き直って両腕を広げ、カハラオプナを抱きしめて、彼女こそ自分の愛する孫娘であると認めた。

The King now demanded of the girl and of Kauhi an account of all that had happened between them, and of the reported death of the maiden. They both told their stories, Kauhi ascribing his anger to hearing the assertions of the two disfigured men, Kumauna and Keawaa. These two, on being confronted with the girl, acknowledged never having seen her before, and that all their words had been idle boastings. The King then said: "As your fun has cost this innocent girl so much suffering, it is my will that you two and Kauhi suffer death at once, as a matter of justice; and if your gods are powerful enough to restore you, so much the better for you."

王は今や娘とカウヒに、二人のあいだに起きたことと、娘が死んだという話のすべてを述べよと命じた。二人はそれぞれの話をし、カウヒは自分の怒りのもとを、あの二人の醜い男クマウナとケアワアの言い分を聞いたことにあると述べた。この二人は娘と引き合わされると、これまで一度も彼女を見たことはなく、自分たちの言葉はすべてくだらぬ自慢にすぎなかったと認めた。すると王は言った。「おまえたちの戯れがこの罪なき娘にこれほどの苦しみを与えたからには、裁きとして、おまえたち二人とカウヒはただちに死をもって償え。もしおまえたちの神々に生き返らせるだけの力があるなら、それはおまえたちにとって幸いというものだ。」

Two large imus (ground ovens) had been heated by the followers of the young men, in anticipation of the possible fate of either, and Kauhi, with the two mischief-makers and such of their respective followers and retainers as preferred to die with their chiefs, were baked therein.

二人の若者の従者たちは、どちらに転ぶか分からぬ結末に備えて、大きなイム(地の竈)を二つ熱していた。そこでカウヒと、この騒ぎのもととなった二人、そしてそれぞれの従者や家来のうち主とともに死ぬことを選んだ者たちが、そのなかで焼かれた。

The greater number of Kauhi's people were so incensed with his cruelty to the lovely young girl that they transferred their allegiance to her, offering themselves for her vassals as restitution, in a measure, for the undeserved sufferings borne by her at the hands of their cruel chief.

カウヒの民の大半は、この美しい若い娘への彼のむごい仕打ちに憤り、忠誠を娘に移して、むごい首長の手で娘が受けたいわれのない苦しみへの、いくらかの償いとして、自らその家来になろうと申し出た。

The King gave her for a bride to the young man who had not only saved her, but had been the means of avenging her wrongs.

王は、娘を救っただけでなくその無念を晴らす手だてとなった若い男に、娘を花嫁として与えた。

The imus in which Kauhi and his companions were baked were on the side of the stream of Apuakehau, in the famous Ulukou grove, and very near the sea. The night following, a great tidal wave, sent in by a powerful old shark god, a relative of Kauhi's, swept over the site of the two ovens, and in the morning it was seen that their contents had disappeared. The bones had been taken by the old shark into the sea. The chiefs, Kumauna and Keawaa, were, through the power of their family gods, transformed into the two mountain peaks on the eastern corner of Manoa Valley, while Kauhi and his followers were turned into sharks.

カウヒとその仲間が焼かれたイムは、アプアケハウの流れのほとり、名高いウルコウの木立のなかの、海のごく近くにあった。その翌晩、カウヒの縁者である力ある老いた鮫の神が送り込んだ大きな津波が、二つの竈のあった場所を洗い、朝になると中身が消えていた。骨は老いた鮫によって海へ運ばれていたのである。首長クマウナとケアワアは、一族の神々の力によって、マノア谷の東の角にある二つの山の峰に変えられた。一方、カウヒとその従者たちは鮫に変えられた。

Kahalaopuna lived happily with her husband for about two years. Her grandfather, knowing of Kauhi's transformation, and aware of his vindictive nature, strictly forbade her from ever going into the sea. She remembered and heeded the warning during those years, but one day, her husband and all their men having gone to Manoa to cultivate kalo (Colocasia antiquorum), she was left alone with her maid servants.

カハラオプナは夫と二年ほど幸せに暮らした。祖父はカウヒが変えられたことを知っていて、その執念深い性を承知していたので、決して海に入ってはならぬと固く戒めた。彼女はその年月のあいだ戒めを覚えて守っていたが、ある日、夫とその男たちがみなカロ(コロカシア・アンティクオルム)を作りにマノアへ行って、彼女は侍女たちだけと残された。

The surf on that day was in fine sporting condition, and a number of young women were surf-riding, and Kahalaopuna longed to be with them. Forgetting the warning, as soon as her mother fell asleep she slipped out with one of her maids and swam out on a surf-board. This was Kauhi's opportunity, and as soon as she was fairly outside the reef he bit her in two and held the upper half of the body up out of the water, so that all the surf-bathers would see and know that he had at last obtained his revenge.

その日の波は遊ぶのによい具合で、大勢の若い女が波に乗っていた。カハラオプナはそのなかに加わりたくてたまらなくなった。戒めを忘れ、母が眠るとすぐに侍女を一人連れて抜け出し、板に乗って沖へ泳ぎ出た。これこそカウヒの待っていた機会であった。彼女が礁の外へ出るやいなや、カウヒは彼女を噛み切って二つにし、その上半身を水の上へ持ち上げて、波乗りをしている者たちみなに、ついに復讐を遂げたことを見せつけ、知らしめた。

Immediately on her death the spirit of the young woman went back and told her sleeping mother of what had befallen her. The latter woke up, and, missing her, gave the alarm. This was soon confirmed by the terrified surf-bathers, who had all fled ashore at seeing the terrible fate of Kahalaopuna. Canoes were launched and manned, and chase given to the shark and his prey, which could be easily tracked by the blood.

死ぬとすぐに、この若い女の霊は戻って、眠っている母に自分の身に起きたことを告げた。母は目を覚まし、娘がいないことに気づいて急を知らせた。それは、カハラオプナの恐ろしい最期を見て岸へ逃げ帰ってきた、怯えた波乗りたちによってまもなく裏づけられた。舟が下ろされて人が乗り込み、鮫とその獲物を追った。血の跡でたやすくたどることができた。

He swam just far enough below the surface of the water to be visible, and yet too far to be reached with effect by the fishing-spears of the pursuers. He led them a long chase to Waianae; then, in a sandy opening in the bottom of the sea, where everything was visible to the pursuers, he ate up the young woman, so that she could never again be restored to this life.

鮫は、姿が見えるだけの深さ、しかし追う者の漁の槍が十分に届かぬ深さをちょうど保って泳いだ。そして追っ手を長々とワイアナエまで引き回し、それから海の底の砂の開けた場所で、追う者たちにすべてが見えるようにして、若い女を食べてしまった。こうして彼女は二度とこの世に生き返ることができなくなった。

Her parents, on hearing of her end, retired to Manoa Valley, and gave up their human life, resolving themselves into their supernatural elements. Kahaukani, the father, is known as the Manoa wind, but his usual and visible form is the grove of ha-u (hibiscus) trees, below Kahaiamano. Kauakuahine, the mother, assumed her rain form, and is very often to be met with about the former home of her beloved child.

両親は娘の最期を聞くと、マノア谷に退き、人としての命を捨てて、人ならぬもとの姿に身を戻した。父のカハウカニはマノアの風として知られているが、そのふだんの目に見える姿は、カハイアマノの下手にあるハウ(ハイビスカス)の木立である。母のカウアクアヒネは雨の姿を取り、今も愛する子のかつての住まいのあたりでよく出会うことができる。

The grandparents also gave up their human forms, and returned, the one to his mountain form, and the other into the lehua bushes still to be met with on the very brow of the hill, where they keep watch over the old home of their petted and adored grandchild.

祖父母もまた人の姿を捨てて、一方は山の姿へ、もう一方は、今も丘のまさに額のあたりに見られるレフアの茂みへと帰っていった。そこで二人は、慈しみ慕った孫娘の古い住まいを見守っている。