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PART III
[[506]]
Mythical Tales.[1]
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Na Kaao ano Kupua.
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THE BONES OF PELE.
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KA IWI O PELE.
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This is a prominent hill situated at Hana, Maui. It is named Ka-iwi-o-Pele,[2] on account of a man named Namakaeha, who came from Kahiki and met Mahinahina. On
meeting her, Namakaeha spoke to her because she was a good-looking woman. Her husband
was Kapapauoa who lived near Puuhele, Hana, Maui, the place referred to by the bards
as “The surf of Puuhele that is ridden.”
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He Puu nui keia; aia keia puu ma Hana, Maui nei; ka mea i kapaia ai ka inoa o keia
puu Ka iwi o Pele, no ka hele ana mai o kekahi kanaka, o Namakaeha kona inoa, mai
Kahiki mai keia kanaka i hele mai ai, a halawai me Mahinahina, a i kona halawai ana
me Mahinahina, pane aku o Namakaeha iaia, nokamea, he wahine maikai ia, o kana kane
oia o Kapapauoa ua kokoke no ia ma Puuhele, ma Hana o Maui nei, oia ka mea i olelo
ia e ka poe haku mele, “O ka nalu hee o Puuhele,” a pela ’ku.
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Namakaeha said to Mahinahina: “Supposing we go along together from here, for you are
familiar with this place where you are living.” Mahinahina answered: “I would consent
to your proposal, but here is the trouble of our meeting; you are a man from a strange
country, and I am a woman of this place, also a resident of it; you may want to get
me for your wife.” Namakaeha replied to Mahinahina: “I do not desire such between
us, because I have a wife still at Kahiki; but because of my great desire to go traveling,
that is why I have come; I would have passed right on by the main road, only happening
to see you, I came here and met you.”
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Ninau aku o Namakaeha ia Mahinahina: “E aho eu haele kaua ma nei wahi aku, o oe hoi
ke kamaaina o neia wahi au e noho nei.” Pane mai o Mahinahina: “E ae aku ana au i
kau koi mai, eia ka mea hewa, o ko kaua hui pu ana, no ka mea he kane oe no ka aina-e,
a owau nei he wahine au no keia wahi a he kamaaina no hoi no keia wahi, malia paha
o kii mai oe ia’u i wahine nau.” Pane mai o Namakaeha ia Mahinahina: “Aole o’u makemake
e hana ia mea mawaena o kaua, no ka mea, he wahine no auanei ka’u, aia no i Kahiki,
a no ka nui o kuu makemake e hele i ka makaikai, nolaila au i hele mai nei; he hele
loa ae nei no ma ke alaloa, o ka ike ana mai nei ia oe nolaila, kipa mai nei maanei
a loaa oe.”
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Mahinahina agreed to his proposal, and so they set forth and met Kanahaha. Mahinahina
said: “There is another good-looking woman; but because she discovered Puuhele, she
died. That is her spirit sitting there; she, however, is the oldest woman resident
of this place.” They continued on until the woman spied them, when she called out:
“The stranger and the kamaaina arrive. It is unfortunate that you do not find me in
the flesh; this is a spirit body which exists; my way of living is not right, for
I am only a spirit as you see; because I was much ashamed of Puuhele, therefore, I
died.” Namakaeha quickly spoke to Mahinahina: “Let us proceed.” They kept on their
way until they were seen by Lehoula, who came along to a little hillock; and while
Lehoula was waving to them, the spirit woman chanted as follows:
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Ae mai la o Mahinahina i ka ianei olelo, o ko laua nei hele aku la no ia a halawai
me Kanahaha. Olelo mai o Mahinahina: “Aia kela wahine maikai la, no ka ike ana ia
Puuhele make ai oia. O ka uhane nae kela e noho mai la, o kela nae ka wahine kahiko
o keia wahi.” I ko laua nei hele ana aku, a ike e mai la ua wahine a olelo mai: “Hiki
mai ka malihini a me kamaaina. Aole o ke ea mai he kino maoli e noho aku ana, o ke
kino eepa nei e noho nei, aohe kupono o ka noho ana, no ka mea he uhane wale no au
e noho aku nei no ka nui o kuu hilahila ia Puuhele, nolaila, make iho nei au!” Pane
koke aku no o Namakaeha ia Mahinahina: “Ina kaua,” o ko laua nei hele aku la no ia
a ike e mai la o Lehoula, o kona hele e mai la no ia a hiki ma kahi oioina; i uo o
Lehoula nae e ani peahi ana, kani mai la ke mele o ua wahine uhane nei, penei:
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You have arrived this day,
Looking round for an opponent
Where the wind swirls the leaves of the hau,
Perhaps calling to me to be friendly,
This is what you are searching for, ye stalwart! etc.
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Hiki mai hiki mai e ka la—e,
O ka imi ana o ka ikaika la,
A loaa ka lau o ka hau i ka makani,
E-i mai ana paha ia’u i hoa nona-a,
O keia imi ia e ka ikaika, a pela aku.
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When she had finished chanting, Namakaeha waited a little and then sang as follows:
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A pau ka ua wahine nei mele ana, kakali iho la o Namakaeha a hoopuka aku i kana mele
penei:
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I have not come to test strength;
I have come as a traveler;
[[508]]
If it is strength you desire,
Pass by on that side.
It would be a pity to hear the ulili saying, “you are dead,” etc.
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Aole au i hele mai ma ke ano ikaika
I hele mai au ma ka makaikai
[[509]]
Ina he makemake no ka ikaika
E hele no ma ia aoao.
Aloha ka leo o ka ulili i ka-i mai-e, ua make oe, a pela aku.
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When he had finished chanting, Lehoula spoke up and asked: “What is the object of
your travel to this place?” He replied: “I am traveling to see the country, and when
I saw you, I came right over here.” Namakaeha said to Lehoula: “Suppose we go traveling
together.” She consented, and they went together to view the hill. But Lehoula said:
“On our way, if Pele should see us first, she wins, but if we should spy her first,
we win.” So they went along, and Namakaeha caught sight of her first and he said to
Lehoula: “There is the woman”, and he commenced to chant. Thus did Namakaeha pray,
a chant however customarily used for Pele:
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Apau kai nei mele ana, o ka i mai no ia o ua Lehoula nei me ka olelo iho: “He huakai
aha kau o ka hele ana mai nei o nei?” Olelo aku keia: “He huakai makaikai ka’u i hele
mai nei, a ike mai nei nae ia oe, nolaila, hele loa mai nei maanei.” Olelo aku o Namakaeha ia Lehoula: “E aho e hele kaua i ka makaikai,” o koi ala ae
mai la no ia, o ko laua hele aku la no ia e makaikai i ua puu nei. Ninau e mai nae
o Lehoula, “I hele auanei kaua a i ike e mai o Pele ia kaua, alaila make kaua, aka,
ina na kaua ka ike mua, make ia ia kaua.” O ko laua hele au la no ia, a ike e aku
la no o Namakaeha, olelo aku ia Lehoula: “Aia ua wahine nei la,” o ke kau aku la no
ia i ka pule. Penei ka pule ana aku o ua Namakaeha nei, o keia pule nae ua maa mau
ia Pele:
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An exhorting cry reaching up to high heaven,
To drop the one thing abhorred, the rain.
The rain from the east, from yon high heaven;
From heaven the rain falls quickly in a narrow stream, etc.
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Kani kahoa kaluna kiei opua,
Haule ka inaina hookahi, ka ua.
Ka ua i ku kaua i lani nei,
Ke ahalani kuku ka ua maaweau, a pela aku.
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After his prayer, Pele looked up from where she was digging potatoes and spoke to
Namakaeha. She also saw Lehoula lying down and peeping, so Pele chanted as follows:
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Apau kai nei pule ana, o ko Pele ea ae la no ia mai ke kilo uala ana. A pane mai ia
Namakaeha, ike e mai la nae ia Lehoula e moe ana ilalo e kiei mai ana, ike aku ua
Pele nei a kau aku i kana pule:
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Notice the woman skimming along the ground,
Facing downward; came near dying, being stripped off.
Rid her of fear for safety,
Of jealousy for safety. By the prophet art thou saved!
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He wahine auhea ke ku hanai mai nei,
I na la ilalo ke alo, mai pepehia mai holeholehia,
Oi ka ia i ka makau la i malu,
I na lili oe e malu ai, i kaula oe e malu ai, a pela aku.
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Pele asked: “What is the purport of the journey?” “A journey taken to see the country,”
said Namakaeha, “and also to seek out champions” (for opponents). Pele said: “I had
thought it was a journey for a good purpose, but it is a journey with an evil design.”
While they were talking Lehoula disappeared, and went back to her place. These two
fought until Pele was weakened. The body of Pele was then taken and the bones were
stripped of flesh and taken and buried in the ground. They were exhumed by dogs, placed
in a pile and that was why this hill was so named, because the bones of Pele were
stripped off there. Perhaps others have a different explanation, but this is what
I have obtained by questioning friends concerning this subject. This hill stands on
the east side of Maui, near Hana.
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Pane mai ua Pele nei: “He huakai aha ka huakai?” “He huakai makaikai,” wahi a Namakaeha,
“ame ka imi ikaika no hoi kekahi.” Pane mai o Pele: “Kai no he huakai no ka pono,
eia ka he huakai no ka ino.” Ia manawa no a laua nei e kamailio ana, o ka nalo aku
la no ia o Lehoula, a hoi aku la no i kona wahi. O ko laua nei hakaka iho la no ia
a nawaliwali o Pele. O ka lawe ia ae la no ia o ke kino o ua o Pele a holehole ia
na iwi, lawe ia aku la na iwi a huna ia ilalo o ka lepo a hue ia e na ilio, hoopuupuu
ia iho la ka iwi a ku ke ahua, malaila mai ka mea i kapa ia ai ka inoa o keia puu
la no ka holehole ia ana o na iwi o Pele. Malia paha he wehewehe okoa ae no ka kekahi,
o ka wehewehe no nae keia i loaa ia’u ma ka ninau ana aku i na hoa no keia mea, o
kahi nae i ku ai o keia puu aia no ma ka hikina o Maui nei, kokoke ma Hana.
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FAMOUS PLACES ON THIS HILL.
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NA WAHI PANA O KEIA PUU.
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Right on top of this hill is the place where Peapea’s bones were burnt. On the eastern
side of the same hill are the holes made by the club of Kane and Kanaloa. On the western
side were the boys digging potatoes; near that is the fishing Noio (small black bird). These are the famous places on this hill. Perhaps there are other
famous places on this hill; you will supply them.
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Aia maluna pono o ua puu nei, na iwi o Peapea i puhi ia ai i ke ahi, ma ka aoao hikina
o ua puu nei, na lua palau a Kane ma laua o Kanaloa, aia ma ka aoao komohana no, na
keiki kilo paoo, kokoke no ma ia wahi, ka Noio aukai oia iho la ua wahi pana o keia
puu. He wahi pana okoa ae no paha kahi, na oukou no ia e hoolawa mai.
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NAMAKAEHA CONTINUING HIS JOURNEY.
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NO KA HELE HOU ANA O NAMAKAEHA.
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When Namakaeha continued his journey, he met Pihehe, a good-looking woman: and when
she saw him approaching, she said: “[I feel] sorry because of the death you [[510]]will receive from Wakiu; that man is always full of anger.” He replied: “I came prepared
to die if need be.” So he went right into the fight with Wakiu. Namakaeha was killed
by Wakiu. Wakiu, however, had used his numerous bodies, and that was how he won; had
he used his single body like the other, he would not have been safe from the champion
of Kahiki. That is the story of this hill.
John Moo.
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Aia ia Namakaeha i hoomaka hou ai e hele i ka makaikai, halawai oia me Pihehe, he
wahine maikai keia, a no ka ike ana mai ia ianei e hele aku ana, kamailio e mai [[511]]kela: “Minamina ino oe i ko make mai ia Wakiu, he keu aku kena a ke kanaka huhu.”
Pane mai kela: “I hele mai no ka hoi mamuli o ka make,” o koi nei hele aku la no ia
a hakaka me Wakiu. Make ua Namakaeha nei ia Wakiu, he kino lau nae ko Wakiu oia ka
mea i make ai iaia ina o na kino hookahi o laua, ina no aole pakele i ke keiki o Kahiki.
Oia iho la ka moolelo o keia puu.
John Moo.
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LEGEND OF THE OOPU GOD.
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MOOLELO NO KE AKUA OOPU.
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During times long past the oopu god was worshiped. This was done to increase the oopus.[3] If the god was not worshiped, the oopus would be neither fat nor numerous. This god
was called Holu. This name was derived on account of the keeper going to the beach
to fish and catching soft-shell crab (aama which had shed its shell and was consequently soft); that was why it was called Holu.
Before that there was no name. The keepers were Kalana and Waihauakala, and from them
were born two children, Ahakeanui, a daughter, and Kaneikakalua, a son.
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Aia i ke au i kunewa aku la, ma ia wa i hoomana ia ai ke akua oopu. Ke kumu o keia
hana ana pela, i mea e nui ai na oopu; ina aole e hoomana ia, momona ole na oopu,
a nunui ole no hoi. O ka inoa o keia akua, o Holu. Ua loaa mai keia inoa no ka hele
ana o na mea nana e malama i kahakai, i ka lawaia, a loaa ka papai olu (Aama ua palupalu,
aohe oolea o ka iwi), kapa ia ka inoa o Holu. Mamua aku aohe inoa; o na mea nana e
malama, o Kalama, ame Waihauakala, na lauu mai na keiki elua, o Ahakeanui, kaikamahine,
ame Kaneikakalua, keikikane.
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When the parents died, the children continued in caring for Holu. The people continued
also to come up to worship. Here were the things brought: a black pig, a white chicken,
root of the black awa, dark coconut, and red fish.[4] It was taken and placed on a prepared stone platform. Then was lighted the imu for the pig, the imu for the chicken and the fish, and the awa chewed, the awa to
be drunk by the god. A child who had never cohabited was selected; when everything
was ready, the god’s [offering] was given first, and after that the people’s.
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Aia i ka wa i make ai na makua, ua noho iho na keiki me ka malama no ia Holu. Ua pii
mai no hoi na kanaka e hoomana. Eia na mea e lawe ai; puaa hiwa, moa lawa, puawa hiwa,
niu hiwa, ia ula. Lawe ia maluna o kekahi papa pohaku i hoomakaukau ia; alaila, ho-a
ka imu o ka puaa, ka imu o ka moa, ame ka ia; mama ka awa; o ka awa e inu ai o ua
akua nei, na na keiki ula paa (keiki aole i kolohe), a pau na mea i ka lako, haawi
mua na ke akua, a pau haawi na na kanaka.
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This place had three platforms; the first platform for the women and girls, the second
platform for the men and boys, and the third platform for the priests. Prayers for
blessings on this life were offered; after that the cup of awa was taken and given
to this god to drink; he appeared just like a man,[5] but was in reality a network, and was wrapped in a wicker basket with the exception
of the head and the mouth. After that everything was free; the oopu was obtained; it was then like the sand-sleeping opule;[6] when it was eaten it was delicious.
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Ekolu nuu o keia wahi, nuu mua no na wahine ame na kaikamahine, nuu alua no na kane
ame na keiki kane, nuu akolu no na kahuna. Alaila pule no ka pono o ka noho ana, apau
ia lawe ia ka apu awa hoa inu ia i ua akua nei, he kanaka maoli no i ka nanaina, he
pukapuka nae, ua paa i ka hana ia me ka aha a puni koe ke poo me ka waha. Pau ia noa
ae la, kii ka oopu, ua hele a kohu Opule moe one ka nui, ai aku, momona.
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CONCERNING THE RETURN OF THE PEOPLE TO THEIR HOMES.
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NO KA PAU ANA O KANAKA I KA HOI I KAI.
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The people would return rejoicing that Holu had partaken of the sacrifice, for when
that was finished [the god] would not sulk and render the oopus lean. The people next
began the construction of a ha;[7] these were small sticks similar to house battens, which were set close together,
but without the covering of sugar-cane leaves; tied down with cords of i-e, which was the proper vine for cords. The ha was built along one side of the stream, walled in well by rocks; and any kind of
wood was used. But it must be wood which was known to be durable. The posts and the
sills were important timbers, more so than the battens [which may be of any kind of
wood]; the side in the water was braced with wooden posts.
[[512]]
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Hoi aku la na kanaka me ka olioli, no ka ai ana o Holu i ka mohai, pau ae la, aole
e huhu mai a momona ole na oopu. Hoomaka na kanaka e hana i ka ha, he laauliilii me
he aho hale la ke ano, ua hana ia a pili me he hauna ako hale la, me kaula e paa ai,
he ie ke kaula pono. Ua hoopili ia ma kekahi aoao o kahawai, me ka nini ia a paa i
ka pohaku he pono laau no; o na laau nae e ike ia ana he paa, me na pou ame na kaola
he mau laau nui keia, aole like me ka aho, ma ka aoao mawaho he mau pou laau.
[[513]]
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CONCERNING THE COMPLETION OF THE HA.
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KA PAA ANA O KA HA.
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When the ha was completed, a pig was killed, the awa was chewed, and when everything was ready,
a prayer was offered to Holu in this manner:
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No ka paa ana o ka ha kalua ka puaa, mama ka awa, a makaukau, pule aku ia Holu. Penei
ka pule ana:
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“O Holu, grant the desire of your ha-constructing devotees; give them the lehua-fed
oopus of Hoopulu. Harken, thou chief of Hoopulu. Return to partake of the drink and
the food. Amen.”
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“E Holu, e hooko mai oe i ka makemake o kau poe pulapula kukulu ha, e haawi mai i
ka oopu ai lehua o Hoopulu; E hoolohe mai oe e ke alii o Hoopulu. Hoi mai e inu, e
ai. Amama.”
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After eating, the water was diverted, so that it would flow towards the ha, by banking
up the head so that the water would rise and flow over the ha. The value of this was
only for the time of a freshet, when the oopus were taken by the water and stranded
on the ha where it was protected by the bank on either side. The owner of the ha waited
until the first fish was caught which fish was thrown aside,[8] for that was the custom; for if it were not cast aside, that which had been prepared
would become useless, for it would be torn by the water from the head to the rear
and become good for nothing.
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Ai no hoi apau, kii ka wai hoohuli mai ma kahi o ka ha e ku nei, papani a paa olalo,
pii mai ka wai maluna o ka ha. O ka waiwai o keia, no ka wa wai nui wale no; alaila
lilo mai ka oopu, kau maluna o ka ha, me ke kaupale ia ma o a maanei noho aku ka mea
nona ka ha, a loaa ka oopu mua a hoolei aku i kahi e, no ka mea he mea mau ia, ina
aole e hoolei ia e lilo ana ka mea i hanaia i wahi holo na ka wai, mai mua ai hope;
pono ole ai.
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THE KAPUS OBSERVED ABOUT THE HA.
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NA KAPU O KA HA.
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It was kapu for a woman having her menses to climb or walk on the ha, because a woman
in that condition was despised by Holu. It was kapu to bathe at the head of the ha.
It was kapu for a man, woman or child who had been to a house of mourning to walk
on the ha. He or she should do this first: purify with olena-salt water—olena and
water and salt mixed together—by throwing the same on the eyes of the unclean. The
owner of the ha performed this service.
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Aole pono i ka wahine kahe koko ke pii iluna o ka ha, no ka mea he hookae o Holu i
na wahine kahe koko. Aole no e pono ke auau mamua o ke poo o ka ha. Aole e pono ke
hele ke kanaka maluna o ka ha, a wahine, a keiki paha, ina ua hele e uwe i ka mea
ua make, a kanu pu paha. Eia ka pono, e pikai kaiolena; he olena me ka wai ame ka
paakai, alaila pi aku i ka maka o na mea i haumia, na ka mea nana ka ha e hana i keia
mea.
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DAMMING AND DIVERTING THE WATER SO AS TO CATCH OOPUS.
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NO KA PANI OOPU ANA.
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It was not well to dam up water where the stream was narrow; the best place was where
there was a natural division of the water—where some of it flowed on one side and
some on the other side. Then in that case the head of one branch was dammed up and
all the water was diverted into the other. After the head was dammed up, and that
side was dry, then was the time to look for oopus. If one had an apua[9] that was placed where there was plenty of water so that when the oopus were being
swept along, they would be caught in this. The apua was a basket braided like the traps used in catching fish in the sea; small at the
bottom and large at the mouth like that of a bell; and was braided in the form of
a funnel.
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Aole e pono ke pani ma kahi haiki o kahawai, aia wale no ma kahi e mana ai o ka wai
ma kela ame keia aoao, alaila pono pani ma kahi aoao, huli ka wai ma kahi aoao. Pani
a pio huli ia ka oopu. Ina he mea apua, ma kahi wai nui iki aku ka pono i holo mai
ka oopu a komo iloko o ka Apua (he mea ua nala ia me he hinai hooluuluu la, he uuku
ka mole a nui ka waha e like me ke ka pele, a he hoihoi e like ka ulana ana me he
mea ukukuhi aila ala ka puka omua ame hope).
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THE KAPUS RELATING TO THIS WORK.
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NA KAPU O KEIA HANA.
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It was kapu for a woman, child, or a man to sit on a knoll, or walk at the head [of
this place] or to cause a shadow to fall [on this place] or to make a noise with or
in the water behind the apua. It was not well to cook the nuukole (the red-tail mudfish) and pound it until pulverized, and then throw it into the
water. If that were done, a freshet would come and break down the head of the dammed
up division. All these kapus belonged to Holu.
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Aole pono e pii ae ka wahine a keiki, a kanaka paha, maluna o ka ahua, aole nohoi
e hele mamua, aole ma ke hoomalumalu maluna, aole ma ke hoohala mai i ka wai mahope
o ka apua. Aole e pono ke pulehu ia ka nuukole (oopu hiu ulaula) a kui ia a wali hoolei
ia iloko o ka wai. Ina e hoolei ia, wai kahe koke pau i ka nohaha na niho pohaku i
pani ia. Keia mau kapu apau no Holu wale no.
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That was how the people of Honokohau observed this kapu until the days of [[514]]Haumalaue, the oopu god of Makamakaole, who fought with and was killed by Kaneikapalua
with the aid of Holu. It was he who urged Kaneikapalua to cast his spear and strike
the gill; and thus he [Haumalaue] died. At the same time the earthly body of Waihauakala
became a large koa tree which stands even to this day, a place for recuperating from
the effects of an illness. Kalana’s soul, however, went and lived at the source of
the water, and became a large koa tree for the pali of Kalana. Ahakeanui was carried
by the water to the shore of Kunounou. After a while Holu wanted some awa, so he changed
from his stone body and went for some; after he obtained it, he still lacked water.
So he stretched out his legs and with one foot on one side of the precipice and the
other on another side, he trod down and water came forth. Those springs were named
Waipu and Kaluaokapuhi. Holu was carried by the water to the sea; he tore off a part
of his body, and that became the sea oopu, known as poopaa. At this time there are no more restrictions on any of these things; the people no
longer go up to worship. No attention whatever is paid to them.
Lemuel K. N. Papa Jr.
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Pela no ka malama ana o na kanaka ma Honokohau ia kapu, a hiki i ka la a [[515]]Haumalaue ke akua oopu o Makamakaole; hakaka me Kaneikapalua, a make o Haumalaue,
ma ke kokua ana o Holu, nana i kono ia Kaneikapalua e hou i ka ihe a ku ma ka maha,
o ka make no ia. Ia manawa lilo iho la ke kino lepo o Waihauakala i koa nui a hiki
i keia manawa he wahi hoolana mai ia. Hoihoi ko Kalana uhane a noho i ke kumu o ka
wai, he koa nui ia o ka pali o Kalana. Lilo hoi o Ahakeanui i ka wai a noho i kai
o Kunounou, noho ua Holu nei a ono i ka awa, haalele i ke kino pohaku ona a kii i
ka awa a loaa ka awa koe ka wai kii i ka wai, kikoo ma kela ame keia aoao o ka pali
na wawae a hehi, puka mai ka wai. Kapa ia ia mau puka wai o Waipu ame Kalua o ka Puhi.
Lilo o Holu i ka wai lilo i kai, uhae ia i kahi kino ona, nona mai ka ka oopukaipoopaa
kahi inoa. A i keia manawa ua pau na kapu oia mea, aohe pii o kanaka e hoomana. Aole
no he hoomaopopo ia.
Lemuel K. N. Papa Jr.
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MYTH CONCERNING MOLOKINI.
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HE MOOLELO NO MOLOKINI.
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Molokini is an islet,[10] although it is counted as one of the Hawaiian Islands; it is comparable in size to
Kaula, Nihoa and Lehua, the smallest of this Hawaiian group, and is not fit for human
habitation. The subject of this story is between Kahoolawe and Makena, Maui, in a
southeasterly direction from Lahaina. But what is wanted is to find out the cause
of its origin. I have two important matters to present concerning the origin of this
islet: 1. Relating to its having been born by parents; 2. Its originating from Haupu,
that mountain on Molokai.
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O Molokini, he wahi moku uuku loa ia, oia no hoi kekahi heluna o na mokupuni o Hawaii
nei, ua ane like kona nui me Kaula, Nihoa, Lehua, o lakou no hoi na mokupuni liilii
loa o keia pae aina Hawaii nei, aole kupono ke kanaka ke noho malaila. O ka mea hoi
nona keia moolelo, aia oia mawaena o Kahoolawe a me Makena, ma Maui, aia hoi ma ka
Hikina Hema mai Lahaina aku. Aka, o ka mea i makemake ia, e imi i kona kumu i loaa
mai ai. He elua a’u mea nui e hoakaka aku i ke kumu i loaa mai ai keia wahi moku:
1. No kona hanau maoli ia ana mai e kona mau makua. 2. O kona loaa ana mai mailoko
mai o Haupu, kela puu ma Molokai.
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The parents of Molokini were Puuhele the father and Puuokali the mother; they were
lizards, those hills standing just beyond Kamaalaea.[11] After they became husband and wife, Puuokali became pregnant with their first child,
and gave birth to a daughter, a lizard like themselves, to whom was given the name
Puuoinaina. This daughter of theirs was placed on Kahoolawe; the name of Kahoolawe
at that time, however, was Kohemalamalama; it was a very sacred land at that time,
no chiefs or common people went there.
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O na makua o Molokini, o Puuhele ka makuakane, o Puuokali ka makuahine, he mau moo
keia, aia kela mau puu e ku nei ma Kamaalaea oia wahi aku. I ko laua noho ana, he
kane a he wahine, hapai iho ’la o Puuokali i ka laua makahiapo, a hanau mai la he
kaikamahine moo i ku i ko laua ano, a kapa ia’ku kona inoa, o Puuoinaina. Ua hoonoho
ia ua kaikamahine nei ma Kahoolawe, o ka inoa nae o Kahoolawe ia manawa, o Kohemalamalama,
he kapu loa no hoi kela aina ia wa, aohe alii, aohe makaainana e hele malaila.
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There lived here in Lahaina a chief named Hua, whose elder brother, Namakaahua,[12] was living at Hawaii at that time. Hua lived along until he desired to get some ua’u squabs to eat; then he sent some men up to the mountains above Oloalu[13] to get some squabs to satisfy his desire. He did not wish for birds from the beach.
When the birds were obtained, they were to be taken to the priest for him to ascertain
where the birds came from; if he should give out the same information as the men had
given to the chief as to the source of the birds, then he would be safe; if he should
give a contrary answer, he would be killed. The name of this priest was Luahoomoe,
and [[516]]he also had children. When the men went up, they could not find any mountain birds
at all, so they decided to get some shore birds. When they caught some, they daubed
the feathers red with dirt so that the chief would think the birds came from the mountain.
When they returned and handed the birds to the chief, he was exceedingly glad because
he thought the birds came from the mountain. The chief told the men to take them to
the priest for his inspection. The priest perceived, however, that the birds came
from the seashore, so he told the chief that they did not come from the mountain,
but from the seashore. Then the chief said to the priest: “You shall not live, for
you have guessed wrongly.[14] I can very well see that these are mountain birds.” Then and there an imu was prepared
in which to bake the priest.
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O kekahi alii hoi e noho ana ia wa ma Lahaina ae nei, o Hua, o kona hanau mua, o Namakaohua,
aia oia ma Hawaii ia manawa. Aka, i ka noho ana o Hua a ono i ka manu ua’u, kena ’ku
ia i na kanaka e pii i kona ua’u mauka o Olowalu, aohe ona makemake i ka manu o kahakai,
aia a loaa ka manu, alaila, lawe aku i ke kahuna e nana mai i kahi i loaa ’i o keia
manu, ina e hai pololei mai oia e like me ka na kanaka mea i olelo aku ai i ke ’lii,
alaila, pakele, ina aole pololei, o ka make no ia. O ka inoa o ua kahuna nei, o Luahoomoe,
a he mau keiki no hoi kana. I ka pii ana o na kanaka, aole i loaa iki [[517]]ka manu o uka ia lakou, manao ae la lakou, e kii i ka manu o kahakai, i ka loaa ana
o ka manu, hamo iho’la lakou i ka hulu a ulaula i ka lepo, i manao aku ke ’lii, no
uka ka manu. I ka hoi ana ’ku o lakou a haawi i ke ’lii, olioli loa iho ’la ia, me
ka manao no uka ka manu. Olelo aku ’la ua ’lii nei i na kanaka, e lawe i ke kahuna
e nana mai. Aka, ike iho ’la ke kahuna no kahakai ka manu, olelo aku ’la i ke ’lii,
aole no uka keia manu, no kahakai keia manu. Ia wa, olelo aku ke ’lii i ua kahuna
nei: “Aole oe e ola, oiai, ua hala kau koho ana, ke ike nei no hoi au, no uka keia
manu.” Ia wa, hoomakaukau ia ka imu e kalua ai i ua kahuna nei.
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Before he was placed in the imu, however, he said to his children: “You two wait until
the imu is lighted, and when the smoke ascends,[15] should it break for the Oloalu mountains, that indicates the path; move along; and
where the smoke becomes stationary, that indicates where you are to reside. Also,
do not think of any other woman for a wife; let the daughter of Puuhele and his wife
be your wife. With that wife you will live well, and your bones be cared for.” Then the priest was cast into the oven and the opening closed up tightly. The smoke
arose and darkened the sky; for six days did the smoke darken the sky before the fire
in the imu gave out. But after the priest had been in the imu for two days, he reappeared
and sat by the edge of the imu unknown to any one; the chief thinking all the time
that he was dead; but it was not so.
When the smoke ascended and leaned towards the Oloalu mountains, the two sons went
off in that direction; the cloud pointed towards Hanaula, and there it stood still,
so the two sons ascended to the place and resided there.
Then the whole of Maui became dry; no rain, not even a cloud in the sky, and people
died from lack of water. The smoke that hung over Hanaula became a cloud, and rain
fell there. The two men became planters so as to furnish their wife Puuoinaina with
food.
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Mamua nae o kona hookomo ia ana iloko o ka imu, olelo aku ia i kana mau keiki: “I
noho olua a i a ka imu, a i pii auanei ka uahi a moe i uka o Olowalu, o ke ala no
ia hele ana, a ina e pii ka uahi a paa i kahi hookahi, o ko olua wahi no ia e noho
ai, alaila, mai manao ae i wahine-e ka olua, aia ka olua wahine o ke kaikamahine a
Puuhele ma, o ka wahine ia, pono ka noho ana, ola no hoi na iwi. Ia wa no hoi, hookomo
ia ’ku ’la ua kahuna nei iloko o ka imu e a nei, papani ia ’ku la ka puka a paa, pouli
aela hoi ka uahi, eono la o ka pouli ana i ka uahi, a pau iho la ka a ana o ua imu
nei. Aka, he elua la o ka noho ana o ua kahuna nei iloko o ka imu, a puka hou ae la
oia ma kae o ka imu me ka ike ole ia ’ku; ua kuhi no hoi ke ’lii, ua make, eia ka
aole. I ka moe ana hoi o ka uahi mauka o Olowalu, o ka hele aku ’la no ia o ua mau
keiki nei malaila a hina ka uahi i luna o Hanaula, malaila, pohuhu ka uahi i kahi
hookahi, o ka pii no ia o ua mau keiki nei a laila noho.
Ia wa hoi, o Maui nei a puni, aohe ua, aohe no hoi he kau ao iki ma ka lewa, make
na kanaka i ka wai ole. O ka uahi hoi e kau nei iluna o Hanaula, ua lilo ae la i ao,
a haule iho la no ka ua ma ia wahi; he mahiai ka hana a ua mau keiki nei, i ai na
ka wahine na Puuoinaina.
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Hua, the chief, lived on, and because of the lack of water and food he sailed for
Hawaii, the home of his elder brother; but because Hawaii also suffered from lack
of water and food he came back and lived at Wailuku. Wailuku also did not have any
water, and that caused the chief to be crazed, so he leaned against the edge of the
precipice and died, and that was the origin of the saying “The bones of Hua[16] rattle in the sun.”
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Noho iho la hoi ua ’lii nei, oia o Hua, a no ka make i ka wai, pololi no hoi, holo
aku la ia i Hawaii i kahi o kona hanau mua, a no ka nele no hoi o Hawaii i ka wai
ole a me ka pololi i ka ai, hoi mai la oia a ma Wailuku. Aohe wai o Wailuku, pilikia
loa iho la ka manao o ua ’lii nei, o ka pili wale ae la no ia ma kae o ka pali, a
make, nolaila ka mea e olelo ia nei, “Ahu wale na iwi o Hua i ka la.”
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These sons lived until their food was ripe, then they cooked it and carried it to
their parents-in-law and their wife. These sons, however, were birds; Kaakakai was
the elder and Kaanahua was the younger. A prophet living at Kauai noticed this smoke
hanging right over Hanaula, so he sailed towards it with eight forties of pigs to
be offered as a sacrifice to these sons, so that life might be restored to the whole
of the Hawaiian Islands.
[[518]]
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I ka noho ana hoi a ua mau keiki nei a oo ka ai a laua, kalua a mo-a, o ka lawe no
ia na na makuahonowai a me ka wahine. O keia mau keiki nae, he mau manu laua, Kaakakai
ka mua, o Kaanahua ka muli. Noho mai la hoi ka makaula o Kauai a ike i keia uahi i
ke kau pono iluna o Hanaula, holo mai la oia me na lau puaa ewalu, i mea hahau imua
o ua keiki nei, i loaa ke ola o keia mau aina a puni o Hawaii nei.
[[519]]
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When the prophet arrived, these two flew on to the parents-in-law; when the prophet
arrived there, they flew to Kahoolawe, and from there they returned to Hanaula, and
at that place the prophet met them [and offered his sacrifice]; and that was how the
rain was restored. While these sons lived at Hanaula, they thought a great deal of
Puuoinaina, their wife, but they did not know what she was doing. Because after that
Puuoinaina took for her the husband of Pele, Lohiau, and forgot her own husbands.
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I ka hiki ana mai o ka makaula, e lele aku ana laua nei iluna o na makuahonowai, a
hiki ka makaula ilaila, lele laua nei i Kahoolawe, a mai laila ae, hoi hou laua nei
i Hanaula, a malaila, loaa i ka makaula, oia ka ka loaa o ka ua a hiki mai i keia
wa. I ua mau keiki nei hoi e noho ana iluna o Hanaula, me ke kau nui loa o ko laua
manao ia Puuoinaina ka laua wahine, aole hoi laua i ike aku i ka mea a ka laua wahine
e hana nei. Nokamea, ma ia hope mai, ua kii o Puuoinaina i ke kane a Pele, oia hoi
o Lohiau, ua pau aku la ka manao i kela mau kane.
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But when Pele heard what Puuoinaina had done she became angry. She then cursed Puuoinaina.
When Puuoinaina heard this cursing from Pele she felt so ashamed that she ran into
the sea. She left her home, Kohemalamalama, now called Kahoolawe. Pele, residing at
Kahikinui, thought so much of her husband, Lohiau, who was living at Kealia, Kamaalaea,
that she started out to meet him; but she found her way blocked by Puuhele, so she
went from there and waded through the sea. She saw her lizard rival, Puuoinaina, stretching
from Kahoolawe to Makena, so she came along and cut the lizard in two, right in the
middle, separating the tail from the head. The tail became Puuolai at Makena, and
the head became Molokini. When the husbands heard that their wife was dead, they looked
and beheld the head of their beloved standing in the sea, so they called the name
of the islet Molokini. That is the story of how it was born of its parents and how
it obtained this new name Molokini.
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Aka, i ka lohe ana o Pele i keia hana a Puuoinaina, lilo iho la ia i mea ino loa ia
Pele. Ia wa oia i hoopuka aku ai i na olelo ino loa imua o Puuoinaina, a lohe ia i
keia mau olelo ino a Pele, o ka hilahila no ia o ua o Puuoinaina a holo iloko o ke
kai, haalele aku la i kona aina ia Kohemalamalama, o Kahoolawe hoi ka inoa i keia
wa. Noho mai la hoi o Pele i Kahikinui, a aloha i ke kane ia Lohiau e noho ana i Kealia
ma Kamaalaea, ia hele ana mai, ua paa ke alanui ia Puuhele, malaila ka iho ana a au
iloko o ke kai, ike aku la nae oia i ka moe a kona punalua moo, oia hoi o Puuoinaina,
e moe ana mai Kahoolawe a hiki aku ma Makena, o ka hele mai la no ia o Pele a ooki
iho la mawaenakonu o ua moo nei, a kaawale ka hi-u, kaawale ke poo. O ka hi-u, oia
o Puuolai ma Makena, o ke poo hoi, oia o Molokini. Aka, i ka lohe ana o na kane ua
make ka laua wahine, nana aku la laua o ke ku mai o ke poo o ka laua lei aloha iloko
o ke kai, kapa aku la laua i ka inoa o ua wahi moku nei, o Molokini. Oia iho la kahi
moolelo no kona hanau ia ana mai e kona mau makua, a loaa’i keia inoa hou o Molokini.
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HOW IT WAS OBTAINED FROM HAUPU, THAT HILL ON MOLOKAI.
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O KONA LOAA ANA MAI MAILOKO MAI O HAUPU, KELA PUU MA MOLOKAI.
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Here is the reason why Molokini was detached from Haupu. It was during the battles
of Kana with the chief of Haupu; the latter had taken his mother, and Kana wanted
her released to return to her husband; the husband had felt very badly because his
mate, the wife, was separated from him; he had cast about for a way of getting her
back, but found none. So the father thought that Kana could bring her back, because
he had numerous bodies, and he was born in a queer way. But when Kana went to get
the mother, the hill started to grow upwards and nearly touched the heaven. This was
the reason for it: there were two turtles under the mountain; so when Kana went over
for his mother, the people on the mountain called to the turtle in this manner: “O
Kahakauwila, lift up the hill;” then the mountain would rise until Kana became a dwarf
alongside of it. This was continued until Kana was hungry, because his food had given
out, so he laid down towards Uli, his grandmother, who was residing on Hawaii. She
nourished him until he grew large. When his younger brother saw that Kana’s feet were
plump he said to himself, “Strange! here you have enough to eat and I live in hunger;
I shall cut off your feet.” So he cut off Kana’s feet. Kana said to his grandmother:
“My feet are getting cold.” The grandmother replied: “Yes, your younger brother noticed
that your feet were fat; he became peeved; and that was why he chopped them off.”
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Eia ke kumu o ke kaawale ana o Molokini mai Haupu mai. I ka wa a Kana i kaua ’i me
ke alii o Haupu, no ka lilo ana o kona makuahine i ua ’lii la o Haupu, nolaila, kii
aku ia e hookuu mai e hoi me kana kane, oiai, ua uluku loa ka manao o ke kane i ke
kaawale o kona koolua he wahine, ua imi hoi i mea e hoi mai ai, aole nae he loaa.
Aka, manao iho la ua makuakane nei, o Kana ka mea e loaa ’i, ka mea kino lau, no ka
mea, he keiki ano e ia o ka hanau ana. I ke kii ana ’ku hoi i ka makuahine, e pii
ae ana ua puu nei iluna a kokoke e pili i ka lani. Eia ke kumu o ka pii ana. He mau
honu malalo o ua puu nei, i ka wa a Kana e kii aku ai i ka makuahine, o ka wa ia a
na kanaka oluna e kahea iho i ua mau honu nei. Penei e hea ’i: “E Kahakauila-e! hapai
ia ka puu!” ia wa, o ka pii ae la no ia o ua puu nei a haahaa iho’la o Kana. Pela
ka hana mau ana a pololi o Kana i ka ai ole, e hina aku ana ua Kana nei i o Uli ’la
ke kupuna wahine e noho ana ma Hawaii, o ka hanai ia o ua o Kana a nui. Ike iho la
hoi kahi pokii oia nei i ka nelunelu o na wawae o ua o Kana, olelo iho la ua wahi
keiki nei: “Kahaha, o oe ka hoi ke ai a maona, noho hoi au i ka pololi, e moku ana
ko wawae ia’u,” o ke oki iho la no ia o ua wahi keiki nei i ka wawae o Kana. I wa,
olelo aku o Kana i ke kupunawahine, “Huihui mai la ka hoi kuu wawae;” olelo mai la
ke kupunawahine: “Ae, noho iho la ko wahi pokii a ike iho la i ka nui o ko wawae,
hoohalahala iho la, oia ka mea i oki iho la i ko wawae.”
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Then Kana arose and commenced the fight with his enemy again; the mountain started
to rise because of the call from the people to do so. But when the mountain rose up,
Kana also rose up. They went up together until the hill was lower than Kana. Kana
tipped it, and when the people [on the hill] looked up and saw Kana’s eyes glaring
down at them, they trembled with fear. Kana then trod the hill, and broke [[520]]it into small pieces; some flew over towards Koolau, Oahu; some were thrown right
near Molokai, and some flew over towards Maui. That was how Molokini was originated;
it was a part of Haupu wet with the sea.
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Ia wa, o ke ala mai la no ia o Kana, a hoomaka hou me kona enemi e kaua, a mahope
iho, o ka pii ae la no ia o ua puu nei, mamuli o ke kahea ana a na kanaka, pii no
ua puu nei pii pu no me Kana, o ka hele ia a haule ua puu nei malalo o Kana, oi ae
la keia maluna, nana ae la hoi kanaka a ike i na maka o Kana i ka aa iho maluna, aole
o kana mai ka makau a me ka weliweli. O ka hehi iho la no ia o Kana i ua puu nei,
nahaha [[521]]liilii, lele aku la kekahi mau apana ma Koolau, Oahu, o kekahi hoi, ma Molokai iho
no, a ma Maui nei no hoi kekahi. Oia ka mea i loaa’i ke kumu o Molokini, he apana
no Haupu kele i ke kai.
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This is all that was told me as to the origin of our subject.
Jos. K. Kahele Jr.
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Oia iho ’la kahi mea i hai ia mai ia’u i ke kumu o ko kakou wahi moolelo i loaa’i.
Jos. K. Kahele Jr.
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PA’UPA’U.
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NO PA’UPA’U.
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This is one of the famous hills of Lahaina of olden times, when our ancestors lived
in their pagan and ignorant ways. We know that at that time murders, adultery, and
doubtful pleasures were frequent. Listen therefore to what your friend has collected.
Let it not, however, cause you to wonder, and your eyes to stare.
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O kekahi keia o na puu kaulana o Lahaina i ka wa kahiko, ka wa a na kupuna o kakou
e noho ana iloko o na hana uko ole o keia noho ana naaupo. Ua ike ia ia wa, na hana
pepehi kanaka, a me ka moekolohe, a me kekahi mau lealea e ae. Nolaila, e huli mai
kakou a hoolohe i ka mea a ko oukou wahi hoa nei i imi ai, a mai lilo hoi ia i mea
e nalu ai ko oukou mau puuwai, a nana ku mai na maka.
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ORIGIN OF THE NAME PA’UPA’U.
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KE KUMU I LOAA MAI AI KEIA INOA PA’UPA’U.
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This name originated from one of the descendants of Papa and Kumuhonua. Kumuhonua
took to wife Kauaohilo and begat Kaenaena; Kaenaena took Waiukeke of Kaliuwaa and
begat Lihau. It was said that he excelled in comeliness any other handsome man of
that time, and from him descended men of this group who were good to look upon. Lihau
took to wife Kapulani and begat Ihiihi, the one whose name is—Pa’upa’u.[17] Because the parents and servants [of Ihiihi] became wearied with constant going down
to Kahala to get water with which to bathe the child, the parents complained and said:
“There is too much labor connected with this work [he pa’u keia hana], and too little benefit. Therefore they named the place[18] where their child lived Pa’upa’u.
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Ke kumu i loaa mai ai keia inoa, no kekahi keiki no ia a Papa laua me Kumuhonua. O
Kumuhonua moe ia Kauaohilo hanau mai o Kaenaena; o Kaenaena moe ia Waiukeke o Kaliuwaa, hanau mai o Lihau. Ua
oleloia he kanaka oi o ka ui a me ke nani i ko na kanaka ui o ia wa, a mai iaia i
laha ai ka nani o na kanaka ma keia mau paemoku. O keia kanaka, ua moe ia Kapulani
a hanau mai o Ihiihi, ka mea nona keia inoa Pa’upa’u. No ka luhi o na makua a me na
kahu i ke kii pinepine i ka wai ilalo o Kahala i wai auau no ua keiki nei, ua kaniuhu
na makua a olelo iho: “He nui ka pa’u ma keia hana, a he uuku ka pomaikai.” Nolaila
kapa laua i kahi i noho ai o ka laua keiki la o Pa’upa’u.
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THE FAMOUS THINGS ON THIS HILL.
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NA MEA KAULANA MA KEIA PUU.
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Right on top of this hill is a large heiau called the heiau of Kamohomoho, one of
the noted chiefs of the olden times. He was the first one to build a heiau for the
worship of a god called Moo. This lizard [god] excelled in strength; it had a stumped
tail; that is the way the tails of the lizards of the present time appear, because
of Moo, the great and strong.
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Aia maluna pono o keia puu he heiau nui, i kapaia ka heiau a Kamohomoho, kekahi alii
kaulana o ka wa kahiko. A nana i kukulu mua i ka heiau hoomanakii no kehaki akua,
o Moo, kona inoa. He oi aku ka ikaika o keia moo, kona ano he huelo muumuu, a pela
e ike mau ia nei na huelo o na moo o keia wa, mamuli o Moo ka nui a me ka ikaika.
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Here is another thing: On the western side of this hill is buried the remains of a
celebrated and wise man, David Malo.[19] Here is one of his famous remarks: “If we live together and I die, do not bury me
down here at Lahaina; carry me to the top of Pa’upa’u and bury me there, because the
white man is a seeker of land.” What he prophesied has come to pass.
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Eia kekahi; aia ma ka aoao komohana o keia puu ke kupapau o kekahi kanaka kaulana
a me ka naauao, oia hoi o Davida Malo. Eia kekahi wahi olelo kaulana ana: “Ina i noho
kakou, a make au, mai kanu oukou ia’u ma Lahaina lalo nei, e lawe oukou ia’u a kanu
maluna pono o Pa’upa’u, no ka mea he poe imi aina ka haole,” a ua ko no kana olelo
i wanana ai.
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Here is another thing: On the eastern side of the hill is a place of refuge[20] where those fleeing from battle sought safety, also a hill where those who fled [from
other troubles] were assured protection. That was probably the place to where Kahekili
the great and his soldiers fled after his battles with Kamehameha, chief of Hawaii.
In the battle fought below Kauaula where Kamehameha was victorious, they [Kahekili
[[522]]and his forces] ran to the place of refuge for safety; when the Hawaii forces commenced
to climb, stones were rolled down on them; thus Kahekili escaped from the great spear
of Kamehameha; thus the Maui forces escaped.
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Eia kekahi; aia ma ka aoao kihina o keia puu he puuhonua kahi e holo ai ka poe i auhee
a lanakila, a he puu pale hoi ia no na kanaka i auhee a pakele, a malaila paha i holo
ai o Kahekili ka nui a me na koa ona i ke kaua ana me Kamehameha ke ’lii o Hawaii. I ke kaua ana malalo o Kauaula, a lanakila o Kamehameha, holo lakou i ka
[[523]]Puuhonua i pakele; i ka wa i pii aku ai ko Hawaii malalo ua olokaa ia mai ka pohaku
maluna mai a pela i pakele ai o Kahekili mai ka ihe wela mai a Kamehameha mai, a pela
i pakele ai ko Maui nei.
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VEGETATION ON THIS HILL.
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NA MEA ULU MALUNA O KEIA PUU.
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A great variety of plants and trees grow on this hill. Here are some of them: the
ulei,[21] the lehua,[22] the creeping akia,[23] the small-leaved koa,[24] the fragrant maile,[25] the ever-shaded fern, the mule-kick pala,[26] the guava,[27] the rabbit’s foot (that is the present name; in the olden times it was called rat’s
foot[28]), and so forth. You will add what are omitted.
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He nui na mea ulu maluna o keia puu. Eia kekahi mau mea ulu e kupu ana. O ka ulei,
lehua, akia moe lepo, ke koalaulii, ka maile wai anu hea, ka palai moe anu, ka pala
peku hoki, ka puawa, ka wawae rabati, oia ka inoa i keia wa, i ka wa kahiko, he wawae iole, a pela aku. A na oukou ka
hoolawa loa ana ’ku.
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ANIMALS ON THIS HILL.
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NA HOLOHOLONA MALUNA O KEIA PUU.
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There are plenty of wild turkeys[29] on this hill, turkeys which are not cared for by man, and which simply wander about.
They are called wild. There are some cattle and horses running on this hill which
belong to the teachers of this seminary; there are none for the pupils, only for the
teachers. Why is it that the pupils of this school are not allowed to keep horses
for themselves? Perhaps it is because they favor[30] the white men; they can’t be Hawaiians, else they would recognize their own.
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He nui na palahu maka nahelehele maluna o keia puu, na mea i hanai ole ia e ke kanaka,
e holo wale ana hoi me ka auwana, ua kapaia, he maka nahelehele. O ka bipi a me ka lio kekahi mea e holo ana maluna o keia puu, no na kumu o keia kula nui;
aole hoi no na haumana, aka, no na kumu wale no. Heaha no la hoi ka mea i ae ole ia
ai o na haumana o keia kula e hanai i mau lio no lakou? No ka pili haole aku la no
paha; oia hoi e he kanaka Hawaii o ike iho iaia iho.
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THE FAMOUS WIND OF THIS HILL.
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KA MAKANI KAULANA O KEIA PUU.
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The famous wind is the Kauaula. This wind blows along the eastern side of this hill.
It is a wind made famous by the bards of the olden times; here are a few lines of
a song:
Kauaula is pretending the wind of Ulupau,
[That it is] the rain of Kaawaawa,
[Thus causing] calm at Boston, etc.
There are a number of other things not enumerated. You will supply those.
S. P. Kanoa.
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O ka makani kaulana, oia no ke Kauaula. Eia keia makani ma ka aoao hikina o keia puu,
ua kaulana keia makani i ka poe haku mele o ka wa kahiko, a penei kekahi wahi lalani
mele: “Hookohukohu Kauaula, ka makani o Ulupau, ka ua i Kaawaawa, lai ai o Bosetona,”
a pela aku. He nui na mea i koe, a na oukou e hoolawa.
S. P. Kanoa.
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THE FLOOD IN HAWAII IN THE OLDEN TIMES.
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NO KE KAIAKAHINALII MA HAWAII NEI.
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I sought for some one who could tell me about the Flood in the olden time here in
Hawaii, and I learned some bits of information concerning the said Flood from an old
man whose number of years approaches seventy-two, from the time of Kamehameha II to
the present.[31] There are, however, two divisions which I will explain: first, concerning the one
who brought the Flood; second, concerning the sea of Kahinalii.
[[524]]
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Ua imi au i mea nana e hai mai ia’u i ke ano o ke Kaiakahinalii i ka wa kahiko ma
Hawaii nei, a ua loaa iki mai kekahi mea e pili ana no ua kai nei, mai kekahi wahi
elemakule mai i hiki aku kona mau makahiki i ke kanahiku kumamalua mai a Kamehameha
II mai, a hiki i keia manawa. Aka, elua a’u mau mea e hoakaka aku ai: Akahi, na mea
e pili ana i ka mea nana i lawe mai i ke kai; Alua, no ke Kaiakahinalii.
[[525]]
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It is said that Pele was the one who brought the sea of Kahinalii; she was begotten
of Kahinalii,[32] her mother; Kanehoalani[33] was her father; Kamohoalii[34] and Kahuilaokalani[35] brothers. Pele was born at Hapakuela.[36] It is said that this land touches the sky to the southwestward of us. She lived with
her parents until she was married. She begat two children, Laka,[37] a daughter, and Menehune,[38] a son. Wahieloa[39] was their father and husband to Pele. But while living together with her husband
he was enticed and snatched away from her by Pelekumulani;[40] and because she was deprived of her husband she was displeased. She came away because
of the love of husband.
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Ua olelo ia, o Pele, oia ka mea nana i lawe mai i ke Kaiakahinalii, ua hanau ia oia
e Kahinalii kona makuahine, a o Kanehoalani kona makuakane, a o Kamohoalii a me Kahuilaokalani
kona mau kaikuahine. Ua hanau ia o Pele i Hapakuela, aia ka keia aina ke pili pu la
me ke ao, ma ke komohana hema mai a kakou aku nei, a ua noho pu oia me kona mau makua,
a hiki i kona wa i mare ai i ke kane, a hanau mai ka laua mau keiki, o Laka ke kaikamahine,
a o Menehune ke keikikane, a o Wahieloa ko laua makuakane, ke kane a Pele. Aka, ia
laua e noho pu ana me kana kane kaili ia ’ku la kana kane e Pelekumulani, a no ka
lilo ana o kana kane, ua hoohalahala oia, a ua hele mai oia mamuli o ke aloha i ke
kane.
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Secondly, concerning her bringing the Flood and all else relating to that journey.
It is said that here in Hawaii in the earliest times there was no sea; the land was
exposed. There was not even fresh water, but because she brought the sea it reached
Hawaii. Because Pele was displeased on account of her husband being enticed from her,
she came to Hawaii; her parents gave her the sea, so that when she came she could
bring her canoes. She arrived at Pakuela, and from there she came to Kanaloa where
she poured out the sea from her head, and there and then Hawaii first received the
sea. When the sea broke [on the land] her brothers composed this chant:
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Alua, no kona lawe ana mai i ke Kaiakahinalii, a me na mea e pili ana ma ia hele ana
mai. Ua hai ia mai, ma Hawaii nei mamua loa, aole he kai, he waiho wale no, aole hoi
he wai maoli, aka, ma kona lawe ana mai i ke kai, ua loaa ke kai ma Hawaii nei. No
ka hoohalahala o Pele i ka lilo ana o kana kane, ua hele mai oia i Hawaii nei, a ua
haawi pu mai kona mau makua i ke kai, aka ia ia i hele mai ai, ua hele pu mai no me
kona mau waa, a hiki oia ma Pakuela, a malaila mai a hiki ma Kanaloa, ua ninini aku
oia i ke kai mai kona poo aku, a oia no ka hoomaka ana o ke kai ma Hawaii nei, aka
i ka wa i hai ai ke kai ua paa mai ke mele i kona mau kaikunane, a penei no ia:
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The sea! O the sea!
The sea is breaking,
Breaking on Kanaloa.
At the cliffs is the grave of the sea.
Passed is the quietness of the sea:
It is breaking double,
It is breaking triple.
It is a sea carried on the back of Pele.
The sea turned around and smote the earth.
The sea is rising, rising to Kilauea,
Raising up the hand of Pele.
The sea of Pele is growing larger—
The sea nestled on the breast of Pele.
The voice of the sea is tumultuous at Papalauahi;
The sea is rising to the height of Akanikolea;
The sea is spreading to the ki at Wahinekapu.
It is the sea of Pele the goddess!
Thy compassion be on us!
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He kai! e he kai!
Popoi aku la ke kai,
Popoi aku la i Kanaloa,
Aia i na pali ka ilina a ke kai,
Hala ae la ka maha a ke kai,
Hai kualua ke kai,
Hai kuakolu ke kai,
He kai haawe i kekua o Pele,
Huli iho la ke kai, wahi i ka honua,
Ke amo la ke kai, amo i Kilauea.
He kai kalele i ka lima o Pele,
Hoomakua mai la ke kai a Pele,
Kai hii i ke alo o Pele
Wawa ka leo o ke kai i Papalauahi,
Pii ae la ke kai iluna o Akanikolea,
Holo ke kai i na ki o Wahinekapu,
Kai a Pele a ke Akua.
Elieli e kau mai.
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When the sea broke it rose from the surface of the land until it reached high ground.
However, all the land was not covered, some places were still exposed, such as the
summits of Haleakala, Maunaloa and Maunakea; these were not totally submerged. [[526]]This sea was named after the mother of Pele, i.e., Kahinalii, because the sea belonged
to her; Pele simply brought it, and caused it to recede to what it is which we see
today, floating calmly at Hauola.
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I ka popoi ana o ke kai, ua pii ae ke kai mai ka iliwai like ae o ka honua, a hala
loa iluna. Aka, aole i nalowale loa ka aina i ke kai, ua koe iki ae kekahi wahi, oia
no o luna o Haleakala, a me Maunakea a me Maunaloa, aole i nalowale loa, a ua kapaia
keia [[527]]kai mamuli o ka inoa o ka makuahine o Pele, oia hoi o Kahinalii. Nokamea, o Kahinalii
ka mea nana ke kai, a he lawe wale ana mai no ka Pele, a na Pele no hoi i hoihoi hou
iho a like me keia e ikeia nei i keia manawa ka laua molia i Hauola.
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From that time Pele and her whole family left Hapakuela for good, and all came here
to Hawaii. Pele, however, came first and her brothers followed. When the brothers
arrived at Kanaloa, Pele had arrived at Kauai.[41] It was there the brothers chanted another song:
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Nolaila, ma ia wa mai ua haalele loa aku o Pele a me ka ohana a pau loa ia Hapakuela
a ua hele mai lakou a pau loa i Hawaii nei, mamua mai no nae o Pele mahope mai na
kaikunane, a hiki na kaikunane i Kanaloa, ua hiki mai o Pele i Kauai, malaila ua mele
hou mai na kaikunane i ke mele, penei:
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Pele sailed for Kauai;
Her canoes landed at Mookini.
Pele and others stood before the image.
Pele dwelt in the sea.
Pele offered sacrifices there.
Pele progressed with her retinue
And at the cape of Leleiwi
Scented the fragrance of the hala
And the lehua-flowers of Makaulele,
The lehua standing red at Puuloa.
[Saw] the large house at Kilauea,
The sleeping house at Papalauahi.
Pele arrived from heaven
[With] the thunder and the earthquake,
The severe rain and the soft rain;
Returned by Kaumeaiku,
[By] the women of the land in the clouds.
Answer thou, Pele! Prepare! Prepare!
Here we are thy numerous ministers!
Have compassion on us!
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Holo mai Pele a Kauai,
Kau na waa i Mookini
Ku o Pele ma i ike kii
Noho i ke kai a Pele
Kanaenae Pele ilaila
Kai a huakai; kai mai Pele,
A ka lae i Leleiwi,
Honi i ke ala o ka hala,
He lehua o Mokaulele,
Kuula na lehua i Puuloa,
Halauloa o Kilauea,
Hale moe o Papalauahi,
Haule mai Pele mai ka lani mai,
Ka hekili o ke olai,
Ka ua loku o ka ua poko,
Hoihoi o Kaumeaiku,
O na wahine i ke ao maukele,
O mai Pele! e liu, e liu e!
Eia makou koolau kaula la,
Elieli, e kau mai!
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There were reasons for composing this song, because the brothers did not know for
a certainty where Pele, their sister, would make her permanent abode, not knowing
she would make it at Kilauea. They had composed the chant before she came to live
there.
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Aka, he mau kumu no keia haku ana i keia mau mele, no ka mea, aole i maopopo lea i
na kaikunane kahi e noho paa loa ai o Pele ko laua kaikuahine eia ka auanei e noho
paa aku ana i Kilauea, mamua ka loaa ana i ke mele a mahope ka noho ana’ku.
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Pele lived at Kauai, and when she left that place she came and lived at Kalaupapa,[42] Molokai, at a place called Kauhako; from there she came and lived at Puulaina; she
dug there; leaving Puulaina, she went to live at Haleakala; she also dug there. From
there she went to Kilauea. There she caused a separation of their residences. Kamohoalii
was assigned one place, and Kahuilaokalani was given a different place. From that
time forth Pele was never seen at Kamohoalii’s place, because she had another body,
the rainbow; her division of land is very sacred, and no fire was kindled there.
This is the end of the story. There was not very much given concerning the Flood.
That was all that the one who told me knew.
[Moanauli.]
[[528]]
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Aka, ia Pele i noho ai ma Kauai, a haalele oia ia wahi, mailaila mai a noho ma Kalaupapa
i Molokai, o Kauhako ka inoa oia wahi, a mailaila mai a noho ma Puulaina a nana i
eli, haalele ia Puulaina, mailaila aku a noho ma Haleakala, a nana no i eli, a malaila
aku, noho i Kilauea, a mahele i na wahi o lakou; he okoa ko Kamohoalii wahi a he okoa
ko Kahuilaokalani, a ma ia manawa mai aole a iki ka Pele ma ko Kamohoalii wahi, no
ka mea, he kino okoa kekahi ona, he anuenue, he kapu loa kona mahele aina, aole e
a ia, a oia iko la ka hope o keia. Aole no i loaa nui mai na mea e pili ana i ke Kaiakahinalii.
O na mea wale no keia i loaa i ka mea nana i hai mai ia’u.
Moanauli.
[[529]]
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A STORY OF POO.
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HE MOOLELO NO POO.
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A certain person lived with his brother-in-law, and after some time the latter said
to him: “Let us go up to get battens for our house.” So they prepared for the journey,
and one day they went up to cut battens. They went to a place right above Kaanapali,
called Wahikuli. They went up from Lahaina. Arriving there they cut the battens that
whole day. That night, however, was showery and it was cold, so they talked about
going back because it was night. The husband insisted on sleeping up in the mountains,
and it was so decided. Before they went to sleep, however, they went and gathered
a lot of wood which they placed all around the cave. That cave is still at that place
today.
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I ka noho ana o kahi kanaka me kona kaikoeke, a hala kekahi manawa, ua olelo aku ke
kaikoeke ia ia: “E pii kaua i ke kalai aho no ko kaua hale.” Ia manawa, ua hoomakaukau
laua i mau mea e pono ai ko laua pii ana, a i kahi la, ua pii aku laua i ke kalai
aho. O ko laua wahi nae i pii ai, aia no ia mauka ae e kupono ana paha iuka o Kaanapali;
o ka inoa oia wahi a laua i pii ai o Wahikuli, a mai kai aku no o Lahaina ko laua
pii ana. I ko laua pii ana a hiki malaila, ua hoomaka no laua nei i ke oki i ka aho,
mai kela la a po; i kela po nae ua nui ka ua liilii, a nui ke anu, a ua olelo aku
kekahi i kekahi: “E hoi kaua ua po.” Ua olelo mai no ke kaikoeke, e moe no mauka nei,
a ua moe no laua. Mamua nae o ko laua moe ana, ua hele laua e hana i wahie a nui,
a hoopuni a puni ke ana, aia no ia ana ke waiho nei malaila a hiki i keia wa a’u e
olelo nei.
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When they did this, and lighted the fire, they went to sleep. While sleeping and nearing
midnight, the brother of the wife awoke startled, on account of the great heat; when
he awoke he found that the fire had commenced to burn his feet, and that was really
the reason for his awakening; but the brother-in-law still slept. The fire, however,
had commenced to consume his feet; so he tried to awaken him, but without any success;
the fire burned up to the knee, and he was still trying to awaken the brother-in-law;
he kept this up until his stomach, his breast and his shoulders were consumed. When
the fire reached the neck he ran away. He climbed a hill and when near the top he
heard the head calling: “Let us not go home now; wait until I arrive, then we will
go home together.” But he kept on running; the head meanwhile kept on calling from
behind. He passed one hill and while descending the second hill, the head commenced
to roll after him. At the same time he saw tongues of fire shooting out from the rolling
head. It called again, “O Head! O Head! retard him so that I can catch him.” They
thus raced along until a number of valleys had been passed; and when they reached
the plains above Puulaina he realized that the head was close behind him, so he did
not go by way of Puulaina but made a short cut for the sea by the trail heading for
Keonepoko, on the western side of Mala. At the same time, a prophet who was going to Kaanapali
with some friends saw this person running along, so he said to his friends: “If this
person running towards us is not caught by that head until he comes up to us, he will
be saved; but if he be caught above here he would be fortunate if he lives.”
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A i ko laua hana ana a pau, a hoa i ke ahi, ua hoomaka iho laua nei e moe, a i ko
laua nei moe ana a kokoke i ke aumoe, ua hoomaka ke kaikunane o ka wahine a ke kaikoeke
e puoho, no ka nui loa o ka wela i ke ahi a i kona ala ana, aia hoi, ua hoomaka mai
ke ahi e a i ko ia nei mau wawae, o ke kumu ia o kona ala ana, aka, o ke kaikoeke
ke moe ala no kela. Ua hoomaka mai nae ke ahi e a i kona mau wawae, a ua hoala aku
keia, aole no he wahi mea a ala iki o kela mea e moe ana; ua hoomaka mai ke ahi e
a a hiki i ke kuli, ke noke nei no nae keia i ka hoala, pela mau ka ia nei hana ana,
a pau aku ka opu i ke ahi, a hiki mai ka a ana i ka umauma, pela no a hiki i ka poohiwi
ke noho nei no keia, a hiki ka a ana i ka pu ai, ua hoomaka keia e holo, ua holo keia
a pii i ka pali a kokoke keia e puka iluna o ka honua, ua hoomaka mai kela poo e kahea:
“Alia hoi paha kaua e hoi, aia hoi a hiki aku au, alaila, hoi kaua.” Holo no keia
kahea mai no kela, pela no a hala hookahi pali, a kaa i ka lua o ka pali, ua hoomaka
mai kela poo e kaapa mai. Ia manawa no ike aku keia i ka lapalapa o ke ahi e kaa pahuku
mai ana me ke poo. Ia manawa ua kahea mai kela poo: “E poo e! E poo e! kohia iho i
paa.” Pela no laua nei e holo nei a hala kehaki mau kahawai, hiki laua nei i ke kula
e hele mai ai a hiki i Puulaina, ia manawa, ike aku la ua kanaka nei, ua kokoke loa
mai ua poo nei mahope ona, nolaila, aole oia i holo a hiki ma Puulaina, aka, ua iho
koke kela kanaka i kai e kupono ana i kai o Keonepoko, ma ke komohana aku o Mala. Ia manawa, ua ike mai kahi makaula e hele ana i Kaanapali,
me kona poe hoa, i keia mea e holo aku ana, ia wa, ua olelo aku kela makaula i kona
poe hoa: “Ina o keia kanaka e holo mai nei, ina aole oia e loaa mai i kela poo a hiki
i o kakou nei, alaila, e ola ana kela kanaka; aka, ina oia e loaa mai ana iuka, alaila,
pomaikai kona ola.”
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His friends were filled with fear and urged him to continue on their journey. The
prophet replied: “Let us wait; if we go on that man would die.” He directed them to
split the bambu into small pieces. It was done at once. When the man arrived before
them, the head was right at his heels; he fainted away. The others lashed the head
with the split bambu and it died; the brother was still in a dead faint. After a while,
however, he came to and told them of their journey, and how this trouble came to him.
After that the others continued their journey, while he went home. Arriving at the
house his sister asked: “Where is your brother-in-law?” He replied: “You question
as if it were correct. Your husband is no good. I thought he was man; I found him
a god. He came near killing me.” The other asked: “Kill you, how?” So he told what
happened from the time they went until they came by this trouble. The sister approved
of what had been done, saying: “It is well he died! I see that he is a god.”
[[530]]
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Ia wa ua nui ka makau o kona poe hoa, a ua olelo aku e hele kakou. Ua olelo mai ka
makaula: “E noho kakou, ina kakou e hele, alaila, e make ana kela kanaka.” Ka olelo
aku la no ia o ua makaula nei: “E wawahi mai oukou ina ohe a liilii,” aole i manawa
ua pau i ka hana ia. Hiki ana no ua poo nei me ke kanaka e kuike ana nae kela poo
ma kona mau wawae, a hiki imua o lakou, ua moe a make kela kanaka imua o lakou. Ia
wa, ua hahau aku ka lakou mau ohe maluna o kela poo a make iho la kela poo; o kela
kanaka nae ua waiho a make aku la oia, a noho iho la lakou a liuliu pohala ae la kela
kanaka, a hahai mai la i ke ano o ko laua hele ana, a loaa ai keia pilikia iaia. A
pau kana olelo ana ua hoomaka lakou e hele, a ua hoi mai no hoi keia, a i ka hoi ana
a hiki i ka hale ua ninau mai ke kaikuahine: “Auhea ka hoi ko kaikoeke?” I aku la
keia: “O ka auhea mai anei kau he pono aohe pono o kau kane, ke kuhi nei au he kanaka,
eia ka he akua. Mai make mai nei au la i kau kane.” Ninau mai kela: “Heaha hoi ka
mea e make ai?” Hahai aku la no hoi keia, mai ko laua hele ana a hiki i kahi o ka
loaa ana o kela pilikia, ia wa no i hoapono mai ai ke kaikuahine: “Ua pono aku la
no kona make ana, eia ka he kanaka akua kena.”
[[531]]
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Soon after this conversation the prophet appeared. He had gone on until an idea occurred
to him to return, because he realized that if he did not come back then all these
people would be eaten by this god; for the head was not dead; its spirit still lived.
And when he came to where these two were talking he said: “I have returned because
I feared you would all be consumed. Your husband is coming, but it will be when nearing
night; you will then behold your husband coming to you in the same way he usually
appeared. So, do not stay here; all of you go to your brother’s house, and we will
wait there. When he arrives then all of you surround me so that he can not see me;
do you not, however, acquiesce in his request to come back and live with him, because
if you do you will surely die.”
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A pau ka laua kamailio ana, hiki ana no ka makaula, ua hele kela makaula a ua loaa
ka manao haupu nona, e hoi hou mai, nokamea, ua ike oia, ina oia e hoi ole mai, alaila,
o kela poe apau, a pau ana lakou i ka ai ai e kela akua, no ka mea, aole i make kela
poo, ua ola no kona kino uhane. A i kona hiki ana mai ma ka laua wahi e kamailio ai,
ua olelo aku oia: “Ua hoi mai nei au, no ku’u manao o pau oukou i ka aina ia; eia
aku ko kane la a hiki mai, aia nae la, a kau aku ke ano ahiahi, alaila, e ike aku
ana no oe i ko kane e hele mai ana, o kona ano no nae a pau, nolaila, mai noho olua
ma keia hale, e hoi oukou apau i ko ianei hale, a ilaila kakou a pau e noho ai. A
hiki i kona manawa e hiki mai ai, alaila, e hoopuni oukou apau ia’u i hiki ole ai
iaia ke ike mai, alaila, mai noho nae oukou a puni iki ke olelo mai kela e hoi aku
olua e noho pu me ko kane, no ka mea ina oe e hoi ana o kou manawa iho la noia.”
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Not long after that the one they were talking about appeared and urged the wife to
return and live together with him, but the wife did not reply on account of fear.
The prophet, however, chased it. That is what I have learned.
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Aole i liuliu iho, hiki ana no ua mea nei a lakou e kamailio nei, a koi ana no i ka
wahine e hoi a e noho pu, aole nae he ekemu aku o ka wahine no ka piha loa i ka makau,
a mahope ua alualu ia e ka makaula, oia ka mea i loaa mai ia’u.
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Before the woman was taken into the house and left there the prophet had already said
to her: “If you are cold, go into the house; then listen attentively. When you hear
the first whistle, then you will think that it is not near; at the second whistle,
he has drawn nigh, and when the whistle sounds again, he is very near; then you move
further in to the corner of the house, lie down and keep still and wait for his arrival.
You will not fail to notice his coming; when the outside here is lighted up, he has
appeared. When he arrives he will not enter the house; his hands will be groping inside
while his head will remain outside watching other people; but when the inside is lighted
up, then he has entered the house; you will then hide yourself well so that he will
be delayed in his search for you.”
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I ka manawa i hoohui ia ai kela wahine iloko o ka hale, a noho, olelo mua aku la nae
ka makaula i ua wahine la: “Ina anu oe, e noho iloko o ka hale, alaila e hoolohe pono
oe, ina i kani ka hokio mua, alaila, manao ae oe aole i kokoke mai, a alua hokio ana
ua ane kokoke mai, a kani hou ka hokio ua kokoke loa, alaila, nee aku oe a maloko
o kuono o ka hale, moe malie iho oe, a hiki mai kela, aole anei e nalo ka hiki mai,
e malamalama ana mawaho nei, o kona hiki no ia. A i ka hiki ana mai, aole oia e komo
ana iloko, o kona mau lima no ke haha iloko nei, a iwaho no kona poo, e nana ana i
kanaka, a ina e malamalama oloko, alaila o kona komo no ia iloko, a i ka wa e komo
ai iloko, e pee oe a nalo loa, i loihi kona imi ana.”
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After the prophet was through talking, the woman went and stayed in the house. All
kept awake, however, and at about midnight, they heard the sound of a whistle, and
they knew that he would soon appear; when the whistle sounded again the prophet ran
over to the house where the woman was and said to her: “Should your head of a husband
ask you to give him your son to rear, do not consent; and should he ask you to come
outside do not go outside, else you die.” The real reason for his coming up, however,
was to find out whether or not she was asleep; but when he called, she answered. So
the prophet returned to the house from which he came. Arrived there, he heard another
whistle, and still another, and after that the head arrived at the house and called
out to the wife, “O Kaneikiawaiuli!” The other answered. The head said: “Please come
out here.” Kaneikiawaiuli replied: “I will not come out.” “Why not?” asked the head.
“It is raining for Kaala is shiny.” “There is no rain,” answered the head.
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A pau na olelo ana a ka makaula, hoi aku la ua wahine nei, a noho ma ka lakou hale.
Ala aku la nae lakou a pau ka hapalua o ka po, lohe ana lakou i ke kani o ka hokio,
a hoomanao ae la lakou o ka hiki mai koe, a kani hou ka hokio holo aku la ka makaula
i ka hale a ka wahine e noho ana, olelo hou aku ka makaula: “Ina e noi mai ko kane
poo ia oe, e haawi aku i ke keiki a olua e hanai, mai noho oe a ae, i olelo mai e
puka aku oe iwaho, mai noho oe a puka o make oe;” ke kumu o kona hele ana aku no ka
manao ua moe, i kahea aku ka hana, o mai la no kela, a hoi aku la ua makaula nei a
hiki ia ma kona hale kani hou ka hokio, a kani hou no, a mahope iho no hiki ana ma
ka hale a kahea ana i ka wahine: “Kaneikiawaiuli e!” E-a mai la no kela, olelo aku la ua poo nei: “Puka mai hoi oe iwaho nei;” olelo
aku la o Kaneikiawaiuli: “Aole au e puka.” “No ke aha?” wahi a ua poo nei. “He ua
ka, ke hinuhinu mai nei Kaala.” “Aohe hoi he ua,” wahi a ua poo nei.
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Again the head spoke: “Then please let me have one of our children and I will give
it food; I have that which is greatly desired by our child, the banana; it is well
ripened.” “I will not give you one.” It went on thus for a few minutes, when he rushed
in and felt around, but the woman was not found; the head finally got into the house;
it was then the prophet and others ran and blocked the doorway, and the woman ran
and got outside. The door was closed. The head called from inside: “Say, please do
not close the door on me; I wish to come outside.” But the door was not opened, and
the house was set on fire. The other kept calling from the inside. It kept [[532]]on in this manner until the house was surrounded by fire, and the head of this god
burst; after twelve reports [were heard] the prophet then said that [the head] was
dead. This is the end of what I know, but perhaps there is more to the story.
D. Kamaha.
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Olelo hou mai no ua poo nei: “Haawi mai hoi ha oe i kekahi keiki a kaua na’u e hanai
aku i ka ai, eia hoi ka puni a ke keiki a kaua la, o ka maia, ua hele a kapule.” “Aole
au e haawi aku.” Pela no a hala kekahi mau minute, hoomaka mai la oia e haha maloko,
aole nae kela i loaa aku, a komo iho la kela poo iloko o ka hale, o ka manawa no ia
i holo mai ai o ka makaula me na kanaka a puni ma ka puka, a holo mai la ka wahine
a puka iwaho, a pani ia aku la ka puka a paa, a kahea mai la kela poo maloko: “E,
mai pani hoi paha oukou i ka puka ia’u i puka aku au iwaho.” Aole nae he hookuu ia
aku o ka puka, a puhiia aku la ka hale i ke ahi. Kahea mai la no kela maloko. [[533]]Pela no a puni wale ka hale i ke ahi, a pahu ana ke poo o ua akua nei, a pau na pahu
ana he umikumamalua, alaila, olelo aku la ka makaula: “Ua make.” O ka pau keia o kahi
i paa ia’u, aole no paha i pau ka moolelo.
D. Kamaha.
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A STORY OF UALAKAA.
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MOOLELO NO UALAKAA.
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This story is familiar to this and that man, and perhaps none of us have failed to
hear the story of this potato. There are several versions of this story,[43] one has a version, and another a different one; this is one.
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Ua lohe mau ia keia moolelo e kela a me keia kanaka, aole no paha he mea o kakou i
nele i ka lohe ana i keia moolelo oia hoi ka moolelo o keia uala. He nui no na moolelo
o keia uala, he okoa ka kekahi wehewehe, a he okoa ka wehewehe ana a kekahi, oia keia.
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This potato was planted at Manoa, Oahu, on the northwestern slope of Manoa. There
were two potato fields, one for Kupihe and the other for Kapanaia. Kupihe planted
his potato on the side hill while Kapanaia planted his on the flat. When they were
cultivating, only one potato was found in Kapanaia’s field, so he hilled it up. But
the potato grew large and became exposed from the hill in which it was planted; the
field of the other man, however, did not contain any potato. Afterwards they went
to their homes, and on the next day they went up again to cultivate. Kapanaia hastened
to see [his potato], but when he looked there was no lump in the hill; he searched
but could not find the potato. He looked here and there, but he could not find it.
So he went up to Kupihe’s, the field on the hillside. When he looked, he saw this
potato causing a lump in the other’s potato hill, and Kupihe was hilling up the soil.
Kapanaia stood there and asked, “Whose potato is this?” The other answered: “It is
mine, for it is growing in my potato-hill.” After their quarrel over the potato they
returned to their homes. That night the potato rolled down the hill and made a deep
hole where it first struck; from there it bounced and became again attached to its
parent vine. That is one version of the story. But in the story which I heard, it
is stated that the stem of this potato was bitten by a rat and the potato rolled down
until it landed in Kapanaia’s field, and it was left there until new sprouts commenced
to grow from it. That is why new sprouts come from potatoes as we see them now. That
was why this potato at Makiki was called Ualakaa, because it rolled [down hill]. Another
name which I heard [applied to it] was Iolekaa (rolling rat). Another has it that
Kaauhelemoa pecked at the stem of this potato and it rolled to Kapanaia’s field, because
Pupuulima chased after it.
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Ua kanu ia keia uala ma Manoa, Oahu, aia ma ka pali komohana akau e pili la ia Manoa.
He elua nae mala uala, na Kupihe kekahi, a na Kapanaia kekahi. O ka Kupihe mala uala,
ua kanu ia maluna o ka pali, o ka Kapanaia hoi, ua kanu ia maluna o kahi honua palahalaha,
i ko laua wa i mahiai ai, hookahi no uala i loaa i ka Kapanaia mala, ua hoomaka oia
e puepue a hoomaka nohoi ua uala nei e nui a ahuwale aku mawaho o ka pue i kanu ia
ai, o ka mala hoi a kela kanaka, aohe uala iki iloko o kana mala. A mahope, hoi laua
nei a hiki i ka hale, a i ka po ana iho a ao ae, pii aku auanei ka hana o laua nei
e mahiai; wikiwiki e aku la no o Kapanaia e nana, i kiei aku ka hana, aohe ahuake
mai i ka pue, oi huli wale keia aohe loaa iki, halo iho la mao a maanei aohe no he
loaa iki, pii aku la keia i o Kupihe la ka mea nona ka mala uala ma ka pali, i nana
aku auanei ka hia, e ahuake mai ana keia uala i kana pue uala, a o Kupihe e puepue
ana no. Ku ana o Kapanaia, a pane ana: “Nawai keia uala?” Pane aku keia: “Na’u no
ke ku nei i ka’u pue uala.” A pau ka laua nei hoopapa ana no ka uala ko laua hoi aku
la noia, a hiki i ka hale, a po iho, hoomaka ua uala nei e kaa a haule ilalo, a hohonu
kahi i haule ai, a lele hou a paa i ka mole, oia kekahi moolelo i olelo ia. Ua olelo
ia ma keia moolelo a’u i lohe ai, ua oki maoli ia no ke anakiu o ua uala nei e ka
iole, a hoomaka mai ua uala nei e kaa a paa i ka mala a Kapanaia, a malaila kahi i
waiho ai a ulu haupuupu, oia ka mea e ulu haupuupu nei ka uala a kakou e ike nei.
Oia ka mea i kapa ia ai kela puu mauka o Makiki o Ualakaa, no ka kaa ana o ua ualo
la. A kekahi inoa a’u i lohe ai o Iolekaa. O kekahi hoi, na Kaauhelemoa i kiko ke
anakiu o ua uala la, a haule i ka mala a Kapanaia, no ke alualu ia ana mai e Pupuulima.
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STORY OF PUULAINA.
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MOOLELO NO PUULAINA.
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Concerning the origin of this hill,[44] some say that it was begotten by two mountains, Eeke[45] and Lihau.[46] Eeke was the husband and Lihau was the wife. They were real persons, but it will
be shown later the reason for their being changed to mountains. [[534]]After they had lived as man and wife, a child was born to them, a son, the subject
of this story which we are considering. But after some time Eeke became entangled,
for he saw a beautiful woman, Puuwaiohina from Kauaula, and they committed adultery.
Because of this, Lihau thought to choke the child to death, so that the two of them
could go and do mischief; this caused them to quarrel. Eeke took the child to his
mother, Maunahoomaha,[47] and left him with her. After that their god, Hinaikauluau, placed a restriction over
them; they were not to live together, nor were they to have any intercourse with others;
but ten days after this order, Eeke again committed adultery with Puuwaiohina above
referred to, who was a younger sister to Lihau. Because of this their god punished
them by making Eeke a mountain and Puuwaiohina a mountain ridge; that is the ridge
prominent at Kauaula. There is, it seems, a hole below the highest point of this ridge.
When sound issues from this hole, that is the time the kauaula[48] wind blows a fierce gale.
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Na kumu kahi i puka mai ai keia puu. Wahi a kekahi poe i hanau maoli ia mai no e kekahi
mau kuahiwi, oia ke kuahiwi o Eeke ame Lihau. O Eeke ke kane, a o Lihau ka wahine,
he mau kanaka maoli no keia, aka, mahope aku e ike no kakou i ke [[535]]kumu o ka lilo ana i mau kuahiwi. I ko laua noho a kane a wahine ana, hanau mai la
ka laua keiki, he keiki kane, oia ka mea nona ka moolelo a kakou e kamailio nei. Aka,
i kekahi manawa, loaa iho la ka hihia ia Eeke, no ka mea, ua ike aku la o Eeke i ka
wahine maikai o Puuwaiohina, no Kauaula ia, a ua hana laua i ka hewa. No ia mea, manao
iho la o Lihau e umi i ke keiki, a hele pu aku no hoi i ke kalohe; a noia mea, hoopaapaa
ae la laua. Lawe ae la o Eeke i ke keiki na kona makuahine e hanai, oia hoi o Maunahoomaha.
Ma ia hope iho hookapu mai la ko lakou akua, o Hinaikauluau, aole e noho pu laua,
aole hoi e launa aku me kekahi mea e; aka he anahulu mahope iho o keia olelo, haule
hou iho la o Eeke i ka hewa, me Puuwaiohina, oia kela mea mua i hai ia ae nei, a o
ko Lihau muli iho nohoi ia. No ia mea, hoopai mai la ua akua nei o lakou, a hoolilo
ia o Eeke i mauna, a o Puuwaiohina hoi i kualapa, oia no kela kualapa i Kauaula e
ku mai la. A aia ka ma ka welau o ua pali la malalo iho, he puka; ina e kani ana ua
puka nei, oia iho la ka wa e pa ai ke kauaula, aole o kana mai.
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After that, Lihau was possessed with love for their child, so she asked Maunahoomaha
for permission to meet her son. That was agreeable to her mother-in-law, and when
she met her child she was glad. When she realized what a handsome man her favorite
son had grown to be, she gave him for husband to Molokini,[49] one of the noted beauties of that time, because she was the wife intended for him.
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Mahope iho oia manawa, kupu mai ke aloha ia Lihau no ka laua kamalei; nonoi mai la
ia ia Maunahoomaha, e ike mai i kana keiki. He mea oluolu ia i kona makuahonowai,
a ike ia i kana keiki, alaila, oluolu kona manao. A ike hoi i ke kanaka maikai o kana
kamalei, alaila, hoomoe aku la ia me Molokini, kekahi kaikamahine puukani oia kau,
no ka mea, oia no ka wahine i upu ia nana.
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But at some time, a man sailed from Hawaii to Kahikinuilaniakea; his name was Kanilolou.
He possessed also an eel body. That is why an eel is named Puhikanilolou. Arriving
there, he saw that it was a land not as fair as Hawaii (but Hawaii was not the name
at that time). Therefore he bragged, saying: “This can not compare in beauty with
my country; there are no stones for the feet to strike against.”
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Aka, i kekahi manawa, holo aku la kekahi kanaka mai Hawaii i Kahikinuilaniakea, o
Kanilolou ka inoa; a he kino puhi hoi kekahi ona, a nolaila no ka e kapaia nei ka
puhi la, he Puhikanilolou. A hiki aku la ia ilaila, aole i maikai ia wahi elike me
Hawaii nei (aole nae o Hawaii ka inoa ia manawa). Alaila, kaena iho la ia, me ka olelo
ana: “Aole aku no ka e like me ko’u aina ka maikai, aohe pohaku e kuia ai ka wawae.”
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When Pele heard this boast, she replied: “When you return, your country is no longer
beautiful; it is covered with rocks from the mountain to the sea.” When he returned
and landed first at Kauai, he found the land destroyed; he sailed on to Maui, it was
as bad; and so it was when he arrived at Hawaii.
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A lohe o Pele i keia olelo kaena alaila pane mai la ia ia: “Hoi aku oe, aohe maikai
o ko aina, ua paa i ke a-a mai uka a kai.” I hoi mai ka hana, a pae mua ma Kauai,
he ino wale no; holo mai hoi a hiki i Maui nei, he ino wale no; a pela aku a hiki
i Hawaii.
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However, arriving on Maui, this was one of Pele’s cruel deeds: one of her younger
sisters saw how handsome Puulaina was, so she asked Molokini to let her have him for
husband. The other refused, for she was greatly in love with her own husband; so she
was changed into a little island, and she has remained so to this day.
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Eia nae i ka hiki ana mai i Maui nei, eia keia hana ino a ka Pele; ike ae la kekahi
o kona mau pokii i ke kanaka maikai o Puulaina, nonoi aku la ia Molokini nana ke kane
a laua. Hoole mai kela, no ka mea, ua kupouli loko ia Kanehoa i ke aloha o ke kane;
nolaila, hoolilo ia aku la ia i wahi mokupuni a hiki i keia manawa.
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When Lihau heard of this, she grieved for her daughter-in-law, so she went to consult
Pele on the matter. But Pele replied gruffly: “If that is the case, then I say to
you that you will die; also your son.” Lihau was there and then changed into a hill
where Pele resided for some time; the son also died. But the one whose was the desire,
earnestly entreated and begged that her husband be spared. But the red-bleary-eyed[50] did not wish it that way. That was how the son became a hill and has remained such
until this day.
After this Pele traveled until she came to Aheleakala[51] the large mountain of [[536]]Maui at the rising of the sun. That is a misnomer, Haleakala; Aheleakala is the correct
name.
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A lohe o Lihau i keia mea, he mea kaumaha ia i kona manao no kana hunona wahine, alaila,
hele aku la ia, a kamailio pu me Pele no keia mea. Aka, olelo huhu mai o Pele: “Ina
pela, alaila ke hai aku nei au e make ana oe; make pu hoi me ko keiki.” Ia manawa,
lilo koke o Lihau i puu, a noho ka Pele malaila i kekahi manawa, a make pu iho la
no hoi ke keiki; aka nae, o ka mea nona ka makemake, uwalo aku la ia me ke noi ana
i ola ke kane, aka, aole pela ka manao o ua wahi makole-ulaula nei. A pela i lilo
ai ua keiki nei i puu a hiki i keia manawa. A mahope iho, hele aku la o Pele a [[537]]hiki ma Aheleakala, ke kuahiwi nui o Maui, i ke kukuna o ka la. Ua hewa ke kapaia
ana i keia manawa o Haleakala; o Aheleakala ka pololei.
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CONCERNING THE ORIGIN OF THIS HILL.
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KAHI I LOAA MAI AI KEIA PUU.
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Formerly there was no hill there, but after Pele arrived, this hill was brought forth.
But it was not given a name at that time; afterwards it was called Puulaina. This
was the reason for so naming it: At that time a chief was living on the other side
of the hill, and because he was tired of seeing it standing there obstructing his
view, and preventing him from seeing the breadfruit grove of Lahaina, he ordered his
men to go and construct a ti-leaf house on its top; and the hill was called Puulai.
And because it was sightly to those viewing it from Lahaina it was called Puulaina.
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Wahi a kekahi poe, na ka Pele no i hoohuai mai keia puu. Aole puu malaila mamua, aka,
i ka hiki ana mai o ka Pele, puka mai ai keia puu. Aole nae i kapaia kona inoa ia
manawa; aka, mahope mai, kapaia kona inoa Puulaina. Penei nae ke kumu i kapaia ai:
I kela manawa e noho ana kekahi alii ma o aku o ua puu la, a no kona uluhua i ke ku
aku o keia puu mamua e alai ai, a hiki ole ke ike aku i ka mala ulu o Lele, nolaila,
kena ae la oia i kona poe kanaka e hele e kukulu i hale lai iluna; a kapaia aku la
ua puu nei, o Puulai. A no ke kupono loa i ka malu ulu o Lele i ka nana aku nolaila,
kapaia aku la ua puu nei o Puulaina.
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WHAT WAS DONE ON THIS HILL.
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NO NA MEA I HANA IA MALUNA O KEIA PUU.
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Some time after the happenings above mentioned, this chief constructed a large heiau
on the farther side of this hill, on the makai side, and people died there frequently.
When a person died, he was buried on this side, and because the dirt slid down when
graves were being dug, on account of the great number of the dead buried there, this
side was named Puuheehee.[52] There are some graves on this hill, those of the brothers of Kamikioi, wife of Nuhi
of Auwaiawao.
What is suitable for us to reflect on is what we should preserve.
D. M. K.
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Mahope mai o keia mau mea i hai ia ae nei, kukulu iho la ua alii nei i ka heiau nui
ma kela mana aku o ua puu nei, ma ka aoao makai, a malaila no e make pinepine ai na
kanaka; a make kanaka, alaila, ma keia mana maanei e kanu ia ai, a no ka hehee aku
o ka lepo i ka wa e eli aku ai ka poe nana e kanu ka poe i pepehi ia, no ka piha loa
i kanaka, nolaila kapaia aku o Puuheehee. A he mau ilina no hoi kekahi maluna o ua
puu la, oia hoi na kaikunane o Kamikioi, wahine a Nuhi o Auwaiawao. O ka mea i kupono
i ko kakou noonoo aku, oia ka kakou e malama.
D. M. K.
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A LEGEND OF MAUI.
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HE MOOLELO NO MAUI.
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Maui[53] was a son of Hinalauae and Hina. Their residence was at Makaliua,[54] above Kahakuloa, and in a northerly direction from Lahainaluna.
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O Maui he keiki keia na Hinalauae laua o Hina. O ko lakou nei wahi i noho ai aia ma
Makaliua, maluna aku o Kahakuloa, akau ponoi mai Lahainaluna nei aku.
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FIRST: WHAT THIS CHILD DID WHILE YET IN THE WOMB OF HINA.
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AKAHI: NA HANA A UA KEIKI NEI I KONA WA ILOKO O KA OPU O HINA.
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While this child was yet in the womb, and its parents realized that there was a child,
on one day when the sky was clear, the mountains were green, and the sea no longer
reverberated in its breaking, some men went out on canoes to fish for uhu.[55] Arriving at the fishing grounds, they saw a handsome child diving from the precipice
into the water. He was given chase; he ran and hid in the waterfall at Makamakaole;[56] the water fell from above, but back of that was dry; he waited there and finally
came out thinking to get back to the mother’s womb; but he was again seen and again
pursued. He ran and entered the house. Hina was making kapa.
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I ka wa o ua keiki nei e noho ana iloko o ka opu, a, ua hoomaopopo kona mau makua
he keiki io keia, a i kekahi manawa malie kalae ka lani, omaomao na kuahiwi, pau ke
poi kupinai ana a ka nalu, hele aku na kanaka i ke kaka uhu maluna o ka waa, a ma
kahi kupono i ka lawaia, ike nae lakou nei i keia keiki e lele kawa ana me na hiohiona
maikai. Alualu ia maila keia, holo keia a pee ma ka auwai paki, aia ma Makamakaole,
he wai lele mai maluna, a, he maloo aku o loko; noho keia a puka iwaho me ka manao
e hoi a komo iloko o ka opu; ike e ia nae, a, alualu hou ia, holo no ua keiki nei
a komo iloko o ka hale, e kuku ana o Hina.
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The men entered and asked: “Where is the child who came into this house?” “There is
no child; I am alone.” Her husband saw this, so he came with the intention of killing
these men (because it was against the law to have any man enter a house [[538]]where a woman was and her husband not present). The husband asked: “Why are you here?”
“We pursued a child. He ran and entered this house.” “There is a child, but it is
in that one’s womb. What shall be done?” asked the husband. The men went to seek a
pig, a white chicken, black coconut, red fish, red kapa and awa root, and offered
them as sacrifice to the child;[57] after which they went off. He was named Maui; but he was not yet born.
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Komo ana ua mau kanaka a ninau ana: “Auhea la ke keiki i komo mai nei iloko nei?”
“Aohe keiki; o wau wale no.” Ike maila kana kane, holo maila oia me ka manao e pepehi
ia laua (nokamea he kapu ke komo kekahi kanaka i ka wa e noho wale [[539]]ana ka wahine aohe kana kane ponoi). Ninau mai ua kanaka nei: “Heaha ka olua o onei?”
“I alualu mai nei maua he keiki; holo mai nei no ua keiki nei a komo iloko nei.” “He
keiki aku no aia iloko o ka opu oiala. Pehea auanei e pono ai?” wahi a ua kane nei.
Ko laua nei hele noia e imi i puaa, moa lawa, niu hiwa, ia ula, kapa ula, ame ka awa.
A mohai imua o ua keiki nei o ka puka aku la noia. A kapa ia ihola kona inoa o Maui.
Aole nae i hiki i ka wa hanau.
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SECONDLY: WHAT HE DID AFTER HE WAS BORN.
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ALUA: KANA HANA I KONA WA I PUKA MAI AI I WAHO.
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While Maui was living with his parents, he felt sorry for his mother because of what
she had to dry. The sun did not tarry long on its journey; it arose and set very quickly.
The idea sprung up in him to go and snare the sun so that it would go slower. He went
and at the cape of Hamakua he saw Moemoe[58] sleeping in the cave of Kapepeenui at Wailohi; he saw the sun rising at Hana; he
climbed Haleakala[59] and inspected it and found it satisfactory. He went back to his parents’ place; he
noticed that the sun still kept on in its old ways. So he came along to Peeloko[60] at Waihee and threw down a lot of coconuts; he secured a plenty of husk and with
it he went off to snare the sun.
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I ka wa o ua Maui nei e noho ana, a, i kekahi manawa, nui loa kona aloha i kona makuahine
no kana mea kaulai; aole e liuliu iho ke kau ana a ka la, puka aela no a napoo koke
aku la no, kupu ka manao e kii i ka la e alehe, i hele malie. Hele keia a hiki i ka
lae o Hamakua, ike keia ia Moemoe e moe ana i ka lua pao o Kapepeenui o Wailohi; ike
keia i ka puka o ka la ma Hana, hele keia a ma Haleakala nana keia a he kupono; hoi
keia a hiki i kahi o na makua, nana hou keia i ka la o kana hana a mau no. Hele keia
a hiki ma Peeloko i Waihee, luku aku ana keia i ka niu apau i lalo, kii keia i ka
pulu, hana a nui, hele keia e alehe i ka la.
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Moemoe called out sarcastically, “You can not catch the sun for you are a low down
farmer.” Maui answered, “When I conquer my enemy and satisfy my desire I shall kill
you.” He came to Haleakala, and when the sun passed directly over him he snared it
with the coco-husk, and broke some of its rays; he repeated this and broke all the
strong rays of the sun. He said: “I am killing you because you travel so fast.” The
sun requested, “Let me live; you watch how I travel.” He looked and beheld that it
traveled slower, so he desisted from going after it again. That is why the sun goes
slowly. And the name “Haleakala” given to it now is not correct; it should be Alehela,
on account of Maui’s snaring the rays of the sun.
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Pane kikoi mai o Moemoe: “Aohe e loaa ka la, he lopakuakea;” pane aku o Maui: “Make
kuu enemi, a ko kuu iini, make oe ia’u.” Hele keia a hiki i Haleakala, a kau pono
maluna oia nei, e alehe ae ana keia i ka pulu niu, haki kahi kukuna, alehe hou keia
pau na kukuna ikaika o ka la. I aku keia: “Make oe i a’u no ko holo wikiwiki loa.”
I mai ka la: “E ola au, e nana mai oe i kuu hele aku;” nana keia ua lohi ka hele ana,
pau ko ianei manao kii hou. Oia ka mea i hele lohi ai o ka la. A o Haleakala e kapa
ia nei, aole oia ka pololei, o Alehe la; no ke alehe ana a Maui i ke kukuna o ka la.
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On his return he called at Moemoe’s place. It was absent. Maui traced it to Kawaiopilopilo. This place is between Kekaa[61] and James’ canefield; Moemoe[62] saw him, and it went on in an irregular manner, now towards the mountain and now
towards the sea. Maui became greatly angered, so he flew right on and caught the other
above Kekaha; he killed it; it turned, however, into a rock. That rock is still lying
along there makai of the new road. Its length is nearly seven feet. While Maui was
off on this journey his mother became pregnant with and bore another child, an owl.
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Ma ia huli hoi ana mai ana, a hiki i ko Moemoe wahi, aole kela, huli loa maila no
a loaa i Kawaiopilopilo. Aia ia wahi mawaena o Kekaa ame ka ulu ko a Kimo ma; ike nae ua Moemoe nei, holo
i uka, i kai pela kona hele kekee ana. Nui loa ihola ka huhu o Maui, e lele mai ana
keia maluna a loaa mauka iho o Kekaa pepehi keia a make; ua lilo nae i pohaku. Aia
no ia pohaku makai iho o ke alanui hou e moe loihi ala; o kona loa ua aneane ehiku
kapuai. Aia i keia wa a Maui e hele nei, aia no kona makuahine ua hapai hou, a hanau
he pueo, ke keiki.
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THIRDLY: CONCERNING HIS GETTING INTO TROUBLE AND HOW HE WAS SAVED.
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AKOLU: KONA LOAA ANA I KA PILIKIA AME KONA OLA ANA.
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On Maui’s return to his birthplace at Makaliua he saw that an owl was being raised
by his parents. Maui did not treat him with contempt. What he did on his return this
time was to go fishing. His favorite mode of fishing was pole fishing at night: one
night he went out and while he was idling away a canoe came along looking for a [[540]]man to be offered in sacrifice by the king; Maui was taken prisoner and brought to
the chief at Halulukoakoa. This place is at Moalii, Maui, in a westerly direction
from Lahainaluna. He was to be placed on the altar the following day. At this time
Hina saw in a vision what was happening to Maui. So Hina and the owl followed along
and at Pohakuawahinemauna[63] Hina stayed there. This place is between Keawaawa and Kakonamoku. The owl flew on to where Maui was being guarded; the guards were not asleep. He
saw that Maui was tied up with coconut-husk cords. The owl waited until early dawn,
but the guard would not sleep.
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I ka hoi ana o Maui a hiki i kona wahi hanau ai ma Makaliua, ike keia he pueo ke hanai
ia ana e kona mau makua, aole no o Maui i hoowahawaha iaia. O kana hana ia manawa
ana i hoi aku ai, o ka lawaia; o kana lawaia makemake loa o ke kamakoi po; a i kekahi
po hele keia i ka lawaia, a, iaia nei e nanea ana, hiki ana ka waa huli heana [[541]]na ke alii (he kanaka e kau ai i ka lele), loaa keia lawe ia keia i heana na ke alii
ma Halulukoakoa, aia ia wahi ma Moalii, Maui komohana, mai Lahainaluna nei aku; a
i kekahi la e kau ia ai i ka lele. Ia manawa loaa ia Hina ma ka hihio no na mea e
pili ana no Maui, o ko Hina hele maila noia me ka pueo a hiki i Pohakuawahinemauna, aia ia wahi mawaena o Keawaawa ame Kokonamoku, noho o Hina ilaila, lele akula ka pueo a hiki i kahi i kiai ia ai. Aole no i pau
na kiai i ka moe. Ike akula keia ua paa o Maui i ka hauhoa ia i ka aha (puluniu ua
hilo ia). Pela ke kiai ana o ua pueo nei a wanaao, aole no he moe iki o keia kiai.
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Maui then spoke: “O thou Aina,[64] retard the night that it may be prolonged!” The night was prolonged and everyone
went to sleep. The owl entered and came to him; he struck at his bonds and they fell
off. They set off; they came to where Hina was waiting. It was then daylight. Hina
hid Maui [under the stone] and she sat right outside of him. The sun rose. She opened
her sleeping garment and spread it on her lap and looked for fleas. The owl had flown
to the height of Kekaa. The searching party appeared and asked, “Have you seen the
man which was to be offered by the chief for a sacrifice?” “No; I have just now arisen,
and because of the warmth of the sun I sought after the fleas in my kapa.”
No sooner had the others gone when these started going mauka. The owl led, while Maui
followed and Hina came last. They went on in this way until they arrived at home.
That was how Maui escaped death.
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Olelo ae o Maui: “E Aina e, koia ka po i loihi.” Loihi hou ka po, a pau loa na mea
apau i ka moe. Ke kono akula noia o ua pueo nei a loaa keia, a pai akula no ia i na
mea i hoopaa ia ai, hemohemo aela; ko laua hele akula no ia a hiki i kahi a Hina i
noho ai, o ke ao koke noia. E hookomo aku ana o Hina ia Maui a mawaho aku no keia.
Puka maila ka la; wehe ae la keia i kahi kapa moe, a halii ihola iluna o na uha, haule
aku; a o ua pueo nei ua lele akula a luna o Kekaa. Hiki ana ka huli, ninau ana: “Aole
anei oe i ike i ka heana a ke ’lii?” “Aole, o ko’u ala ana aela noia la, a o ka pumehana
hoi o ka la, haule ihola i ka uku o kahi kapa.” Ia lakou la no a hala, ko lakou nei
pii akula no ia mauka; mamua o ka pueo, o Maui mawaena, o Hina nohoi mahope a hiki
i ko lakou wahi. Pela i pakele ai o Maui i ka make.
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This is the end of what was told me; the other trips were outlined to me; how he made
the circuit of Hawaii and other islands, how he rubbed the forehead of the mudhen,[65] and so forth.
Lemuel K. N. Papa Jr.
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O ka pau keia o kahi i hai ia mai ia’u, a, ua hai ano nui ia mai, kona hele ana e
kaapuni ia Hawaii ame na moku e ae, ame kana hia ana i ka lae o ka alae, a pela aku.
Lemuel K. N. Papa Jr.
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RELATING TO KEKAA.
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KUMUMANAO NO KEKAA.
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This is one of the famous hills on Maui; it is a noted landmark of the kingdom of
Hawaii nei. The stories concerning it are profusely written in the Moolelo Hawaii.
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Kekahi no keia o na puu kaulana o Maui nei, a wahi pana no hoi keia no ke aupuni Hawaii
nei. Ua kakau nui ia no na moolelo ma ka Moolelo Hawaii.
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Some of the ancestors of this Hawaiian race thought that Papa begat these islands,
or that Wakea made them with his own hands, while still others held that they originated
from Kumuhonua, or they simply appeared; while yet the intelligent folk, the people
of the civilized age, say that volcanic forces raised these islands from the bottom
of the sea; so it is with Kekaa.[66] It may be that Kekaa was obtained through one of the agencies above guessed at.
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Elike me ka manao ana o na kupuna o keia lahui Hawaii, na Papa mai no i hanau keia
pae aina, a i ole ia na Wakea maoli i hana, me kona lima ponoi. Ua manao hoi kekahi
mai a Kumuhonua mai i loaa ai o Hawaii nei; o kekahi poe hoi, manao lakou ua hoea
wale mai no keia pae aina, aka, o ka manao o ka poe naauao, ka poe hoi o ke au o ka
malamalama, ke olelo nei lakou, na ka Pele i hapai mai keia paemoku mai loko mai o
ka moana hohonu, pela no o Kekaa, me he la elike me keia mau mea i manao wale ia pela
no paha i loaa mai ai o Kekaa.
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Here is another thing: Kekaa was the capital[67] of Maui when Kaalaneo[68] was reigning over West Maui. It is said that there were many people there. Many houses
were constructed and the people cultivated a great deal of potatoes, bananas, sugar-cane,
and other things of a like nature. From what I have been told that country [[542]]from above Kekaa to Hahakea and Wahikuli, that country now covered with cactus in
a northwesterly direction from Lahainaluna, was all cultivated; Kekaa became a city
populated by a great many; this chief [Kaalaneo] also planted the breadfruit and kukui
trees down at Lahaina.
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Eia kekahi: O Kekaa, oia kekahi kulanakauhale ’lii o Maui nei, i ka wa e noho alii
ana o Kaalaneo, i alii no Maui Komohana nei, ua olelo ia, he nui loa na kanaka ma
ia wahi; ua kukulu nui ia na hale, ua mahiai nui na kanaka i ka uala, maia, ko, a
[[543]]me na mea ano like e ae. Ma kuu lohe mai, ua paa i ke kanu ia mauka iho o Kekaa a
hiki i Hahakea, a me Wahikuli, ma kela kula panini N. W. mai Lahainaluna nei aku;
ua lilo no hoi o Kekaa i kulanakauhale lehulehu loa o na kanaka; a na keia alii (Kaalaneo)
no hoi i kanu na ulu makai o Lahaina, a me na laau kukui.
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One time this chief and his people planted breadfruit trees. While they went ahead
planting, Kaululaau[69] followed after pulling them up. Some of these trees, southwest of the Lahaina fort,
were called the breadfruit trees of Kauheana. This Kaululaau was banished to Lanai,
where ghosts were plentiful, with the idea that he would be killed; but it did not
turn out that way. After some time a fire was seen burning [on Lanai], therefore the
chiefs wondered whether or not Kaululaau was dead on account of this lighted fire.
The important point from these explanations is that Kekaa was the birthplace of Kaululaau,
the famous one who traveled all over Lanai fighting the numerous ghosts there and
made it a land fit to be inhabited by human beings as it is at the present time.
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I kekahi manawa a keia alii e kanu ulu ana, a me kekahi o kona poe kanaka, hele no
lakou mamua, uhuki mai no o Kaululaau i na ulu, mahope, ua kapaia kekahi o keia mau
kumu ulu, S. W. mai ka papu aku o Lahaina, o ka ulu Kauheana. Ua hoolei ia keia Kaululaau
ma Lanai, kahi nui o ke akua, me ka manao ia e make, aole nae pela. A hala kekahi
manawa, ua ike ia aku no ke ahi e a mai ana, nolaila, kahaha na ’lii, kai no paha
ua make o Kaululaau, ke a maila no ke ahi. O ka mea nui i loaa mai ma keia mau wehewehe
ana, o Kekaa, ke one hanau o Kaululaau ka mea kaulana nana i nai o Lanai a puni me
ka hakaka ana me na akua he lehulehu o Lanai, a lilo ia i aina no kanaka i keia manawa.
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Another noted thing which was done there was cooking whales[70] during the life-time of Keokiko, a half-white. When he was living this was one of
his occupations, that is to cook whales; he gave a great deal of his time to this
work. He caught many fish, he cooked many whales there during the years 1849–1859,
if I mistake not. It was also a place for cooking sharks’ liver. At that place is
a large pot for cooking whales, also a box for confining whales.[71] Many people went there to see and examine that strange thing during those years.
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O kekahi mea kaulana i hana ia malaila, o ke puhi kohola i ka wa e ola ana o Keokiko,
he hapahaole ia. O kekahi o kana mau hana i kona wa e ola ana, oia keia, puhi kohola;
ua hooikaika nui oia ma keia hana, ua loaa nui na ia, ua puhi nui ia ke kohola malaila
A.D. 1849–1859 paha, ke ole au e kuhihewa, a he wahi puhi no hoi na ake mano. Aia
malaila he ipuhao i puhi kohola a he pahu hoopaa kohola no hoi kekahi; ua hele nui
na kanaka malaila e nana, a e makaikai ia mea hou iloko oia mau makahiki.
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Concerning the frequent death of all those who went alone. This was a strange phenomenon
connected with this hill. From the time I commenced living down at Lahaina, A.D. 1859–1872,
it seemed there were nine persons who died there without any apparent cause. Keokiko
was one of the corpses buried there, and is there at this time; that is the white
thing on top of that hill.
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O ka make pinepine ana o na kanaka apau e hele mehameha ana: he mea kupanaha no keia
i ike ia ma ia puu, mai kuu hoomaka ana mai e noho makai o Lahaina, A.D. 1859–1872,
me he la, ua eiwa kanaka i make malaila, me ke akaka ole o ke kumu, o Keokiko no kekahi
kupapau e waiho la malaila, a hiki i keia wa, oia kela mea keokeo maluna o kela puu.
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Concerning the great amount of human bones at this place. On account of the great
number of people at this place there are numerous skeletons,[72] as if thousands of people died there; it is there that the Lahainaluna students go
to get skeletons for them when they are studying anatomy. The bones are plentiful
there; they completely cover the sand.
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O ka lehulehu loa o na iwi kanaka ma ia wahi; me he la, no ka nui loa o na kanaka
ma ia wahi, nolaila, lehulehu loa na iwi kanaka me he la he mau tausani kanaka i make
ma ia wahi, a malaila no hoi e kii mau ai ko Lahainaluna nei poe, i mau iwi na lakou
ke hiki i ka wa e ao ia ai ka Anetomio a ua lehulehu loa ia mea malaila, ua uhi paapu
ia na one.
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This is also a ghostly place. Some time a number of people came from Kaanapali (from
the other side) going to Lahaina during dark. When they came to Kekaa stones rolled
down from the top of the hill without any cause. Listening to it, it seemed as if
the hill was tumbling down; the people going along were startled and they explained,
“Kekaa is ghostly! Kekaa is ghostly!” Certainly this is a strange thing for this hill
to do.
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He wahi lapu no hoi keia. I kekahi manawa, hele maila kekahi poe mai Kaanapali mai,
ma kela aoao mai, e hele ana i Lahaina ae nei i ka wa poeleele, a hiki ma Kekaa, helelei
maila na pohaku nui mailuna mai o ka puu, me ke kumu ole; i ka hoolohe ana aku, me
he la, ua hiolo okoa mai no ka pali, puiwa aela ka lehulehu o ka poe a pau e hele
ana, me ka olelo ana, “Lapu o Kekaa e! lapu o Kekaa e!” He mau hana kupanaha no keia
a keia puu.
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It is said that when a person dies his spirit journeys to Kekaa; if he has a friend
there who had previously died, that one would drive it away when the spirit is nearing
Kekaa. Sometimes the spirit of a person would return and re-enter the body, and [[544]]cause it to come to life[73] again; that is what has happened to those who are living again. Many souls came to
this place, Kekaa. It is called the Leina-a-ka-uhane, the leaping place of the soul.
Only the spirits of subjects go to Kekaa; the souls of farmers[74] and the souls of chiefs go to the volcano when they die. If they have friends there
some of them are driven back [whence they re-enter the body] and live again.
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Ua olelo ia, aia a make ke kanaka, hele ka uhane i Kekaa; a ina he makamaka kona malaila,
ua make mua, nana no e kipaku mai i ka wa e kokoke aku ana e lele ka uhane i Kekaa.
I kekahi manawa, ua hoi hou ka uhane o ke kanaka a komo hou iloko [[545]]o kona kino, a ola hou aela ia, oia ka poe e ola hou mai nei; ua nui no na uhane i
hele ma keia wahi o Kekaa. Ua kapaia ia wahi o leina a ka uhane. Ko na kanaka makaainana
mau uhane wale no ke hele ma Kekaa; ko na lopa mau uhane a pau, o ko na ’lii hoi,
ma na lua pele e hele ai ko lakou mau uhane i ko lakou wa e make ai. A ina hoi he
mau makamaka ko lakou malaila kipaku ia mai no kahi poe o lakou, a ola hou no.
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At Kekaa lived Maui and Moemoe; the great desire of one was to sleep; his head on
the pillow, there he would lie until Welehu[75] became the month. This person was Moemoe. The other desired to travel. When Moemoe
slept, Maui was traveling, each according to his taste. While Moemoe was sleeping
a freshet came down and covered him with debris, with the exception of his nostrils;
a kukui nut, however, rested on his nostrils and commenced to grow. It grew tall and
at the same time tickled the nostrils of Moemoe; so he awoke and said: “Here I am
at my favorite pastime, asleep, and yet I am awakened by this cursed kukui tree.”
So he made up his mind to give up this to which he was addicted and to search for
his friend, Maui.
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Ma Kekaa e noho ana o Maui a me Moemoe; o ka puni a kekahi o ka hiamoe; kau ke poo
i ka uluna o Welehu ka malama, oia hoi o Moemoe. O ka puni a kekahi o ka hele. I ka
wa i moe ai o Moemoe, a hele no hoi o Maui elike me ka laua puni, i ka wa e moe ana
o Moemoe, a kahe mai ka wai, paapu loa ua Moemoe la i ka lepo, a koe ka puka ihu,
a kau ka hua kukui ma kona puka ihu, a kupu keia kukui a loihi iki ae, ia manawa ua
maneo ka puka ihu o Moemoe, nolaila, ala kona hiamoe, a olelo iho oia penei: “O ka’u
puni hoi o ka moe, ala ana ka hoi i keia wahi laau kukui ino,” nolaila, kupu ka manao
iloko ona e hoopau i kona puni a e imi ia Maui kona hoa.
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A road on the northeast side of Kekaa was named after one of these men; it is called
“ke alanui kikeekee a Maui”—the zizgag pathway of Maui. The first one who trod this pathway, however, was Eleio,
the fast runner of Kaalaneo, the excellent king of that period.
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A ua kapaia, mamuli o kekahi o keia mau kanaka kekahi alanui e pili ala ma ka aoao
akau hikina iki o Kekaa, “o ke alanui kikeekee a Maui.” O ka mea nae nana i hele mua
ia alanui o Eleio, ke kukini mama a Kaalaneo, ke alii kupu eu oia wa.
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Therefore I advise all of you, friends of enlightened civilization of this age, those
who are being educated at this famous institution of learning, not to allow your thoughts
to be swayed by, nor approve of, these things of an age of ignorance; let us not glance
back and look upon the gross darkness of Kane. The old order of things with its wickedness
has passed away; we have entered a new era and its excellence.
January 24, 1872.
S. Kaha.
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Nolaila, ke kau leo aku nei au ia oukou a pau, e na makamaka o ke au malamalama o
keia manawa, ka poe hoi e ao ia nei ma ke kahua hohonu o ka naauao, mai lilo ko oukou
manao a hooiaio i keia mau mea o ke au pouli, ke au hoi o ka naaupo; mai haliu hou
aku kakou a nana i ke au poliakua a Kane. Ua hala ke au kahiko a me kana mau haukae;
eia kakou i ke au hou, a me kana mau pono.
January 24, 1872.
S. Kaha.
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A STORY OF KAUIKI.
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HE MOOLELO NO KAUIKI.
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Kauiki[76] is a hill which stands on the eastern side of Maui, right in front of Hana, East
Maui; it is seen by those who sail on vessels from here to Hawaii. Of this hill is
the saying by some people of this time: “Kauiki is beloved floating on the sea, as
if it were a bird.”
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O kauiki he wahi puu keia e ku nei ma ka hikina o Maui nei, ma ke alo ponoi aku no
hoi o Hana, i Maui Hikina; a ua ike nui ia e ka poe e holo ana ma ka moku, mai ianei
aku, a i Hawaii; a no keia puu ka olelo ia ana e kekahi poe i keia wa, “He aloha no
Kauiki, au i ke kai, me he manu la.”
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This is a hill famous from olden to the present time. But there are two points which
I wish to explain concerning this hill of Kauiki. First: How it originated; secondly,
the famous localities near to or connected with this hill. Let us therefore examine
some of the erroneous ideas of the olden time.
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A he wahi puu kaulana no keia, mai ka wa kahiko mai a hiki i keia wa. Aka nae, elua
a’u mea e hoakaka aku ai no keia puu o Kauiki; akahi, kona wahi i loaa mai ai; elua,
na wahi kaulana e pili ana me keia puu. Nolaila, e nana ae kakou i ka manao kuhihewa
o ka poe kahiko.
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FIRST: HOW IT ORIGINATED.
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AKAHI, KONA WAHI I LOAA MAI AI.
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Olden people differed in this respect, four accounts of its origin being given 1.
That this hill originated from the placenta of Hamoa,[77] some claim that it originated [[546]]from the parents of Pele and her host; others, from Kaihuakala[78] and Kahaule,[79] his wife; still others, from Kalalawalu; and these are their accounts: Pele, Hiiaka
and Puuhele were born of their parents; Kahinalii was their mother. However, Pele
and Hiiaka were born with human bodies, while Puuhele was a bloody foetus when she
was born. The elders despised this body, because when they beheld it it was not a
human body, but only a foetus of blood; so the two conspired and said one to the other:
“It were better for us to throw away our younger sister. How can we care for it? Of
course we would care for it if it had a human body!” So they threw away the bloody
foetus without the knowledge of the parents.
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Ua manao like ole ia e ka poe kahiko, eha wahi i loaa mai ai keia puu. Ua loaa mai
keia puu mai ka iewe mai o Hamoa, a o kekahi, mai na makua mai o Pele ma, [[547]]a o kekahi hoi, mai a Kaihuakala mai laua me Kahaule kana wahine, a o kekahi, mai
a Kalalawalu mai; a penei na manao o lakou:
Ua hanauia mai o Pele ame Hiiaka, ame Puuhele, e ko lakou mau makua, e Kahinalii ka makuahine o lakou; eia nae, o Pele ame Hiiaka ua hanau kino kanaka maoli ia mai
laua, a o Puuhele hoi, ua hanau puu koko mai oia. No ka makemake ole mai o na kaikuaana
i keia kino, no ka mea, i ka nana ana iho, aole he kino maoli, aka, he puu koko wale
no, nolaila, kuko iho la laua, a olelo aku la kekahi i kekahi: “E aho e kiloi kaua
i ka pokii o kaua. Auhea hoi ka hoihoi aku, i ku no ka hoi ka hoihoi aku ke kino kanaka.”
A o ko laua nei kiloi aku la la no ia i ua puu koko nei me ka ike ole o na makua i
ko laua hoolei ana mai.
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From that time onward this bloody foetus kept on traveling; it met Alenuihaha, that
is the channel between Maui and Hawaii, and Alenuihaha asked it: “A journey! whither
going?” The bloody foetus replied: “Just going to see what is ahead here; I was cast
away by my elders and that is the cause of this journeying.”
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A ma ia manawa mai, ua hoomaka keia puu koko e hele, a halawai mai oia me Alenuihaha,
oia kela moana mawaena o Maui nei ame Hawaii, a ua ninau aku o Alenuihaha i ua puu
koko nei: “He huakai! e hele mahea?” Olelo mai ua puu koko nei: “E hele ana ma keia
wahi aku nei la, i kiloi ia mai au e o’u mau kaikuaana, a oia keia la e hele nei la.”
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After their conversation the foetus passed on until it landed at Nuu;[80] this place where it landed is at Kaupo; she walked on in the form of a human being.
When Nuu looked he beheld a most beautiful woman. She kept right on until she met
Puuomaiai;[81] she also was a good-looking woman. Puuomaiai asked the stranger: “To where are you
journeying?” The other replied: “Going along to places ahead of here.” Puuomaiai requested
that they be friends, and they became such. She was received; they ate, and after
being satisfied they went along. While they were going Manawainui[82] voiced a chant, thus:
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A pau aela ka laua nei kamailio ana, o ka hoomaka mai la no ia o ua puu koko nei e
hele mai, a pae ana keia i Nuu, aia ma Kaupo keia wahi ana i pae mai ai, a hele kino
kanaka mai la keia, a i ka ike ana’ku o Nuu, he keu a ka wahine maikai. O ko ianei
hele mai la no ia a halawai me Puuomaiai, he wahine maikai no hoi keia. Olelo aku
la o Puuomaiai i ka malihini: “E hele ana mahea kau huakai?” Olelo mai la kela: “E
hele aku ana ma keia wahi aku.” A noi mai la o Puuomaiai e hoaikane, a hoaikane iho
la laua nei, a hookipa ia iho la keia, ai laua a maona, a hele aku la laua nei. O
ko laua nei hele ana, kani ana ka Manawainui mele, penei no ia:
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A restlessness seizes me on account of thee, O stranger!
It is causing numbness to my feelings.
Is it an antagonist?
Or is it a traveling companion?
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Kau ka lia ia oe e ka malihini,
Ke hele nei a maeele kuu manawa,
He hoa paio paha,
He hoa makaikai paha e?
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The foetus turned back and asked: “Why are you calling from behind?” Manawainui replied:
“Because I saw you very able in walking, that was why I called you.” “What have you
to present that you should call?” “Because I saw that you were nothing but a bloody
foetus cast away by your elders! and yet here you are walking! You had better be named
Puuhele.”[83] After their conversation the two came along until they arrived at Hana. Puuomaiai
said to Puuhele: “I had better return; we have come together; there is yet another
time for meeting.” Puuhele consented, at the same time saying: “I know not how prosperous
this journey is; I may see you again or I may not,” and Puuhele kissed her friend
on the nose.
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Huli ae la ua puu koko nei i hope, a olelo aku: “Heaha kau o ke kahea ana mahope?”
Pane mai o Manawainui: “No kuu ike ana ’ku nei ia oe, i ko mama i ka hele, nolaila
kahea aku nei au ia oe.” “Heaha kau makana nui o ke kahea ana?” “No kuu ike ana aku
nei ia oe, he puu koko wale no i kiloi ia mai e kou mau kaikuaana, nolaila, hele mai
nei oe, e aho e kapa ia kou inoa o Puuhele.” A pau ka laua nei kamailio ana, o ko
laua nei hele mai la no ia a hiki mai i Hana. Olelo aku a Puuomaiai ia Puuhele: “E
aho e hoi au, ua hele pu mai la no hoi kaua, eia aku no hoi ua wa e hui hou ai.” O
ka ae mai la no ia o Puuhele, me kae i mai: “Aole i akaka ko’u pono e hele nei, he
ike hou paha ia oe, aole paha,” a o ka honi mai la no ia o ua Puuhele i ka ihu o ke
aikane.
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She no sooner commenced on her journey again when she met Kanahaha. Kanahaha first
spied Puuhele, however, and she immediately became dead, her limbs extended and spread
apart. When Puuhele came up, she found the other dead. This place Kanahaha is a hill
from which gushes forth a spring of water to this day. Puuhele [[548]]passed right on until she met Lehoula. Lehoula said to her: “What a beautiful woman
you are!” Lehoula wished to follow her. Coming to Wananalua,[84] Puuhele made a vow to stay there, and she said to Lehoula: “I have a great desire
for this place; I came along looking for a good place to locate in, and I have just
located it. Therefore I will abide here until my death.” Lehoula returned to her usual
home.
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O ko ianei hoomaka ana e hele, halawai aku la keia me Kanahaha, ike e mai la o Kanahaha,
a o kona make koke iho la no ia, a waiho kahelahela iho la na uha o ua wahine nei.
O ko ia nei hele aku no ia, a ike ua make. O keia wahi o Kanahaha, he [[549]]punawainui a hiki i keia wa. Hele loa aku aku la no o Puuhele a halawai me Lehoula.
Olelo mai o Lehoula: “Nani hoi ka wahine maikai o oe,” a makemake o Lehoula e hele
pu meia, a hiki ma Wananalua, hoohiki iho la o Puuhele ia wahi, a olelo aku ia Lehoula:
“Nani mai la kuu makemake i keia wahi; o i hele mai nei e imi i kahi kupono e noho
ai, akahi no a loaa. Nolaila, e noho au a hiki i ko’u wa e make ai,” a o ka hoi mai
la no ia o Lehoula a hiki ma kona wahi mau.
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Puuhele lived here. When Kaihuakala saw her he came down and met her and spoke reprovingly.
“By what right did you come here?” Puuhele humbly replied: “I came to see the country,
and seeing this beautiful country, I vowed to stay.” Then Puuhele was killed, and
buried. She used her divine power, the hill rose high. Kaihuakala named the hill Kauiki,
and that is the name by which it is known to the present time; that also is the cause
for the song some people use, thus:
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Noho iho la no hoi o ua Puuhele; a ike mai la o Kaihuakala o ka iho mai la no ia o
Kaihuakala a halawai me ia, a pane kiko e mai no o Kaihuakala: “Heaha kou kuleana
nui o ka hiki ana mai o onei nei?” Olelo aku la o Puuhele me ka nawaliwali: “I hele
mai nei hoi au i ka makaikai, a loaa keia wahi maikai, a hoohiki iho nei e noho.”
Ia manawa, pepehi ia iho la o ua o Puuhele a make, kanuia iho la a nalo. E hao ae
ana keia i kona mana, o ka pii ia o ua puu nei a kiekie, kapaia ka inoa o ua puu nei
o Kaihuakala, o Puuiki, a mahope kapaia o Kauiki, a oia ka inoa e kapaia nei a hiki
i keia wa, a oia iho la ke kumu o ke mele a kekahi poe; a penei no ia:
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At Kauiki is the mail bag of the wind,
Being tossed about by the heavy black rain;
Facing is the surf of Anini to the windward,
Facing so as to head for the water of Punahoa.
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Aia i Kauiki ka eke leta a ka makani,
Kahi paialewa ia mai la e ka lau awa,
Huli ka nalu o ke Anini i ka makani,
I hoohuli no a huli i ka wai o Punahoa.
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But according to the idea of some people it was Lalawalu who brought it from Kahiki;[85] she brought it as her foster child, but because she was vexed at the child for constantly
nipping her breast, therefore the mother made up her mind to leave it. She brought
it along to Koloa, Kauai, and there she wanted to cast it away, but the child did
not fancy staying there. She persevered in carrying the child until they arrived at
Kaena;[86] again the child did not desire to be left there, so it was brought along until they
landed at Kawaipapa,[87] Hana, East Maui, and it was left with him; and there it stands until this day. That
was the idea of some olden people.
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Aka, o ka manao o kekahi poe, na ka Lalawalu i lawe mai, mai Kahiki mai, i lawe keiki
hanai ia mai, a no ka uluhua o ka Lalawalu i ke nahu pinepine o ua keiki nei i ka
waiu, nolaila, kupu ka manao iloko o ka makuahine e haalele ia ia, lawe mai la a pae
ma Koloa, i Kauai. Manao ia e kiloi, aole nae he makemake o ua keiki nei e noho malaila.
Hoomanawanui mai la no oia i ka hii ana, a hiki i Kaena ma Oahu. Aole no he makemake
o ua keiki nei, nolaila, lawe loa ia mai a pae ma Kawaipapa ma Hana i Maui Hikina,
a hoonoho ia me ia a hiki i keia wa, a pela iho la kekahi manao o ka poe kahiko.
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SECONDLY: THE FAMOUS PLACES CONNECTED WITH THIS HILL OF KAUIKI.
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ALUA: NA WAHI KAULANA E PILI ANA MA KEIA PUU O KAUIKI
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On this hill are many famous places; for instance, right on top of this hill was the
house in which Peapea[88] was consumed by fire, when he was burnt out by Liionaiwaa and others; thus the saying
at the present time, “Consumed by fire is Peapea.” A little to the south of this hill
is a famous landing place for canoes, called Kaihalulu (the roaring sea); concerning
this place is the saying now quoted: “The roaring sea in the presence of Kauiki.”
At the same place, too, are the coconuts of Kane; right makai of this place is a large
rock in the sea which is called Mokuhano. To the east of Kauiki is Pueokahi;[89] this place was so named on account of an owl belonging to the chief, Peapea. When
the bird saw there were plenty of people, it flew to the door of the chief, indicating
a multitude. Afterwards it was killed, and that was why it was called Pueokahi.
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Aia ma keia puu, he nui na wahi kaulana, oia hoi, maluna pono o keia puu ka hale o
Peapea i pau ai i ke ahi, i puhiia ai e Liionaiwaa ma, a oia ka mea i oleloia: “Pau
Peapea i ke ahi.” Aia hoi ma ka hema iki o keia puu he awa pae waa keia, o Kaihalulu
ka inoa, no ia wahi keia olelo e olelo ia nei, Kaihalulu i ke alo o Kauiki. Aia no
hoi malaila na niu a Kane; aia aku makai ponoi o ia wahi he pohaku nui iloko o ke
kai, ua kapaia ka inoa o ia pohaku o Mokuhano. Aia hoi ma ka hikina ponoi o Kauiki
o ka Pueokahi, ka mea i kapaia ai ka inoa o ia wahi, he pueo no na ke alii na Peapea;
aia ike ua pueo nei i ka nui o kanaka lele mai no ia a kau ma ke kikihi puka o ke
alii, alaila, ua nui kanaka; a mahope pepehiia a make, a oia ka mea i kapaia ai o
ka Pueokahi.
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To the north of Kahulili, with its foundation right under Kauiki, was what was known
as the hair of Puuhele. Kaihuakala is mauka of Kauiki. Kaihuakala is not usually seen;
when Maui is calm, then that locality is seen. Then Papahawahawa stands forth and
brags, saying, “Here I have lived, and yet this is the first time I have [[550]]beheld the calmness of Maui; it is indeed clear, for Kaihuakala can be seen.” [One
must behold] Kaihuakala mountainward and Kauiki seaward in order to complete one’s
journey of sightseeing. Thus the saying by composers of chants:
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A ma ka akau ponoi no hoi o Kahulili, a malalo pono no o Kauiki kona kumu, ua kapaia
oia na lauoho o Puuhele. Aia mauka o Kauiki o Kaihuakala. Aole e ike wale ia o Kaihuakala,
aia a malie o Maui nei alaila, ike ia keia wahi. Ia wa no, ku mai la o Papahawahawa
a akena iho la me ka i iho hoi, “He noho ae nei no hoi, akahi no a [[551]]ike ia ka malie a Maui, o ka malie ka ia ke ike ia aku la o Kaihuakala.” O Kaihuakala
kai uka, o Kauiki ka i kai, alaila pau i ka makaikai ia na wahi a pau. A oia ka mea
i olelo ia nei e ka poe haku mele, penei:
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Maui is calm, for Kaihuakala is seen;
Kaihuakala mountainward, Kauiki to seaward.
The surf breaks at Kaihalulu in the presence of Kauiki;
Kauiki is nursing Mokuhano,
Nursing the sand of Pueokahi,
Nursing the cold wind from Kailiili,
Nursing the surf of Keanini,
Including Mokumana;
A canoe from Hawaii
[Enters] the harbor of Waikaakihi.
With the water at Punahoa, the sand at Pueokahi,
[With] Honuaulu mauka, [and] Kahulili on top,
Consumed indeed is Peapea by fire.
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Malie o Maui, ua ikea o Kaihuakala,
O Kaihuakala kai uka o Kauiki kai kai,
I poia e ke kui, Kaihalulu i ke alo o Kauiki,
Hii Kauiki ia Mokuhano,
Hii ke one ka Pueokahi,
Hii waikoloa i Kailiili,
Hii ka nalu ia Keanini,
Hoea ana i Mokumana,
He waa Hawaii e,
Waikaakihi ke awa,
Punahoa ka wai oneone ia ka Pueokahi,
O Honuaula mauka o Kahulili ka iluna,
Pau Peapea la i ke ahi.
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If some people are going to Kauiki [let them see] these places which have been mentioned.
This is all of what has been told me by some one who knows the story of Kauiki; there
is much more, but this which has been learned by heart is sufficient.
[Moanauli.]
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A ina e hele ana kekahi poe ma Kauiki i keia mau wahi i hai ia ’ku la, a o keia iho
la na mea e pili ana i ka hai ia ana mai ia’u e kekahi mea i ike i ka moolelo o Kauiki,
he nui aku no, aka, ua lawa keia mau wahi mea i panaau no keia manawa.
[Moanauli.]
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A STORY OF PUMAIA.
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HE MOOLELO NO PUMAIA.
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Pumaia[90] was born at Koloa, Kauai. Malaihi was the father and Kuhihewa was the mother. They
lived together until the child had grown up, and his body had acquired strength, when
Pumaia said to his father, “You will please let me go to see the club of my grandmother.”
The father gave his consent. The son went, and arriving at the house of Kiha, his
grandmother, he asked, “Where is the club?” “Here it is,” said the grandmother. He
took it. The nets of calabashes[91] were thereby dashed to the ground and broken to pieces. He shouldered the club and
commenced his journey. He caught up with Wakaina, and the latter inquired, “Where
are you journeying to?” “Going sightseeing,” replied Pumaia. “Please let me go with
you.” Pumaia consented and they went along.
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Ua hanauia o Pumaia ma Koloa i Kauai, o Malaihi ka makuakane, o Kuhihewa ka makuahine.
Oi noho lakou nei a nui ua keiki nei, a ikaika no hoi kona kino, olelo aku o Pumaia
i ka makuakane: “E oluolu oe e hele au e ike i ka laau a ku’u kupunawahine,” o ka
ae mai la no ia o ka makuakane. O ko ianei hele aku la no ia, a hiki ma ka hale o Kiha, ke kupunawahine, a olelo aku la: “Auhea
la ka laau?” “Eia ae no,” wahi a ka luahine. O ko ianei lawe ae lo no ia. O ka paipu,
ulupa ia iho la ilalo, a okaoka liilii. O ka hiu ae la no ia i ua laau nei a kau i
ka a-i, a hoomaka e hele aku. Halawai mai la me ia o Wakaina, a pane mai o Wakaina:
“He huakai e hele ana ihea?” “E hele ana i ka makaikai,” wahi a Pumaia. “E aho hoi
ha owau kekahi me oe.” O ka ae mai la no ia; o ko laua hele aku la no ia.
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Puukolea stood forth and called out, “Whose offspring are you?” “Our own,” replied
Pumaia. “If you excel in strength, you are saved; if your strength is meager, I will
kill you.” Then they commenced to fight. That man, however, had a dual body, while
these had the ordinary living body. Pumaia asked Wakaina, “Which of us shall be the
first one to fight with this man?” The other replied, “It is better that I do it.”
Pumaia consented and Wakaina went to fight Puukolea. Before they commenced fighting,
however, he chanted a portion of a song, thus:
[[552]]
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Ku ana o Puukolea, a olelo ana: “Nawai ke kupua o olua?” “Na maua no,” wahi a Pumaia.
“A nui ka ikaika ola olua, hapa ka ikaika make olua ia’u.” O ko lakou nei hakaka iho
la noia. O ke kino na’e o kela kanaka he kino papalua, o ko laua nei kino hoi he kanaka
ola maoli no. Ua ninau aku o Pumaia ia Wakaina: “Owai ka mea mua o kaua e hakaka me
ianei?” Pane mai la kela: “E aho owau.” Ae aku la no hoi keia; o ko Wakaina hele aku
la no ia e hakaka me Puukolea. Mamua nae o ko laua hoomaka ana e hakaka, hoopuka ae
la oia i kekahi mau lalani mele, penei:
[[553]]
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Behold! behold! the mere lehua of Puuoni,
Struggling with the clouds of the air,
Now above, now below the rain clouds.
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Aia, la, aia la, o ka lehua wale o Puuoni,
Ke a uume inai la me opua i ka lewa
Maluna malalo ka wai opua.
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The other spoke up and said, “Why are you delaying? You are provoking me through your
song!” Wakaina had not completed his song before they commenced to fight. From afternoon
to near midnight [did they fight]. Wakaina said to Pumaia: “You simply look on and
do not come to aid me; I am nearly dead.” Pumaia jumped in and fought with the other,
while Wakaina went to seek food for them. They kept on fighting until Pumaia was weakened.
He thought of his club; so when Wakaina came back and inquired, “How are you?” he
answered, “I am weak; go and fetch my club; perhaps it can do something.” While they
yet spoke the other man appeared in a different body. They fought on, and before Pumaia
could reach for his club, he was killed by this man; Wakaina also was killed. Their
spirits returned to their parents and were seen by them. (The parents of Wakaina had
gone over and were living together with Pumaia’s parents.) While they were idling
away their time a chant was voiced by the wandering spirits:
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O ka pane e mai la no ia o ua kanaka nei. “E hoololohi ana oe i ke aha? he mele hoonaukiuki
kau no’u.” Aole nae i pau ke mele ana o Wakaina, o ka hakaka iho la no ia; mai ka
auina la a kokoke aumoe. Kauoha aku la o Wakaina ia Pumaia: “O ka nana mai no ka kau,
aole oe e kii mai ia’u la, ua kokoke au la e make.” O ka lele mai la no ia o Pumaia,
a hakaka me iala; oi nei hoi, hele aku la e huli ai no laua nei. Oi nonoke aku no
hoi laua nei i ka hakaka, a aneane nawaliwali nae o Pumaia; noonoo keia i ka laau
a ianei; a ku ana o Wakaina, a olelo mai, “Pehea oe?” Hai mai kela: “Ua nawaliwali
au, e kii aku oe i kuu laau e lawe mai, malia paha he hana ka ia laau.” Ia laua nei
e kamailio ana, ku ana ua kanaka nei me ke ano okoa. O ka hakaka iho la no ia; aole
nae i lalau aku o Pumaia i ka laau a ia nei o ka make mai la no ia i ua kanaka nei;
a make pu no hoi me Wakaina. O ka hoi iho la no ia o na uhane o laua nei a ku ana
imua o na makua, a i ka ike ana mai o na makua o Wakaina a me Pumaia, no ka mea, ua
hoi aku na makua o Wakaina a noho pu me na makua o Pumaia. Ia lakou nei e nanea ana,
kani ana ke mele a ua mau uhane haukae nei, penei:
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Fear is creeping over us,
Coming for us to go;
We can not; we are held by Waiauau.
Come to give us life!
Life—indeed.
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Ko mai ana ke ano io maua nei,
E kii mai ana ia maua e hele,
Aole e hiki ua paa ia Waiauau,
E kii mai ana ia maua e hoola—e
E ola no—e.
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When these ghosts finished their chant the parents came out immediately, but they
saw nothing. They looked here and there, but they could not see them. Meanwhile the
two had gone as spirits until they met Pupuilima. Some people saw these two coming,
but Pupuilima said: “Those are not men; those are ghosts.” “How do you know those
are ghosts?” said the others. So they laid wagers. Pupuilima then said to them, “I
will spread an ape[92] leaf on the ground; and if it breaks, then they are men, but if it does not, then
they are spirits.” He spread it. Meanwhile Pumaia said to Wakaina, “There is our death
being prepared.” “How shall we be saved?” Pumaia explained: “Where my feet tread there
you tread; because I was raised from my young days until I died, and until I found
you; for this process is like that done to Pamano when by the spreading of an ape
leaf he was saved.” So when they proceeded Pumaia trod on the ape leaf and it broke
through; the friend treaded after him. They were chased by the prophet until they
were caught. That is what I have obtained.
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A pau ke mele ana a ua mau eepa nei, o ka oili koke mai la no ia o na makua; aole
nae he ike iki. Oi nana wale lakou nei ma o a maanei, aole no he ike iki ia.
O ka uhaele uhane aku la no ia o laua nei a halawai me Pupuilima. Ia wa ike mai na
kanaka i ka hele aku o keia mau kanaka elua, ia wa olelo mai la o Pupuilima: “Aole
kela he mau kanaka, he akua kela mau mea.” “Mahea kahi i maopopo ai ia oe he akua?”
wahi a ua poe nei. O ko lakou nei pili iho la no ia. Olelo aku la o Pupuilima ia lakou:
“I halii auanei au i ka lau ape ma ke alanui nei a i nahae, alaila, he kanaka, aka
hoi, ina nahae ole, alaila, he devil.” O ko ia nei halii iho la no ia. Ia wa, pane
iho la o Pumaia ia Wakaina, “Aia ko kaua make la, ke hana ia mai la.” “Pehea la auanei
kaua e pakele ai?” Hai mai la o Pumaia: “Ma ko’u wawae e hehi ai, malaila mai no oe
e hele ai, no ka mea, ua hanai ia wau mai kuu wa uuku a i ko’u wa i make ai, a loaa
oe, no ka mea o keia hana ana, ua like me ko Pamano halii ia ana e ka lau ape, a pakele
ke ola.” Ia laua nei i hele aku ai, o ka hehi iho la no ia o Pumaia i ka lau ape,
a nahae, a mahope iho la no hoi ke keehi ana o ke aikane. O ko laua nei hahai ia aku
’la no ia e ua makaula nei a loaa i kahi i loaa ai.
Oia iho la no kahi mea i loaa ie mai nei.
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While they were going along they were given chase. They came along until they caught
up with Pueonuiokona.[93] The owl, however, did not catch sight of them while they were coming. When they had
passed ahead the prophet who was chasing them caught up with Pueonuiokona. The owl
asked, “What is the cause of this heavy breathing and this perspiring?” This one answered,
“That you should be asking [[554]]‘what’? Spirits! and there they are! I am chasing them, but can not catch them; I
have been wishing to get near them so that I can kill them, for I am possessed with
great anger towards them.”
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Ia laua nei e hele ana, ua alualu ia mai la nae laua nei. O ko laua nei hele maila
no ia a halawai me Pueonuiokona, aole nae he ike mai o ua Pueo nei i ka laua nei hele
aku. A kaa laua nei mamua, ia manawa halawai mai la ka makaula e alualu nei ia laua
me Pueonuiokona. Pane aku la ua Pueo nei: “Heaha ka mea i nui ai o ka hanu [[555]]a kahe hoi ka hou?” Hai aku la keia: “Heaha mai ka hoi kau, he mau uhane aia la, o
ka’u ia e alualu nei aohe loaa iki; e ake ana hoi au o ka lihi launa aku, make la
hoi ia’u, ua hele mai kuu ukiuki a nui ia laua.”
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When the owl heard what the prophet said, he said to him, “You are a prophet, and
I am a prophet, still I did not see them; and now I hear you saying that if you catch
them they die.” Where they were holding this conversation, however, was on the plain
of Kamaomao. While the others prepared to come for the spirits, Pumaia said to his
friend, “Here comes our death; but we will wait. If the new one gets ahead of the
old one then we have hope for life.”
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Ia lohe ana o Pueo i ka olelo a ka makaula, ia manawa oia i olelo aku ai i ua makaula
nei: “He makaula oe, a he makaula wau, eia nae, aole wau i ike aku nei ia laua, a
no kuu lohe ana mai nei i kau olelo, ke loaa aku ia oe make.” O kahi nae a laua e
kamailio nei, aia ma ke kula o Kamaomao. Ia laua nei nae e hoomakaukau ana e kii i
na uhane, olelo aku la o Pumaia i ke aikane: “Eia a’e ka make o kaua la, aka, i kali
auanei kaua a i oi kela mea hou mamua o ka mea mua, alaila, manao ae ke ola.”
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So they sat and watched the two prophets. When Pueo distanced the other, Pumaia said
to the friend, “We are now saved; it were better that we go to our parents. It may
be that we would be found there.” The friend consented. They came along Kealia, a
large pond even to this day. These places above mentioned, the plain of Kamaomao and
Kealia are at the eastern isthmus of Maui, connecting East and West Maui.
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O ko laua nei noho iho la no ia nana no laua nei i ua mau makaula nei. A oi no o ua
o Pueo mamua, olelo aku o Pumaia i ke aikane: “Akahi kaua a pakele, e aho e uhaele
kaua a kahi o na makua o kaua; malia paha, o loaa ae kaua ilaila.” Ae mai la ke aikane.
O ko laua nei hoomaka mai la no ia e hele ma Kealia, he loko nui no hoi a hiki i keia
wa. O keia mau wahi nae i hai ia a’e nei, no kula o Kamaomao a me Kealia, aia no ma
ka puali hikina o Maui nei, alaila pau o Maui Hikina, pau o Maui Komohana.
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Let us leave the ghosts and speak of the prophets. While the prophets were following,
and because Pueonuiokona was the faster, an idea occurred to one of them, and he said
to himself, “If I catch up to that prophet I shall kill him, for he is simply going
after my enemies to save them.” The owl went along slowly until his fellow prophet
thundered after him and gave his hand a jerk. Pueo asked, “What wrong has a fellow
committed that you should tug at the arm from behind and thereby nearly tripping me?”
The other replied with blazing eyes, “Who told you to go after my enemies with the
intention of saving them? Why don’t you look for your own, and on them practice saving?”
The owl replied: “If you excel in strength you can obtain them, but if you are weak
you can not have them; because I, even I, am an old resident of this plain. When spirits
from the dead arrive I cause them to revive. Also no prophet comes to this plain;
this is the first time that I have seen a prophet on this plain, and that is yourself.
Because you complained of my desire to give life to those spirits, so be it! By a
test of strength will [we know] whether you obtain them or I do.”
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E waiho ae kakou no ua mau akua lapu nei, a e kamailio kakou no na makaula. Aia i
ua mau makaula e alualu nei, a no ka mama o Pueonuiokona, kupu mai la ka manao iloko
o kekahi o laua, me ka nune iho iloko ona: “Ina e loaa ana ia’u kela makaula e make
ana oia ia’u, no ka mea he kii wale i ko’u mau enemi e hoola.” Naue malie aku la nae
ua Pueo nei, a halulu ana ua makaula nei, a huki mai la i ka lima o Pueo. A ninau
mai la o Pueo: “Heaha iho la ka hewa o ke kanaka o kau huki ana i ka lima mahope,
a mai hina wau?” Olelo mai kela me ka inoino o na maka: “Nawai oe i i aku e kii i
ko’u mau enemi, me ko olelo iho e hoola? Aole no hoi oe e huli i mau mea okoa aku
nau, ilaila oe e hoola ai.” Pane mai la ua Pueo nei: “Aia a nui ko ikaika, lilo ia
oe, aka hoi, hapa ko ikaika, aole e loaa ia oe; no ka mea, owau nei la, he kamaaina
wau no keia kula. Hele mai na uhane make, na’u no e hoola aku, aole no hoi he makaula
hiki ma keia kula, akahi wale no wau a ike o oe hookahi ka makaula hiki maanei. A
no ko olelo ana mai nei ia’u no kuu kii e hoola i kela mau mea; heaha la ka hana,
aia mamuli o ka ikaika e lilo aku ai oe, a ia’u paha laua.”
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They immediately commenced to fight. Where they fought was at Kalepolepo,[94] near this isthmus. The prophet was killed and his entrails were disemboweled by Pueonuiokona
and placed on the akolea.[95] That shrub used to be plentiful at that place, but it is destroyed now on account
of numerous animals.
August 8, 1872. Kiliona.
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O ko laua nei hoomaka koke iho la no ia i ka hakaka. O ko laua wahi i hakaka ai, ma
Kalepolepo, kokoke no ma keia puali. A make ua makaula nei, kua’i ia ae la ka opu
o ua makaula nei e Pueonuiokona, a kauhihi ia ae la maluna o ka akolea. He laau nui
keia ma kela wahi, a ua lilo nae i mea ole i keia manawa, no ka nui o na holoholona.
August 8, 1872. Kiliona.
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A STORY OF PUUPEHE.
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HE MOOLELO NO PUUPEHE.
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Puupehe was the child of Kapokoholua and Kapoiliili. On the island of Kaululaau[96] lived the subject of this story, the champion of that past age. Let us glance briefly
at the occupation of the parents. While they were living together the woman [[556]]realized that she would obtain a beautiful fruit from her womb. The husband was a
fisherman who used to go fishing for them, and he passed long periods at his occupation.
One day Kapokoholua sailed out on the ocean in a canoe to fish. When he had gone Puupehe
commenced a conversation from inside the mother’s womb. When Puupehe spoke the mother
was startled from her sleep, and she wondered at this strange sound which she heard.
She went to sleep again; the live one called out, “Say, my dear mother, do thou awake;
father is dead.” The mother then realized that it was a human voice, but she could
see no human being. She ran quickly and stood at the door of the house and looked
round for the owner of the voice, but she could see no one; she thought, however,
that it was her husband, but she was disappointed. She returned and sat in the house.
The child voiced a chant thus:
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O Puupehe he keiki ia na Kapokoholua ame Kapoiliilii. Aia ma ka mokupuni o Kaululaau
ka mea nona keia moolelo, ka eueu hoi oia kau i hala. E huli iki ae kakou no na hana
a kona mau makua. Aia i ka wa a laua e noho nei, ua hoomaka mai kana [[557]]wahine e loaa nei mea he hua maikai no kona puhaka. O ka hana hoi a ke kane o ka hele
i ka lawaia na laua, a hala kekahi manawa loihi, o ka hoomau ana o kana kane i ka
lawaia. I kekahi la, ua holo aku ua Kapokoholua nei i ka moana maluna o ka waa i ka
lawaia, a i kona kaawale ana aku ua hoomaka mai o Puupehe e kamailio ae iloko o ka
opu o kona makuahine. Ia wa a Puupehe e kamailio nei, ua puiwa ae la kona makua mai
kona hiamoe ana, a hoomaopopo iho la keia no keia mea kupanaha ana i lohe ai. Hoi
hou iho keia moe no, kani ana kahea a ua eueu nei: “E! ko’u mama aloha, e ala mai
oe ua make o papa.” Ia manawa hoomaopopo loa iho la keia he leo kanaka, koe nae kona
ike ana aku i ke kino maoli. Holo wikiwiki aku la keia a ku ana ma ka puka o ka hale,
nana aku la hoi o ka ike aku i ka mea nona keia leo; aole nae he ike ia, ua manao
nae ia o kana kane, aka ua hoka nae ia. Hoi mai la no keia a noho iloko o ka hale.
Kani ana ke oli a ua keiki nei, penei:
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How I desire the moisture of the dew,
That water proudly hanging on the tree;
When the rain falls on the precipice
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.
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Aloha au o kahi wai a ke kehau,
Oia wai haaheo mai iluna o ka laau.
A ua mai ka ua i na pali
E hoopiha ana i na kahawai.
O ka waiwai no ia a kuu maka o ka ike aku.
A ike kuu maka a nehe kuu lima.
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When the child finished chanting his mother became possessed and was greatly troubled.
I had better explain shortly about his chanting and falsely stating that his father
was dead. It was not true as he chanted. He had gone to watch his father fishing,
and he had sent for a great number of fish to come and bite the hook. He saw that
his father had caught a great many fish, but he needed the second [requisite], the
awa root. He knew his parents had none; that was why he voiced the few lines of song
above written.
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A pau ke oli ana a ua keiki nei, ua ano e mai la ka makuahine, a ku a pilikia maoli
ia. E pono e wehewehe iki aku wau i ke ano o kana oli ana a me ke kamailio hoopunipuni
ana ua make ka makuakane; aole he oiaio o ke ano o ke oli ana. Ua hele ia e nana i
ka lawaia ana o kona makuakane, a ua kii aku ia i na i’a he nui loa e hele e ai i
ka makau. No ka ike ana ua nui na i’a i loaa i kona papa, ua koe hoi ka lua, oia ka
awa. Ua ike ia aohe awa a kona mau makua, nolaila oia i puana ae ai i keia mau lalani
mele e kau ae la maluna.
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Let us drop what the child did for some later time and turn and talk of the father.
While his father was fishing he became very much interested because he caught so many.
When he glanced shoreward he could not see land, because Puupehe had covered it completely
with fog. He thought to himself, “What can this wonderful thing be? There is now no
wind to bring the fog on to the land!” He had a premonition, however, concerning his
wife, so he commenced to pull in his line. When it was near the top his line was held
by a shark. The name of this shark was Puaiki.
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E waiho iki kakou i na hana a ke keiki a mahope aku. E huli ae kakou a kamailio no
ka makuakane. A i kona makua e lawaia nei, ua nanea loa ia i ka nui o na i’a i loaa
iaia, a i kona nana ana mai iuka aohe ike ia aku o uka, no ka mea ua uhi iho la o
Puupehe i ka ohu a nalowale ka aina. I iho la keia iloko ona: “Heaha la hoi keia mea
kupanaha, nokamea, aole hoi he makani nana e lawe mai ka ohu a kau iluna o ka aina.”
Ua halialia wale mai nae na ano o kana wahine, hoomaka iho la ia e huki mai i ka aho
a kokoke e pau mai iluna, paa ana ke aho a ianei i ka mano, o ka inoa o keia mano
o Puaiki.
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Let me say a few words concerning this despicable fish. When he realized that it was
a shark holding on he jerked the line; the fish took him to a point near the cape
of Papawai here on Maui; from there he again came outside of Manele.[97] He noticed that their house was surrounded by a many-colored cloud. When he arrived
at his old fishing ground his line and hook were broken off. He returned and when
near shore he saw his wife standing on the seashore beckoning to him. He said to himself,
“You are unaccountable, my wife; you can see that I am returning.” With one scoop
of his paddle in the sea the bow of the canoe landed on the sand. The wife ran to
him and grasped him tremblingly. He asked, “What is the cause of this heavy breathing?”
She replied, with tears, “Our child has acted the ghost to me.” “For what reason?” “For this reason: soon after you were gone I went to sleep and slept
[[558]]soundly. A voice called, ‘Say, my dear mother, do thou awaken; father is dead.’ I
was startled out of my sleep; I thought it was you. Not long after that a voice chanted!”
The husband said, “Do you remember the chant?” “Yes,” said the wife.
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E kamailio iki ae au no keia i’a ino. Ia ike ana oia nei he mano ka mea nana e paa
mai la, huki mai la ia me ka ikaika, e hao aku ana ua i’a nei, kokoke keia mawaho
ae o ka lae o Papawai ma Maui nei, malaila aku hiki hou no keia mawaho ae o Manele.
Ike aku la keia i ka hale o laua ua paa i ka ua koko. A hiki keia ilaila i kahi ana
i lawaia ai, ua moku aku la ke aho a ianei a me ka makau. Huli hoi mai la keia a kokoke
ike aku la keia i kana wahine e ku mai ana ma ka aekai e peahi mai ana iaia. I iho
la keia iloko ona: “Kupanaha oe e ka wahine, ua ike mai la no hoi ke hoi aku nei.”
Hookahi no a ianei kope ana i ke kai me ka hoe kau ana ka ihu o ka waa i ke one. Ia
wa holo mai la kana wahine a apo mai la iaia, me ka haalulu. Ninau ae la keia: “Heaha
hoi ke kumu o ka nui o ka hanu?” Pane iho la ia me ka uwe: “Ua lapu ke keiki a kaua
ia’u.” “Heaha ke kumu?” “Eia ke kumu, ia oe no hala aku nei, a liuliu iki, ua keia loa wau e ka hiamoe, kani ana kahea, ‘E! e ko’u mama aloha, e ala mai oe, ua [[559]]make o papa.’ Ia wa puiwa ae la wau mailoko mai o ka hiamoe, ua kuhi wau o oe, hoi
hou no wau a moe no, aole no i upu iho, kani ana ke oli.” I aku la ke kane: “Ua maopopo
no nae paha ia oe ke oli ana mai?” “Ae,” wahi a ka wahine.
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How I desire the moisture of the dew,
The water proudly hanging on the tree;
When the rain falls on the precipice,
It fills up the streams.
That is the benefit my eyes behold!
My eyes to behold, my hands to rustle.
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Aloha au o kahi wai a ke kehau,
Oia wai haaheo mai iluna o ka laau,
A ua mai ka ua i na pali,
E hoopiha ana i na kahawai,
O ka waiwai no ia a kuu maka o ka ike aku,
A ike kuu maka a nehe kuu lima.
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“Those are the queer things which our child did to me while I stayed here.”
The husband replied, “If those which you have stated are true we will be benefited
hereafter. Time will show and bring them to pass; therefore let us wait for the future.”
They lifted the canoe; it was heavily laden inside with fish. They returned, and reaching
the house they salted the fish; the wife broiled some and when done the two prepared
to eat; they prayed to this child as follows: “In the name of Puupehe, grant us eternal
life. Amen. It is free.”
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“Oia iho na hana kupanaha a ke keiki a kaua ia’u i noho iho nei.” I aku la kana kane:
“Ina he oiaio kena olelo au, e pomaikai ana kaua ma keia hope aku. Na ke au o ka manawa
e hoike mai a e hooko, nolaila, e kali kaua ma keia hope aku.”
Hapai aku la laua nei i ka waa, ua hele a piha u oloko o ka waa i ka i’a. Hoi aku
la laua a hiki iloko o ka hale, hana iho la i ka i’a a miko i ka paakai; pulehu iho
ka wahine i kekahi i’a a moa, hoomakaukau iho la laua i ka ai ana, pule ae la laua
ma ka inoa o ua keiki nei, a penei:
“Ma ka inoa o Puupehe e ola mau loa maua. Amama, ua noa.”
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They ate until satisfied, then made preparations for sleeping. While they slept that
night the child went to watch what one man was doing; he was teaching his pupils the
art of casting the spear, and how to fly on to a water gourd, and so forth. He was
teaching them with the idea that when proficient they were to fight with his parents,
Kapokoholua and his wife.
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Ai laua nei a maona, hoomakaukau no na mea e pili ana no ka moe ana, a i ko laua moe
ana iho i ka po, o ka hana a ua keiki nei o ka hele e makaikai i na hana a kekahi
kanaka, e ao ana ia i kana poe haumana i ka oo ihe, a me ka lele ana iluna o ka ipu
huawai, a pela uku. E ao ana a ike hele e kaua me kona mau makua me Kapokoholua ma.
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When the child had gone the womb of Kapoiliili contracted, and she said to her husband,
“Where are you? Please feel my belly.” The other felt of it: “Why, your stomach has
shrunken!” “Strange!” said the wife. The husband said, “Do not be troubled, he has
gone to see the different parts of the world.” They retired awhile for a short rest,
when the child called out: “You two, awake, light the lamp.” They awakened and lit
the lamp. “You two smoke up some tobacco for me, and chew my piece of awa root; it
is above the door.”
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I ka hele ana a ua keiki nei, ua mimino iho la ka opu o Kapoiliilii, olelo aku la
ia i ke kane: “E ianei e! e haha mai oe i kuu opu.” Haha mai la ia: “E, ua emi iho
nei ka ko opu.” “Kupanaha,” wahi a ka wahine. I aku la kana kane: “Mai haohao oe ua hele aku la e makaikai
ma kela wahi keia wahi o ka honua.” Hoi iho la laua hoonanea iki, kani ana kahea a
ua keiki nei: “E laua nei e, e ala, e hoa i ke kukui.” Ala ae laua hoa aku la i ke
kukui. “E puhi mai olua i paka no’u, a e mama iho i kuu wahi opuupuu awa, aia maluna
ae o ka puka.”
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They were puzzled, because they did not drink awa; therefore they were undecided as
to what to do; the child spoke with heat, “Why are you two so slow? [for I wish to]
go on my business of sightseeing.” His father hastened to obey, and when everything
was ready [the child] commanded him to pray. The father uttered the same prayer which
he offered before; the other wouldn’t have it so. “That prayer will not save when
trouble comes to you two.” The father asked, “What is the prayer which will save?”
“Thus, and you must learn it by heart:
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Hoaa iho la laua, no ka mea, aole he inu awa o laua, nolaila, pahaohao laua no ia
mea, pane mai la ua keiki nei, me ka huhu: “E aha ana ka hoi olua e lohi nei, a hele
au i ka’u hana o ka makaikai.” Ua hooko koke aku la kona makuakane a makaukau na mea i hana ia, kena mai la e pule; pule ae la ka makuakane e like me kana pule
mua ana, hoole mai la ia. “Aole ia o ka pule e ola ai ke hiki mai ka pilikia ia olua.”
I aku la ia: “Pehea ka pule e ola ai?” “Penei, e hoopaanaau oe.” Hai mai la ia:
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Here is food, O Puaiki![98]
Curse those who deal falsely,
Who are envious,
Who wish us death!
Here I am, Kapokoholua!
[[560]]
Life for me until I walk with a staff:
That is your life, O god!
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Eia ka ai e Puaiki e.
Molia i ku ia i ka hoopea wale,
I ka awaha wale mai,
I ka make wale mai,
Owau nei o Kapokoholua,
[[561]]
E ola ia’u a kanikoo;
O kau ola ia e ka akua.
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When they had learned it by heart the father ate by himself; for it is the father
who eats; the child only made a pretense of eating; that was what was done when he
asked anything of his parents. When the father had finished eating, the child called
for the second kind of food, that was the tobacco. After smoking the tobacco the child
returned to the womb of the mother. The womb of Kapoiliili became as large as it was
formerly. The wife said, “I think perhaps the child has returned to my womb.” “Why
so?” asked the husband. “I am swelling,” replied the wife. “Do not wonder, because
he is satisfied; he has returned to rest, and when his fullness is lessened he will
go about his business of sightseeing.”
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A pau keia hoopaanaau ana a laua nei, ai iho la no ua makuakane nei, oia wale no,
no ka mea na ka makuakane e ai; i ke aka wale no ka ua keiki nei e ai mai; pela kana
mau mea e makemake ai e olelo mai ai i kona mau makua. A pau ka ai ana a ua kanaka
nei, kahea mai la no ua keiki nei i ka lua o ka ai, oia ka paka. A pau ke puhi ana
o ka paka, hoi ae la ua keiki nei iloko o ka opu o ka makuahine, nui hou ae la ka
opu o Kapoiliilii a like me mamua. I mai la ka wahine: “Hoi hou mai nei paha ua keiki
nei iloko o’u.” “Ke aha la?” wahi a ke kane. “Ke pehu ae nei,” wahi a ka wahine. “Mai
hoohuoi oe, no ka mea, ua maona kela hoi ae la kela e hooluolu a emi iho kekahi maona,
hele aku kela i ka iala hana o ka makaikai.”
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The wife was no longer afraid; perhaps she was a little fearful of her husband. And
when it was nearly morning the child went off again as usual. I will leave this part
until later. I wish to speak of the [number of] months this child was in the womb
of his mother, and the cause of its going about while still in the womb. This child
had been thirteen months in the womb when it acted in a ghostly manner to his mother,
as stated heretofore. They (the parents) had wondered why the child was not delivered,
because the time for the delivery of the child, twelve months, had passed. With their
child there was no birth. In this matter they were greatly in suspense [and were surprised],
because it walked about while still in the womb; its face was not seen; it talked
as if it were a shadow at a distance.
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Pau wale iho la no ka makau o kana wahine, no ke ano makau paha i ke kane. A i ke
kokoke ana e ao ae ua po nei, ua hele ua keiki nei elike me ka mea i hala ae nei mamua.
E waiho iki au i keia a mahope aku, e kamailio aku wau no na malama o keia keiki iloko
o ka opu o ka makuahine, a me ke kumu o ka hele ana i ka wa no iloko o ka opu.
O na malama o keia keiki iloko o ka opu he umikumamakolu, i ka wa i lapu ai i kona
makuahine, i olelo mua ia ae nei. Ua lilo no ia he mea haohao ia laua, no ke kumu
o ka hanau ole, no ka mea ua hala ka palena o ka hanau ana he umikumamalua; i ka laua
keiki hoi aohe hanau iki. Ma keia mea, ua kanalua loa no hoi laua; a no ka hele ana,
aia no iloko o ka opu, aole nae he ike ia o ke ano a me kona helehelena, o ke kamailio
aka wale mai no ma kahi e.
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[UNFINISHED.]
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[AOLE I PAU.]
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A STORY CONCERNING THE FIRE.
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MOOLELO NO KE AHI.
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This is the way the fire was obtained, according to some people. Maui took to wife
Hina and begat Mauimua,[99] Mauihope,[100] Mauikiikii[101] and Mauiokalana;[102] they were all boys. The occupation of these boys was fishing. This was their practice
in fishing while living at Kaupo, Maui: Mauiokalana wished to go fishing; he said
to his elder brothers: “Say, this is a calm day; shouldn’t we sail the sea? for this
is a good day, the sea is calm; this is a day when the tide is not strong in its opposition
for it is flowing in one direction.” When he had finished speaking, Mauimua answered:
“Let us not sail, for this will be a tempestuous day; this calmness which we see is
only in the morning; when the sun rises you will see the waves rise, the wind will
increase, and in a short time we will be obliged to return. Put off your fishing until
a calm day.” Then Mauiokalana spoke again: “Why, I thought because you are the first-born
you knew the signs of the sky, but I see you do not! Your yellow teeth signify nothing.”
Then Mauimua, displeased, answered: “Say, my younger [[562]]brother, you do not realize that I am the one acquainted with the ways of this place.
This is the sign I know about: when you sleep until near morning, and should hear
the breaking surf above the wind, then it will be calm. That is my sign, that you
may hear, my younger brother. But what of it? let us sail according to your urging.”
Mauimua ordered the canoes lifted to the beach. The canoes were taken to the shore, and they
prepared to sail for fishing. When they arrived at the reef they saw a fire burning
on land. Then Mauiokalana said to his elder brothers: “Say, there is a fire burning; whose fire can this be?”
The others replied: “Whose indeed? Perhaps we had better return so we can cook some
food for us.” “Pshaw! Let us first go and get some fish, then return; so that when
we get back with fish we can broil them, cook the food, and then [we can] sleep well,
being satisfied.” They went on; in no time they had caught some fish. They then returned.
As soon as they arrived at the beach Mauimua left the canoe, and ran to where the
fire was seen burning. Kaalaehuapi[103] saw him so he and the others threw dirt on the fire and smothered it, and flew away.
Mauimua was disappointed; he returned to their house. The others asked, “How about
the fire?” “There is no fire; it is put out; I thought it was man, but it was not;
some mudhens kindled the fire. Our bananas are being stolen.” Because they saw that
their bananas were being stolen they did not go fishing; they hoped the fire would
be kindled again, but it was not lighted. Then they went fishing again. Whenever they
went out fishing the fire would burn. Thus were they harassed, but they could not
get anything, because Kaalaehuapi knew that Maui and Hina had four sons. When they
went fishing Kaalaehuapi counted them; when they were all present it would light the
fire.
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Eia ke kumu o ka loaa ana mai o ke ahi, wahi a kekahi poe, penei: O Maui kai noho
ae ia Hina hanau mai o Mauimua, a me Mauihope, a me Mauikiikii, a me Mauiokalana,
he poe keiki kane wale no keia. O ka hana a keia poe keiki he lawaia. Penei ka lakou
lawaia ana, ia lakou nei e noho ana ma Kaupo, i Maui, makemake iho la o Mauiokalana e holo i ka lawaia; olelo aku i kona poe kaikuaana: “E, kai ka malie o keia la, holo
paha kakou i kai, nokamea, he la maikai keia, ua hele a malino ke kai, a he la ikaika
ole o ke au i ke pale, a he la moekahi o ke au.” A pau ka ianei olelo ana, pane mai
la o Mauimua: “Aohe make holo o kakou, nokamea, he oi keia o ka la ino, o keia malie
a kakou e ike aku nei, he malie kakahiaka, ai aenei keia a kau ae ka la, alaila, ike
aku oe e okaikai mai ana, a o ke ala mai no ia o ka makani, aole e emo ka hoi koke
mai no ia o kakou. E waiho no ka lawaia a hiki i ka la maile.” Alaila pane hou mai
la o Mauiokalana: “E, ke kuhi nei au i kou hanau mua ike oe i na ouli o ke ao, eia
ka aole, he lenalena niho wale iho no kou.” Alaila pane hookuakaeo mai la [[563]]o Mauimua: “E, auhea oe e ka pokii, aole oe i ike, owau mai ka mea i kamaaina i ke
ano o keia wahi; penei ka’u ouli i ike ai, aia moe aku oe a hiki i ka wehe ana o kai
o ke ao, a i poha mai ka nalu iloko o ka makani, alaila e malie aenei; oia ka’u ouli,
i lohe oe, e kuu pokii. Heaha la nei hoi; e holo paha kakou mamuli o kau koi.” Hoolale
ae la o Mauimua e hapai na waa i kai. Hapai ia aku la no hoi na waa a hiki i ke kai,
alaila makakau iho la lakou no ka holo i ka lawaia. Ia lakou nei i hiki aku ai i kohola
ike aku la lakou nei i ka a mai o ke ahi o uka, alaila olelo mai la o Mauiokalana
i kona poe kaikuaana: “E, ke a mai la ke ahi, nawai la hoi keia ahi?” I mai la no
hoi lakou: “Nawai hoi; e hoi paha kakou i moa ona ai na kakou.” “Ka! e holo kakou
a loaa mai ona ia, alaila lea ka hiamoe, ua moana.” Holo aku la lakou nei; aole i
emo loaa mai la na ia. O ka hoi iho la no ia. A ia lakou nei i hiki aku ai i kahakai,
haalele iho la o Mauimua i ka waa, a holo aku la e nana i kahi i a ai o ke ahi. Ike
mai la o Kaalaehuapi, o ko lakou kuehu ae la no ia i ke ahipio, pau aku la lakou la
i ka lele. Hoka iho la o Mauimua, hoi mai la a hiki i ko lakou hale; ninau mai la
ko lakou poe: “Pehea mai nei ka hoi ke ahi?” “Aohe ahi, ua pio, ke kuhi nei au he
kanaka, eia ka aole, he alae ka mea nana ke ahi. O ka maia a kakou, ua pau i ka aihue
ia.” No ko lakou nei ike ana i ka pau i ka aihue ia o ka maia, nolaila aole o lakou
hele i ka lawaia, me ka manao e a hou mai ke ahi. Eia nae aohe a iki o ke ahi. Nolaila,
holo hou lakou i ka lawaia; aia holo lakou nei i ka lawaia, alaila e a auanei ke ahi.
Pela lakou nei i hooluhi ia ai, aohe loaa iki; nokamea, ua maopopo ia Kaalaehuapi
eha no keiki a Maui laua me Hina. I ka wa e holo ai i ka lawaia, helu aku o Kaalaehuapi
i ka nui o lakou; a pau pono, alaila hoa ke ahi.
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But Maui thought of a plan and he said to his brothers, “Say, tomorrow morning you
go fishing; I will remain. You will place our calabash in front where I sit. You will
cover it with kapa. Then you will go to sea.” The others consented and they went.
Kaalaehuapi saw them and counted Mauimua, Mauihope, Mauikiikii, Mauiokalana. He counted
all present, so the mudhens lighted the fire and roasted the bananas. Before the bananas
were cooked, Kaalaehuapi said, “Say, they’re done; Hina’s son is swift.” It was then
Maui jumped to grab and caught Kaalaehuapi. Then he said, “I will kill you, you mudhen.
You folks indeed have the fire and you are hiding it. I will kill you, you mudhen.
Kaalaehuapi said, “If I die, the fire can not be obtained.” The other mudhens called
out, “O Kaalaehuapi, hold on to the fire; do not tell.” Maui commenced to twist the
neck of the mudhen, planning to kill it dead there and then. The mudhen again spoke:
“Grant me life, then you will obtain the fire.” Maui asked, “Where is the fire?” “In
the stalk of the ape leaf.” So he went to rubbing, but it would not light; he asked
again, “Where is the fire?” The other directed: “In the stalk of the taro leaf.” He
again went to rubbing, but it would not light; the stalk of the taro leaf became grooved,
but no fire was produced; that is why the stalk of the ape and the taro leaf has a
groove, because of Maui’s rubbing for fire. Again he asked, “Where is the fire which
you are hiding?” “In the green wood.” He rubbed that, but it would not ignite. Again
he asked. He kept doing this until it [[564]]came to the dry wood; there he found the fire. When he had produced fire, he rubbed
the head of the mudhen. That is why the mudhen has a red head as we see it now. And
from that time was fire obtained and has been handed down to the present time.
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Aka, mamuli o ka noonoo ana a Maui ua olelo aku oia penei: “E, apopo a kakahiaka holo
oukou i ka lawaia, owau o kakou ke noho; alaila o ka hokeo a kakou mamua ia o ko’u
wahi e noho ai. E uhi oukou a paa i ke kapa, alaila holo aku oukou i kai;” ae mai
la no hoi lakou, o ka holo iho la no ia. Ike mai la o Kaalaehuapi, helu mai la oia
Mauimua, Mauihope, Mauikiikii, Mauiokalana; ike iho la oia ua pau pono, alaila ho-a
ae la ua poe alae nei i ke ahi, pulehu ka maia. Aole hoi i moa iho ka maia, olelo
mai o Kaalaehuapi: “E, ua moa, he keiki mama ka Hina.” Ia manawa lele aku la o Maui
e hopu, a paa iho la o Kaalaehuapi. Olelo aku la o Maui: “Make oe ia’u e kena alae; eia no ka hoi ke ahi ia oukou e huna
nei. E make ana oe ia’u e kena alae.” Olelo mai la o Kaalaehuapi: “Ina au e make,
aole e loaa ke ahi.” Alaila no hoi kahea mai ka nui o na alae: “E, Kaalaehuapi, e
paaia ke ahi; mai hai oe.” Hoomaka iho la o Maui e wili i ka puana-i o u wahi alae
nei, me ka manao e pepehi a make ia manawa. Olelo hou ae la ua wahi alae nei: “E ola
au alaila loaa ia oe ke ahi.” I mai la Maui: “Aihea ke ahi?” “Aia iloko o ka ha o
ka ape.” O ko ianei hoomaka iho la no ia i ka hiahia, aole a iki; olelo hou aku la
no keia: “Aihea ke ahi?” Kuhikuhi hou mai la kela: “Aia i ka ha kalo.” Noke no keia
i ka hiahia aohe no he a; o ka ha o ke kalo kai hele a poopoo, aohe a iki; o ka mea
ka ia i owawa ai ka ha o ka ape, a me ke kalo, no ka hia ana o Maui i ke ahi. Alaila
ninau hou no keia: “Aihea ke ahi au e huna nei?” “Aia i ka laau maka.” Noke no keia
i ka hiahia aohe no he a. Ninau no keia. Pela [[565]]ka hana ana a Maui a hiki i ka laau maloo, loaa ke ahi. Ia loaa ana o ke ahi, e hiahia
aku ana keia i ka lae o ua wahi alae nei; oia ka ula o ka lae o ka alae a kakou e
nana aku nei. A mai ia manawa mai ka loaa ana o ke ahi a hiki i keia la.
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Fire is used to cook food and fish. It also helps in the work of man, because in cultivating
some people use fire [to burn off rubbish] before planting the leaves. The fire has
various other uses; they can not all be explained because the time is limited.
R. Puiki.
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O ka hana a ke ahi, he mea e moa ai ka ai, ka ia, oia no hoi kekahi mea e kokua ana
i ka hana a ke kanaka, nokamea, o ka mahiai ana a kekahi poe me ke ahi e puhi ai i
ka mala uala, alaila kanu aku ka lau. He nui aku no na hana a ke ahi aole e pau i
ka weheweheia aku, nokamea he uuku ka manawa.
R. Puiki.
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A STORY OF MAKAHI.
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HE MOOLELO NO MAKAHI.
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Hamau[104] was the father and Hooleia[105] was the mother. A son was born to them; that is the subject of this story. They lived
at Puako, Hawaii. The first-born of these people was a daughter. Luukia was her name.
Sixteen years after she was born she went to Oahu. Before she went to Oahu, however,
the mother was pregnant with Makahi; but she went off before the child was born; after
a while it was reported back that she was married, the husband’s name being Kamauoha.[106]
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O hamau ka makuakane, o Hooleia ka makuahine, hanau mai ka laua keiki, oia keia a
kakou i lohe ae nei i ka mea nona keia moolelo. O ko lakou nei wahi i noho ai, aia
ma Puako i Hawaii. O ka mua o keia hanau ana mai a keia mau makua, he kaikamahine,
o Luukia ka inoa, hanai ia ua kaikamahine nei, a hiki i ka umikumamaono o kona mau
makahiki, hoomaka oia e holo i Oahu. Mamua nae o kona holo ana i Oahu ua hapai ua
makuahine nei ia Makahi, o ko ia nei holo ihola no ia i Oahu me ka ike ole i ka hanau
ana, a liuliu iki, lohe ia mai ana ua male i ke kane. O ka inoa o ke kane o Kamauoha.
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At the time that he married this woman tales of his prodigious strength in casting
the spear were carried all round Oahu, and he became a famous man on Oahu. The property
of very many people was won by this strong man. He had many friends, and also great
wealth. After they lived for some time an idea occurred to Kaaiai,[107] a man of Ewa, Oahu, who wished to test his strength. He came and stood in the presence
of Kamauoha the warrior, and spoke animatedly, thinking that he could win.[108] Kamauoha said: “What is the main reason for coming here?” He replied: “I came to
see which of us is the stronger.” The other asked: “How shall we test strength?” “By
piercing with spears,” replied Kaaiai. Kaaiai’s property consisted of three narrow
strips of land, six sets of scented kapa, eight dogs, fifty hogs, four houses; those
were what the man’s property consisted of. When they tried, Kamauoha inflicted the
first pain;[109] all the man’s property was completely[110] taken over by the opponent, and he returned empty handed to his house.
His wife asked, “And how was your journey?” “You ask how, indeed! The properties which
we accumulated thinking that they would be added to were taken from me, and I returned
stripped; the other’s strength was known and yet I dared provoke him, hoping to benefit
thereby.”
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Aia i ko ia nei wa i male ai i ka wahine, ua kui ia akula ko ia nei ikaika ma Oahu
apuni, no ka ikaika i ka o-o ihe, a ua lilo ia i mea nui ma Oahu. O ka nui o na kanaka
ua pau ko lakou waiwai i ka lawe ia e keia kanaka ikaika, ua nui na hoa aloha a ua
nui no hoi kona waiwai. Mahope iho o ko lakou noho ana a liuliu, kupu maila ka manao
iloko o kekahi kanaka, oia o Kaaiai, no Ewa, Oahu, hoao maila oia i kona ikaika, hele
maila oia a ku i mua o ua kanaka koa nei o Kamauoha, a pane maila me ke ano hooikaika,
me ka manao paha e eo ana la iaia. Olelo mai o Kamauoha: “Heaha kau kuleana nui o
ka hiki ana mai o onei?” Hai aku keia: “I hele mai nei au e hoao i na ikaika o kaua.”
Hai aku la keia: “Heaha ka ikaika e hoao ai?” “O ka o o ihe,” wahi a Kaaiai. O ka
nui o na waiwai o ua Kaaiai nei, ekolu mooaina, eono kuinakapa o-u holowai, ewalu
ilio, he kanalima puaa, eha hale, oia ka nui o ka waiwai o ua kanaka nei. I hoao iho
ka hana, eha mua akahi ia Kamauoha, lawe ia aku la na waiwai o ua kanaka nei, puehu
ma kela aoao, hoi nele akula keia a hiki i ka hale. Olelo maila ka wahine: “Pehea
maila kau huakai?” “Pehea mai ka hoi kau, o na wahi waiwai no hoi a kaua i hoiliili
iho nei me ka manao la hoi e hoonui hou ia mai ana, eia ka o ka hao ia aku nei no
ia a hoi nele mai nei au, ua ike ia no la ko iala ikaika, hoonaulu wale aku nei no
keia, me ka manao la hoi e loaa mai ana ka pomaikai.”
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Let us leave off consideration of this brave man and this daring fellow, and speak
of the child in the womb of the mother at Hawaii. When the child was born, a female
prophet saw that this was to be a strong child, and no one who dared him could escape.
The name of this old woman was Kolea, and she lived near the home of the child’s parents.
The child was brought up until he had attained manhood, when [[566]]the desire seized him to go sightseeing. He said to his father, “I am desiring to
go sightseeing.” The father said: “Where do you wish to travel to?” He replied: “Along
here, somewheres.” The father said: “If you wish to go sightseeing, your sister is
at an island ahead here, at Kauai.” The son asked: “What is the name of the place
where they are living?” The father told him, “At Mana, Kauai.” He waited for some
time. Again the father said, “Should you go, and your sister does not recognize you,
tell her about us, and she will then know you.” He agreed to do so. They lived together
until the aspiring one went on his journey of sightseeing. The father first secured
the club on which their calabashes were hanging, and gave it into the hands of the
lad. He was taught how to cast the spear, until it was seen that he was very proficient.
He then went along, carrying the club with him. He made a circuit of Hawaii. Finding
a canoe about to sail for Maui he went and stood at the landing place. The men of
the canoe saw what a handsome man he was. The names of the owners of the canoe were
Liuliu,[111] Makaukau and Aumai. The men said to the lad, “Where are you journeying to?” “Sailing
for Maui; and I came to inquire concerning your canoe; where is it bound?” “We are
sailing for Maui,” they replied. They sailed together and arrived at Maui. Their canoe
landed at Kukui, Kipahulu. He (the lad) came along and slept at Pelekane, Lahaina.
When he found a canoe going to Molokai, he sailed in it and was landed at Halawa,
Molokai. He went sightseeing, and because of the heat of the sun he went in bathing.
The name of the place where he bathed is Hakawai. He left his club on the bank. A
man arrived and took it saying, “I have found something at Hakawai.” Then the lad
said to the man, “You are taking my club; mine is the next [move] when I shall kill
you.” The man had a spear. The lad followed him; when the man threw the spear at the
boy the latter caught it first at the point; in returning it the man was struck in
the pit of the stomach and the spear pierced the back. The lad stuck the butt of the
spear in the ground and impaled the man on it. He kept on his journey. Arriving at
Kaunakahakai his spear was taken by one of the champions of the place to a cave. No
sooner had the other entered the cave than the lad also appeared and asked for his
spear; but it was not given him. He closed the mouth of the cave; when there was a
small opening left, he lighted a fire. On account of the heat in the cave from the
fire, the local champion thrust out the point of the spear. The boy caught and jerked
it, but the tip was already burned. He went along until he found a canoe sailing for
Lanai. He boarded this canoe and met Pololu. He did not tarry long at this place.
He again boarded the canoe which brought him from Molokai and sailed for Oahu, landing
at Ewa. He stayed there for some time, then sailed for Kauai and landed at Wailua,
but kept on until he arrived at Mana. He asked a woman whom he met, “Do you know Kamauoha?”
“Yes; this is his house by which we now stand.” He turned in there; arriving at the
door of the house he noticed that inside the house was full of people. His sister
called, not knowing that this was her brother. She asked, “From where did you come?”
He replied, “I came from Hawaii, seeking for my sister Luukia.” [[568]]The other asked who his parents were, and he explained all from the beginning to the
end. So they began to wail. They wailed from that day to night, and all through the
night to the next day. The husband of the sister thought that this was a lover of
hers. Then he told the people to prepare food; at the same time he instructed them:
“When you have prepared food and the finger bowl is set in the middle, I will call
him to come and eat; when he washes his hands in the basin, then I will say this:
‘You are washing your hands; for what purpose?’ When he replies, I will turn to you,
and that will be your cue to deride him.” The food was prepared, as well as the basin
for washing the hands in. The lad was called, and he came; and while washing his hands
the brother-in-law spoke: “You are washing your hands; for what purpose?” The lad
answered, “I was called by those in that corner and this corner to move up to the
middle.” “Is that so? Was this one called to come and eat?” asked the evil-minded
brother-in-law. “No,” replied the others. “How I am shamed!” Without touching the
food, he returned to where he had previously lain, without saying a word to the sister.
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Nolaila, e waiho iki iho kakou no ke kamailio ana no ke koa ikaika a me keia kanaka
hoaano, a e kamailio ae kakou no ke keiki iloko o ka opu o ka makuahine i Hawaii.
Aia i ka hanau ana mai o ua keiki nei, ike e maila kekahi luahine akamai i ka nana,
he keiki ikaika, aole e pakele ka mea hana wale aku iaia. O ka inoa nae o keia luahine
o Kolea, ua kokoke no kona wahi noho me ko na makua o ua keiki nei. Hanai ia ihola
ua keiki nei a nui, a kupu aela ka manao iloko o ua keiki nei e hele i ka makaikai,
[[567]]a ninau aku i ka makuakane: “Makemake mai nei ka hoi au, e hele i ka makaikai.” A
olelo mai ka makuakane: “Mahea kau makaikai e hele ai?” Hai mai kela: “Ma keia wahi
aku nei la.” Olelo mai kela: “Ina oe e makemake e hele, aia ko kaikuahine ma keia
mokupuni aku nei la, aia ma Kauai.” Olelo mai ke keiki: “Heaka ka inoa o kahi a laua
e noho nei?” Hai mai ko makuakane: “Aia ma Mana i Kauai.” O koia nei noho ihola no
ia a liuliu, hai mai ka makuakane: “A i hele oe ea, a i hoohewahewa mai ko kaikuahine
ia oe, e hai aku oe ia maua, a nana ia e ike mai ia oe.” Ae aku nohoi keia. O ko lakou
nei noho pu ihola no ia, a hiki i ka wa i hele ai ua eueu nei i kana huakai makaikai,
kii e aku la nae ka makuakane i ka laau kau paipu a lakou nei, a haawi ia ma ka lima
o ua keiki nei, a oia ihola nae ua keiki nei i ka pahupahu ihe, a ike maoli ia nohoi
ua keiki nei i ka makaukau. O ko ia nei hele maila no ia, paa pu maila no nae me ua
laau nei. Hele keia a puni o Hawaii, a ike keia he waa e holo ana i Maui, o ko ia
nei hele akula no ia a ku ana i ke awa. Ike maila na kanaka o ka waa i ke keiki kanaka
maikai o ia nei; o ka inoa o na kanaka nona ka waa, o Liuliu, o Makaukau, o Aumai,
oia ka inoa o na kanaka. Olelo aku ua mau kanaka nei i ke keiki: “E hele ana kau huakai
mahea?” “E holo ana i Maui a i hele mai nei hoi e ninau i ko oukou waa, e holo ana
la i hea?” “E holo ana i Maui,” wahi a ua poe nei. O ko lakou nei holo maila no ia,
a ku ana i Maui nei, ma Kukui, i Kipahulu, kahi i kau ai o ka waa o lakou nei. Hele
maila no keia a moe ma Pelekane, i Lahaina nei, a ike he waa e holo ana i Molokai,
e e iho no keia a holo aku a pae ma Halawa, i Molokai; kaapuni keia, a no ka nui o
ka wela o ka la, hele keia e auau. O kahi aia nei i auau ai oia o Hakawai. Kapae aela
keia i ka laau aia nei, hiki ana kekahi kanaka a lawe ana i keia laau, me ka olelo
iho: “A ma ka’u mea haule wale i Hakawai.” Ia wa olelo aku ua keiki nei i ua kanaka
nei: “Ke lawe ala oe i kuu laau, na’u aku koe, make oe ia’u.” He laau no nae ka ua
kanaka nei, o ko ia nei hele aku la no ia mahope, i pahu ’ku hana o ua kanaka nei
paa e ka welau o ka ihe a ua kanaka nei ia ia nei, pahu ia aku ua kanaka nei, ku ma
ka opu a hula ma ke kua, hou ia ihola nae ke kumu o kana ihe i ka lepo me ua kanaka
nei. Kaapuni keia a hiki ma Kaunakahakai, lilo ka ihe aia nei i kekahi kupu eu olaila,
lawe ia akula a komo kela i ke ana, komo no keia i ke ana, nonoi aku keia, aohe he
loaa mai. Papani keia i ka puka o ke ana, a ueeku ka puka i koe, ho-a keia i ke ahi
a no ka nui loa o ka wela o ke ana i ke ahi, o nou maila ua kupueu nei i ka welau
o ka ihe, a o ko ia nei huki maila no ia, ua pau nae ke poo i ke ahi. Hele maila no
keia a ike keia he waa holo ana i Lanai, e e keia maluna o ua waa nei a halawai me
Pololu, aole keia i noho liuliu malaila, o ua waa nei no ana i holo mai ai mai Molokai
mai, e e no keia a holo ma Oahu a pae keia ma Ewa, noho keia a liuliu iki malaila,
holo keia i Kauai a pae i Wailua. Hele akula no keia a pae ma Mana, ninau keia i kekahi
wahine e hele mai ana, “Ua ike anei oe ia Kamauoha?” “Ae, o ka hale iho no kena a
kaua e ku nei.” O ko ia nei kipa akula no ia malaila, a ku ana ma ka puka o ka hale,
i nana ’ku auanei ka hana o ua keiki nei, ua hele oloko a piha i na kanaka. Kahea
no ke kaikuahine oia nei me ka ike ole nae o ua kaikuahine nei o ke kaikunane keia.
Ninau maila kela, “Mai hea mai nei oe?” Hai akula keia: “Mai Hawaii mai nei au, e
imi ana i kuu kaikuahine ia Luukia.” Ninau pono maila nae kela i ko ia nei [[569]]makua, hai akula nohoi keia mai ka mua a ka hope. O ko laua nei uwe ihola no ia ma
ia la a po, ma ia po a ao. Manao ke kane a ua wahine nei, he kane keia nana, ia manawa.
Olelo keia i na kanaka: “E hoomakaukau i ai, me ka olelo aku nae o ua kanaka nei:
“I hoomakaukau a ua nei kakou i ka ai, me ke poi wai holoi a ku mawaena nei, kahea
anei au e hele mai e ai, i holoi a ua nei ka lima i ke poi wai holoi, alaila, olelo
a ua nei au me keia: “Holoi ka lima, heaha ko alaala? Nana auanei e pane mai, ui auanei
au ia oukou, na oukou ka hoi ia e olelo mai. Hoomakaukau ia ihola ka ai me ka poi
wai holoi.” Kahea ia akula nohoi ua keiki nei o ko ia la hele maila no hoi ia, a holoi
nohoi ka lima. Pane no ua kaikoeke nei: Holoi ka lima, heaha ko alaala?” Pane no hoi
ua keiki nei: “I kahea ia ae nei hoi i kela kihi keia kihi e kaikuwai e waenakonu,
pela anei.” “I kahea ia aku nei anei e hele mai e ai.” Peia ka olelo a ua kaikoeke
manao ino nei. “Aole,” wahi a kela poe, “U, hilahila ino,” o ko ia nei hoi akula no
ia me ka ia ole, ma ko ia nei wahi i moe ai, me ka ekemu ole aku i ke kaikuahine.
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[UNFINISHED.]
August 22, 1872. Iosia Waalani.
[[507]]
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[AOLE I PAU.]
August 22, 1872. Iosia Waalani.
[[570]]
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[1] This series of Lahainaluna School papers is presented as written, without liberty
taken therewith of alteration for facts, or for completion of several unfinished.
They afford interest and some value as the natural product of Hawaiian pupils, as
compositions on the various subjects assigned them. It was through just such a method
that the material for the original history of these islands was secured, and by the
same school, some twenty-five years earlier. [↑]
[2] Bones of Pele. This is the name of a hill near the shore, to the south of Kauiki. [↑]
[3] Oopus, gobies (Eleotris fusca). [↑]
[4] Offerings for the god. [↑]
[5] An image in human form. [↑]
[6] Opule (Anapses evermanni). [↑]
[7] Ha, a water course or trough. [↑]
[8] Fish thrown aside was afterward taken and offered up as a sacrifice, being the “first
fruit” of the ha or trough. [↑]
[9] Apua, a wicker fishing basket, somewhat bell-shaped. [↑]
[10] This islet lies in the channel between Maui and Kahoolawe, its surface but a few feet
above the water. [↑]
[11] Better known now as Maalaea, the western landing for central Maui. [↑]
[12] Na-maka-a-hua, so divided, becomes “the eyes of Hua.” [↑]
[13] Known generally as Olowalu, adjacent to Lahaina on the south. [↑]
[14] This is a familiar plot in several Hawaiian legends, the origin of which may be traced
to the story of Paao. [↑]
[15] This portion of the story is largely an adaption from the legend of Hamanalau, while
the next section, relating to Haupu, belongs to that of Kana, in preceding volume,
p. 448, but with a new ending. [↑]
[16] An ancient proverb referring to an early king whose wickedness won him the detestation
of his people, who therefore let his body lie where he fell that his bones bleached
in the sun and rattled in the wind. [↑]
[17] Pa’upa’u, intensive of pa’u, to cease; to break off, or make an end of. [↑]
[18] Names of places or persons were often given from some connecting incident. [↑]
[19] Hawaii’s earliest antiquarian writer. [↑]
[20] Various localities seem to claim title to a place of refuge for safety, but none with
the fame or distinctive features of Hawaii’s two, at Waipio and at Honaunau. [↑]
[21] Ulei (Osteomeles anthyllidifolia), a fine-grained hard wood, furnishing choice arrows or small spears. [↑]
[22] Lehua (Metrosideros polymorpha), a variety of the ohias, a good serviceable wood. [↑]
[23] Akia (Wikstroemia foetida), a low shrub. [↑]
[24] Koa—small-leafed—(Acacia Koa), a forest tree furnishing an excellent cabinet wood. [↑]
[25] Maile (Alyxia olivaeformis), a fragrant twining shrub, much used for leis and decorations. [↑]
[26] Pala fern (Marattia Douglasii). The peku hoki (mule kick) variety has not become so known. [↑]
[27] Guava (Psidium guayava), of wild growth on all the islands. [↑]
[28] Rat’s foot (Lycopodium cernuum), a desirable evergreen for house decoration. [↑]
[29] Turkeys were introduced from Chile in 1815 by Captain John Meek. [↑]
[30] No ka pili haole, an expression implying a leaning towards, or preference to, the foreigner. [↑]
[31] The writer is astray in his chronology, as the time of Kamehameha II, when this essay
was written, was just about fifty years. The figure given was most likely his informant’s
age. [↑]
[32] Kahinalii, in ancient tradition, is identical with Nuu, in the time of the Deluge,
though the sex is here changed. [↑]
[33] Kanehoalani, also, was the Luanuu of that time, “from whom the Hawaiians and Tahitians
are said to have sprung.” Polynesian Race, vol. I, p. 60. [↑]
[34] This name figures prominently in Hawaiian mythology, not only as a brother of goddess
Pele, acting with, or apart from her as a volcano deity, but also as a shark deity
of dreaded power. [↑]
[35] Literally, the wheel of the heavens. [↑]
[36] Hapakuela, a place not now known by this name. [↑]
[37] Here again the sex differs from the records. Laka is given in the Kumu-uli genealogy
as son of the first man. The name is conjured with among the deities as god and goddess
of the hula. [↑]
[38] Menehune, here given as a son of Wahieloa, is also said to be a son of Lua-nuu, traditions
of whose descendants in various parts of the Pacific are vague and conflicting. [↑]
[39] The Ulu genealogy shows Wahioloa as the father of Laka, but the wife and mother is
given as Koolaukahili. [↑]
[40] Pelekumulani is a new name among celebrities of that time. [↑]
[41] Tradition credits Pele’s first landing on these islands as at Puukapele “Hill of Pele,”
on Kauai. [↑]
[42] Oahu should resent this slight to her traditions, as Pele is said to have made two
attempts to locate on this island before testing Molokai. [↑]
[43] One version of the story of Ualakaa, whence its name, “rolling potato”, credits its
fame to the time of Kamehameha, when during his residence on Oahu he had the whole
slope of this spur of the Manoa range planted with potatoes which, on being dug from
the ground, when grown, rolled down to the bottom of the hill and were there gathered. [↑]
[44] Laina hill (Puulaina) is to the northwest of Lahainaluna, and is of 647 feet elevation. [↑]
[45] Eeke, or Eke, is a summit crater of the West Maui mountain range; is some 4,500 feet
high, back of Waihee. [↑]
[46] Lihau is the mountain top back of Olowalu. [↑]
[47] Maunahoomaha, literally, rest mountain. [↑]
[48] The name of strong trade winds when they break over the mountains at Lahaina; ofttimes
destructive. [↑]
[49] The islet in the Maui-Kahoolawe channel. [↑]
[50] Makole-ulaula, an epithet applied to Pele. [↑]
[51] The ancient name of Maui’s famous crater, which means “rays of the sun,” and it was
these which the demigod Maui snared and broke off to retard the sun in its daily course
so that his mother might be able to dry her kapas. [↑]
[52] Hee-hee, to melt away, to slough off, to disappear. [↑]
[53] No demigod of Hawaii figures so prominently in Polynesian mythology as does Maui,
nor the hero of so many exploits throughout these islands. This will account for the
various localities claiming to be his birthplace. [↑]
[54] Waianae, as also other places dispute this claim. [↑]
[55] Uhu, parrot-fish (Calotomus sandwichensis). [↑]
[56] Makamakaole, friendless; without relatives. [↑]
[57] This act indicates they recognized the godly character of the child. [↑]
[58] Moemoe means to lie down to sleep. This is a name given to the sun’s rays which he finds
at the cave. [↑]
[59] Haleakala, house of the sun, was formerly Alehakala. See note 8, preceding story. [↑]
[60] Peeloko, hide within. [↑]
[61] A point on the shore north of Lahaina. [↑]
[62] Still referring to the rays of the sun at its setting. [↑]
[63] Literally, stone of the mountain woman. [↑]
[64] Aina, personification of the moon, appealed to. [↑]
[65] This has reference to his learning how fire was produced. [↑]
[66] In whatever way these islands originated so was Kekaa’s origin. [↑]
[67] This must then have been earlier than the recognition of Lele, as the earlier name
of Lahaina, for Lele is the name given at the introduction of the breadfruit. [↑]
[68] Given in tradition also as Kakaalaneo. [↑]
[69] Kaululaau, son of Kaalaneo. [↑]
[70] Trying out oil, as was done in Maui’s whaling days. [↑]
[71] A place, likely, to which the dead whales were brought as a protection against the
voracious sharks of those waters. [↑]
[72] This was the vicinity of several bloody battles, that doubtless left their toll. [↑]
[73] This is one of the supposed provinces of the aumakua or ancestral deity. [↑]
[74] Nowhere else is the idea presented of the souls of the lopa—the low farming class—being admitted to the same realm as those of the chiefs. On
the contrary, lacking aumakuas to aid them, their spirits were doomed to a wandering,
friendless sphere. [↑]
[75] Welehu, the month of November of Hawaii’s calendar. It differed on the other islands. [↑]
[76] The famous fortress and successful safeguard of Hana from several stubborn Hawaii
invasions. [↑]
[77] A division in Hana district to the south of Kauiki takes this same name, Hamoa. [↑]
[78] Kaihuakala, lit., the nose of the sun, is the mountain peak, 2,458 feet elevation,
in the Aleamai division of Hana. [↑]
[79] Kahaule or Kahaula, is the clump of hills just back of Hana village. [↑]
[80] Nuu is the landing of a division of same name in the Kaupo district. [↑]
[81] Name of a division of Kaupo eastward of Nuu. [↑]
[82] Name of a large tract of land in the adjoining district westward of Nuu. [↑]
[83] A hill in the vicinity of Waikapu, West Maui, takes this name “Puuhele.” [↑]
[84] Name of a large division of the Hana district. [↑]
[85] Kahiki, foreign; from abroad. [↑]
[86] Kaena, the northwestern point of Oahu. [↑]
[87] No place of that name now known in Hana. [↑]
[88] Peapea, a celebrity in the time of Kahekili. [↑]
[89] Pueokahi is the name of the harbor of Hana. [↑]
[90] This has no connection with other stories of Pumaia and Wakaina. [↑]
[91] The club was evidently used to suspend calabashes from. In the absence of shelving
in a Hawaiian house, all food, etc., to be kept out of harm’s way was suspended by
cord or net. [↑]
[92] Ape, largest species of the genus Gunnera petaloidea. [↑]
[93] An owl deity. [↑]
[94] A shipping point of central Maui in early days. [↑]
[95] Akolea, a species of fern (Polypodium keraudreni ana). [↑]
[96] This identifies it with Lanai, for Kaululaau was the son of Kakaalaneo, the king of
Maui, who banished him for his wild pranks. [↑]
[97] The harbor on the northern shore of Lanai, off the eastern point of which is a detached
rock known by the name of “Puupehe”, the legend of which does not connect with this
story. [↑]
[98] This is the same name given the shark which took his line and is to be considered
his guardian aumakua. [↑]
[99] Mauimua, first-born, or elder Maui. [↑]
[100] Mauihope, last, or after Maui. [↑]
[101] Mauikiikii, “Swollen, or hair-dressed Maui”; the word kiikii having these two meanings.
In olden time to paint the hair over the forehead white received this definition. [↑]
[102] Mauiokalana, “Maui of the float”; buoyant Maui. This, the youngest of the brothers,
is the famed Maui of Polynesian tradition. [↑]
[103] This name divided tells its story, Ka-alae-hua-pi, “the stingy alae”, from its reluctance
to impart the knowledge of the source of fire. [↑]
[104] Hamau, “silence”. Name also of a species of the ohia. [↑]
[105] Hooleia, one definition of this is “denial”; refused acknowledgment of. [↑]
[106] Ka-mau-oha, the enduring branch, or stock. [↑]
[107] Kaaiai, the brightness. [↑]
[108] One of the national traits often put to the test in olden times. Sport, or other contests
without betting, was almost unknown. [↑]
[109] Eha mua akahi, i.e., got in the first blow by winning all his opponent’s property. [↑]
[110] Puehu, rendered here completely, conveys the further idea of the whirlwind character of
Kaaiai’s loss. [↑]
[111] These names of the canoe owners have reference to the occasion, viz.; Liuliu, shortly; Makaukau, ready; Aumai, swim hither. [↑]
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Traditionary Stories.
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Na Moolelo mai na Kupuna Mai.
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RELATING TO THE DEAD IN ANCIENT TIME.
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NO NA KUPAPAU I KA WA KAHIKO.
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When confined with long illness, and death draws near, a person before his demise
mutters in an indistinct and mumbling way, speaking of his relatives and his gods,
whether they be dead or whether they be living, in this manner: “So and so is coming
to get me to go.” And thus he would rave until he died. Whereupon all his relatives
mourned, and if he was greatly beloved, they extracted something from his corpse,
such as a nail, a tooth, or perhaps some hair.[1] Here is another thing: if something was seen issuing from the mouth or the eyes,
possibly a white substance accompanied with tears, the deceased truly loved his relatives;
his corpse would then be kept uninterred four or five days, or even longer, to show
their regard.
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I ka wa kaa mai ana a kokoke e make, he oeoe mamua aku o ka make ana o kekahi mea
o na makamaka, a me na mea e ae o mea nei, ina he poe ua make a ina he poe ola, a
penei ka ka mea mai e olelo ai: “Eia ae o mea ke kii mai nei ia’u e hele.” A pela
ia e olelo pinepine ai a hiki i kona wa e make ai. Aia hoi o kona poe makamaka a pau,
uwe no lakou, a ina he mea ia i aloha nuiia, unuhi lakou i kekahi mea o ua mea make
nei, ina he maiao, a ina he niho, a ina he lauoho paha. Eia no hoi, ina ua ike ia
kekahi mea mai kona waha mai, a me kona maka, he mea keokeo, a me ka waimaka, he aloha
io no ua kupapau nei i kona poe makamaka, a loihi no ka waiho ana o kekahi iluna,
eha, elima la, a nui aku no ko lakou aloha.
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If the corpse be left unburied, it should be placed in a box[2] unseen by the people, and should be arranged in this manner: Lower the head of the
corpse until it is bowed between the legs, draw up the legs so that the knees would
project beyond the shoulders; slip in a cord at the knee-joints and fasten tightly;
the corpse then would be round in appearance.[3] If there be anything which the deceased had, such as money, or clothes or other articles,
it is buried with the corpse. Food is also left; fish, or tobacco, or kapa, it may
be, so that the dead would not go hungry for food,[4] or be cold; such is what I have heard.
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Ina e waiho ke kupapau maloko o ka pahu, e waiho ai me ka ike ole mai o ka lehulehu.
Penei ka hana ana: E hookulou iho i ke poo o ke kupapau a komo ke poo ma ke kowa o
ka uha, a pupuu mai na uha e puka ana na kuli maluna o na poohiwi, a hookomo i ke
kaula ma ke ami o na kuli, a nakii a paa loa; he poepoe ke kupapau ke nana aku ia
manawa. Ina he mea na ua kupapau nei, he kala paha, he lole paha a he mea e ae no
paha, ua kanu pu ia lakou me ia, a waiho pu ia i ai, i ia i paka paha, i kapa paha
kekahi, i ole ka e anu, a pololi ka i ka ai, wahi a ko’u lohe.
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In taking the corpse to be hidden,[5] it is done by two or three of his friends; not by many people. The burial is done
at night, however, not in the day time. In digging the grave, it is dug round like
a banana hole. The usual depth of the grave is up to one’s waist, that is, up to the
loin of a man. In the olden time, this grave was called a pahee (smooth place). Upon
digging, take the dirt from the grave to another place in a fine mat, or a gourd,
else the tracks would be shown. Should it be a new house, the friends of the dead
would dig from the outside till they reached within,[6] without the house owner knowing anything about it. The people thought that if the
burial place was known, the bones would be taken for fish hooks, and the flesh for
shark bait. There are some hidden graves among the precipices; others are on plains.
There is a hidden grave at Haleakala; it is called the grave of Kaawa; it is right
mauka of Nuu, on Maui. This is the way the corpse is treated before being thrown into
[[572]]that hole. When the friend of the dead takes the corpse, he takes also what the deceased
was fond of when living: If he was fond of pork, banana, or perhaps sugar-cane, etc.,
he takes them; and upon arriving at the grave, the friend of the deceased calls to
the departed ancestors[7] first buried in that grave, thus: “So and so, here comes your descendant.” If the
corpse should keep falling until it drops into the water, and a rainbow appears, then
it is without relatives; but the corpse who has relatives is grasped by them when
the body is thrown, and is stranded on the precipice, and not dropped into the water.
After the burial [they] come home and mourn.
Another thing: If the corpse is being carried, and the one he loved is far in the
rear, no progress would be made, for the deceased would demur. The one he loved should
be immediately behind, then there would be no demurring. This is what the friend of
the dead should say: “I thought you loved me, but you do not; if you act like this,
your bones will be broken.” When he has finished saying that, the corpse will acquiesce,
and it will be light work carrying it to the place of burial. The grave should be
well lined, and the corpse laid to rest, the head towards the east, the feet towards
the west.[8] It is wrong to lay the corpse with the head towards the west, for it would appear
as a ghost. When the body is buried, the friend should repeat these words: “Do not
go wandering to houses, but stay quietly here; you have food, fish and clothes.”
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I ka lawe ana e huna i ke kupapau, elua, a ekolu o kana poe makamaka aole lehulehu.
I ka po nae e lawe ai e kanu, aole i ke ao. I ka eli ana i ka lua, he lua poepoe no,
ano like me ka lua maia. O ka hohonu kupono o ka lua, i ka humemalo, oia hoi ka puhaka
o ke kanaka, he pahee ka inoa o keia lua i ka wa kahiko; i ka eli ana, e lawe ka lepo
o ka lua i kahi e iloko o ka ahu, ipu, o ike ia ka meheu. Ina he hale hou, eli mai
no ka poe nana ke kupapau mawaho mai, a komo iloko o ka hale, me ka ike ole mai o
ka mea nona kela hale. Manao na kanaka, ina e ike ia kahi i waiho ai, kii ia na iwi
i mea makau; o ka io hoi i mea kupalu mano. He mau lua huna kekahi ma ka pali, ma
kahi papu kekahi. Aia no kekahi lua huna ma Haleakala, o ka lua o Kaawa ka inoa, mauka
pono o Nuu ma Maui nei. Penei ka hana ana i ke kupapau mamua o ka hoolei [[573]]ana iloko oia lua. I ka lawe ana o na mea nona ke kupapau, me na mea ono a kela mea
i make e lawe pu ai, oia hoi he puni; ina he puaa ka puni, maia, ko paha, me ia mea
aku ia mea aku, e lawe no e like me ia, a hiki i ka lua, kahea aku ka mea nana kela
kupapau i ke kupuna i make mua iloko o ua lua nei, penei e kahea ai: “E mea e, eia
mai kau keiki.” A ina e haule loa ke kupapau iloko o ka wai, a pio ke anuenue, alaila
aole ona makamaka e pili ana ia ia, aka o ka mea makamaka, hopu mai no lakou ia ia
ke hoolei ia aku, o ka ili mai la no ia i ka pali, aole e haule iloko o ka wai. A
mahope iho o ka nalo ana, alaila, hoi mai a ka hale, alaila, uwe nui a kanikau. Eia
no hoi, ina e amo ia ana ua kupapau nei mamua a o kana mea i aloha ai mahope loa,
aole e hiki ana, e hoololohe ana ke kupapau, aia no o kana mea i aloha mahope iho
o ka kupapau alaila, aole e hoololohe. Eia ka olelo a ka mea nana ke kupapau: “Kaino
paha he aloha kou ia’u, aole ka, ina penei kau hana haihai ia kou mau wahi iwi.” A
pau kana olelo ana pela, a alualu mai ka ke kupapau, a o ka mama no ia a hiki i kahi
e kanu ia ai. Haliilii ia ka lua a maikai, a waiho ia no hoi ke kupapau, o ke poo
ma ka hikina, o ka wawae ma ke komohana. Eia ka hewa, o ka mea waiho ia ke poo ma
ke komohana, o ka hele mai e lapu. A pau ia, eia ka olelo a ka mea nana ke kupapau:
“Mai hele i kauhale, noho maile no, he ai no he ia no, he kapa no.”
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Another thing: Some people when they see that a person is dead would strip the flesh
from the bones and make them into knives or fish-hooks; or else they would be hung
up in the house, so that the loved ones may go and see them. Some of the corpses are
taken to the sea or water and thrown in, so that they may become shark- or lizard-gods.
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Eia kekahi. O kekahi poe, ike lakou ua make ke kanaka, holehole ia na iwi a pau ka
io, hana no ka i pahi, i makau, a i ole ia kau malie no iloko o ka hale i noho no
ke aloha, hele aku no e nana. A o kekahi kupapau, ua lawe ia ma ke kai e kiola ia
ai, a ma ka wai paha, i akua mano a me ka moo lakou.
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Here are the secret graves wherein the chiefs of Nuu were buried: Makaopalena, Kealaohia
and Puukelea, all on the side of Haleakala on the eastern side of Maui. Hanohano and
Alalakeiki are others. At Alalakeiki a number of men from Hawaii who had brought a
corpse to be hidden were killed. When those men from Hawaii had gone into the cave
a man of the place, Niuaawaa by name, came along and closed up the mouth of the cave
with stones, and those people stayed in there until they died. There is no living
man who knows any of these secret burial places,[9] so well hidden are they.
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Eia no hoi na lua huna i kanu ia ai na alii o Nuu; o Makaopalena, Kealaohia, o Puukelea,
aia ma ke alo o Haleakala, ma Maui Hikina lakou apau. O Hanohano ame Alalakeiki kekahi,
a ma Alalakeiki kahi i make ai o na kanaka mai Hawaii mai i lawe mai i ke kupapau
e huna ai, a pau kela poe kanaka no Hawaii mai i ke komo iloko o ka lua, hiki mai
kekahi kanaka kamaaina, o Niuaawaa ka inoa, a pani i ka waha o ka lua i ka pohaku,
malaila lakou i noho ai a pau i ka make. Aole kanaka e ola ana i ike i kekahi o keia
mau lua huna, ua nalo loa.
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CONCERNING THE SOUL AFTER A PERSON’S DEATH.
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NO KA UHANE MAHOPE IHO O KA MAKE ANA O KE KANAKA.
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The Hawaiians are not agreed in the idea as to what becomes of the soul after a person
dies. They say that the soul has three abiding places, namely: the volcano, in the
water, and on dry plains like the plains of Kamaomao and Kekaa.[10]
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Aneane kulike ole ka manao o na kanaka Hawaii nei no ka uhane mahope iho o ka make
ana o ke kino. Ekolu wahi e noho ai ka uhane, wahi a lakou, oia hoi: o ka lua Pele,
oloko o na wai, a me na aina maloo, e like me ke kula o Kamaomao, a me Kekaa.
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Should a chief die, or any of his own men, or the servants of Pele, then their souls
will go to the volcano, and the servants of Pele and other men will serve as they
[[574]]served in this world.[11] And the servant of Pele will be his caretaker, who will lord it over his stewards
or even over his own body servants. When the soul is living there, should some one
wish to see it, then this is the process: go with a servant of Pele, and he will call
by chanting one of the chants of that chief.
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Ina i make ke kino o na ’lii, a o kona mau kanaka ponoi paha, a me na kahu Pele, alaila,
e hoi ko lakou uhane i ka lua o Pele, a e lawelawe mai na kahu Pele, a me [[575]]na kanaka, e like me ka noho ana ma keia ao. A o na kahu Pele, o lakou kona poe puuku,
a he mau luna hoi maluna o na kanaka ai puupuu, a i ole ia, o kona poe kahu ponoi
no. I ka noho ana o ka uhane malaila, ina makemake kekahi e ike ia lakou, alaila,
penei e ike ai, e hele pu me ke kahu Pele, a na ke kahu Pele e kahea aku; me ka mele
o kela alii e hea aku ai.
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Some say that should a person die and is buried at the edge of a river, or a spring,
or a watercourse, then his soul will enter another body such as a shark’s, or an eel’s,
or any other living body of the sea. Those that are buried by a body of fresh water
will enter that stream and become a large okuhekuhe or tailed-lizard; and if buried on dry land, then they will enter the body of an
owl, and such like. These things which are entered by the souls of men become guides[12] to their friends who are living. This is what the soul which has entered these things
would do: It would proceed and enter his friend, and when it has possessed him, the
soul would eat regular food until satisfied, then go back. And he would repeatedly
do that. And this friend, should he have any trouble on land, such as war, then the
owl[13] would lead him to a place of safety; and if in fresh water, the lizard and such like
would keep him safe; and if the trouble is in the ocean, the shark and such like would
care for him. This is one reason why a great many people are prohibited from eating
many things.
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Olelo mai kekahi poe, ina i make kekahi kanaka a kanu ia ma ke kae o ka muliwai, a
o ka punawai, a o ka auwai paha, alaila, e komo ana ka uhane iloko o kekahi mea kino
e ae, i ka mano paha, ka puhi paha, a me na mea e ae o ka moana; aka, o na mea ma
ka lihiwai, e komo lakou iloko o ka muliwai, a lilo i Okuhekuhe nui, a i mau moo huelo,
a ina ma ka aina maloo, alaila, e komo ana iloko o ka pueo, a me na mea ano like.
O keia mau mea i komo ia e ka uhane o na kanaka, ua lilo lakou i mau mea e alakai
ana i ko lakou poe e ola ana. Penei ka hana ana a keia uhane i komo iloko o keia mau
mea kino. Hele hou aku no ia, a komo iloko o kona makamaka, a no kona noho ana iluna
ona, a ai mai keia uhane i ka ai maoli a maona, alaila, hoi aku, a pela mau ka hana
ana. A o keia poe makamaka, ina he pilikia ko lakou ma ka aina, no ke kaua ia mai,
alaila, na ka pueo e alakai ia lakou ma kahi e pakele ai. A ina ma ka muliwai, na
ka moo, a me na mea ano like e malama ia lakou. A ina ma ka moana ka pilikia, na ka
mano e malama, a me na mea ano like. No keia mau mea ka hookapu ana o na kanaka i
kekahi mau mea ai he nui wale.
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Another thing: The soul also lives on a dry plain after the death of the body; and
such places are called ka leina a ka uhane (the casting-off place of the soul). This name applies to wherever in Hawaii nei
people lived. Following are the places where the souls live: For the people of Niihau,
Kapapakiikii, and a second one is at Mauloku, Lehua; for the Kauai people, at Hanapepe;
for the Oahu people at Kaimalolo; for the Molokai people, at the boundary of Koolau
and Kona, at the district of Wainene; for the Lanai people, at Hokunui; for the Maui
people, there are two places, at Kekaa and the plains of Kamaomao; and for the Hawaii
people, there are three places, at Hilo, at Waipio, and at Palilua. All these places
are known as the casting-off places of souls.[14] Should a soul get to any of these places it will be impossible for it to come back again.
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Eia kekahi: Aia ma ka aina maloo kahi e noho ai ka uhane mahope iho o ka make ana
o ke kino, a ua kapaia keia mau wahi o ka leina a ka uhane. Ua lawa keia inoa ma na
wahi a pau o Hawaii nei kahi i noho ai ke kanaka. O kahi e noho ai ka uhane o ko Niihau
poe, Kapapakiikii, o ka lua, Mauloku, ma Lehua, ko Kauai aia ma Hanapepe, ko Oahu
o Kaimalolo, ko Molokai aia ma ka palena o Koolau a me Kona, o Wainene ka aina nui.
Ko Lanai, Hokunui, ko Maui elua wahi e noho ai, o Kekaa a me ke kula o Kamaomao, a
ko Hawaii ekolu wahi e noho ai, o Hilo, Waipio a me ka Palilua. O keia mau wahi a
pau, ua kapaia o ka leina a ka uhane. Ina e hiki ka uhane ma keia mau wahi aole hiki
ke hoi hou mai.
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Still another thing: Should the body die, the soul may appear as if in the flesh;
then there becomes no more night to the soul, only light. The chiefs have a separate
place to dwell in, and the warriors have a different place. Sports are carried on
there as during real life, such as throwing the spear, guessing the hidden no’a,[15] coasting down hill, surfing, fencing, wrestling; there is plenty of food, food which
needed no cultivation, such as potatoes, taro, ape, etc.; and because of this people
think when the body is dead the following should be provided: Food, fish, tobacco,
water, steel on which to strike flint and obtain fire, o-o, spear, axe, knife; because they think the soul will need these things to work with
at that place.
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Eia no kekahi: Ina make ke kino, hele no ka uhane me ke ano o ke kino, pela no ka
uhane e hele ai, aole no hoi he po, he ao wale no. Okoa ko na ’lii wahi e noho ai,
okoa ko na koa. Malaila na hana a pau e like me ka wa e ola ana, oo ihe, puhenehene,
heeholua, heenalu, moku, lua, he nui ka ai, he ai ulu wale no; uala, kalo, ape, ia
mea aku ia mea aku, a no keia manao o lakou, a i make ke kino, e kanu pu ia ka ai,
ia, paka, wai, kila ahi, o-o, ihe, koi, pahi, manao lakou e hana ka uhane me keia
mau mea ma ia wahi.
[[577]]
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Another thing: Some people think that the soul has no abiding place, but only [[576]]wanders about, and then comes and enters a living person. Such a soul is called “wind,”
or “unihipili”—the spirit of a deceased person. That is what people in the olden time thought.
S. Kamaka.
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Eia kekahi: Manao kekahi poe, he hele wale no ka uhane, a hoi, a noho iluna o ke kanaka
e ola ana. Kapaia kela uhane he Makani, a he Unihipili. Oia na manao o kanaka kahiko.
S. Kamaka.
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STORY OF THE OHELO.
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HE MOOLELO NO KA OHELO.
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I do not know what the ohelo is used for, but I do know that it is good to eat. I have seen only one kind of ohelo:
the creeping ohelo; the ohelo bush plant[16] I have not seen. It is thought the ohelo originated in two places: 1, in Kahiki;
2, here in Hawaii.
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O na hana a ka ohelo, aole au i ike, o ka’u mea no nae i ike, he mea ai. Hookahi no
nae a’u ohelo i ike, oia ka ohelo neepapa, o ka ohelo ku i luna, aole au i ike. He
elua wahi i manao ia’i kahi i loaa mai ai ka ohelo: 1, No Kahiki mai; 2, No Hawaii
nei iho no.
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Therefore let us now consider its being received from Kahiki.[17] Kaohelo was a fine-formed woman; her face was good to look upon. Her older sisters
were Pele, Hiiaka and Malulani.[18] Their birthplace and where they lived for a long time was Nuumealani,[19] a place at the border of Kahiki. While they were living there in harmony, and with
love each had for the other, there arrived from Hawaii a man named Aukelenuiaiku.[20] Upon his arrival there he waged war and conquered the land, and that was why Kaohelo
and the others left their birthplace and came here to Hawaii.
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Nolaila, maanei kakou e ike iho ai o kona loaa ana mai mai Kahiki mai. O Kaohelo,
he wahine u-i a maikai kona helehelena i ka nana’ku, a o kona mau hanau mua, o Pele,
o Hiiaka, a me Malulani. O ko lakou nei aina hanau i noho ai hoi a kupa, o Nuumealani,
aia no ia wahi Kukuluokahiki. Ia lakou nei hoi e noho ana, me ka oluolu a me ke aloha
kekahi i kekahi, a ma i hope iho, holo aku la kekahi kanaka o Hawaii nei, o Aukelenuiaiku
kona inoa, a i kona hiki ana ’ku ilaila, o ke kaua iho ’la no ia a lilo ka aina ia
Aukelenuiaiku; oia ke kumu o ko Kaohelo ma hele ana mai i Hawaii nei, a haalele aku
i ke one hanau.
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When they arrived here Malulani dwelt on Lanai, while Pele and the younger sisters
went on to Hawaii. Pele and Hiiaka lived at the volcano of Kilauea, but nobody knew
exactly where Kaohelo settled on Hawaii. Yet while so living she bore a son named
Kiha. When Kaohelo was nearing death she said to her son, “Should I die, do not bury
me at any other place, but take my body to the very navel of your grandmother, right
on top of Kilauea; then bury me there.” When Kaohelo died her son took her dead body:
that is the creeping part as well as the bush-plant part. The flesh became the creeping
vine and the bones became the bush-plant. Pele retained Kaohelo’s head, which became
the smouldering fire in the volcano; the rest of the body was thrown over[21] to Haleakala, Maui, and to salty Kealia, Oahu; some of it was thrown on Kauai, and
some of it was left on Hawaii.
When Malulani, living on Lanai, heard of the death of their youngest sister, she came
over to get her, thinking that Pele hadn’t kept her; when she arrived she did not
find her whole body. It was scattered and lost over the ground, and it was sprouting
and growing from the soil. She commenced to gather and bundle it, thinking that that
was all, as she wanted to care for it. But some time after, as she went back to Lanai,
she saw Kaohelo’s body strung and worn as leis by the people; and because she loved
her youngest sister very much she hung herself.
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I ko lakou nei hele ana mai, ma Lanai kahi i noho ai o Malulani, o Pele hoi a me na
pokii iho i koe ma Hawaii. O Pele nae a me Hiiaka ma ka lua o Pele i Kilauea ko laua
wahi i noho ai, o ko Kaohelo wahi i noho ai ma Hawaii, aole i maopopo. I ko ia nei
noho ana nae, ua hanau no kana keiki o Kiha ka inoa. Ia laua nei e noho ana a kokoke
e make o Kaohelo, kauoha ’ku ia i kana keiki: “I noho kaua a i make au, mai kanu oe
ia’u ma kahi-e, e lawe oe i kuu kino a ka piko ponoi o ko kupunawahine iluna pono
o Kilauea, malaila au e waiho ai.” Ia noho ana o laua nei a make iho ’la o ua o Kaohelo,
lawe aku la ke keiki i na kino kupapau o ka makuahine, oia hoi ka ohelopapa a me ka
ohelo laau; o ka ohelopapa nae ka ia, o ka ohelo laau oia na iwi. O ke poo nae o Kaohelo
ka Pele mea i malama’i, a oia ka Pele e a nei, a o ka nui o ke kino, kiola ia ma Haleakala,
i Maui, a ma Kealia paakai, i Oahu, a ma Kauai kekahi, a ma Hawaii iho no hoi. I ka
noho ana hoi o Malulani ma Lanai a lohe i ka make o ko lakou pokii, o ke kii no ia
me ka manao, aole i malama ia e Pele, i ka hiki ana’ku, aole nae i loaa okoa kona
kino, oiai, ua lele liilii a nalowale iloko o ka lepo, a e kupu ae ana e ulu mai ka
lepo ae; o ko ia nei ohi no ia a puolo me ka manao ua pau loa, a lawe la hoi e malama.
Aka, i ko ia nei hoi ana a Lanai, noho keia a mahope, ike aku keia i ke kino o Kaohelo,
ua kui ia mai e na kanaka i lei a no ka nui loa mai o ke aloha i kona hanau muli,
o ke kaawe no ia a make.
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Kaohelo is one of the gods[22] of Pele even unto this day. Malulani and Kaohelo [[578]]died and left Pele and Hiiaka. While they were living together, and because Pele continued
the fire whereby Hiiaka could not get enough sleep, she (Hiiaka) said to her older
sister, “Why do you kindle the fire? I can’t get enough sleep on account of my back
being heated by the fire. It is better that we let our younger sister go, and let
her find a place of residence.” So Pele then let Kaohelo go. She went along until
she arrived in Koolau,[23] Oahu; Heeia[24] was a good-looking man of that time living there, but he had died. When his soul
saw her soul they greeted each other as strangers do, and he took her to his home;
passing the time pleasantly for a few minutes, Heeia asked Kaohelo, “Where are you
traveling to, and where did you come from?” She replied, “Why, Hawaii is our place
of residence with my elder sisters, but I died. And because the back of my elder sister,
Hiiaka, was heated with fire all the time, she told our eldest sister to send me away,
and that is why I have been traveling to find a place where I might dwell.”
When Heeia heard these words of love from Kaohelo he was saddened, and his whole body
responded with sympathy and love for this woman. So he hastened to say, “Why not then
be my wife and let me be your husband?” The idea was pleasing to the beautiful queen
from the border of Kahiki, and they lived as man and wife.
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O Kaohelo no hoi, oia kekahi akua o Pele a hiki i keia wa. Make iho ’la hoi o [[579]]Malulani laua me Kaohelo, koe ihola o Pele me Hiiaka. I ka noho ana o laua nei, a
no ka ho-a mau o Pele i ke ahi, aole hoi he ana o ka hiamoe o Hiiaka, olelo aku ia
i kona hanau mua: “Heaha hoi keia ho-a au i ke ahi, aole ka e ana ka hiamoe i ka ka
mea o ka wela o ke kua i ke ahi, e aho e hookuu ae i ka pokii o kaua, a nana no hoi
e imi aku kona wahi e noho ai.” Ia wa o ka hookuu aku la no ia o Pele ia Kaohelo,
o ko ianei hele a ku la no ia a hiki ma Koolau i Oahu, a o Heeia hoi kekahi kanaka
u-i oia kau e noho ana malaila, ua make nae hoi. A ike mai la hoi ko iala uhane i
ko ianei uhane, aloha malihini iho la laua nei, a hookipa no hoi ma ka hale, luana
ihola hoi laua nei no kekahi mau minute, a mahope, ninau mai o Heeia ia Kaohelo: “E
hele ana i hea kau huakai, a mai hea mai hoi oe i hele mai ai?” Olelo aku keia: “Ka,
o Hawaii ko makou wahi noho me ko’u mau kaikuaana, ua make nae hoi au, a no ka wela
loa o ke kua o kuu kaikuaana opio, oia o Hiiaka i ke ahi, olelo kela i ka hanau mua
o maua e hookuke ia’u, a oia kela hele a’u e imi i wahi no’u e noho ai.” A lohe o
Heeia i keia mau olelo a Kaohelo i ku i ke aloha mokumokuahua a ka manao e hookaulike
iho ai, he mea-e ka lele kupilikii o kona kino holo okoa i ke aloha i keia wahine.
O kona olelo koke aku la noia: “E aho hoi ha i wahine oe na’u a i kane hoi au nau.”
Ua maikai ia manao i mua o ke queen oi kelakela o Kukuluokahiki, a noho a kane a wahine
ihola laua nei.
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After they had lived for some time there was born to them a daughter, Waialani, a
beautiful and a good woman, better even than her mother. After they had lived together
for three years, she told her parents that she would go and bring Malulani from Lanai.
This was agreeable to the parents. As she went over to Hawaii, Hiiaka said to Pele,
“Say, here comes our niece.” Pele replied, “Whose niece is she? Why should I accord
her recognition?” And this matter became a source of serious quarrel between the two.
When the niece arrived at the mouth of the crater, at the place called Akanikolea,
and looked down, she noticed her aunts quarreling. And because Pele was very angry
she lighted the fire which filled the crater. Hiiaka feared the niece might die. So
she went to get her brother, Ahuimaiapakanaloa,[25] living in Nuumealani, the only one who could appease Pele. When the brother arrived
the fire subsided. Then the niece went down, and when she noticed the banana[26] was ripe she reached out and ate some. Thus she journeyed until she got down to the
bottom, the fire meanwhile receding until it disappeared in the mouth of Pele. And
when Pele recognized their niece, she said, “I thought you would die, because I did
not recognize you, but I see your younger aunt was correct in telling me that you
are our niece.”
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Ia noho ana hoi o laua nei a mahope mai, hanau ihola ka laua kaikamahine oia o Waialani,
he wahine u-i a maikai keia, ua oi ae no hoi kona maikai mamua o kona makuahine. Noho
iho la hoi lakou nei a hala na makahiki ekolu, olelo aku keia i na makua e kii ia
Malulani ma Lanai. Ua maikai no hoi ia mea i mua o na makua. O ko ianei hele no ia
a hiki i Hawaii, olelo mai o Hiiaka ia Pele: “E, ei ae ke kaikamahine a kaua ke hele
mai nei.” Olelo aku o Pele: “Nawai auanei ia kaikamahine, aole paha wau e ike aku
iaia?” a ua lilo loa ia mea hoopaapaa loa mawaena o laua. I ka hele ana ’ku o ke kaikamahine
a ma ka waha o ka lua, o Akanikolea ka inoa oia wahi, i alawa iho ka hana, e hoopaapaa
ana na makuahine. A no ka nui ukiuki loa o Pele, e ho-a ae ana kela i ke ahi, o ka
hele ia a piha ka lua, manao hoi o Hiiaka o make ke kaikamahine, o ke kii no ia i
ke kaikunane ia Ahuimaiapakanaloa e noho ana i Nuumealani, oia wale no ka mea e oluolu
ai o Pele. I ka hiki ana mai o ua kaikunane nei, o ka emi aku la no ia o ke ahi, a
iho aku la ua kaikamahine nei, a ike keia i ka pala o ka maia, lalau aku la no keia
ai. Pela ka laua nei iho ana a hiki ilalo. O ka emi loa aku la no hoi ia o ke ahi
a nalowale iloko o ka waha o Pele. A ike o Pele i ka lakou kaikamahine, olelo aku
la ia: “Ua manao au e make ana oe no kuu hoohewahewa ana ku nei, eia ka ua pololei
ka ko makuahine opio i olelo mai nei ia’u, he kaikamahine oe na makou.”
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Then Pele again said to the niece: “There is food above.” The niece asked: “What kind
of food is it?” The aunt replied: “There is ohelo; it must be ripe now; that is what
we are eating.”[27] When the niece heard this she went up and saw the ripe ohelo; she grasped and broke
some. But when it was broken, blood flowed forth like a human being’s. She smelled
it and it was stinking, so she left it and went down again. She said to Pele, “I thought
it was a good thing you directed me to get, but when I [[580]]broke it blood flowed out, and when I smelt it, it was stinking.” Pele replied, “Why,
that is what we have been eating, but to you it has changed.”
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Ia wa, olelo aku o Pele i ke kaikamahine: “E i ae no ka mea ai i luna.” Ninau mai
ke kaikamahine: “Heaha ia mea ai?” Olelo aku la ka makuahine: “He ohelo, ua hele akula
ia a pala, o ka makou no hoi ia e ai nei.” Ia lohe ana o ua kaikamahine nei, o ka
pii aku la no ia a ike i ka pala o ka ohelo, lalau aku la keia a hahai mai la. I ka
hai ana mai, o ke kahe mai la no ia o ke koko e like me ko ke kanaka; honi ae la keia,
aole o kana mai o ka pilau, o ko ia nei haalele no ia a hoi ilalo. Olelo aku la keia
ia Pele: “Kai no hoi he mea maikai kau i olelo mai nei ia’u, i hahai aku nei kuu hana
o [[581]]ke kahe mai no ia o ke koko, i honi ae hoi, aole o kana mai o ka pilau.” Olelo mai
hoi o Pele: “Ka, o ka makou no hoi ia e ai nei, ia oe aku nei hoi ano-e.” A lohe o
Hiiaka no ka laua nei mau olelo, pane mai la hoi ia: “Ka, mai ai oe i kela mea, oiai,
o ke kino no ia o ko makuahine, o ka ohelo e ku la i luna oia na iwi, o ka ohelo nenee
hoi oia ka i-o.”
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When Hiiaka heard what they were talking about she said: “Say, do not eat that thing,
because it is the body of your mother; the ohelo which are standing up are the bones,
and the creeping ohelo is the flesh.” When Waialani heard this she was sad and sorry
because she had eaten of the body of her dear mother, so she said to Pele: “I now
vow and I tell you that I will never recognize you until I reach the grave.” That
is a Hawaiian way of separating in anger, for one to vow not to speak to the other
until death; the only way to rectify this is to kill a pig[28] and fix the matter up, then could they recognize each other during life. If that
is not done then they keep up this enmity until death. This is customary here in Hawaii;
it has been the custom from the olden time to the present day.
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A lohe o Waialani i keia mea, he mea-e kona kaumaha a me ka luuluu no kona ai ana
i ke kino o kona mama aloha, olelo aku la keia ia Pele: “Ke hoohiki nei au ia oe,
aole au e ike ana ia oe a hiki i ka lua kupapa’u.” Oia ka hookaawale ana o ko Hawaii
nei, aole e kamailio kekahi i kekahi a hiki i ka wa e make ai, aia wale no a kalua
ia ka puaa, a hana ia a pau, alaila ike i ka wa e ola ana, ina aole e hana ia kela
mau mea, aia wale no ka palena he make, a he mea keia i maa ia Hawaii nei mai ka wa
kahiko mai a hiki paha i keia wa. A mahope iho, o ko laua nei hele mai la no ia me
Hiiaka a hiki i Lanai, o ko ia nei kii no ia a ke kino kupapau o Malulani, ua hele
a popopo, o ko laua nei hoi no ia a hiki i kahi o na makua, uwe iho la lakou nei a
pau, noho ihola lakou nei na wahine, ke kane a me ke kaikamahine.
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After that, Hiiaka and she came to Lanai; she went and got the corpse of Malulani,
which was decomposed; they went back to her parents’ place, where they all wailed.
Then they stayed there, the women, the husband and the daughter. After some days Waialani
made up small bundles of the body of Malulani which she scattered outside of Heeia,
a hill here and a hill there until the place held many hills which are standing even
unto this day. And because of the Flood, all these hills were submerged, and appeared
as islets, and that is why it is called the sharp coral of Heeia; and it is there
even to the present time as most of you know who have been to the place.
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A hala kekahi mau la, o ka puolo liilii no ia o ua o Waialani i ke kino o Malulani
a paa, hoolei liilii keia mawaho aku o Heeia, ku aku ana he puu, ku aku ana he puu
a kinikini loa lakou e ku la a hiki i keia wa. A no ka hiki ana mai hoi o ke kai a
Kahinalii, uhi paa ia iho la ua mau puu liilii nei a ano mokumoku i ka nana’ku, a
nolaila i kapaia’i o ko-a mokumoku o Heeia a hiki mai i keia la, a ua ike ka hapa
nui o kakou i ka hele ana ma ia wahi.
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While they were living, Heeia took particular notice that Hiiaka[29] was a very pretty woman; she had lived at the crater of Kilauea until she became
like a wonderful blossom of the mountain; Heeia made up his mind to make Hiiaka his
own, which desire was reciprocated. They became husband and wife and lived as peacefully
as the still water of Hauola. But poor Kaohelo was sad at heart because the Puulena[30] (the cold wind of Kilauea) had gone on to Hilo, gone on to find a mate for it with
which to ease its journey during that long travel; she had been left behind by the
son of the shadowy precipices[31] of Koolau. Because Kaohelo loved her husband very dearly she hanged herself, and
thus endeth the story of Kaohelo. That is the story of how Kaohelo came from Kahiki
and was spread about here in Hawaii.
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Noho ihola hoi lakou nei, a no ka lanakila loa o ka manao o Heeia i ka ike aku ia
Hiiaka i ka wahine oi kelakela o ka maikai, ua noho wale kela i ka lua o Kilauea a
nohenohea pua i ka wao, o ka pii mai la no ia o ka manao kuko ino iloko ona e launa
kino me Hiiaka, a ua hooko ia no nae kona manao. A noho a kane a wahine ihola laua
nei me he wai la e lana malie ana i Hauola. O Kaohelo hoi, aole o kana mai ka lauwili
pono ole o ka manao, oiai, ua hala ka puulena aia i Hilo, ua imi aku la i hoa kakele
nona e la-i ai ma ia kahua loa, ua keku kahi ia iho nae e ke keiki o na pali hauliuli
o Koolau. No ka nui loa o ke aloha o Kaohelo i ke kane, kaawe ihola ia a make, a o
ka make loa ana ia o Kaohelo ma keia moolelo. Oia ihola na mea a pau e pili ana no
ko Kaohelo hele ana mai mai Kahiki mai a laha’i ma Hawaii nei.
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HOW IT WAS FOUND INDIGENOUS IN HAWAII.
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O KONA LOAA ANA NO MA HAWAII NEI.
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The parents were of Kauai, Maunakepa being the father and Hooleia the mother. They
lived together until a daughter was born to them. They called her Kaoheloula.[32] The father’s name, however, is a famous name even unto this day, and it frequently
occurs in songs, such as this:
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No Kauai na makua, o Manuakepa ka makuakane, o Hooleia ka makuahine. Noho ihola hoi
laua nei a hanau mai la ka laua nei kaikamahine, kapa’ku la laua i kona inoa o Kaoheloula.
O ka inoa nae o ka makuakane, he inoa kaulana loa ia a hiki i keia wa, a ua paa no
hoi i ka haku ia i ke mele, nona hoi keia:
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The moss peoples the barren lands of Maunakepa:
Spattering thereon is the rain from Hanalei, etc.
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Ka limu kaha kanaka o Manuakepa,
Kapekupeku i luna ka ua o Hanalei, a pela ku.
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While living there the daughter was taken sick; the parents went about looking [[582]]for a kahuna to cure her illness. They found the kahuna, Kumakaohuohu,[33] and they asked him for medicine: “Say, please give us some medicine for our daughter,
because she is very ill.” The kahuna replied: “You two can not get my medicine until you have given me something
as a sacrifice for my sacred medicine, then would your daughter be cured.” So they
got the daughter, and had the medicine applied to her, thinking that that would cure
the child; but it did not. What the lying kahuna did killed her.
When the daughter died she grew right into this ohelo plant, and it was thrown here
and there until it grew all over Hawaii. That is how the ohelo was derived; it started
from Kauai.
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Noho iho la lakou nei, a loohia ua kaikamahine nei i ka ma-i, huli hele aku la [[583]]na makua i kahuna nana e lapaau ka ma-i, loaa iho la hoi ia laua nei keia wahi kahuna
o Kumakaohuohu, nonoi aku la laua nei i laau. “E, e oluolu paha oe e haawi mai i laau
no ke kaikamahine a maua, oiai, ke waiho la ia i ka ma-i,” olelo mai hoi ua wahi kahuna
nei: “Aole e loaa kuu laau ia olua, aia a haawi mai olua i kekahi mea e mohai ai i
kuu laau kapu, alaila, ola ke kaikamahine a olua.” O ke kii ia’ku la no ia ua kaikamahine
nei a hoomoe ia i ua laau nei, me ka manao hoi o na makua e ola ’na, eia ka aole,
ua hana ia e kela wahi kahuna hoopunipuni a make. I ka make ana oua kaikamahine nei,
o ka ulu ae la no ia iluna o ua laau nei, a kiola liilii ia ma kela a me keia wahi
a laha ma Hawaii nei a puni. Oia ihola ke kumu i loaa mai ai ka ohelo, mai Kauai kahi
i hoomaka ia ai.
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Another version is this: There were two women; one had sore eyes and one was lame.
Because they were continually being reviled they felt ashamed, and they killed each
other. These women when living, used to play a game whereby pebbles were thrown up;
two pebbles, three pebbles, etc.; and while throwing up the pebbles, a chant would
be recited, thus:
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O kekahi hoi, he mau wahine ka keia, he wahine makole kekahi, a he wahine haneenee
kekahi, no ka hailiili mau ia, hilahila ihola laua, a pepehi laua ia laua iho a make.
O ka hana a keia mau wahine, o ka hooleilei pohaku, elua pohaku, ekolu a pela ’ku,
he mea hana ia hoi me ke mele, aia i ka wa e kiola ’i i ka pohaku i luna, oia ka wa
e puana ’i i ka mele penei:
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Seize, seize the ohelo, food of the birds,
The food chased about in the wilds of Puna, etc.
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Puili puili ohelo ai a ka manu,
Ke ai holoholo la i ka uka o Puna, a pela ku.
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After these women were killed the red-eyed woman became the red ohelo, and the lame
woman became the creeping ohelo.
This is what has been told me; it may be that others have something more concerning
this subject of the ohelo.
Jos. K. Kahele Jr.
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A make laua nei, lilo ae la ka wahine makole i ohelo ula, o ka wahine haneenee hoi,
lilo iho la i ohelo papa. Oia ihola kahi mea i hahai ia mai ia’u, malia he mana okoa
’ku ka kekahi e pili ana no keia mea he ohelo.
Jos. K. Kahele Jr.
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INDIGENOUS CANES OF HAWAII.
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NO NA KO KAHIKO O HAWAII NEI.
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In the olden time the sugar-canes were different; they were not like the sugar-canes
which we now see. Therefore, the subject of our inquiry concerns the indigenous canes[34] of Hawaii. We had better consider the names of these canes, the reasons for assigning
these names to the different varieties of canes, and the explanations relating to
them. Here are the names of the old canes of Hawaii nei.
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Iloko o ka wa kahiko, na ko he ano okoa, aole i like me na ko a kakou e ike nei i
keia manawa. Nolaila, ke ninau ia nei ma ka kakou kumumanao, no na ko kahiko o Hawaii
nei.
E pono ia kakou e nana pu mai i na inoa o keia mau ko; na kumu i kapa ponoia ai na
inoa o kela ko keia ko, a me ko lakou wehewehe ana. Eia na inoa o na ko kahiko o Hawaii
nei.
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The first cane: the name of this cane is Laukona.[35] There were two men, Piikea and Aulii. Piikea asked Aulii: “What is the name of this
cane?” Aulii gave his name: “The name of this cane is Laukona; its leaf has long white
stripes; that is why it is called Laukona.” Piikea disagreed with him on that name.
He said its name was Pumaia. They quarreled a great deal over the name of this cane,
and Aulii won.
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Ko Mua: Ka inoa o keia ko, he Laukona. He mau kanaka elua, o Piikea kekahi a o Aulii
kekahi. Ua ninau aku o Piikea ia Aulii: “Heaha la ka inoa o keia ko?” Hai mai o Aulii
i kana inoa: “O ka inoa o keia ko he ko Laukona; o kona lau he lau kahakaha loloa
keokeo; oia ka mea i kapaia ai he Laukona.” Ua hoole mai o Piikea ia inoa. Ua olelo
mai ia i kana inoa: “He ko pumaia,” a ua nui ko laua hoopaapaa ana no ka inoa oia
ko, a ua ko ko Aulii manao.
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The second cane: the name of this cane is Papaa,[36] so given because of a certain land being called Kopapaa, and this was derived from
hoopaapaa (quarreling). This cane is of a dark color when young, and when it is ripe the dark
color changes to red; its rind is hard when the cane is eaten.
[[584]]
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Ko Alua: Ka inoa o keia ko, he Papaa, mamuli o ke kapaia ana o kekahi aina o Kopapaa
ka inoa; no ka hoopaapaa ka mea i kapaia ai o ia inoa. O keia ko, he ano eleele i
ka wa opiopio; a hiki i kona wa e oo loa ai, alaila lilo ae ia eleele i ulaula; he
oolea nae kona apuupuu ke ai aku.
[[585]]
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The third cane: this cane is named Manulele.[37] The characteristics of this cane are: it is white and green striped, and has long
joints. The reason for calling it Manulele is because of a man with a woman. They
lived peaceably as husband and wife, but after some time there grew up in one of them
the desire to go astray, thus bringing about discord, and the husband or perhaps the
wife is taken by another. The one remaining would still be very much in love, trying
in various ways to occupy his mind, thinking this affection would soon pass away;
but no, it would not cease. Then after a while some one who knows how to intensify
love is heard of and is sent for, and upon arrival this kahuna would ask, “What ails
you?” The man would respond, “The love of wife, that is why I am ailing; I do not
desire food; I was fond of food and fish when living with my wife, but at this time
we are contending together, I do not care for food.” The kahuna would say, “That is
a sickness easily cured if I should treat you.” Then the sick man would say, “Suppose
then you treat me.” “All right,” the kahuna would say. Then he would get this cane,
that is, the Manulele, and would explain as follows: “This cane is Manulele (flying
bird); her love will fly to you, she will cease her wanderings until you two are parted
by death.” That is the name of this cane, Manulele.
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Ko Akolu: Ka inoa o keia ko, he Manulele; ke ano o keia ko, he onionio keokeo, he
loloa koi nei aina ke ai ia; ke kumu i kapaia ai kona inoa he Manulele no kekahi kane
me kekahi wahine. I ko laua wa e noho pu ana, he kane a he wahine, a mahope o ko laua
noho ana me ka maluhia, ulu mai la iloko o kekahi o laua ka hana kolohe, a loaa ia
laua ke kuee, a lilo aku la ke kane, a i ole ia, o ka wahine paha i ka mea e, ke noho
ala kekahi me ke aloha, ke au la io ia nei, me ka manao o ka pau koke ae la o keia
mea he aloha; eia ka, aole e pau ana; a mahope, lohe ia aku la kekahi mea akamai i
ka hana aloha, kii ia aku la a hiki mai la, ninau mai la ua kahuna nei: “Heaha kou
mai?” Hai aku la ua kanaka nei: “He aloha wahine, oia ko’u mea e mai nei, aohe o’u
ono aku i ka ai; ka mea ono keia o ka ai a me ka ia i ka wa e noho a kane a wahine
ana, aka iloko o keia wa a kaua e kuka pu nei, pau mai ka ono o ka ai ia’u.” Pane
mai ke kahuna: “He mai ola wale no kena la, ina na’u oe e hana.” Olelo aku ua kanaka
nei: “E hana mai hoi ha oe ia’u.” “Ae,” wahi a ke kahuna. Alaila kii ia aku la ua
ko nei, oia hoi, he Manulele, a wehewehe iho la ua kahuna nei penei: “Ke ano o keia
ko he Manulele; e lele mai ana kona aloha a pili me oe, aliala, pau kona lalau a hiki
i ko olua wa e make ai.” Oia iho la ka inoa o keia ko, he Manulele.
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The fourth cane: the name of this cane is Honuaula,[38] the explanations pertaining to it are somewhat like the Manulele’s; this cane is
also used for love-making. When this cane is eaten, it has tough peeling.
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Ko Aha: Ka inoa o keia ko he Honuaula, ua ane like no ko i nei wehewehe ana me ko
ka Manulele; he ko hana aloha no keia. O ko i nei ai ana he uaua ka aina.
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The fifth cane: Akoki[39] is the name of this cane; it is a dark cane, and has red leaves; it is insipid when
being eaten; it is not like those canes mentioned above. The characteristics of this
cane I do not know, because they are not clear in my mind.
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Ko Elima: He Akoki ka inoa o keia ko; he ko eleele keia, he ulaula kona lau, he hukahukai
ka ai ana, aole i like me ka ai ana o kela mau ko i hoikeia ae la maluna; o ka wehewehe
ana nae o keia ko, aole i loaa ia’u, nokamea he pohihihi waleia i ko’u noonoo.
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The sixth cane: this cane is called Opukea.[40] This cane was discovered by a famous man of olden times. He hunted for it until he
located it at Laupahoehoe, and when he found it he noted it was Opukea cane; later
he went and asked Liliha the name of this cane, and he was told the same name which
he had already given it. When it is eaten the trash is brittle; the cane, however,
is white in appearance.
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Ko Eono: He Opukea ka inoa o keia ko; ua loaa keia ko i kekahi kanaka kaulana o ka
wa kahiko, ma o kona imi nui ana a loaa iaia ma Laupahoehoe; a i kona nana ana, ua
ike oia he ko Opukea. Mahope, hele oia e ninau ia Liliha i ka inoa o keia ko, a haiia
mai no e like me kana ike mua. O ka ai ana o keia ko, he pakepake koi nei aina, he
keokeo nae koi nei ano.
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The seventh cane: this cane is called the Uleohiu.[41] This cane was discovered by Kulua and Paiaalani. While Kulua was lying very sick
with chills and with sores covering his body, Paiaalani came to him and asked, “Why
are you lying in the house these days and not going out?” Kulua answered him, “I am
sick indeed!” The other asked, “What is your sickness?” “Sores and chills,” answered the sick person. “That disease is easily cured if you
will get that cane called Uleohiu; boil it in hot water, drink some, rub some on your
skin, and you will be cured.” It is insipid when eaten, and is also soft.
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Ko Ehiku: He Uleohiu ka inoa o keia ko; ua loaa keia ko ia Kulua laua o Paiaalani.
Iloko o ko Kulua wa e noho ana iloko o ka mai nui, he lia kona ili, he puupuu kona
kino, hele mai o Paiaalani a ninau mai: “Heaha keia au e pue nei i keia mau la aohe oili hale?” Hai aku o Kulua
iaia: “He mai hoi paha ko’u.” Olelo mai kela: “Heaha kou mai?” “He puupuu, he lia
ka ili,” wahi a ke kanaka mai. “He mai ola wale no kena la, ina e loaa ana ia oe kela
ko he Uleohiu; hoi mai kupa i ka wai wela, a inu, alaila, hamo i ko ili, o ko ola
ae no ia.” O ka ai ana o keia ko, he hukahukai a he oweowe.
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The eighth cane: the Palaniula;[42] that is, the name is Palani hao if I am not mistaken. I do not know the explanation
of how this cane obtained this name. But the cane is red; it is soft when eaten, somewhat
like the eating of the Opukea.
[[586]]
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Ko Ewalu: He Palaniula, oia hoi, he Palani hao ka inoa, ke ole au e kuhihewa. Aole
i loaa ia’u ka wehewehe ana o na kumu i loaa mai ai ka inoa o keia ko. Aka, o kona
ano, he ulaula; he pakepake koi nei ai ana, ua ano like me ko ka Opukea ai ana.
[[587]]
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The ninth cane: the Ainakea;[43] the ones who obtained this cane were Kuula and Kane; these two had practiced sorcery
on the people of Honuaula and left their bones bleaching in the sun. That is why this
cane was called Ainakea, on account of the rascality of these men. This cane is red
with long white stripes, but its trash, and in eating it, is like the Opukea, white;
that is the kind of cane this is.
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Ko Eiwa: He Ainakea; o na mea nana keia ko o Kuula ma laua o Kane; no ko laua ai hamu
ana i na kanaka o Honuaula, a kuakea ae la ka iwi i ka la. Oia ka mea i kapaia ai
ka inoa o keia ko Ainakea, mamuli o ka hana a kela mau kanaka kolohe. O ke ano nae
o keia ko, he ulaula kahakaha loloa keokeo, oloko nae o kona aina, ua like me ka ai
ana o ka Opukea ke keokeo, oia iho la ke ano o keia ko.
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The tenth cane: this cane is called the Iliopua.[44] I do not know why it was called by that name, nor do I know anything at all about
this variety.
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Ko Umi: He Iliopua ka inoa o keia ko; koi nei wehewehe ana i na kumu i loaa mai ai
kona inoa i kapa pono ia ai, aole i maopopo loa ia’u, nokamea, aole au i ike i ke
ano oia ko.
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The eleventh cane: this cane is called Malolo.[45] The reason this cane was called by that name was because of a woman who bore a child;
the placenta of the child was taken and left under a pandanus tree. The first name
given to this cane was Puahala, but because this woman made religious observance this cane was called the Malolo.
This is a tough cane, so it has been said by those who know, but I have never seen
it. It is also said that this cane is used by bird catchers as an offering on snaring
their first bird.
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Ko Umikumamakahi: He ko Malolo ka inoa o keia ko; ke kumu i kapaia ai o ka inoa o
keia ko, pela no kekahi wahine i hanau mai i kana keiki, a lawe ia ka iewe o ua keiki
la a pili malalo o kekahi puhala. O ka inoa mua nae o keia ko i kapaia ai he Puhala;
a no ka ailolo ana o ua wahine la, ua kapaia ua ko la, he Malolo. O ke ano o keia
ko, he uaua; pela ka oleloia mai e ka poe ike. Aole nae au i ike i keia ko. O kekahi
mea i oleloia mai ai, he ko ailolo ka keia na ka poe kapili manu ke loaa ka manu mua.
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The twelfth cane: this is the Aweoweo[46] cane. This cane was discovered during the battle between Kamehameha and Kiwalao at
Mokuaweoweo. On account of the great number of people and the many who were dying they were hungry
and thirsty; so when Pohina appeared with a bundle of cane Kiwalao inquired, “What
is the name of that cane?” Pohina replied, “This cane is called the Ohia.” Kiwalao
said, “You had better call that cane the Aweoweo.” That is the reason this name was
given. This kind of cane is striped, somewhat like some of the canes mentioned above.
These are the explanations concerning these canes which I have obtained.
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Ko Umikumamalua: He ko Aweoweo keia; ua loaa keia ko ma ke kaua ana o Kamehameha me
Kiwalao ma Mokuaweoaweo. No ka nui o na kanaka, a me ka nui o ka make, ua pololi lakou i ka ai, a me ka make
hoi i ka wai; aka, i ka hele ana aku o Pohina me ka pu-a ko, ninau mai o Kiwalao:
“Heaha ka inoa o keia ko?” Hai mai o Pohina: “He Ohia ka inoa o keia ko.” Olelo mai
o Kiwalao: “E aho e kapaia ka inoa o keia ko he Aweoweo,” oia iho la ka mea i kapaia
ai ka inoa o keia ko Aweoweo. O ko ia nei ano, he onionio no, ua like no me na ko
i haiia ae nei. Oia iho la na wehewehe ana o keia mau ko i loaa ia’u.
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RELATING TO PLANTING.
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NO KE KANU ANA.
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The method of planting these canes is not like that we see at this time; it was entirely
different. Some of the oo’s[47] of that time were made from the wood of the pandanus tree; this oo was taken from
Kahalaoaka[48] where the screw-pines were plentiful; another [kind of] oo was made from Aalii;[49] this was gotten from Kahikinui[50] where the aalii was plentiful; and there were many other kinds of oo. When these
oo’s were obtained, they were taken home and shaped; the cutting instruments used
at that time were adzes, as we have already heard the explanations of those things.
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O ke kanu ana o keia mau ko, aole i like me ko keia manawa a kakou e ike nei; he okoa
loa no ka kanu ana. O ka oo oia wa, he puhala kekahi; ua kii ia keia oo i Kahalaoaka
i kahi nui o ka uluhala. O kekahi oo e kii ia ai, he aalii; ua kii ia keia oo ma Kahikinui
i kahi nui o ke aalii; a he nui aku no na oo. I ka loaa ana o keia mau oo, hoi kalai.
O ke koi oia wa, he koi pohaku no, ua like no me na wehewehe ae nei mamua a kakou
i lohe ai.
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When these canes were first taken to be planted a hole was dug, but not as is done
today. When planting at that time the dirt was simply brushed aside from the spot
where you wished to plant the cane, and the seed was pushed in. That was the way [[588]]of planting in the olden time. Perhaps there were other ways, but this is the way
of planting which I have learned. Perhaps there are many other things but it is for
you to seek them.
January 31, 1872.
D. K. Kamakea.
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Aia i ka wa e lawe mua ia ai keia mau ko e kanu, eliia ka lua, aole nae i like me
keia wa. Oia wa e kanu ai he palepale wale ae no i kahi au e makemake ai e kanu, a
[[589]]hou aku no ke ko, pela ke kanu i ikeia iloko oia wa. Malia paha he kanu okoa ae no
hoi kekahi; o ke kanu ae nei no ia i loaa ia’u; he nui aku no paha na mea i koe, na
oukou no nae ia e imi aku.
January 31, 1872.
D. K. Kamakea.
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STORY OF THE BAMBU.
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MOOLELO NO KA OHE.
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The bambu[51] is one of the useful plants of Hawaii nei, but it is not like the other trees which
we have heretofore noted; it differs materially. It is long, jointed, and hollow inside;
its leaves are long and narrow like the leaves of the foreign bambu which we see here.
This tree, however, does not grow everywhere, like other trees which propagate themselves;
it must be planted by man. But some of you may ask the question, “Where does the bambu
come from that man may plant the same?” Therefore, let us consider the source of the
bambu and its uses.
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O ka ohe, oia kekahi o na laau maikai o Hawaii nei, aole nae i like kona ano me na
laau a kakou i ike iho nei, i ko lakou mau moolelo mamua; aole no hoi i like me kekahi
mau laau e ae; aka, o kona ano he loloa, a he paukuku no hoi a he hakahaka oloko,
a o kona lau, he liilii loloa, like me ka lau o ka ohe Kahiki a kakou e ike nei; aole
nae he ulu wale mai o keia laau ma na wahi a pau; e like me na laau e ae ka ulu wale
mai; aia wale no ma ke kanu ia aku e na kanaka; aka, e ninau iho paha auanei kekahi
o oukou, me ka olelo ana: “Nohea la i loaa mai ai ka ohe, aia kanaka e kanu aku ai?”
nolaila, i mau kumu e maopopo ai ia kakou, kahi i loaa mai ai o ka ohe, e me kana
mau hana.
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FIRST: WHERE THE BAMBU CAME FROM.
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MANAO MUA: KAHI I LOAA MAI AI KA OHE.
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It is said that the bambu was brought by Hina from Kahiki. The sharpness of the bambu
at that time, strange to say, was on the outside. There were two plants that she brought
over; the bambu and a rush, and these were planted by the side of the door. When Maui,
the grandson of Hina, saw these plants growing by the side of their door, he went
to pull them; but before he could loosen them, his hands were cut by the bambu; and
when his grandmother saw that his hands were lacerated, she turned the sharp edge
of the bambu inward. That is what we see now, the sharp edge of the bambu is inside;
therefore it is clear to us that Hina introduced the bambu here in Hawaii.
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Ua olelo ia, mai a Hina mai i loaa ai ka ohe, no Kahiki mai. O ka oi nae o ka ohe
ia wa, aia ka mawaho. Elua nae keia mau laau ana i lawe mai ai; oia hoi ka ohe, a
me ke ahuawa, a ua kanu ia keia mau laau ma ka puka o ka hale. A no ka ike ana o Maui,
ka moopuna a Hina, i ka ulu o keia mau laau ma ka puka o ko lakou hale, kii aku la
ia a uhuki ae la i keia mau laau; aole nae i hemo, mokumoku e kona lima i ka ohe;
a ike kona kupunawahine i ka mokumoku o kona lima i ka ohe, hoihoi ae la ka o ua o
Hina i ka oi o ka ohe maloko, a oia ka kakou e ike nei i ka ohe i keia manawa; aia
ka oi maloko, nolaila, ua maopopo ia kakou, mai a Hina i loaa mai ai ka ohe ma Hawaii
nei.
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SECONDLY: THE VALUE OF THE BAMBU.
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MANAO ALUA: NA HANA A KA OHE.
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First: the bambu is used for fishing rods; that is one way the natives here in Hawaii
had of catching fish, by tying a string to the tip end of the bambu, with a hook attached
on the end of the string; such a bambu is called a fishing rod.
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Hana mua. He makoi lawaia ia ka ohe. Oia kekahi mea, e loaa ai ka ia i na kanaka o
Hawaii nei, ma ka hoopaa ia ana o ke aho, ma ka welau o ka ohe, me ka hoopaa i ka
makau ma ka piko o ke kaula, a ua kapa ia o ua ohe nei, he makoi lawaia ia.
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Second: as house battens; that is another use of the bambu. In the olden times small
sized bambus for battens (or sticks) for thatching a house; that was one of its values.
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Hana Alua: He aho hale. Oia kekahi hana a ka ohe, aia i ka wa kahiko, ua kii ia na
ohe liilii kupono ke hana ia i aho hale, a oia kekahi hana a ka ohe.
[[591]]
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Third: the Hawaiians in the olden times used the bambu as a knife.[52] But the time for its use as such was when it was split up; that is when it is sharp.
Another value of the bambu is in its use as a printing stick[53] for marking kapa made by the women in the olden times, and even to the present day.
It is split and shaped up as the skilful kapa makers desire it. That is one use of
the bambu.
[[590]]
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Hana Akolu: He pahi ka ohe na ko Hawaii nei i ka wa kahiko. Aia nae ka wa e lilo ai
ka ohe i pahi, aia i ka wa e nahaha ai, oia ka wa oi o ka ohe. O kekahi hana, he mea
kapala kapa ia na na wahine kuku kapa i ka wa kahiko, a hiki no i keia wa, aia i ka
wawahi ia, a apanapana maikai e like me ka manao o ka loea kuku kapa, oia kekahi hana
a ka ohe.
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Fourth: its joints. The joint sections are made into water containers[54] when it becomes large enough for that purpose. That is another value of the bambu.
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Hana Aha: Ma kona mau puna. Aia ma kona puna ua hana ia i huawai, aia nae, o ka ohe
nunui ke kupono ke hana ia, oia kekahi hana a ka ohe.
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Fifth: its leaves. The leaves of the bambu are used for polishing; it would put a
good polish on rings; also on pipes and on wooden calabashes; such are the uses of
the bambu.
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Hana Elima: Ma kona lau. Aia ma kona lau he mea anai komo ia, i mea e maikai ai ke
komo, pela no hoi ka ipupaka, a me ka ipulaau, oia iho la na hana a ka ohe.
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Another subject of consideration concerns the famous bambu groves. At Kuikuilaumania,
Hawaii, is a famous bambu grove; it is near the sugar mill of Kaupakuea, at Hilo.
The reason that grove is famous is because there are found fine large sized bambus;
it is there also that bambus are gotten which are used in circumcising the Hawaiian
youths; that is why the name of the grove is also called Homaikaohe.[55]
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Eia kekahi o ka manao; no na ulu ohe kaulana. Aia ma Kuikuilaumania, i Hawaii, kekahi
ulu ohe kaulana, e kokoke ana i ka wili ko o Kaupakuea, ma Hilo. Ka mea i kaulana
ai oia ulu ohe, aia malaila na ohe maikai, nunui, a malaila no hoi ka ohe e kii ia
ai i mea oki no ka omaka o na keiki o Hawaii, nolaila, kapa hou ia kekahi inoa oia
ulu ohe, o Homaikaohe.
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There is a second famous bambu grove, also at Hilo, Hawaii. This noted grove is called
Halai[56] (calm). The reason it is so famed is because the bambus are numerous. It is there
that the rods for fishing the aku are gotten by the Hawaiians. These are the celebrated
bambu groves of Hawaii which I have heard of. There are other notable bambu groves,
but then it is for you to reveal them.
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Eia ka lua o na ulu ohe kaulana, aia no ma Hilo i Hawaii, o Halai ka inoa oia ulu
ohe kaulana. Ka mea i kaulana ai oia ulu ohe, no ka nui o ka ohe, a malaila e kii
ia ai na ohe hiaku, a na kanaka o Hawaii; oia iho la na ulu ohe kaulana o Hawaii a’u
i lohe ai; he mau ulu ohe kaulana hou aku no paha koe, na oukou nae hoi ia e hoike
ae.
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Here on Maui, at Koolau, East Maui, Pohakea[57] is the name of a bambu grove: it is also known as Hinai.[58] It is a place where the olona is treated at the present time. Why this grove became
famous I do not know, but it is the only noted bambu grove that I have heard of here
on Maui. Oahu has no famed bambu grove. Kauai is like Oahu; it has no noted bambu
grove. Therefore, we know where the bambu came from, that is, through Hina; its place
of origin and its uses; and the places of the notable groves hereinbefore mentioned.
This is all that I have learned about the bambu.
Timothy Lililea.
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Ko Maui nei hoi, aia ma Koolau, i Maui Hikina, o Pohakea ka inoa oia ulu ohe, o Hinai
kekahi inoa ona, he wahi kahi olona ia nae ia e na kanaka i keia manawa, aka, o ka
moolelo i kaulana ai oia ulu ohe, aole i maopopo i’au, oia iho la ko Maui nei ulu
ohe kaulana a’u i lohe ai.
Ma Oahu hoi, aole ulu ohe kaulana malaila.
Ko Kauai hoi, ua like no me ko Oahu, aole ulu ohe kaulana malaila. Nolaila, ua maopopo
ae la ia kakou, kahi i loaa mai ai o ka ohe, oia hoi, mai a Hina mai, kahi i loaa
ai, ame kana mau hana, ame na wahi ulu ohe kaulana i hai ia iho nei, oia iho la kahi
mea i loaa i’au no ka moolelo o ka ohe.
Timothy Lililea.
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THE COCONUT.
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NO KA NIU.
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The coconut[59] is not a tree indigenous to Hawaii nei, because no one can show and no story can
verify the idea that this is an ancient plant from the time of the origin of these
islands. And because of the lack of this testimony some people concluded that the
coconut came from Kahiki.
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O ka niu, aole ia he laau kamaaina no Hawaii nei mai kinohi mai, no ka mea, aole he
kanaka nana i hoike mai, aole hoi he moolelo e hoike ana i ka oiaio he laau kahiko
ia mai ka hoomaka ana mai o keia mau mokupuni. A no ka nele ia mau hoike, nolaila
ua manao kekahi poe no Kahiki mai ka niu.
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There are two conjectures as to how the coconut was introduced in Hawaii. 1. Brought
here by the sea. 2. Brought here by Apua[60] and his elder brother, Aukelenuiaiku, and here is the explanation: When the coconuts
grew in Kahiki they were near the sea. As they bore fruit and the fruit matured they
dropped here and there into the sea, and the ocean current brought some and landed
them here on Hawaii. Upon being cast ashore and entering the sand they took root and
grew and bore fruit. [[592]]And when persons ate of the meat of the coconut they proclaimed[61] [distributed] it from Hawaii to Kauai, even unto this day. That is one story concerning
the coconut.
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Elua manao no ke kumu i hiki mai ai ka niu i Hawaii nei. 1. I lawe ia mai e ke kai.
2. I laweia mai e Apua ame kona kaikuaana me Aukelenuiaiku, a penei ka wehewehe ana.
I ka wa e ulu ana ka niu i Kahiki ua hele a kokoke iloko o ke kai; i ka hua ana a
maloo ka hua, helelei no i loko o ke kai, a na ke kai no i lawe i na hua i haule iho
ma kela wahi keia wahi, a lawe loa ia mai kekahi hua i Hawaii nei. I ka pae ana ma
[[593]]kahakai a komo iloko o ke one a hiki i ka wa i ulu ai a hua a ai ia ka io e kanaka,
a na lakou i hoolaha ae ma na wahi a pau mai Hawaii a Kauai, a hiki i keia la. Oia
moolelo ia no ka niu.
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Here is the second: Being brought here by man. It is thought that Apua and his brother
went to Kahiki and brought the coconut here to Hawaii, because they were sons of Kahiki
who came to Hawaii, but it is not known where they first landed on Hawaii. It is thought
that they first landed at Puna, because there is a place in Puna called Apua, known
so to this day. That is why it is thought they first landed there.
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Eia ka lua. O ka lawe ia ana mai e ke kanaka. Ua manao na Apua ma no i kii i ka niu
i Kahiki a lawe mai i Hawaii nei, nokamea, he mau keiki laua no Kahiki a holo mai
i Hawaii nei, aole nae i hoomaopopoia ko laua wahi i pae ai o Hawaii nei i kinohi.
Ua manao ia nae ua pae mua laua i Puna, no ka loaa ana o kekahi inoa ma Puna elike
me ka inoa o Apua, oia inoa no a hiki i keia wa, oia ka mea i manao ia ai ua pae mua
laua ilaila.
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From there they came and landed at Lanai on the eastern side of the pali of Kaholo.
The name of the place now is Kaneapua; it is derived from the name Apua. When they
came that time they did not bring any plants, because they thought all the plants
of Kahiki grew here. And because they got in trouble and were famished, that is why
they went back to Kahiki for food. When they arrived at Kahiki, the canoes could not
land on account of the high surf.
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Mailaila mai laua a pae i Lanai, ma ka aoao hikina o ka pali o Kaholo. O ka inoa i
keia wa o Kaneapua ma ka inoa no o Apua i kapa ia ai. Ma ia holo ana mai nae a laua
aole laua i lawe mai i na mea kanu no ka manao ua ulu na mea apau o Kahiki ianei.
A no ka nui o ko laua pilikia pololi, nolaila, o ko laua hoi hou no ia i Kahiki i
ka ai. I ko laua hiki ana i Kahiki, aole i pae na waa i ka aina, no ka nui o ke kai
koo.
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In sailing Apua sat on the manu[62] of the canoe and directed its course properly. On their voyage the canoe was filled
with coral rock for the purpose of deceiving. While they were floating outside Kaulaku
spied the canoe. He suspected they were canoes seeking to buy food. He also thought
they did not, on account of the storm. Therefore, Kaulaku showed them a banana. Apua
saw that and he bowed his head and spoke to his people, “Show them a coral.” They
picked up a large, coarse, red coral rock and showed it. It did look like a ripe banana
outside, and Apua again said, “Tell them that what you have is banana; it has grown
and sprouted, leaves have shot forth, and it has borne fruit; the fruit has been left
in Hawaii.” And when Kaulaku heard this he said to his people, “Say, they are saying
that that is banana, and that they have it at Hawaii.” They therefore threw out the
fruit, the tree, the leaves and the suckers; the others got them, for they were sorely
beset with hunger.
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I ka holo ana, o Apua, oia no mamua maluna o ka manu o ka waa nana e nana i ka pono
o ka holo ana. I ka holo ana, ua hoopiha ia na waa i ke akoakoa i mea e hoopunipuni
ai. Ia lakou e lana ana, ike maila o Kaulaku i na waa, manao maila he mau waa kuai
ai, nolaila manao maila ia aole e hiki ke pae iuka no ka nui o ke kai, nolaila, hoikeike
maila o Kaulaku i ka maia, ike akula o Apua a kulou ihola ke poo ilalo, i aku i kanaka:
“E hoikeike aku i ka puna”; hoike akula lakou he puna wanawana ulaula e like me he
ili maia la o waho me ka i ana aku o Apua: “E hai aku oukou he maia ia; ua ulu, ua
kupu, ua lau, ua hua, aia no i Hawaii na hua.” A lohe aku la o Kaulaku i aku la oia
i kanaka: “E, ke i maila lakou la he maia ua loaa no ka ia lakou aia no i Hawaii.”
Ia manawa kiloi ia maila o ka hua, o ke kumu, o ka lau, o keiki; pau maila ia lakou
nei, e ia nae ua pau lakou nei i ka pololi ia wa.
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Taro was also shown them. They did for that as in the first place; they indicated
that it has grown and sprouted; it has leaved out and it has borne fruit and the fruit
was still at Hawaii: the shore people therefore threw the taro into the sea, and those
on the canoe gathered them up. They did this until everything was gathered by those
on the canoe, the plants and the leaves and put them in the canoes. Afterwards the
shore people brought a tall tree which they stood in the sand, its trunk and its leaves.
That plant in Hawaii nei is called Halapepe.[63] When Apua saw this he instructed his men to erect on a canoe a large plant with branches
resembling the coconut. They told the shore people that it was a coconut; that it
had grown and sprouted, leaved and had borne fruit in Hawaii. Because they said this
the halapepe was thrown into the sea, and they got it and put it into the canoes.
The canoes were loaded with eatables, trunks and leaves when they landed in Hawaii
nei.
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Hoike hou ia mai no ke kalo; hana no lakou nei e like me ka hana mua, ua ulu, ua kupu,
ua lau, ua hua, aia no i Hawaii na hua, o ka lakou la hana no ke kiloi iloko o ke
kai pau no ia lakou nei i ka ohi. Pela no ka hana ana a pau na mea ia lakou nei i
ka ohi ia mai; o kumu, o ka lau kau iluna o na waa. Mahope, lawe ia mai ana kekahi
kumu laau loihi a ku ana i ke one, o ke kumu o ka lau. O ka inoa oia laau i Hawaii
nei he halapepe. A ike aku la o Apua, kena ae la ia i kanaka e kukulu i kekahi kumu
laau nui me na lala no e like me ka niu, iluna o na waa. I aku la lakou nei he niu
ia, ua kupu, ua ulu, ua lau, ua hua aia no i Hawaii. No ka lakou nei olelo ana aku
pela, ke kiloi ia maila no ia a loaa aku la ia lakou nei, kau mai la iluna o na waa.
O ka hua o ka lakou nei laau o ka hoopunipuni ana, he puna; ua hana ia a me he hua
niu ’la. Hele a piha na waa i na mea ai, o kumu o ka lau, ku mai i Hawaii nei.
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When they returned they landed at Puna, and all the plants were landed there. The
coconut was planted there at Kahaualea[64] and Kalapana; that is where the first [[594]]coconuts were first planted, and after that they were taken and planted in other parts
of Hawaii nei. Some people think that is how the coconut was brought here to Hawaii,
either by the action of the sea or introduced by Apua and Aukelenuiaiku.
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I ka hoi ana mai pae no i Puna; ilaila kahi i hoolei ia ai na mea a pau. A kanu ia
ka niu ilaila ma Kahaualea nae a me Kalapana kahi i hooulu ia ’i ka niu o Hawaii [[595]]nei, a mai laila ae hoolaha ia ma na wahi apau o Hawaii nei. Oia na kumu i manao ia
’i pela, i hiki mai ai ka niu i Hawaii nei. Oia hoi ka lawe ana mai a ke kai, a me
Apua laua o Aukelenuiaiku.
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Next, let us consider the value of the trunk of the coconut tree, the fruit, the husk,
the shell, the meat, the leaves and their midrib. 1. The value of the trunk of the
coconut tree in the olden time. The trunk of the coconut tree was made into a dancing
drum[65] in the olden time; it is said that that kind of a drum excelled in sound. To prepare
it, it was hewn to perfection.[66] The [upper] end was covered over with the skin of the kala, or the shark. It was
generally very well prepared.
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Pau ia. E imi kakou i ka waiwai o ke kumu o ka niu, ka hua, ka pulu, ka iwi, ka io,
ka lau, a me ka niau.
1. Ka waiwai o ke kino o ka Niu i ka wa kahiko. Ua hana ia ke kino o ka niu i pahu
hula i ka wa kahiko, ua olelo ia he keu ia o ka pahu kani. I ka hana ana, ua kalai
ia no a maikai loa. O ke pani i hana ia’i ma na poo, he ili kala, a me ka ili mano;
ua hana ia no a maikai loa.
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Another value: It was used for house building. It was used for the houses of chiefs
in the olden times, and often helped in the construction of large houses of the people
and the chiefs. They were used for door posts, posts for the gates of pens confining
animals, hat blocks for the women, even to this time. They are also used for a bowl
in which to pound noni, hili, coffee, etc.
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Eia kekahi. O ka hana ia ana i laau hale. O ia laau no ka laau hale o na ’lii i ka
wa kahiko, a paa na hale nui o na kanaka a me na ’lii, oia no ka pani puka kikiki,
he mea pou puka pa holoholona, he mea pahu papale na ka wahine, a hiki mai no i keia
wa, he pahu kui noni, kui hili, kui kope a pela aku.
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This tree is large and tall, though some are short. Its leaves are unlike those of
other trees growing here. The leaves grow in a bunch in one place; their narrow lanceolate
segments project in parallel lines. The fruit comes out of the body, sprouting out
amid the hollow of the leaves. When the fruits first come out they can not be detected,
for they are [encased] in wrappers; when the wrappers are broken through, then [the
cluster of flowers] would be seen. When the flowers fall off, then the fruit [in a
cluster] would be noticed hanging down. Its meat is very palatable.
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O ke ano o keia laau he nunui, he loloa, he pokopoko no hoi kekahi. O kona mau lala
aole i like me ko kekahi mau laau e ae e ulu nei. O ka ulu ana o na lala he ulu pupupu
no i kahi hookahi, o kona lau he manamana; o kahi e puka ae ai o ka hua, mai loko
ae no o ke kino a puka ae ma na poaeae o na lala. O ka hua, aole i ike ia i ka wa
e puka ae ai, ua paa i ka wahi ia, aia a nahae ae ka wahi, alaila, ike ia aku na pua.
A pau na pua i ka helelei, alaila ike ia aku na hua i ka oloolo mai. O kona io he
ono loa.
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Characteristic of the fruit: the fruit is somewhat round, but not round as is the
uliuliu gourd, but somewhat ovoid with the lower part flattened. That is its appearance.
Its meat is inside; when you have peeled off the husk, and broken the shell, then
you come to the meat. It is as white as the snow on the mountain. Inside of the meat
is a pool of water. It [the coconut] has three eyes,[67] two of which are blind, and one through which the water comes out.
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Ke ano o ka hua. Ke ano o ka hua he hua poepoe. Aole nae i poepoe elike me ke uliuliu
ka poepoe, aka, he kihikihi o waho, he omuomuo aku o lalo. Oia kona ano. O ka io aia
iloko, aia a ihi ia ka pulu, a wahi ia ae ka iwi, alaila loaa ka io ua keokeo me he
hau la no ke kuahiwi. A maloko o laila he loko wai. Ekolu ona maka; elua maka ike
ole, hookahi maka e puka ai ka wai.
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2. Let us consider the value of the husk. The husk was made into twine in olden time.
Two kinds of twine[68] were made in those days; a twine plaited flat, and a twine regularly twisted. The
twine plaited flat was used for tying parts of canoes, for pahee cords and various
other uses. If it is sold, one can make money, say five dollars for forty fathoms.[69]
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2. E imi i ka waiwai o ka pulu. Ua hana ia ka pulu i kaula. Elua ano o ke kaula i
hana ia ia wa; he kaula hili palaha, he kaula hilo maoli. O ke kaula hili palaha,
ua hana ia i lanalana waa, i kaula pahee a me kekahi hana e ae no e pili ana no ia
kaula. Ina e kuai ia, ua loaa no ke kala, oia hoi he kanaha anana, elima kala.
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The twine regularly twisted. This was used for making netting for calabashes, and
for fishing lines. There were many kinds of network of strings made in the olden times
for the chiefs, and so forth; but if the calabash netting were to be sold for money,
one, two, three or four dollars could be secured for each calabash netting. How valuable!
Another thing: door mats for wooden houses of the white men were made of husks. That
is the value of the husk.
[[596]]
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O ke kaula hilo maoli ia. O kona waiwai he koko, he aho lawaia. He nui na ano koko
e hana ia ai na na ’lii i ka wa kahiko, a pela aku, aka, ina e makemake ia ke koko
e kuai i ke kala, ua loaa elua, ekolu, eha kala no ke koko aha; waiwai no! O kekahi,
ua hanaia i mea hehi wawae ma ka puka o na hale laau o na haole i keia wa. Oia ka
waiwai no ka pulu.
[[597]]
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3. The value of the shell. Here are the uses of the shell: as calabashes, fish bowls,
awa cups, hula calabashes, rings, tobacco containers, spoons, bowls for pounding bait,
and water cups.
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3. Ka waiwai o ka iwi. Eia ka waiwai o ka iwi. He umeke, he ipukai, apu awa, puniu
hula, komo lima, poho paka, he puna, he poho kui palu, he kiaha wai.
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4. The value of the meat. Here are some of the uses of the meat: the meat of the coconut
is palatable; when it is scraped until a large bowl is filled and strained, it looks
like milk; cook the potatoes and, when done, clean and mash, and mix with the milk
of the coconut; when it is eaten it is exceedingly palatable; that is called the poi palau. It is also mixed with raw taro and baked in the imu. It must be tightly bundled
so as not to flow in the imu (oven). When it is eaten it tastes like pork cooked under
ground. This is called kulolo.
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4. Ka waiwai o ka io. Eia ka waiwai o ka io. He mea ono ka io o ka niu, ke wawahi
ia i piha ke poi nui, kanana a maikai me he waiu la ke ano; a kalua ka uala a moa,
alaila, lomi pu me ka niu a wali, i ka ai ana aku, aole o kana mai o ka ono, a kapa
ia kona inoa, he poi palau. O kekahi, he hui ia me ke kalo maka, kalua i ka imu a
moa me ka wahi ia a paa loa i ole e kahe iloko o ka imu. I ka ai ana aku ua like me
ka puaa hoolua ka ono. Ua kapa ia kona inoa he kulolo.
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5. The value of the leaf. In the olden time here in Hawaii the leaves of the coconut
were used for making mats, skirts, hats, fans, and fishing baskets, cover for lanai
of houses, and in thatching for houses. It is said that a man once used a coconut
leaf with which to jump from a coconut tree into the sea.
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5. Ka waiwai o ka lau. I kinohi i ka wa naaupo o Hawaii nei, ua hana ia ka lau o ke
niu i moena, i pa-u, i papale, i peahi, i eke lawaia, i mea lanai hale, a he mea kukulu
hale. Ua olelo ia me ka lau niu i lele ai kekahi kanaka mai luna aku o ke kumu niu
a haule iloko o ke kai.
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6. Concerning the oil. Coconut is valuable for its oil. Here is how it is prepared.
When the coconut is young, that is the proper time for extracting oil from it. When
desirous of making some, a man must carry a tub and leave it by the tree, right under
where the fruits are hanging then go for the young fruit, cut open the bud and let
the water drip into the tub; when that is finished, repeat the operation at the next
tree, and continue this until the tub is full, then pack it to the house and convert[70] it into oil. When it is lighted it burns brightly like the whale oil. It is also
used for dressing the hair.
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6. No ka aila. He aila kekahi waiwai o ka niu. Penei ka hana ana. I ka manawa opiopio
o ka niu oia ka wa kupono e hana ai i ka aila. I ka hana ana halihali aku ke kanaka
i ka pahu a kukulu ma ke kumu, malalo pono o kahi e kau ana o ka hua o ka niu, alaila
kii aku o ka hua opiopio, ooki ae i ka muo, alaila kulu aku ka wai a loko o ka pahu,
a pau ia, lawe hou aku ana ma ia kumu aku ana, pela no e hana mau ai a piha ka pahu,
alaila hoihoi i ka hale e hana ai a lilo i aila. I ka puhi ana ua like me ka aila
o ke kohola ka aa maikai. He hamo lauoho kekahi hana.
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7. The value of the midrib of the leaf. In the olden times here in Hawaii, the midrib
of the coconut segments was separated with care and was used for stringing candlenuts;
for props[71] for the feathers of chickens, turkeys and other fowls when made into kahilis for
the chiefs. It is also used in making brooms with which to sweep the decks of ships,
and houses wherein people sleep. It was also used as a dancing instrument in the olden
time. It is also used in catching aama (black flat crab).
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7. Ka waiwai o ka niau. Ua hana ia ka niau ma Hawaii nei i ka wa kahiko a maikai loa,
he mea manai kukui, he mea niau kahili i haku ia me ka hulu moa, palahu, a me ka hulu
manu e ae no na ’lii. Ua hana ia nohoi i mea kahili lepo no luna o na moku, a me loko
no hoi o na hale moe o kanaka. He mea hula puili no ka wa kahiko. Ua hana ia no hoi
i mea pahele aama.
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Such is the whole story concerning the coconut which was sought with much weariness.
[Kauwenaole.]
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O ia ka moolelo e pili ana i na mea a pau o ka niu, i imi ia me ka luhi.
[Kauwenaole.]
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The coconut is one of the tallest trees growing down in Lahaina. This is how the coconut
was obtained: it was brought here by a man with very long bones, named Kane. He came
from the border of Kahiki and brought it with him.
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O ka niu, oia no kekahi laau loihi e ku nei makai o Lahaina. O ke kumu i loaa mai
ai ka niu, ua lawe ia mai e kekahi kanaka iwi loihi, o Kane ka inoa. No kukulu o Kahiki
mai oia, a nana no i lawe mai.
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This is how Kane brought the coconut: formerly it was short, about one yard. When
it was planted it was attended by much labor. A man could reach for the fruit with
his hand without climbing. But here is the strange thing: when a certain chief wanted
coconut he ordered his servant to climb for some. When the servant reached for the
coconut the tree lengthened and grew taller. He was surprised at this lengthening
of the tree, so he climbed up. The tree grew taller until it was one hundred [[598]]fathoms high; so he descended and went to the house of his master. The master asked
him: “How about the coconuts?” “I did not get any; to be sure it is only low, but
when I started to climb it grew very high.” The chief asked: “Then you did not meet
Kane, the owner of the coconut?” He said he had not. The chief answered: “That is
the reason you did not get any.” It was a famous saying among the children of that
time that you can not get the coconuts of Kane. That was the queer thing about this
coconut tree.
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Penei ke ano o ka lawe ana mai o Kane i ka niu. I ka wa mamua he pokole ua like me
ka iwilei hookahi. I ka wa i kanu ia’i ua nui ka hana ana. Ua hiki no i ke kanaka
ke lalau aku me ka lima, me ka pii ole ae iluna. Eia ka mea kupanaha, i ka wa i ono
ai kekahi alii i ka niu, kena aku oia i kona kahu e pii aku i ka niu. I ka wa i lalau
ae ai ka lima, o ka wa no ia i pii ae ai ka niu a loihi. Haohao ihola ia i ke kumu
o ka pii ana o ka niu, hookokoke aku oia. O ka wa noia e pii hou ae ai a hiki [[599]]i ka hanele anana, a hoi ihola oia ilalo hele aku oia a hiki i ka hale o kona haku.
Ninau mai la oia ia ianei: “Pehea aku nei ka hoi ka niu?” “Aole i loaa he uuku wale
no hoi, i pii ae ko’u hana, o ka pakela loihi aku ia.” Ninau mai ke alii: “Aole ka
paha i halawai oe me Kane, ka mea nana ka niu?” Hoole aku oia. I maila oia, “O ia
no ke kumu nui o ko nele ana.” A he mea kaulana no ia i ka waha o na keiki oia wa,
ua pane ae lakou penei: “Aole e loaa na niu a Kane ia oe.” A pela iho la ke ano eepa
o keia laau he niu.
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Here are the values of the coconut: its fruit is very palatable; it is made into sweet
potato pudding, taro pudding or starch pudding. That was the way the old people used
it. It was, however, kapu; only men could eat it. Coconuts were also offered in temples
so that the gods might be propitiated.
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Eia na mea waiwai o keia laau o ka niu. He ono loa kona hua, ua hana koele palau ia,
a kulolo paha, a i ole ia he haupia. Pela ka hana ana o ka poe kahiko, he kapu nae,
na ke kane wale no e ai. Ua kau ia no kekahi niu maluna o ka heiau i mea e maliu mai
ai ke ’kua.
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Another benefit was: its shell when made into calabashes for the chiefs, as also awa
cups. These are the principal values of this tree. I am not proficient on this subject.
There is much difficulty attending the search for its origin, and this is what I have
ascertained. If any person knows anything further, he had better reveal it to the
public.
Sema.
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O kekahi waiwai ua hana ia kona iwi i umeke ai na na ’lii, a he apuawa kekahi. O ia
iho la ka waiwai nui o keia laau. Aole no wau i makaukau no keia kumu manao. He nui
no ka paakiki o ka imi ana i ke kumu o ka loaa ana mai, a o ka’u wahi mea no ia i
loaa. Ina ua lohe kekahi poe, ua pono no ke hai ae imua o ke akea.
Sema.
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THE BANANA FIELD OF KAHUOI AND OTHER FAMOUS PLACES.
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NO KA E-A MAIA A KAHUOI, A ME NA WAHI PANA.
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This banana field is a large one; its length is the same as its width, square in shape,
but if a person wishes to visit it he should do so with a resident,[72] else he can not get around it, because he would go astray. There is only one way
by which a stranger can walk around that banana field, by putting up marks. There
must be four marks; then you who wish to encircle the field should start from one
end. When walking do not cast your eyes to this side or that side; keep walking straight
ahead, then you can completely encompass it; that is the way with this banana field;
he who does not follow instructions can not walk all around it.
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O ke ano o keia e-a maia, he e-a maia nui no, o kona loa, ua ano like no me ka laula,
he huinaha like nae kona ano; aka, ina makemake ke kanaka e hele e makaikai, e hele
me kekahi kamaaina. Aole no e puni ana, no ka mea, he huhewa ka hele ana, hookahi
wale no mea e puni ai ia oe e ka malihini kela e-a maia, o ko hoailona i mau hoailona
nau, o ka nui nae o na hoailona au e makemake ai e hoailona, i eha hoailona, alaila,
hele oe e ka mea e makemake ana e makaikai, a ma kekahi aoao mai, alaila, hoomaka
oe e hele mai, i kou hele ana, mai alawa kou maka ma-o a ma-o, e pono hele no imua,
alaila, e puni ana ia oe, oia iho la ke ano o keia e-a maia, he puni ole i ka mea
hookuli ke a’oa’o ia.
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The owner of this banana field. The owner of this banana field is the one mentioned
above, that is Kahuoi. This man came from Hawaii, and he left there because he could
not agree with his parents, Kauahua and Heana. Kauahua was the father and Heana was
the mother. Why he did not agree with his parents was because this boy was lazy and
would not do any cultivating. The father continually urged the child to go to work,
but he would not heed any instructions the father gave him; therefore the father concluded
to send his son away from home. When the son was sent away he went down to the beach
and saw a canoe ready for departure. He asked the man on the canoe: “Where is the
canoe going?” Kilua answered: “The canoe is going to Maui.” Kahuoi said: “Please allow
me to go with you?” The man consented. They sailed until they came to the observation
point of land for ulua. Alau is the name of this point. On their arrival there, Kahuoi
asked Kilua: “Say, how is the canoe to be headed?” Kilua answered: “Head the canoe
for Hamoa.”[73] Kahuoi changed to the [[600]]bailing place[74] and Kilua took up the paddle.[75] While they were paddling along, a large wave sprang up behind them, and Kahuoi called
out to Kilua: “Say, Kilua, keep the canoe on the crest,” and they raced along until
they arrived in the harbor above mentioned. Kahuoi then went and lived at Keakamanu;[76] and because he could not get enough to eat he kept wandering on until he found a
favorable place, right above Waiohonu;[77] while living there it entered his mind to plant bananas for himself, because he had
noticed bananas growing about, and that is the banana field which we are hearing of.
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Ka mea nana keia e-a maia. O ka mea nana keia e-a maia, na ka mea no i hai ia ae nei
maluna, oia hoi o Kahuoi. O kahi i hele mai ai o keia kanaka, mai Hawaii mai no ia,
a no ka nui o ke paonioni o Kahuoi me kona mau makua, oia hoi o Kauahua laua me Heana.
O Kauahua ka makuakane o Heana ka makuahine; ke kumu o keia paonioni ona me kona mau
makua no ka molowa o keia keiki i ka mahiai, ua a’o mau aku ka makuakane i keiki e
hele i ka mahiai, aole nae he maliu mai o ke keiki i ka ka makua ao aku, nolaila,
kupu ka manao iloko o ka makuakane, a kipaku i kana keiki, a i ka hele ana o keia
keiki, hiki oia ma ka aekai ike oia i kekahi waa e holo ana. Ninau aku ia i ke kanaka
oluna o ua waa nei: “He waa e holo ana i hea?” Hai mai o Kilua: “He waa e holo ana
i Maui.” Olelo aku o Kahuoi: “E aho la hoi owau kekahi e holo pu me oukou?” Ae mai
no ua kanaka nei; i ko lakou hoomaka ana mai e holo, a kaalo ana ka waa o laua nei
ma ka lae kiu ulua, o Alau ka inoa oia wahi moku, a i ko lakou hiki ana malaila, ninau
aku o Kahuoi ia Kilua: “E, ihea ka ihu o ka waa?” Hai mai o Kilua: “I Hamoa ka ihu
o ka waa,” nee aku la o Kahuoi a ma Kainaliu, lilo aku la [[601]]ka hoe ia Kilua. Ia lakou nei nae e hoe ana, ku ana keia nalu mahope o lakou; olelo
aku la o Kahuoi ia Kilua: “E Kilua e, i ke poi ka waa;” o ka pae mai la noia o ka
waa o lakou nei, a kau ana i kela awa i hai ia ae nei maluna. O ko Kahuoi hele aku
la noia a noho ma Keakamanu no ka lawa kupono ole o ka ai ia ia, hoomaka keia e hele
hiki i kona wahi i makemake ai e noho, noho keia mauka pono o Waiohonu, i ko ianei
noho ana malaila, kupu mai la ka manao iloko ona e kanu i maia nana, no kona ike ana
iho i ka maia e ulu ana, oia iho la keia e-a mai a kakou i lohe iho nei.
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While he was planting, he heard the voice of a bird, a paio,[78] and it said: “That is a favorable place you have selected for planting; that banana
field of yours will be famous.” That was perhaps the time when birds talked. After
he had planted the field, and noticed that the banana trees were growing well, he
built himself a house. The house he built was of banana leaves. He also planted sugar-cane,
taro and various other things.
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I ko ianei kanu ana, lohe oia i ka leo o kekahi manu, he paio ka inoa, e i mai ana:
“He wahi maikai kena ke kanu oe, alaila, e kaulana ana kena e-a maia au.” I ka wa
olelo paha ia o ka manu. I ko ianei kanu ana a ulu, a ike keia i ke ano ulu maikai
o ka e-a maia a ia nei, o ko ia nei kukulu iho la noia i hale nona, he hale laumaia
no ka hale ana i ako ai, kanu keia i ke ko, ke kalo, ia mea aku ia mea aku.
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WHEN THE BANANAS CAME INTO BEARING AND WHO FIRST ATE THEM.
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KA HUA ANA O KA MAIA KA MEA NANA I AI E MAMUA.
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One day he looked at his plantation and he noticed that the bananas were ripe, that
other plants grew well, that the cane had lain down and come up again.[79] He walked from one end of the field to the other. While going about he noticed a
man plucking his bananas, so he said to him: “So Kinikuapuu is the one to eat of the
banana field of Kahuoi!” Kinikuapuu answered: “True, I am eating of your banana field;
the rising of the sun warms Ieiea [and] Poopalu, the fishermen of Makalii.” This man
Kinikuapuu came from Kauai. He came with these fishermen and landed at Oahu, and from
Oahu to Maui, landing at Kaupo. When he came from Kaupo, he arrived at this place
above mentioned. While they lived at this place they were great friends; there was
plenty to eat; bananas, of course.
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I ko ia nei nana i ka e-a maia a ia nei, ike aku la keia i ka palaku o ka maia a ianei
ame na mea kanu no a pau, ke ko, ua moe a ua ala mai, i ko ianei makaikai ana mao
a maanei, ike aku la keia i kekahi kanaka e uhaki ana i ka maia a ianei, o ko ianei
pane aku la no ia:
“O Kinikuapuu ka ka mea nana i ai ka e-a maia a Kahuoi.” Pane mai o Kinikuapuu: “Na’u
la hoi i ai kau e-a maia, ka hikina a ka la pumehana ai o Ieiea o Poopalu o na lawaia
o Makalii.” O ka ai wale no ka Kinikuapuu i ka maia, na keia mau kanaka ka maona ana,
no ka mea o keia mau kanaka, he mau kupua no laua, oia hoi na lawaia ae nei a Makalii.
O keia kanaka o Kinikuapuu, no Kauai mai no ia, ua hele mai oia me keia mau lawaia
a pae ma Oahu, a mai Oahu mai, a pae ma Maui nei ma Kaupo nae kona pae ana. I kona
hoomaka ana e hele mai Kaupo aku, hiki ma keia wahi i haiia ae nei maluna. I ka wa
a laua nei e noho ana, noho aikane iho la laua nei me ka oluolu o ka noho ana, ua
nui ka ai, ka maia no hoi.
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THE FAMINE AT THE SEASHORE.
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NO KA WI ANA O KAI.
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Famine was raging below Waiohonu, near Hana, Maui. The children, the men and the women
were in great need. The famine had even reached as far as the konohiki’s[80] place of residence, and the konohiki was also in distress on account of the famine.
After that a widow had an idea to go and search for food for them. She said to the
parents of her husband: “I am going to search for some mountain kalo for food for us; do you prepare the wood. You wait for me, and if the day passes
by without my return, then you may conclude that I am dead.” She then started off
to look for wild kalo. She followed the course of a stream. While going towards the
mountain not a kalo could she find. It was already picked by those who had gone [[602]]before. She kept on until she came to the tall woods when she found some mountain
kalo. Others who had sought for food had not gone as far as this. She gathered enough
for a large pile which she bundled conveniently for carrying. Then she kept going
mountainwards, following the stream. She saw cane stretching out on the ground and
then rising again, and bananas till they were over-ripe. She hastened to break some
cane and to get some bananas, thinking to take home a bundle of sugar-cane. Kahuoi
heard the cane snapping and the noise of the banana trees as they were thrown down.
So he went along to see what it was, and saw this beautiful woman. When the woman
saw the man, she was afraid, and said to him: “If this banana field and this cane
are yours, I beseech for pardon before you for my wrong.” Kahuoi answered and said:
“Why should it be wrong to take of the eatables? One must indeed be famished to search
the source of food.” And because he was kindly disposed, the woman said: “Perhaps
you have a wife?” He answered: “I have no wife; I came alone from my country. My parents
were tired of me because I would not do any cultivating, therefore I was sent away,
and I found this place and lived here, and now I have met you.”
Then the woman said: “Will you then be a husband to me, and let me be your wife? Because
I lost my husband a few weeks ago.” Then they lived as husband and wife.
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Aia makai o Waiohonu, kokoke ma Hana, ma Maui nei, ua nui loa ka wi, a ua pilikia
na keiki, na kane, a me na wahine, ua hiki loa aku keia wi a hiki ma kahi o ke konohiki
e noho ana, a ua nui ka pilikia o ke konohiki no ka nui o ka wi, a mahope mai, kupu
ka manao iloko o kekahi wahine kane make e hele i ka imi ai na lakou. Pane aku keia
wahine i na makuahonowai ona, oia hoi na makua o ke kane: “E hele au i ka imi aweu
na kakou, e hoomakaukau olua i mau wahi wahie. E kali nae olua ia’u a i po keia la
ia’u, alaila manao ae olua, ua make au.” O ko ia nei hele aku la noia e huli aweu
na lakou nei. Pii keia ma kahawai, i ko ia nei pii ana aole loaa iki ia ia nei kau
wahi ai, ua pau no i ka poe pii mua. O ko ia nei pii wale aku la no ia a hiki wale
i [[603]]ka laau loloa, loaa ia ia nei ke aweu, aole i hiki loa aku ka poe imi ai i uka loa,
o ko ia nei uhuki iho la no ia a ku ka paila, hana ka haawe, pii hou aku la no keia,
o ko ianei pii aku la noia ma kahawai, ike aku la oia i ke ko e moe ana a ala mai,
a me ka maia ua hele a kapule. O ko ia nei awiwi aku la no ia me ka manao e uhaki
la a ku ka pu-a, alaila la hoi, lohe ana o Kahuoi i ka uina o ke ko a me ka halulu
o ke kumu o ka maia i ke pahu ilalo, hoomaka mai la o Kahuoi e hele mai e hakilo,
a ike oia i keia wahine maikai. I ka ike ana o ua wahine nei i keia kanaka, ia manawa
kupu mai la ka manao makau iloko o ua wahine nei, a pane aku la i ua kanaka nei: “Ina
nau keia e-a maia, a me keia ko, alaila, ke mihi aku nei au i kuu hewa imua ou.” Pane
mai la o Kahuoi me ka olelo mai: “He hewa auanei kahi oia i ka mea ai, o ka make ai
paha ia la ke imi ’la i kahi e loaa ai o ka ai.” A no ke ano oluolu o ua kanaka nei,
pane aku ua wahine nei: “He wahine no nae paha kau?” Pane mai kela: “Aole a’u wahine,
i hele hookahi mai au mai ko’u aina mai, no ka uluhua o ko’u mau makua i kuu mahiai
ole, nolaila, kipaku ia mai au a loaa ko’u wahi e noho ai oia keia, a launa iho la
me oe.” Olelo aku ua wahine nei: “E aho hoi ha i kane oe na’u i wahine au nau, nokamea,
o ka’u kane ua make iho nei iloko o keia mau pule aku nei i hala.” Noho iho la laua
nei he kane a he wahine.
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CONCERNING THE BIRTH OF THEIR CHILDREN.
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KA HANAU ANA O KA LAUA MAU KEIKI.
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While they were living there, a child was born to them, and it was called Awahua,
a son. After him was born a daughter, and she was named Ae-a. These children were
named after the father,[81] not after the mother. While they lived there, the children grew big. The parents
went to their cultivating, while the children went to the stream to dig ditches. While
so digging, the sister’s ditch was broken prematurely, and she was carried along by
the water without the brother’s knowledge. While the brother was digging away at his
ditch he happened to glance around and the sister was nowhere in sight, so he started
to hunt for her, thinking he could find her quickly. He saw her at Paliakoae, so he
chased after her. When he arrived there she had got to Waiailio,[82] and thus he followed after her until she was finally carried out into the ocean.
At that time she threw her ivory necklace upon the beach at a place known as Waioaoaku,
and it is so named unto this day. The brother was also carried right along, and when
he came to this place he saw the necklace of his sister there, so he threw his loin-cloth,
Puakai,[83] and it landed by the ivory necklace of his sister. They were taken by the current
until the sister was landed at Honuaula,[84] Maui. The brother landed at Puuloa,[85] [Oahu]. The brother married Halawa,[86] while the sister married Kahimanini, who belonged here on Maui.
[[604]]
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Ia laua nei e noho pu ana, hanau mai la na laua nei he keiki, a kapaia ka inoa o ua
keiki nei o Awahua, he keiki kane, a mahope mai no ona, hanau mai he kaikamahine kapaia
ka inoa o ua kaikamahine nei o ka Ae-a. Ka inoa o keia mau keiki mamuli wale no o
ke kapaia ana o ka inoa o ko laua makuakane, aole ma ka inoa o ka makuahine. Ia lakou
nei e noho ana ilaila nunui ae la ua mau keiki nei. Hoomaka na makua e hele i ka mahiai,
a hoomaka no hoi na keiki e hele i ka eli auwai; i ko laua nei eli ana i auwai, noha
e ka auwai a ke kaikuahine, o ka lilo mai la noia o ke kaikuahine, me ka ike ole mai
o ke kaikunane. I ke kaikunane nae e nanea ana i ka eli i kana auwai, i alawa ae ka
hana, aole ke kaikuahine, o ka hoomaka mai la no ia o ke kaikunane e huli me ka manao
e loaa koke mai la. Ike mai la ke kaikunane i ke kaikuahine i Paliakoae, o ka wa noia
o ke kaikunane i alualu mai ai mahope ona; hiki ke kaikunane i Paliakoae hiki ke kaikuahine
i Waiailio, a pela laua i hele alualu wale mai ai a hiki wale i ka lilo loa ana o
ke kaikuahine i ka moana. Ia manawa, e kiloi ae ana ke kaikuahine i ka lei palaoa
a kau ma kahakai, o ka inoa oia wahi o Waioaoaku, oia mau no a hiki wale i keia wa.
Hoomaka hoi ke kaikunane e lilo mai, ike e oia i ka lei palaoa o ke kaikuahine e kau
ana, o ke kiloi aku la no ia i ka malo Puakai, a waiho pu me ka lei palaoa o ke kaikuahine;
o ko laua nei lilo mai la no ia a pae ke kaikuahine ma Honuaula i Maui nei; o ke kaikunane
hoi, pae ma Puuloa, a male ke kaikunane ia Halawa, o ke kaikuahine hoi, mare ia Kahimanini
ma Maui nei no.
[[605]]
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THE PARENTS WONDERED.
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KA HAOHAO ANA O NA MAKUA.
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While the parents were at their work cultivating, the father thought of the children,
and said to the mother: “Go and see to our children.” As the mother went along and
called out, there was no response from them. She hunted here and there in the banana
field, but couldn’t find them. Then she raised her voice in wailing at the loss of
their children, and chanted this chant:
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A ia i ka wa o na makua e nana ana i ka laua hana, oia ka mahiai, haupu ka makuakane
o olelo aku i ka wahine: “E hele aku oe e nana i na keiki a kaua.” I ka hele ana o
ka wahine a kahea aku, aole o laua nei pane iki mai. Huli iho la kela mao a maanei
o ka e-a maia, aole nae he loaa iki. O ka wa no ia o ka makuahine i uwe kaukau aku
ai i ka nalowale honua ana o ka laua mau keiki. A haku aku la oia i kekahi mele, penei:
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Beloved is the great noisy water of the country,
Swirling along as it strikes Kukuikee;
Divided is the water as it descends the face of the cliff,
Pounding and foaming is the water at Kauamanu, etc.
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Aloha ka wai alelo nui o ka aina,
Hu-ai ka paena a ka wai i Kuikuikee
Iho mahele lua ka wai i ke alo o ka pali,
Ke ku-i kea ka wai i Kauamanu, a pela aku.
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Kahuoi heard her lamenting for the children, so when she ceased he asked: “Why are
you wailing in that reciting[87] fashion?” “Why, indeed! Our children have been taken by water!” Her husband answered:
“Do not mind, they have been taken by their grandparents.” The ditches which the children
dug were named Waiohonu, that was the name of the brother’s, and Kahawaikukae was
the name of the sister’s ditch.
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A pau ko ia nei uwe ana no ka ia nei mau keiki, lohe mai la o Kahuoi a olelo mai:
“He aha keia au e uwe helu nei?” Pane aku ka wahine: “He aha mai ka hoi kau, o na
keiki a kaua ua lilo i ka wai.” Pane mai ke kane: “Mai manao oe ia mea, ua lilo aku
la no i na kupuna;” kapaia nae ka inoa o na auwai a laua nei i eli ai o Waiohonu,
oia ka inoa o ka auwai o ke kaikunane, o Kahawaikukae hoi oia ka inoa o ka auwai a
ke kaikuahine.
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There are other matters, but that is the story concerning the banana field, and how the famous places were designated. In the eastern portion of this field of
bananas stands a large stone, and it is called Pohakuhaele.[88] This stone was called by that name because of the wanderings of the person referred
to above. Piikea[89] brought it from Hawaii and left it there, and it is there today. In the northern
portion of the banana field are the canes of Piimaiwaa.[90] They are there to this day. The banana plants from this field were planted in many
other places, some of them on Hawaii, but I do not know their story. Some of them
on Oahu, some on Kauai, and that is the curly banana of Kaualehu;[91] but the explanations concerning these fields and persons I know not. I have given
the story of the field of bananas as it has been told me by older people. Another
thing: it is thought that this banana was brought from Kahiki by Ahuimaiaapakanaloa,[92] one of the brothers of Pele. That is perhaps where Kahuoi got his banana, and yet
again it may have been his own.
D. K. Kanakea.
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He nui aku no nae; oia iho la nae ke ano o keia e-a maia ame na mea pana. Aia ma ka
aoao hikina o ua e-a maia nei, he pohaku nui, ua kapaia ka inoa o ua pohaku nei o
Pohakuhaele. O ke kuleana o ka mea i kapaia ai o ka inoa o keia pohaku mamuli no o
ke kaihele mau ia ana o ka mea a kakou i lohe mau iho nei, oia na Piikea i lawe mai
mai Hawaii mai a waiho ia malaila, a hiki i keia manawa ma ka akau ponoi o ka e-a
maia, na ko Piimaiwaa a hiki no i keia manawa, he nui aku no nae na wahi i laha ai
keia e-a maia; ua laha kekahi ma Hawaii, aole nae i loaa ia’u kona wehewehe ana. Ma
Oahu kekahi, ma Kauai no hoi kekahi, oia ka e-a maia piipii a Kaualehu, o na wehewehe
ana nae a keia poe, aole i loaa ia’u. Ma ka’u e-a maia no i ike oia no ka mea i haiia
mai e ka poe kahiko; aole hoi oia wale no, ua manao ia ua loaa mai keia maia mai Ahuimaiaapakanaloa
mai, mai Kahiki mai oia na kaikunane o Pele, malaila mai paha i loaa mai ai keia maia
a Kahuoi, a i ole ia nana iho no paha.
D. K. Kanakea.
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THE STONE ADZE.
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NO KE KOI PAHOA.
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The adze[93] is a stone made into such an instrument. This is the adze of the olden time, before
the days of our grandparents. It must be prepared skilfully, and [[606]]great patience must be exercised in its making. To prepare it, it must be rubbed against
something else until it is flat and smooth. The face of the adze must be tied up as
the white man’s plane is fixed.
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O ke koi pahoa, he pohaku keia i hana ia i koi; oia ke koi o ka manawa kahiko o ke
au i hala aku nei o ka wa o na kupuna o kakou, me ka noiau ame ka hana malie [[607]]loa ka mea e pono ai keia koi ke hana, ina he hana ia, e anaanai me kekahi mea e ae
a palahalaha, a o mua o ka maka o ua koi ’la; e hoa iho o mua e like me ka hana ia
ana o ke koikahi a ka haole.
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CONCERNING THE HANDLE TO TIE TO.
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NO KA LAAU E PAA AI UA KOI LA.
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The handle is an important part; any kind of wood would not do. Look for a piece of
wood with a crook at the end to which the adze would fit. Peel off the bark, leaving
the wood. Then shape it nicely and flat enough to fit the stone, care being taken
to try it on the stone often to get a good fit. When the wood fits the stone, the
work is done.
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O ka laau kekahi mea nui aole ma ke pono laau, e nana i laau kekee ma kekahi welau
e kupono ana i ke koi pahoa, e maihi i ka ili apau o waho, a koe iho ka iho o loko;
alaila kalai a maikai a palahalaha pono e kupono ana i ka pohaku me ka hoohalike aku
o ka hana ana o ua laau la me ke kii o ke koi. Ina e like ana alaila ua kupono ka
laau me ka pohaku.
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CONCERNING THE TWINE WITH WHICH TO TIE IT.
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NO KE KAULA E PAA AI.
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There are two kinds of twine which I will mention: the olona,[94] and the fiber of the coconut twisted. Only olona which has been twisted is used.
The length of the twines should be about two fathoms; and with one of these twines
must the adze be tied on to the handle. There is much not obtained, but what I have
learned I am giving you.
G. H. D. Kalua.
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O na kaula a’u e hai aku ai, elua ano kaula i hilo ia, he olona me ka aha, oia hoi
ka puluniu. He olona wale no i hilo. O ka loa o keia mau kaula ma kahi o ka elua anana
ka loihi ame kekahi o keia mau kaula e hauhoa ai a paa. O ka nui aole i loaa, aka
ma kahi mea i loaa ia’u ka’u e hai aku ai.
G. H. D. Kalua.
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HISTORY OF THE AWA.
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MOOLELO NO KA AWA.
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This plant is plentiful in Hawaii nei, and perhaps in other lands also; it is large
underneath, and it has branches which are jointed like the sugar-cane; it has large
leaves, though there are some with small leaves.
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He laau nui keia ma Hawaii nei ame na aina e ae no paha, o kona ano he nui olalo a
he mau lala maluna, he punapuna no hoi e like me ke ko, a he lau nunui a he lau lii
no hoi kekahi.
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WHERE THE AWA[95] IS FOUND.
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KAHI I LOAA MAI AI KA AWA.
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It is said that this plant was brought from Kahiki by Oilikukaheana. He brought it
for fishing[96] plant. When he came and landed at Kauai, he saw a beautiful woman, Kamaile; she became
his wife, and the plants were cared for by her. Afterwards she threw them away and
they grew at Waialeale. Some were pulled up by Moikeha and brought by him from Kauai;
and without his knowing the kinds of plants they were, he planted them at Halawa,
on Oahu. When Moikeha saw that the plants grew he went and told the owner of them,
Oilikukaheana, who said the name was Paholei. Moikeha waited until the plants grew
large, and because he had forgotten the name, he went to Ewa. This was the time when
Ewa and Halawa were living[97] separately; Halawa was not available to every one, hence the saying: “Halawa is not
to be seen; ’tis a land at the end of Ewa,” etc.
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Ua olelo ia no Kahiki mai keia laau, na Oilikukaheana i lawe mai he mau laau lawaia
keia nana. I kona holo ana mai a pae ma Kauai, ike oia i ka wahine maikai o Kamaile,
o ka hoowahine iho la no ia, a malama ia ua mau laau nei e Kamaile, a mahope kiola
ia e Kamaile a ku ma Waialeale, o kekahi hoi haule a loaa ia Moikeha, a lawe ia mai
e Moikeha mai Kauai mai, me kona ike ole i ke ano oia laau, lawe ia mai a kanu ia
ma Halawa, ma Oahu. A ike o Moikeha i ka ulu ana o ua laau nei, holo keia hai aku
i ka mea nana ka laau, oia hoi o Oilikukaheana, hai mai ia he paholei ka inoa. Noho
o Moikeha a ulu ua laau nei a nui, no ka pohihihi iaia o ka inoa hele oia ia Ewa,
oiai e noho kaawale ana o Ewa me Halawa, aole no hoi e ike wale ia o Halawa, oia ka
mea i olelo ia ai: “Ike ole ia aku Halawa la; Aina i ka mole o Ewa la,” a pela aku.
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He went to Ewa, and she told him to go and get the plant. So he went for some, and
found that the roots had grown large. So he pulled up the plants, roots [[608]]and leaves, and brought them to Ewa. Ewa said: “Let me first eat of this plant, and
should I die, do not plant it, for it would be valueless; but should I not die, then
we will be rich.” When Ewa ate it she became drunk and was intoxicated all day. When
she awoke she called the plant “awa”; from thence forward this plant was called awa, the awa of Kaumakaeha, the chief.
There are many other places mentioned as to where awa came from. It is said that birds
brought it and planted it in the forests of Puna, Hawaii. Others say that a son of
Hiilei brought it. But this is what I have been told by friends as to the origin of
the awa.
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O ko ia nei hele aku la no ia ia Ewa, o ko Ewa olelo mai la no ia e kii i ua laau
nei. O ko ia nei kii aku la no ia ua kolo ke a-a, ko ianei huhuki mai la no ia o ke
kumu [[609]]o ka lau, ku ana imua o Ewa, a olelo aku o Ewa: “E ai mua au i keia laau a i make
au, alaila, mai kanu oe aohe waiwai, aka ina aole au e make, alaila, waiwai kaua.”
I ka ai ana a ua o Ewa, ona iho la ia a po ka la, ala mai la ia a kapa mai la i ka
inoa he awa, mailaila mai ke kapaia ana o keia lau he awa, o ka awa a Kaumakaeha,
ke ’lii. He nui aku no na wahi i olelo ia no kahi i loaa mai ai ka awa; ua olelo ia
he mau manu ka mea nana i lawe mai a kanu ia ma ka nahelehele o Puna, ma Hawaii. O
kekahi, he keiki ponoi no na Hiilei, o na wahi wehewehe no ia i loaa ia’u no kahi
i loaa ai ka awa, mai na hoa mai.
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HOW IT IS PROPAGATED.
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O KONA WAHI E ULU AI.
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It is said that the awa is propagated from the joints, that is, the branches; it is
pressed down and weighted with a stone until the rootlets develop; then it is taken
to where it is desired to be planted. Again, when the awa roots are being dug up,
that is, when it is pulled, the branches are chopped up and thrown back into the holes
from which the roots have been taken, then covered over with soil, and when the sprouts
appear, called Nihopuaa,[98] they are taken and planted. The method of planting that I have seen is the same as
that followed in the planting of cane.
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Ua olelo ia o kona wahi e ulu ai oia ka aka, oia hoi ka lala, aia a kakiwi ia a kaomi
ia me ka pohaku, a kolo ke a-a, alaila lawe e kanu i kau wahi e makemake ai, a o kekahi
i ka wa e ka ia ai ka awa oia hoi ka uhuki ana, poke ae no i ka lala a hoolei iho
iloko o ka lua o ka puawa i huhuki ia ae ai, a kanu apaa, a omaka ae, ua kapaia ua
omaka he nihopuaa, alaila lawe e kanu. O ke kanu ana a’u i ike he like me ke kanu ana o ke ko.
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NAMES OF VARIOUS AWA.
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NA INOA O NA AWA.
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Papa, Makea, Mokihana: these have white branches and large leaves. Should the Papa be planted it would
produce Papa and the root Moi; these have black skin on their branches. There is also the awa root Hiwa. These are the principal kinds that I have learned of.
VALUE OF AWA ROOT, THE PART FROM WHICH THE BRANCHES SPROUT.
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Papa, makea, mokihana; he keokeo ko lakou mau lala, he nunui ka lau. A ina e kanu
ia ka papa, puka mai he papa ame ka puawa moi, he eleele ka ili o waho o kona mau
lala. He puawa hiwa, na puawa ano nui iho la no ia i loaa ia’u.
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Awa was a valuable article in the olden time; a great deal of it was bought by the
people for drinking and for medicinal purposes. This is what is done if for a sick
person: it is used as a medicine together with a black pig for its accompaniment.
Awa is chewed and placed in a container, and when there is sufficient it is mixed
and strained and poured into the cups; then the priest[99] prays to the guardian spirit, sprinkling some awa for them. Then drink of the awa,
and eat of the fat pig. This will cause one to see things hazily[100] at night, and to sleep heavily during the day. So it is with those who are possessed
by the gods. When the god comes on a visit and sits[101] on one, awa is quickly gotten ready for the deity; it is hastily chewed, prepared
and drank up. And every time the god visits the same process is gone through until
one gets inflamed; and when you see some one blear-eyed it reminds you of the following
saying: “Inflamed! Inflamed! First go down to Piheka. What food will you have to eat?
Awa.”
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Ka waiwai o ka puawa; oia hoi kahi i ulu mai ai na lala. He nui na waiwai o keia mea
i ka wa kahiko, he mea kuai nui ia e na kanaka, i mea inu, i mea lapaau mai. Penei
e hana ai ina he mea mai, o ka laau ihola no keia ame ka puaa hiwa, i loaa ka pu-pu
o ka awa; e mama a loko o ke kanoa, a nui a hoka, oia ke kalana ana ae i na oka awa
oloko, apau ia hoo-hee aku iloko o na apu, alaila, pule aku ke kahuna i na aumakua
a pi aku i kekahi awa no lakou, o ka wala aku la no ia, hoonuu mai na poke puaa ae,
hoonoenoe keia i ka po, loaa ka mea e kunewa ai i ke ao. Pela no hoi ka poe hoonohonoho
akua, ina e hoi mai ke akua a noho iluna kena koke i awa i ai na ke akua; o ka mama
iho la no ia o ka awa inu aku la apau, pela aku ana no, hele ia a ukolekole, nana
aku oe makole launa ole, ka mea hoi i olelo ia:
“Makole! Makole! Akahi hele i kai o Piheka, heaha ka ai e ai ai, he awa.”
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Again, if you have sinned against your guardian spirit, with the root of the [[610]]awa you could be forgiven;[102] then the anger of the guardian spirit would be appeased. If you have a house to move
into do not forget the awa root. The awa drinkers desired their skin to be rough just
as if they had been daubed over with poi and it had dried; it then becomes: “Stained
is the white, the dark (black) has won.”
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Pela no hoi, ina ua hewa oe i kou akua me kahi huluhulu awa e kala ai i ka hewa, [[611]]alaila na ka huhu o ke akua, pela no hoi ina he komo hale aole e haule kahi huluhulu
awa, hele ia a me he kanaka ala i hamo ia owaho o ka ili i ka poi ka hele a nakakaka,
ka ka poe inu awa mea makemake loa ihola ia, i hele ia a: “Hapala ke ke-a, na ka ele
ka ai.”
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Again, if one has sworn not to talk to another, and later they wish to make up, they
must use some awa root. There are other things where awa root is needed and used.
Another thing, it is not proper to eat food before drinking the awa; drink the awa
first, then eat the food; then one becomes intoxicated.
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A o kekahi; ina ua hoohiki kekahi me kekahi aole laua e ike, aia a makemake laua e
ike, me ka puawa alaila ike, ame ke kahi mau mea e ae no, me kahi huluhulu awa no
e pono ai. Eia kekahi, aole e pono e ai e mamua o ka wa e inu ai i ka awa, o ona ole
ka oia, a pau ka awa i ka inu alaila ai ka ai, alaila ona.
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Awa root is one of the valuable things sold in our kingdom. You can see the quarters
disappearing frequently evening after evening, to secure that which would cause profound
sleep at night.
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O ka puawa nohoi kekahi mea waiwai e kuai ia nei ma ko kakou aupuni nei. Nana aku
oe o ka oiliili mau no ia o na wahi hapaha, i kela ahiahi keia ahiahi, i loaa ka mea
hoomoemoe o ka po.
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THE VALUE OF THE LEAVES.
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KA WAIWAI O KA LAU.
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The leaves are large and flat, somewhat like those of other plants. Here is the value:
when one is sick, spread the leaves underneath and lay the patient on them, and the
illness will disappear, provided it is such as can be cured by that medicine.
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O ka lau he palahalaha nunui, ane like no me kekahi mau laau e ae, eia ka waiwai o
ua lau nei; aia a hiki i ka wa mai, haliilii ia ka lau malalo alaila moe iho maluna,
he ola no i na no o ka mai kupono ia laau.
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PLACES FAMOUS ON ACCOUNT OF THIS PLANT.
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NA WAHI PANA NO KEIA LAAU.
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At Kamaile, Kauai; at Halawa, Oahu; at Maui are the awa roots of Eleio, but I do not
know where they grow; at Puna, Hawaii, if I mistake not; whereat on Molokai, I do
not know. Another famous place is Hakipuu, Oahu, at a place called Hena; there is
located a stone awa container and a stone awa cup. A man named Kapuna went there and
drank some awa; and when he came home he was drunk and went to sleep, and died from
the intoxication of the awa; and where he died there appeared two ridges; the ridges
were joined at some place; those were the legs; there is also a small hill at the
place; that was the head of the man. That place is known as Kapuna; this place is
mauka of Hakipuu, Oahu. This place is also called Hena, where the awa is noted for
its intoxicating quality.
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Aia ma Kamaile i Kauai, ma Halawa i Oahu, ma Maui nei o na puawa a Eleio, aole nae
au i ike i kahi i ulu ai; ma Hawaii, Puna, ke ole nae au e kuhihewa, ko Molokai aole
i maopopo ia’u. Aia no ia wahi pana ma Hakipuu, ma Oahu, o Hena ka inoa, aia no malaila
he kanoa pohaku, he apu pohaku, a i ka hele ana o kekahi kanaka, o Kapuna kona inoa,
a inu i ka awa, a i kona hoi ana, ona ia a moe a make loa i ka ona o ka awa, a i kona
make ana malaila, kualapa ihola malaila elua kualapa ua hui ma kekahi wahi; oia ka
na uha, a he puu uuku kahi malaila, a oia ka ke poo o ua kanaka nei; kapa ia ia wahi
o Kapuna, aia ma uka o Hakipuu i Oahu. Kapaia ai keia wahi o Hena, kahi o ka awa ona.
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This is what I have gleaned from friends through inquiry.
John Mana.
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O kahi mea iho la no ia i loaa ia’u, ame ka ninaninau ana aku i na hoa.
John Mana.
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BUILDING CANOES.
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NO KA HANA ANA O KA WAA.
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This is one of the industries of Hawaiians of ancient time, and it is still carried
on to this day. This is how it is done: when a man desires to go up to build a canoe
he must first prepare a pig, red fish, black fish and various other things.[103] And when these things are ready he comes home and courts dreams in his sleep. If
they are good he will go up, but if they are unfavorable he will not.
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O kekahi oihana keia a na kanaka Hawaii i ka wa kahiko a hiki i keia manawa. Penei
ke ano o ka hana ana: I ka hoomakaukau ana o ke kanaka e pii e hana waa, hele mua
oia i ka puaa, ka ia ula, ka ia ele a me kekahi mau mea e ae, a lako keia mau mea
hoi mai hoomoemoe i ka po, a ina he maikai, alaila, pii, aka, ina he keakea aole e
pii.
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In going up the mountain a woman should not go along; that would be wrong. Should
a woman go along, the canoe would be cracked. Arriving at the place where [[612]]the koa selected for hewing into a canoe stands, a fire is kindled in the imu[104] for the things already prepared. When the fire is kindled a man gets a chip of the
koa and burns it in the imu; when all the things are cooked prayers are offered to
the canoe-building gods: to Kupulupulu,[105] Kumokuhalii, Kuolonowao, Kupepeiaoloa, Kuhooholopali, Kupaaikee, Kanealuka, and various
others; then would he eat of some of these things and throw some away for the gods.
And when all these things have been attended to, the tree is ready to be cut.
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I ka pii ana aole e pii pu me kekahi wahine o hewa. Ina e pii pu ka wahine e naha
ana ka waa. I ka pii ana a hiki i kahi e ku ana ke koa kupono no ke kalai i [[613]]waa, alaila, ho-a ka imu o na mea i hoolako ia; i ka a ana o ka imu, kii aku ke kanaka
i kekahi o ka mamala o ke koa a ho-a pu i ka imu; a moa keia mau mea, alaila, kaumaha
aku i na aumakua kalai waa, oia o Kupulupulu, Kumokuhalii, Kuolonowao, Kupepeiaoloa,
Kuhooholopali, Kupaaikee, Kanealuka, a he lehulehu aku no na mea i koe; alaila, ai
iho la ke kanaka i kekahi mau mea a hoolei na ke akua kekahi, a pau na mea i ka hana
ia, hoomaka ke oki.
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The axe used for cutting in the olden times was a stone adze ground until sharp, tied
to a handle; when cutting, dig and put away the dirt so that the roots would show,
then hew it down. It would take one man almost a week to fell a tree; if many hands
at work it could be felled in two days. Nowadays we have iron axes, and because of
their sharpness a tree can easily be cut down. A strong man can cut down a koa tree[106] in half an hour. When the tree is felled some more prayers are offered to the gods
before shaping it into a canoe. After shaping it up[107] and making it light it is hauled down and placed inside of a place prepared for it.
After three months or more, the finishing touches are put on and the other parts attached.
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O ke koi e oki ai i ka wa kahiko he pohaku i anai ia a oi; i hoopaa ia me kekahi laau;
i ke oki ana eli a kaawale ka lepo a waiho ke aa, alaila, oki. Ua aneane e hala ka
pule ina na ke kanaka hookahi e oki a hina; ina ha nui ka poe nana e oki, alaila,
e hina no i na la elua, aka, i keia manawa, ua loaa mai ke koi hao a ua hikiwawe loa
ka hina no ka oi loa; ua hiki i ke kanaka ikaika ke oki i ka koa i ka hapalua hora
a hina; i ka hina ana kaumaha hou i na aumakua, alaila, hoomaka ka hana ana a lilo
i waa. A pau ka hana, a ane mama, alaila, kauo i kai a loko o kahi i hoomakaukau ia
nona. A hala na malama ekolu a oi aku, alaila, hoomaikai loa, a kapili i na laau.
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This is the way to build them: the wood for these parts is the ahakea;[108] four rims and two rails. These are the names of the rims to be hewn from the wood:
kiapuapu[109] rim, hoonolunolu[110] rim, oio[111] rim and unu[112] rim. These rims are hewn so as to conform to the rim of the canoe. These pieces are
tied on to the canoe with the aha[113] or sennit. When the canoe is finished then perform the ceremony known as lolo[114] with a pig. Should it be performed without any interruption then it is a solid canoe,
but should the ceremony be interrupted the canoe is not solid, or else trouble would
come to the owner of the canoe. After this shape and tie on the outrigger—the ama and the iako[115]—the knees[116] and the covering boards.
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Penei e kapili ai: O ka laau e kapili ai he ahakea; eha kupe elua moo, a eia ka inoa
o na maha o ka laau e kalai ai. 1, maha kiapuapu; 2, maha hoonolunolu; 3, maha oio;
4, maha unu, e like me ka maha o ka waa, pela no ka maha o ka laau i hana ia ai. O
ka mea e paa ai keia mau laau he kaula aha; a paa i ka hana ia alaila lolo ka puaa,
ina maikai ka lolo ana alaila, he waa paa ia, aka, ina e hewa ka lolo ana, he waa
paa ole, a i ole ia he pilikia no ka mea nona ka waa, apau keia, kii ke ama e kalai
me na iako a me ka wae, ke kuapoi.
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Those people who are accustomed to doing this work are called the canoe-building priests.[117] This occupation is a hazardous one, often resulting in death. I worked at it from
the time I was twelve years of age. It is, however, a profitable industry if one should
persevere in following it; because a canoe log four fathoms or more, even though not
completed as a canoe, could sell for $40.00. If completed it would bring $80.00 for
some, and more for others.
Koakanu.
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Ua kapa ia keia poe i maa ma ia hana, he kahuna kalai waa. O keia oihana, he oihana
eha a he oihana make. Ua hana no au i keia oihana mai ko’u wa he umikumamalua makahiki,
aka, he oihana waiwai no ina e hoomau kekahi i ka hana malaila; no ka mea, ina eha
anana ka loa o kekahi waa a oi; aole i paa i ke kapili, alaila, e lilo no i $40.00.
Ina paa i ke kapili ua loaa ke $80.00 kekahi a oi aku kekahi.
Koakanu.
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Supplementary.—When the canoe-making priests prepare to go up to the mountain they sharpen their
stone adzes until they are keen-edged; they sleep in the night until they obtain a
good dream, then go up. If they do not have a favorable [[614]]dream they should not go up. Here is another important thing: on going up and reaching
the forest, if they should hear the the alala[118] (Hawaiian crow), the idea of building the canoe [from that particular log] should
be abandoned, because it is evident to them that the tree is rotten inside. If they
do not hear any noise from birds until they come to the canoe tree, those priests
would feel very glad.
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I ka hoomakaukau ana o na kahuna kalai waa e pii i ke kuahiwi, hookala mua i na koi
pahoa a oi; noho a po; moe i ka po a loaa ka moe maikai, alaila pii; ina aole [[615]]e loaa ka moe maikai aole e hiki ke pii. Eia kekahi mea nui. I ka pii ana o ua mau
kanaka nei a ka nahelehele a lohe laua i ke kani o ka alala, pau ka manao e pii e
kua i ka waa, no ka mea, ua maopopo akula ia laua ua puha ka waa. Ina aole laua e
lohe i ke kani a ka manu a hiki i kahi o ka waa, olioli loa ua mau kahuna nei.
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Here is one prayer upon cutting the trunk and its branches: “Hew mountainward, hew
seaward; hew thither, hew hither. Pick out, O Sun, a competent canoe builder. Witness,
ye heavens! witness, ye earth, the hewing of our canoe!”
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Eia kekahi pule no ke oki ana i ke kumu ame ka welau: “E kua i uka, e kua i kai, e
kua i o, e kua ia nei, e nana e ka la, i kamana waa; e ike e ko luna, e ike e ko lalo
nei i ke oki ana o ka kakou waa.”
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Then would these men begin cutting the tree until it falls. If the canoe is for fishing
purposes, a different petition is offered for the hewing of that canoe tree. If it
is intended for sale, another prayer is used at its felling. There are also separate
divisions in the prayer for cutting off the branches, the trunk, for shaping it, for
hauling it down to the beach, for the construction and for launching it into the sea.
The only trouble is I do not know them.
Kauwenaole.
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Alaila hoomaka akula ua mau kanaka nei e oki i ka laau a hina ilalo. Ina he waa lawaia
ka waa i manaoia, he pule okoa ana no ko ke oki ana o ia waa; ina he waa kuai aku
me hai, he pule okoa no ko ke oki ana o ia waa. Ua mahele pono ia ka pule no ke oki
ana i ka welau, ke kumu, ke kalai ana, ke kauo ana, ke kapili ana, a me ka hooholo
ana iloko o ke kai. O ka loaa ole hoi ka hewa.
Kauwenaole.
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THE MAILE.
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NO KA MAILE.
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The maile[119] is a vine which grows here in Hawaii. I think it is one of the plants brought from
far-off Kahiki; it grows plentifully in our mountains. It grows amongst forest trees,
shrubs and other creeping vines. It runs and entwines in shady places with other fragrant
plants of the upper regions of our mountain forests.
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O ka maile kekahi o na laau hihi e ulu nei ma Hawaii nei. A ke manao nei au oia no
kekahi o na lau nahele mai Kahiki loa mai, e ulu nui ana ma ko kakou mau kuahiwi.
E ulu pu ana hoi me na laau nui, a liilii, na laau hihi, a kokolo, e ulu hihi ana
ma na wahi uliuli, me na lau onaona o kanahele, o ka uku waokele, ma na ulu laau o
na kuahiwi o kakou nei.
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WHERE IT NOW GROWS.
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KONA WAHI E ULU NEI.
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The maile grows in the mountains, in the valleys, on hills, by the side of streams
up in the mountains, in unfrequented places in the mountains, in the tall forests,
on side hills and on green hills. Some places show only scant growth; at other places
it is plentiful. It does not grow in dry places, on rocky lands, on plains, or at
the sea beach. But only far up in the mountains where the fog settles all the time
in the wilderness.
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Ua ulu ka maile ma na kuahiwi, na kualono, na pae puu, na mauna, ma na kae o na kahawai
o uka lilo, na wao, na waokele, na hanahanai pali, a me na pali hauliuli. Aka, he
kakaikahi no hoi ma kau wahi, a ulu nui no hoi ma kekahi wahi. Aole oia i ulu ma kahi
panoa, ma kahi a-a, ma na kula, a ma na kahakai. Aka, aia wale no mauka lilo ma kahi
paa mau i ka ohu, maloko o na ulu laau waonahele.
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VARIETIES.
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KONA ANO.
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I know of only two varieties of maile, but they are the same in beauty and fragrance.
Here are also some of the famous places where they grow. 1. The maile ku honua (stands on earth). The maile ku honua grows in all the places I have mentioned above;
it is a creeping vine. But I wish to tell you of what I know at my place, because
when I asked my friends, they had a different explanation about the maile ku honua
on the mountains of the different islands of our group. This maile has leaves somewhat
round, though some are long, but not very small and slender like the mailelaulii,[120] but more like the orange leaves. In the forests of my place, when the maile first
comes up, it has one stem and one branch; the branch, slender and young, [[616]]is from a yard to a fathom in length, and this is covered with green, fragrant leaves.
The bark comes off readily when stripped by the hand of man, leaving only the woody
part.
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Elua no ano o ka maile i loaa ia’u, aka, hookahi no onaona, a hookahi no hoi ala,
a me na wahi kaulana o lakou i ulu nui ai: 1. Ka maile kuhonua. O ka maile ku honua,
ua ulu nui no ia ma na wahi apau a’u i hai ae nei, he maile hihi no ia. Aka, he pono
no nae ia’u e hoike ’ku ia oukou, ma ka mea i ike ia e a’u ma ko’u wahi. Nokamea,
ke ui ae nei au i na hoa, a he okoa ka ia ano maile i kapaia, kuhonua, ma na kuahiwi
o kela wahi keia wahi o ko kakou pae moku nei. He maile lau ane poepoe, a ane loloa
keia, aka, aole nae i loloa wiwi makalii loa, elike me ka maile laulii, ua ane like
paha me ka lau o ka alani. I ka wa opiopio o ka ulu ana ae, hookahi no kumu, hookahi
no lala, ma na ulu laau o ko’u wahi, he iwilei a oi, a hookahi anana ka loa, oia lala
[[617]]liilii opiopio maikai, i paa pono i na lau uliuli aala, he pahee oia i ka lima o ke
kanaka ke huki mai, a koe ’ku kona iho.
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Should it grow along and is not touched by man, then it will have a stout stem, and
the branches will creep all over other plants and trees, like the morning glory, or
plants of a like nature; and the branches which come from the main branch are also
easy to strip like those heretofore mentioned.
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A ina mai kona ulu ana ae mai kona wa opiopio, aole i loaa iki i ka lima o ke kanaka,
alaila, e nui ana oia olalo; a hihi nui iluna i ka wekiu o na laau, elike me ke kowali,
a me na mea ano like apau, a o na lala i kupu ae mai kona kino hihi ae, he mau lala
maikai no ia e like me ka mea i hai mua ia ae nei.
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This kind of maile grows plentifully in the mountains of Kanoenoe, above Halelena,
on top of the hills of Haupu, on Kilohana Mountain;[121] and it is one of the creeping vines of the wilds of Alakai, Kauai, and is mentioned
in the following song:
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Ua ulu nui keia ano maile ma na kuahiwi o Kanoenoe i ka uka o Halelena, a me ke kumu
o na pali o Haupu, mauna Kilohana, o oia pu no kekahi o na laau hihi o ka nahele o
Alakai, i haku ia ma ke mele, ma Kauai:
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Gently floating is the fragrance,
The beauty of yon mountain,
Of the wilds of Alakai,
Towards the lehua in the mists.
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Mapumapu mai ke ala
Ke onaona oia kuahiwi,
O ka nahele o Alakai
Ia kalehua make noe.
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It also grows plentifully on the sides of the steep ravines of Koolau, and the high
places of Halemano, up at Kukaniloko,[122] and it was in those wilds that were visited by some ladies some days ago that maile
was found to grow abundantly. This was during the time we were at the Ehukai. (Waialua
is often referred to as the Ehukai of Puaena.[123])
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Ua ulu nui nohoi oia ma na pali Koolau, a ma ka iu o Halemano i ka uka o Kukaniloko,
a ma ia uka iuiu waonahele i naue makaikai ai, kekahi mau iwa o ka uka iu ano nei,
i na la i hala ’ku la a ua ike kumaka laua i ka ulu nui ma ia wao, ia makou ma ke
Ehukai.
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2. The small-leaved maile. This maile does not grow abundantly in some places, and
does not grow at all in other parts of our mountains. This also is a creeping maile,
somewhat different from the maile ku honua; this has narrow leaves like the bambu,
small and somewhat like the leaves of the willow, or something like the leaves of
a young koa tree; it grows profusely at Koiahi, the mountains of Waianae, Oahu, hence
the expression, “the small-leaved maile of Koiahi.” This maile is famous to the people
from Hawaii and Kauai. It also grows at the pali of Nuuanu. I have seen maile there
resembling this small-leaved maile. Some grow at Kauai, though not exactly as fine-leaved
as this, but because it does not grow profusely there, the natives of the place call
it the small-leaved maile. This is found on the eastern side of the precipice of Haupu
in line with the water (spring) of Kemamo and the curly bananas of Kanalehua.
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2. Ka Maile Laulii. O keia ano maile aole oia ulu nui ma kekahi wahi, a nele loa no
hoi ma kauwahi o ko kakou mau kuahiwi nei. He maile hihi no keia, ua ano okoa oia
mai ka maile kuhonua ae, he lau liilii oheohe keia, he makalii he ano like paha me
ka lau o ka wilou, a i ole ia me ke koa laulii, aole no au i ike pono loa i ke ano
o kona ulu ana, ma ka lohe, ua ulu nui oia ma Koiahi, ma na kuahiwi o Waianae ma Oahu,
kapaia “ka maile laulii o Koiahi.” Ua kaulana nui keia maile ma ka waha o na kanaka
mai Hawaii a Kauai, pela nohoi ua ulu no ia ma na pali o Nuuanu, ua ike au he maile
lau liilii no malaila i ano like me keia. A ua ulu no ma Kauai kekahi, he makalii
no, aole no i like loa me keia maile, aka, no ka ulu nui ole malaila kapa aku na kanaka
malaila, he maile laulii. Aia ma ka aoao hikina o ka pali o Haupu e kupono ana i ka
wai o Kemamo, a me ka maia piipii o Kanalehua.
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ITS DESIRABLE QUALITIES.
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KONA MAKEMAKE NUI IA.
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The people of Hawaii nei are very fond of maile, and I think our ancestors were also
fond of it, and yet it may not be. Maile is used a great deal during feasts, for greens
and for decorative purposes. The place is generally decorated with the greens of the
mountains; the inside as well as the outside is skilfully decorated; the living house
is also decorated; greens are secured for decorations for the inside to make it attractive;
maile is used for leis for the people; for men, women and children; for the chiefs,
the noted people, and the rich people; for the farmer, the oppressed, the branded
servant. The people of Hawaii nei were very fond of this deep green leaf of the [[618]]forest because of its fragrance. And because it was so very much desired by the people,
therefore it was greatly used in the composition of songs, hulas, chants, dirges,
and various other compositions.
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Ua makemake nui ia ka maile e na kanaka o Hawaii nei, ke manao nei au he mea mau no
paha ia mai na kupuna mai, aole paha? Ua lawe nui ia ka maile no na ahaaina nui, i
mea hoouliuli a hoowehiwehi.
Ua kahikoia i na mea uliuli apau o ke kuahiwi, a meia pu kekahi i hanaia me ka noiau
nui maloko a me waho, pela no hoi me na hale noho, ua kii ia no i mea kahiko no loko
i mea hoonani a hoohiehie paha, a ua lawe nui ia hoi i lei no na kanaka, na kane,
na wahine a me na kamalii, na ’lii ka poe hanohano a me ka poe waiwai, lopa, kuapaa,
makewela, ua makemake nui ko Hawaii nei i keia lau lipolipo o ka nahele, no ke ala
[[619]]no. A ma ia makemake nui ia e na kanaka, nolaila, ua haku nui ia oia maloko o na mele,
na hula, na kanikau a me na himeni hooaeae e ae he nui wale.
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The fragrant sisters of Aiwohikupua,[124] one of the Kauai chiefs, were named after the maile. These were the names: Mailehaiwale,[125] Mailekaluhea,[126] Mailelaulii[120] and Mailepakaha.[127] Some of the famous places also of that island were named after the maile: “the leaping
fire of Kamaile,” because maile grew abundantly on those mountain ranges from Nualolo
to the precipices of Kalalau, and even unto the valley of the dwarf oopus, Hanakapiai,
overlooking the fire-hurling precipice of Makena, where Haena[128] inhales the wind. This is the one plant familiar to these mountains, the maile.
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A mamuli no o ka maile i kapaia ai na inoa o na kaikuahine ala o Aiwohikupua, kekahi
keiki alii o Kauai. Eia ko lakou mau inoa: Mailehaiwale, Mailekaluhea, Mailelaulii,
a me Mailepakaha, a me kekahi o na wahi pana kaulana olaila no, ke ahi lele o Kamaile,
no ka ulu nui no o ka maile ma ia mau kakai pali, e pili ana me Nualolo, me na pali
o Kalalau a huli maanei o ka oopu peke o Hanakapiai, kiei i ka pali o ahi o Makana,
ia ha’u ka waha o Haena i ka makani, o ka nahele hookahi keia oia mau kuahiwi, o ka
maile.
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There are other kinds of maile, but they are foreign mailes. I do not know their names.
There is one plant by Mr. Bishop’s gate. Some kinds of maile also grow on the plains
in weeds; it has fine hair. When preparing the fishes known as palani[129] and maikoiko,[130] this plant is used to do away with the strong smell, rubbing its leaves in among
the fish. Perhaps you know about this. This plant still grows on the plains.
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A he mau maile e ae no kekahi, he mau maile haole nae, aole i loaa ia’u ka inoa, oia
kela laau e ulu ana ma ka puka pa o Mr. Bishop, a ua ulu no kekahi ano maile ma ke
kula ma ka nahelehele, he maile heu, i na e ai ae i ka ia he palani a me ka maikoiko,
o ka mea ia e pau ai ka hohono, e lomi ai i ka lau, ua hoomanao paha oukou i keia,
aia no e ulu nei ma na kula.
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And if I have not properly explained about this plant of our country, then let me
alone be to blame, because I am not thoroughly familiar with the various mailes of
Hawaii nei; because this is not my home; I am from the cold seas[131] of the Arctic.
Ed. K. Lilikalani.
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A i na aole i pono keia wehewehe ana i keia lau nahele o kakou nei, alaila maluna
iho ia o’u no ka mea, aole no au i kamaaina loa i ke ano o na maile o Hawaii nei,
no ka mea, aole keia o ko’u home ponoi, no na kai anu o Arita au.
Ed. K. Lilikalani.
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HISTORY OF THE WILIWILI.
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HE MOOLELO NO KA WILIWILI.
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The wiliwili is one of the useful trees of Hawaii nei; but it is not like other trees
the stories of which were told us heretofore. It is not like other trees which are
growing now. This is what I have gathered from inquiries of friends. They state that
this tree is indigenous to Hawaii nei, but I do not know of the place where it first
grew. This tree is rough in its kind. We have therefore the basis.
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O ka wiliwili oia kekahi o na laau maikai o Hawaii nei; aole nae i like kona ano me
na laau e ae a kakou i ike iho nei i ko lakou mau moolelo mamua iho nei. Aole no hoi
i like me na laau e ae e ulu mai nei, nolaila, eia na mea i loaa mai ia’u ma ko’u
ninau ana aku i na hoa. Ua hai mai lakou no Hawaii nei no keia laau, aka aole i loaa
ia’u kahi i ulu mai ai keia laau. O ke ano o keia laau he ooi, nolaila e loaa ia kakou
ka manao mua.
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THE VALUE OF THE WILIWILI.
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O KA HANA A KA WILIWILI.
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The wiliwili[132] is a wood which is prepared here in Hawaii for sale to others: some of it is made
into the longitudinal outrigger stick for canoes. That is not all: it is also used
as firewood for cooking food by some people. This tree grows plentifully on hills
and valleys surrounding us. It is used by children for play boats, also by men; it
is also used by some to mend looking glasses. When a glass is broken a piece of wiliwili
wood is taken and shaped so that the broken piece of looking glass is fitted in.
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O ka wiliwili he laau hana nui ia keia ma Hawaii nei, i mea e kuai aku me kekahi poe
aku, a i mea ama waa no kekahi. Aole oia wale no; i mea wahie no kekahi i mea e moa
ai ka ai a kekahi poe. O kahi ulu nui o keia laau ma na kua lono a me na kahawai hauliuli
e waiho mai nei. Ua kii ia i mea hooholo moku e na kamalii a me na kanaka; ua kii
ia i mea aniani no kahi poe, aia a na hana ke aniani alaila, kii aku hana iho la a
kupono i ke aniani alaila hookomo iho.
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Nor is that all: it is also made into canoes,[133] provided a tree large enough to be [[620]]made into a canoe can be found; but it is not suitable for two or three people, for
it might sink in the sea. But it must not be finished into a canoe while it is green;
leave it for finishing till it is seasoned, then use it. The outrigger float is made
like the wiliwili canoe. When the time comes that the fish auau[134] moves in schools, the owner of this wiliwili canoe would go out, followed by others
in other kinds of canoes; and when they have caught the fish, they would return, and
the man in the wiliwili canoe would divide the fish. That is not all: it is made by
some people into tinder to continue the fire, and is used by others for purposes of
smoking. This is what I have found out through inquiring among friends. They have
told me what they knew, and with what I know has increased it somewhat; perhaps there
are many other things, but I do not know what they are. This is all I have found.
W. J. Kahopukahi.
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Aole oia wale no; he hana ia no i waa, ina he wiliwili nui e kupono ana i ka [[621]]waa, aole nae e pono i na kanaka elua a ekolu, o piholo i ke kai. Aole nae i ka manawa
maka e kalai ia ai a pau; a aia a waiho aku a maloo alaila lawe mai; ua like no ka
hana ana o ke ama me ka waa wiliwili. A hiki mai ka manawa e ike ia ai ka ia, o ka
inoa oia ia he auau, holo aku la ka mea nona keia waa wiliwili holo pu akula me ka
nui o na waa a loaa mai ka ia, alaila, hoi mai kanaka haawi ia iho la ka ia me kahi
kanaka nona ka waa wiliwili. Aole oia wale no; he hana ia e kekahi poe i pulupulu
i mea hoomau i ke ahi, i mea e puhi paka no kekahi poe. Oia iho la na mea i loaa mai
ia’u ma ko’u hele ana aku e ninau i na hoa. Ua hai mai no lakou e like me ka mea i
loaa ia lakou a wili iho la me kahi mea i loaa ia’u a mahuahua iki; he nui wale aku
no paha na mea i koe, aole nae i loaa aku ia’u. Pela ka nui o ka mea i loaa.
W. J. Kahopukahi.
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THE VARIOUS OHIAS OF HAWAII.
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NO NA OHIA O HAWAII NEI.
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The ohias I know about are the ohia kumakua, ohia puakea, ohia ulaula, ohia lehua, ohia kuikawa, ohia ha and the ohia ahihi; therefore I will explain these various kinds of ohias[135] and where they came from.
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Na ohia i loaa ia’u oia hoi ka ohia kumakua, ohia puakea, ohia ulaula, ohia lehua,
ohia kuikawa, ohia ha ame ka ohia ahihi, nolaila, e wehewehe mua kakou i ke ano o
na ohia me ko lakou wahi i loaa mai ai.
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THE CHARACTERISTICS OF THE OHIA KUMAKUA.[136]
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KE ANO O KA OHIA KUMAKUA.
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Its trunk is like that of the koa, but its bark is like that of the kukui. Its trunk
is soft when it is cut, and its bark is insipid to the taste, though it is used as
food in times of distress from hunger up in the mountains. This wood is used in the
construction of large and small houses, though it quickly rots; it is used for fence
posts, and for guiding rods for the ends of fishing nets. Its flowers are of two kinds,
white flower and red. Such are the characteristics of this tree.
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He ano like no me ko ke koa kino; o ko ianei ili nae he ano like me ko ke kukui, he
palupalu nae ko i nei kino ke oki ia, a he mananalo kona ili ke ai aku, oia no hoi
kekahi ai o ka wa pilikia ke pii ma ka nahelehele, he laau hale nae keia no na hale
nui a me na hale liilii iki iho, he popopo wale nae keia laau ke kukulu hale ia, he
pou pa, he laau akui no hoi kekahi no ka wa upenakuu, elua ano pua o keia laau, he
pua keokeo a he pua ulaula, oia iho la ke ano o keia laau.
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THE CHARACTERISTICS OF THE OHIA PUAKEA.[137]
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KE ANO O KA OHIA PUAKEA.
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This is a beautiful woman, and this ohia puakea was named after a beautiful girl named
Waiakea, for she lived there until she was old, then she said like this: “Where art
thou, Aulii?” Aulii answered: “Here am I.” “Go and get my ohelo fruits and bring them
back; Kealia (Oahu) has them. Should he ask you, ‘What do you want here?’ then say
to him, ‘I came to get the ohelo fruits of your daughter Waiakea, for she is very
fond of them.’ ” Then those fruits were given. And when Aulii returned and arrived
at the house of Waiakea, she asked: “Where are the fruits?” “Here they are!” answered
Aulii, and when Waiakea looked she realized that they were not what she wanted; then
the fruits were called “puakea”; this tree has white flowers, and its fruit is also
white when it is ripe; it is palatable when eaten. It has [[622]]one round seed split in two parts; the birds are fond of the nectar of its flowers.
The bird snarers used the branches on which the flowers were thick to put their gum
on, and when a bird was caught the snarer would call out, “Snared, snared is my bird,”
etc. The bird must be secured as quickly as possible. Its trunk, as also its branches,
is used for firewood.
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He wahine maikai keia, mamuli o ke kapa ia ana o ka inoa o keia ohia puakea no kekahi
kaikamahine maikai, oia hoi, o Waiakea, no kona noho paa ana malaila, a hiki i kona
wa i lauhine ai, ia wa, hoopuka mai ia i kana huaolelo penei: “E Aulii e,” kahea mai
o Aulii, “Eia no au.” “E kii oe i kuu hua ohelo aia ia Kealia (ma Oahu) a e lawe mai
oe. I ninau mai auanei ia ia oe, heaha mai nei kau? Alaila hai aku oe, i kii mai nei
au i ka hua ohelo a ko kaikamahine a Waiakea, no ka nui o kona ono.” Ia manawa haawiia
mai la ua mau huaohelo nei. A i ko Aulii hoi ana mai a hiki i ka hale o Waiakea, ninau
mai o Waiakea: “Auhea na hua?” “Eia no,” wahi a Aulii a i ka nana ana iho a Waiakea,
ua ike oia ua kupono ole i kona makemake, ia manawa kapa iho ia i ka inoa o ua mau
hua nei, o Puakea, oia iho la ka mea i kapa ia ai ka inoa o keia laau he ohia puakea;
a o keia laau he keokeo ka pua ame kona hua ke pala; he ono no hoi ke ai aku, a o
kona anoano, hookahi no, elua apana, he poepoe, o ka wai o kona pua, he ai na na manu,
a ma ka lala i paapu i na pua, malaila e kapili [[623]]ia ai i ke kepau e ka poe kapili manu, a pili no hoi ka manu, kahea aku ka mea kapili
manu: “A pili, a pili ka’u manu, a pela aku, he awiwi loa ke kii ana o ka manu. O
kona kino, he wahie ame na lala.”
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ABOUT THE OHIA ULA[138] (RED).
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NO KA OHIA ULAULA.
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This ohia has long leaves somewhat like the leaves of the ohia puakea; it is a hard
wood when used in the construction of houses. The cause of the origin of this ohia
was through Puaena and Ukoa.[139] At the time they were living as husband and wife, they had a child called Laka, named
after a man Kukaohialaka.[140] After a while it occurred to Laka to go and visit his female cousin, Waiakea;[141] and when he was ready to go, Ukoa said to him: “You are now going to see your cousin,
and you will henceforth be called Kukaohialaka.” That is why this ohia is called “ohia
ula,” because this child was red, and because this child was also called a red ohia
(Kukaohiaula). Its value is like that stated for the ohia puakea.
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O ke ano o keia ohia, he ohia lau loloa, ua like no me ko ka ohia puakea, he laau
paa ke hana ia i laau hale. O ke kumu nae i loaa mai ai keia ohia, mai loko mai o
Puaena laua me Ukoa. I ko laua wa e noho a kane a wahine ana, hanau mai la ka laua
keiki o Laka, mamuli o ke kapa ia ana o kekahi kanaka o Kukaohialaka. Mahope kupu
mai ka manao iloko o Laka e hele e ike i kona kaikuahine hoahanau ia Waiakea, aia
i kona wa i hele ai e ike, pane mai o Ukoa iaia: “Ke hele la oe e ike i ko kaikuahine,
e kapa ia ana nae kou inoa o Kukaohialaka.” Oia iho la ka mea i kapa ia ai ka inoa
o keia ohia he ohia ula, no ka ula o ua keiki nei, a mamuli no hoi o ka inoa o keia
keiki i kapa ia ai, he ohia ula (Kukaohiaula). Ua like no kana hana me ka mea i hai
ia no ka ohia puakea.
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THE CHARACTERISTIC OF THE OHIA LEHUA.[142]
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KE ANO O KA OHIA LEHUA.
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This ohia lehua is different; it is not like the other ohias mentioned above. This
ohia was named thus because of the anger of Poopapale; because Akahi’s (a bird’s)
nest with its eggs were continually falling down. Poopapale conceived the idea of
breaking off the branches (of the ohia tree) until they came to naught. But when he
commenced to break them, Kalehua (the lehua) cried out on account of great pain; then
Poopapale said to Kalehua: “Behold here you are a person, and yet you have been constantly
harassing me!” Then Kalehua spoke up: “Let me live.” Poopapale replied: “Of what benefit
will it be to me to let you live?” Kalehua answered Poopapale and said: “If you will
spare me you will be benefited.” Poopapale asked: “What benefit?” “I have food and
water. Should you go visiting and you get into trouble, let me furnish the food and
water; thus you and your friends would be revived to continue your journey.” Thus
came the name of this lehua, from Kalehua, a beautiful woman. I do not know her parents;
that is the story I have gathered. This tree is also used by children for snaring
birds. The full name of Poopapale was O’upoopapale.[143]
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O ke ano o keia ohia lehua, he ano okoa no, aole i like me ko keia mau ohia i hai
ia ae nei maluna. O kahi nae i loaa mai ai ka inoa o keia ohia, no ka ukiuki loa o
Poopapale i ka haule mau o na punana hua a Akohe (he manu keia), nolaila, ulu mai
ka manao iloko o Poopapale e kii e hakihaki i kona mau lala a lilo i mea ole. I kona
hoomaka ana nae e uhai, e uwe ae ana o ua o Kalehua, no ka nui o kona eha, ia wa olelo
mai o Poopapale ia Kalehua: “He kanaka no ka hoi oe la, hooluhi oe ia’u e hooluhi
ai.” Ia wa, olelo ae o Kalehua: “E ola au.” Olelo aku o Poopapale: “Heaha kau waiwai
e ola ai oe ia’u?” Pane mai o Kalehua ia Poopapale: “Ina e ola ana au ia oe, alaila,
loaa kou pomaikai.” I aku o Poopapale: “Heaha ka pomaikai.” “He ai ka ia’u a me ka
wai, ina oe e hele i ka makaikai a hiki i kou wa pilikia ai, e, ia’u ka ai a me ka
wai, alaila, ola ka hoi ana a me kou mau hoa.” Oia ihola ka inoa o keia lehua, maloko
mai o Kalehua, he wahine maikai keia, aole i loaa ia’u kona mau makua; oia kahi moolelo
i loaa ia’u. O kekahi hana a keia laau, he mea kapili manu ia e na kamalii. O ka inoa
ponoi o Poopapale, o Oupoopapale.
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CHARACTERISTIC OF THE OHIA KUIKAWA.[144]
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KE ANO O KA OHIA KUIKAWA.
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This is a large ohia tree; its trunk is soft, like the puhala (pandanus) tree when
cut, and it rots very quickly, is not at all durable. This wood is used for torches
to light the wood cutters at night. That is the use I have learned about this wood.
[[624]]
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He ohia nui keia; o kona kino nae he pakepake, elike me ko ka puhala ke oki ia, he
laau popopo wale nae, aole loihi kona mau la. O ka hana a keia laau, he mea hana ia
i lamalama i ka poe pii i ke kua laau i ka wa e poeleele ai, oia ka hana a keia laau
i loaa ia’u.
[[625]]
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CHARACTERISTIC OF THE OHIA HA.[145]
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KE ANO O KA OHIA HA.
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This ohia has a large trunk. It is a hard wood. Other trees may grow on its trunk;
if a little soil gathers on this tree other trees would grow thereon. The wood is
hard like the aalii;[146] it can resist the strong wind. That is all that I have gathered about this wood.
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O ke ano o keia ohia, he nui kona kino, he ohia paa loa keia, he ku na laau nui iloko
o ko ianei kino, ke kau kekahi lepo maluna oia laau, alaila, e ulu ana no kekahi laau;
he laau paakiki, ua like me ko ke aalii ano, ke nana aku; he laau hina ole nae i ka
makani. Oia ihola no ke ano o keia laau i loaa ia’u.
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CHARACTERISTIC OF THE OHIA AHIHI.[147]
|
KE ANO O KA OHIA AHIHI.
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The ohia ahihi is like some other plants that we know of, such as the maile entangled
with the huehue; some people mistake it for maile, but it is hard to lose its identity,
because its bark is white, and it is also tough. The place of its possible origin
I do not know, but I surmise it is from some people. That is, however, the characteristic
of this tree.
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O ka ohia ahihi, ua like no ia me kekahi laau e ae a kakou i ike ai, oia hoi ka maile
hihia me ka huehue; he hopu hewa nae kekahi poe me ke kuhihewa nae i keia laau he
maile, aka aole no nae e nalo ko ia nei ano, he keokeo ka ili a he uaua no hoi. O
kahi nae i loaa mai ai keia laau, aole i maopopo ia’u, aka, ma ka noonoo ana, he laau
kanaka no paha keia, oia iho la nae ke ano o keia laau.
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WHERE THE TREE CAME FROM.
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NO KAHI I LOAA MAI AI KEIA MAU LAAU.
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Some people say that these trees are indigenous to Hawaii nei.[148] Perhaps it is so, according to the ancient history of Hawaii nei; but there are some
who say that these trees came by the mouth of Ukeke; a bird which came from Kahiki
bringing them here to Hawaii. The bird, however, belonged to Hawaii nei. Some say
that these trees were obtained by Koea from the throat of Waia; this tree, however,
was hidden by Waia in his throat, but because Koea was provoked on account of the
continual breaking of the wood that he would get, he turned to Kawau the oldest man
and said: “Say, what are the oldest trees that you know of from your youth to your
old age?” Kawau answered: “There is still a tree, but you can not get it, because
Waia is a strong man though somewhat secretive.” “And how can it be obtained?” asked
Koea. “Here is how you may get it: should you go and he should ask you, then you reply,
‘I came to get me some wood;’ that is how you must answer.” Koea went until he came
into the presence of Waia, and Waia asked, “Why are you here?” Koea answered, “I came
to get my wood, because I began to cut down all the other wood, but they do not last;
so I asked Kawau, and he directed me to you, and that is why I came to you.” Waia
said, “There is some wood if you will consent to my desire.” Koea answered, “I consent.”
Waia then said to him, “Hold my throat. After you have held it for some time, should
some women appear, catch hold of them and you will be benefited. If I should die,
do you take care of my throat.” So he went and held fast to the throat of Waia for
quite a while. The women appeared, so he grabbed them and held them fast; he also
at the same time still held the throat of Waia. That was one of the methods of securing
this plant: from the throat of Waia.
I do not know of anything further. This is all I have learned from some of my friends.
W. B. Kaupena.
[[626]]
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Ke olelo nei kekahi poe, he laau kahiko no keia no Hawaii nei. Pela no paha, wahi
a na moolelo kahiko o Hawaii nei, wahi hoi a kekahi poe, ua loaa mai keia laau mai
ka waha mai o Ukeke, he manu keia mai Kahiki mai, a nana i lawe mai a hiki i Hawaii
nei, aka, no Hawaii nei no. O kekahi hoi mai a Koea mai, kahi i loaa mai ai keia mau
laau, mailoko mai o ke kania-i o Waia; keia laau nae, he laau huna ia e Waia iloko
o kona puu, aka, no ka nui o ka ukiuki o Koea no ka hakihaki mau o kana laau e kii
mau ai, nolaila, ui ae la ia ia Kawau ke kanaka kahiko: “Ea! owai la na laau kahiko
au i ike ai mai kou wa opio a elemakule?” Hai mai o Kawau: “He laau no koe; aole e
loaa ana ia oe, no ka mea, he kanaka ikaika o Waia, he huna nae.” “A pehea e loaa ai?” wahi a Koea. “Eia ke kumu e loaa ai, ina e hele oe, a i olelo
mai kela ia oe, alaila, pane aku oe; i hele mai nei au i mau laau na’u, pela oe e
olelo aku ai.” O ka hele aku la no ia o Koea a ku ana i ke alo o Waia, pane mai o
Waia: “Heaha mai nei kau?” Pane aku o Koea: “I kii mai nei au i au mau laau, no ka
mea, ua hoomaka au e oki i na laau a pau, aole nae he paa, nolaila, ninau mai nei
au ia Kawau a kuhikuhi ia mai nei ia oe, oia ka mea au i hele mai nei i ou la.” Pane
mai o Waia: “He mau laau no, i na e ae ana oe i ka’u.” Pane aku o Koea: “Ae no au
i kau.” Ia wa olelo mai o Waia iaia: “E paa oe i kuu puu, i paa auanei oe i kuu puu
a loihi, i puka mai auanei he mau wahine, alaila hopu no oe a paa, alaila loaa ia
oe ka pomaikai; ina i make au, o kuu puu kau mea malama.” O ko ia nei hele aku la
noia a paa ana i ka puu o Waia a loihi. Puka mai la ua mau wahine nei, o ko ia nei
hopu aku la noia a paa; a paa iho la no hoi keia i ka puu o Waia. Oia iho la kekahi
kumu i loaa mai ai keia mau laau mai loko mai o ka puu o Waia. Aole i loaa aku ia’u
na mea i koe aku. O na mea iho la no ia i loaa ia’u mai kekahi mai o na hoa.
W. B. Kaupena.
[[627]]
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THE MAT.
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NO KA MOENA.
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The following is what I have gathered through questioning friends and an old woman
whose days are nearing the edge of the grave. You will hear chips of sharp stones
which will cause your ideas to expand.
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Eia malalo iho nei na wahi mea i loaa ia’u ma ko’u ninaninau ana aku i na hoa, a me
kahi luahine i kokoke aku kona mau la ma ke kae o ka lua. A e lohe no hoi oukou i
na mamala pahoa e kaawale ai ka noonoo.
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NAMES OF MATS OF HAWAII NEI.
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NA INOA O NA MOENA O HAWAII NEI.
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Here are the names[149] of the Maui mats: pawehe,[150] lauhala,[151] makalii,[152] pueo,[153] launui,[152] puukaio,[154] makanui,[152] hiialo,[155] ne-ki,[156] opuu,[157] kumukolu,[158] alolua,[159] makoloa,[160] kumulua,[158] puahala.[161] Those are the names given by Mauiites to mats. The Hawaii people have names somewhat
similar to those of Maui, except in some cases they are different. These are the names:
pawehe, lauhala, makalii, pueo, launui, ne-ki, makoloa. What I know about the Oahu mats, they are like those of Hawaii. Kauai’s mats are
named like those of Maui. These names, however, must be added to the Maui list: aneenee,[162] palaueka and pakea. Molokai’s list is like Maui’s. The same is true of Kahoolawe, it is like Maui’s.
Lanai’s is also like Maui’s. Niihau’s is like Kauai’s.
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Eia na moena a Maui nei i kapa’i i na inoa: pa-wehe, lauhala, makalii, pueo, launui,
puu-ka-io, makanui, hiialo, ne-ki, opuu, kumukolu, alolua, makoloa, kumulua, puahala.
Oia iho la na inoa a Maui nei i kapa’i i na moena. O ko Hawaii hoi, he ano like no
me ko Maui nei, eia nae, ma kekahi mau moena aole i like na inoa. Eia na inoa: pawehe,
lauhala, makalii, pueo, launui, ne-ki, makoloa. O ko Oahu hoi a’u i ike ai, ua like
no me ko Hawaii. O ko Kauai hoi, ua like me ko Maui nei. Eia nae na inoa i koe i ko
Maui nei: aneenee, palaueka, a me ka pakea. O ko Molokai hoi ua like me ko Maui nei;
pela no hoi o Kahoolawe, ua like me ko Maui nei; ua like no hoi ko Lanai e like me
ko Maui nei. O ko Niihau hoi, ua like no me ko Kauai.
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PREPARING THE LAUHALA, THE BULRUSH AND THE MAKOLOA.
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NO KA HANA I NA LAUHALA, NA AKAAKAI, AME KA MAKOLOA.
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When preparing for the makalii mat the ripe lauhala is not used, for then the mat
would be red and coarse; the leaf shoot of the lauhala must be used, the very tender
part. The leaves are cut near where it joins the trunk, and are brought home. A fire
is lighted and these young leaves are held over the fire until they are evenly wilted,
when they are dried in the sun until fit. Then they are rolled up in bundles according
to the taste of the worker preparing the same.
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O ka hana ana o ka moena makalii, aole e pono i ka lauhala o-o, o ulaula ka moena
a he inoino no hoi; aia wale no ka pono he lauhala muo, a opiopio no hoi, alaila,
ooki ia lalo kahi e pili ana i ke kumu, alaila, hoi mai. Ho-a ka imu, a olani i keia
lau hala opiopio me ka moa maikai, kau-lai aku i ka la, a maloo, pokaa aku e like
me ka makemake o mea nana e hana.
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PREPARING FOR THE PUUKAIO MAT.
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O KA MOENA PUU-KA-IO, KONA HANA ANA.
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Any kind of lauhala is used for this mat; ripe lauhala or young lauhala may be used;
any kind that can be secured so long as it is lauhala, for that is what it is made
of. The ne-ki is made of the bulrush. But it must be the young rush, because [[628]]if it is matured it would be brittle and become reddish in appearance. For the makoloa
mat, a lot of makoloa rush is cut or pulled up and dried.
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He pono lauhala no, ina no he lauhala o-o, a he lauhala opiopio, aia no i ka mea e
loaa ana, o ka lauhala nae kona mea hana. O ka ne-ki, he akaakai ia. Aia a o ke akaakai
opiopio ka mea e hana ia ai, no ka mea, ina he akaakai o-o he paapaaina, a [[629]]i ole ia, he ula i ka nana iho. O ka makoloa hoi, hele no hoi e oki i ka makoloa nui,
a i ole ia, he uhuki mai no.
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BRAIDING.
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NO KA ULANA ANA.
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The makalii mat is braided thus: rend into narrow strips [the lauhala] according to
the size [of the strand] wanted by the one preparing the mat, then the same is braided
on a board. This is what I have seen as I remember it. The makoloa mat is braided,
but not on a board. When you lie on it, it is smooth. I know nothing about the lauhala
mat. The akaakai (rush) mat is braided like the lauhala. It is cold when you first
lie on it; it takes some time to warm it up. The alolua mat: in the braiding of this
two lauhala strands are placed back to back and are braided in that way. Any kind
of lauhala would do for this, old lauhala or young lauhala. The puahala mat has a
foundation like the flower of the hala (pandanus) when cut; it has serrated edges. Any kind of lauhala will do. I know nothing
about the makanui mat. The pakea mat: I am a little doubtful about this mat, but this
is the explanation offered by some: the pakea mat is a mat made of the midrib of the
lauhala; after the leafy parts are separated from it, this part is taken and braided
into a mat. Some say that it is a makoloa mat, and is the whitest mat, not a spot
either red or black or other color could be seen on it. The pueo mat is a mat which
has large braids. I have not seen that mat. I have not seen the launui mat, either, nor the hiialo mat. It is said that the kumukolu has three layers at
the starting point, and the kumulua has two; but I do not know what is meant by that.
The palau is an old and worn mat, generally small, used for sitting by fireplaces,
and used on the veranda outside or inside the doorway. The palau and the aneenee are
the same thing. The pawehe mat is a makoloa mat. I do not know how it is made; no
explanation has been given.
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Penei ka ulana ana o ka moena makalii; ki-hae a liilii e like me ka manao o ka mea
nana ia e hana ana, alaila, ulana iluna o ka papa. O ka’u mea no nae keia i ike, a
paa no hoi. No ka moena makoloa, he ulana aku no ia, aole papa. Ina nae oe e moe,
he pahee. O ka moena lauhala, aole i loaa ia’u. O ka moena akaakai, he ulana no e
like me ko ka lauhala, o ka moe ana aku nae i keia moena, he koekoe, a liuliu iki
iho mehana. O ka moena alolua; i ka ulana ana, elua lauhala, o ke alo o kekahi me
ke alo o kekahi, a pela aku e ulana’i. Aia no i ka lauhala e loaa ana, ina no he lauhala
o-o a opiopio paha. O ka moena puahala, ua like kona kumu me ka pua o ka hala i ka
wa e oki ai, he nihoniho, aia no i ka lauhala e loaa ana. O ka moena makanui aole
i maopopo ia’u. O ka moena pakea; ma keia moena ua kanalua ko’u noonoo ana, eia ka
wehewehe ana a kekahi. O ka pakea, he moena iwi ia, oia hoi ka iwi o ka lauhala i
ka manawa e koe ai, a ulana aku. O ka kekahi hoi, he moena makoloa, oia ka ka moena
aiai loa, aole wahi kiko ulaula, eleele a pela aku. O ka moena pueo, he moena makanui.
Aole wau i ike ia moena. O ka moena launui, aole wau i ike. O ka moena hiialo, aole
no wau i ike. O ka moena kumukolu, ekolu no kumu wahi a ka olelo; o ka moena kumulua,
elua haunu, heaha la ia mea? aole wau i ike. O ka moena palau, oia hoi he wahi aneenee,
aia ma kapuahi, a ma waho iho o ka lanai, a maloko mai paha. O ka palau, a me ke anee-nee,
hookahi no laua, o ka moena pawehe, he moena makoloa ia; pehea la kona hana ia ana?
aole i wehewehe ia mai.
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WHERE MATS ARE FAMOUS.
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NA WAHI KAULANA O NA MOENA.
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In the olden time Niihau was famous for the pawehe mat, and even to these days. Puna
is noted for the makalii mat (small-stranded); that land is also noted for the fact
that it is permeated with the fragrance of the hinano; that is what caused Hawaii to be famous. Maui is noted for the puahala mat, so let
us not seriously consider Maui. What mat Molokai is famous for I do not know. It is
only noted for ku’i laau: “Canoe-poling Molokai, long may you live!” Oahu’s famous mat I do not know either;
Oahu is famous for being the center of the seas: “Excelling is Oahu, long may you
live!” Kauai’s famous mat is mixed up with Niihau’s: “Broad-chested Kauai, long may
you live!”
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Ua kaulana o Niihau i ka moena pawehe i ka wa kahiko, a me keia wa no paha. Ua kaulana
hoi o Puna i ka moena makalii, o ka aina no ia i hele a punia i ke ala o ka hinano,
o ko Hawaii mea kaulana iho la no ia. O ko Maui nei, ua kaulana oia ma ka moena puahala.
Aole no a kakou manao nui ana ia Maui nei. O ko Molokai moena kaulana, aole i loaa
ia’u. O ke kui laau no kona mea kaulana. “Molokai kui laau ’la, e mau ke ea ou!”
O ko Oahu moena kaulana aole i maopopo, ua kaulana oia i ka onohi o na kai: “Pookela
no Oahu, e mau ke ea ou!”
O ko Kauai moena kaulana, ua huikau ko laua me Niihau: “Kauai kea hakahaka, e mau
ke ea ou!”
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This is what has been learned from investigating and inquiring among friends. But
this is better than nothing, because we are satisfied; for when we look ahead the
way is long.
G. S. Kahanai.
[[630]]
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Oia iho la no na mea i loaa ma ka imi ana, a me ka ninaninau ana iwaena o na hoa.
E aho nae ia ola ka houpo lewa, e nana aku ana he loa ke alanui.
G. S. Kahanai.
[[631]]
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ABOUT THE KOA TREE.
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NO KA LAAU KOA.
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Because I do not know where the koa tree came from, therefore I can not explain fully
the cause of its being received here in Hawaii; perhaps it was brought from a foreign
country, or maybe it is indigenous to Hawaii. But let us investigate and examine one
thing: the value of the wood.
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No ka maopopo ole ia’u o kahi i loaa mai ai ka laau koa, nolaila, aole e hiki ia’u
ke wehewehe pono aku i ke kumu i loaa mai ai i Hawaii nei; no na aina e mai paha,
no Hawaii nei no paha? Aka, i hookahi a kakou mea e huli ai a nana iho o ka waiwai
o ka laau.
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FIRST VALUE: AS FIREWOOD.
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WAIWAI MUA, O KA WAHIE.
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The koa[163] is a valuable wood should a person desire to seek riches by producing firewood, and
this is the way to do it: hew down plenty of wood; cut it in short pieces, each one
a fathom in length, and put them in a pile, one fathom high and one fathom wide; pile
up a full measure. When there are one hundred piles made, sell them to those who desire
firewood, at [the rate of] eight dollars ($8.00) per pile. That is one value. Here
are some of its uses: yoke for oxen, poi boards, boards for houses, posts for houses,
shingles, coffins, trunks, and doors. Out of koa lumber good trunks and coffins and
doors are made. Out of koa lumber also are made excellent bedsteads called koa bedsteads.
These bedsteads cost a great deal of money.
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He laau waiwai ke koa ke makemake ke kanaka e imi i waiwai nona ma ka hana ana i ka
wahie a penei e hana’i: E kua a nui; poke a poepoe i hookahi anana ka loa o ka pauku,
a kukulu paila, i hookahi anana ke kiekie, hookahi anana ka laula, hoopiha a piha
pono. Ina e loaa na paila (100) a kuai aku me ka poe makemake wahie, i hookahi paila,
ewalu kala ($8.00). Oia waiwai aku la ia. Eia kekahi mau waiwai: O ke kua lei bipi,
o ka papa kui poi, he papa hale, he kua hale, ke pili, ka pahu kupapau, ka pahu lole,
ke pani puka. No loko mai o na papa koa ua hana ia he mau pahu lole maikai a me na
pahu kupapau maikai, ame na pani puka hale. Noloko o ka laau koa i hana ia’i kekahi
mau moe maikai loa i kapaia he moe koa. A he mau moe kumukuai nui no hoi, a pela aku.
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HERE IS ANOTHER GREAT VALUE: THE CANOE.
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EIA KEKAHI WAIWAI NUI; O KA WAA.
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During the period when Hawaii was unenlightened, the people had already acquired the
art of constructing canoes.[164] They were able to construct canoes which reached ten fathoms,[165] more or less, in length, and smaller canoes which reached from four to six fathoms
in length. In depth, some of these canoes reached the armpit of a person when he stood
inside of one of them. However, a common man was seldom seen in one of these large
canoes, they were mostly used by the chiefs in the olden times. The depth of the smaller
canoes is like that we see nowadays.
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I ka waa naaupo o Hawaii nei, ua loaa e no ke akamai kapili waa i na kanaka. Ua hiki
no ke kapili i na waa nui i hiki aku ka loa i ka umi anana, a oi aku a emi mai. A
me na waa liilii i hiki aku ka loa i ke ono a i emi mai a ka eha. O ka hohonu o kekahi
mau waa nui, ua hiki i ka poaeae o ke kanaka ke ku ia iloko o ka waha o ka waa. Kakaikahi
nae ka ike ia o na waa nui i kanaka; i na ’lii wale no e ike ia’i i ka wa kahiko.
O ka hohonu o na waa liilii ua like no me ke ano e ike ia nei i keia wa.
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Concerning the adze: The adzes used for hewing canoes those days were of hard stone,[166] seldom seen nowadays. These stones are different [from common stones]; they were
hard stones. Those were the adzes used for cutting down the trees and hewing the inside;
there were no regular axes those days.
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No ke koi: O ke koi e kalai ai i na waa ia manawa, he mau koi pahoa, aole ike nui
ia i keia manawa. He ano okoa no ia mau pohaku, he mau pohaku paakiki, oia na koi
e oki ai a hina ilalo, ame ke kalai ana ia loko, aole he koi maoli ia manawa.
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GOING UP TO CUT [THE TREE].
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NO KA PII ANA E OKI.
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When the canoe-building priest goes up and comes to the tree desired for a canoe,
he looks first at the main branch, and where the main branch extends, towards that
side is the tree to be felled. If the tree, in falling, lands on another tree, the
omen is bad [it is not right]; if it falls clear, it is good.
[[632]]
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O ka pii ana o ke kahuna kalai waa a hiki i kahi o ka laau i makemakeia i waa, nana
mua aku i ka lala kamahele, a ma kahi e ku ai o ka lala kamahele, malaila e hina ai
ka laau; ina e hina a ili iluna o kekahi laau okoa, aole pono, ina e hina ma kahi
kaawale ua maikai ia.
[[633]]
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After the tree is felled, the elepaio bird, the god of the canoe builders, flies and alights on the tree. If the bird runs
back and forth, without pecking here and there of the tree, and then flies away, it
is a good canoe. If it peck along one side from the front to the back, then hew that
side for the mouth of the canoe. If it peck on that side and this side [on both sides]
it indicates a rotten canoe; better leave it alone. In cutting off the top there is
a prayer for it, but I have not obtained it.
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I ka hina ana o ka laau ilalo, lele mai ka manu elepaio, oia ke akua o ka poe kalai
waa, a kau iluna o ka laau; ina e holoholo ka manu mai mua a hiki i hope, aole kiko
mao a maanei o ka laau a lele aku, he waa maikai ia; ina e kiko ma ka aoao hookahi
mai mua a hiki i hope, o ka waha no ia o ka waa e kalai ai. Ina e kiko mai mua a hiki
i hope ma kela aoao keia aoao, he waa puha ia, pono ke haalele. O ke oki ana i ka
welau, he pule ko ia mea; aole hoi i loaa.
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HEWING.
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NO KE KALAI ANA.
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In hewing a canoe the outside is hewn first, and when the outside is finished, then
work on the inside. At this time, however, no particular way of hewing is observed;
any way of dieting out[167] is allowed, so that the canoe may be lightened for dragging down to the beach. The
canoe is nicely tapered in the front, and is large and full in the rear. Some projections[168] are left in the canoe; as many as four, five or perhaps six, according to the wishes
of the priest and the size of the canoe. These projections are used for parts to which
are fastened the outrigger, the mast, and on which are placed the seats.
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I ke kalai ana o ka waa, owaho mua, a pau owaho, alaila, kalai aku oloko. Oia kalai
ana nae, aole hooponopono ia, he pono no i ke kupa aia ka pono o ka mama i kauo i
kai. O ke ano o ka waa he miomio maikai o mua, he nui poupou o hope. Ua hookoe ia
he mau pepeiao maloko o ka waa; o ka nui, eha, elima, eono paha, elike me ka makemake
o ke kahuna, a me ka nui paha o ka waa. O ka hana a na pepeiao, he wahi e paa’i ka
iako, ke kia, ame ka papa noho ana o ke kanaka.
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When this hewing is done, then the canoe-building priest reports to the owner that
the work is completed. If the owner wishes to go up and view the canoe, then he accompanies
the priest; if he does not so wish, the canoe is left alone until it is seasoned,
when it is hauled down to the shore.
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A pau i ke kalai, alaila, hoi aku ke kahuna kalai waa a ka mea nona ka waa hai aku
ua pau ka waa i ke kalai ia. Ina e manao ana ka mea nona ka waa e pii e nana, alaila
pii pu me ke kahuna; ina aole e pii, waiho no ka waa pela a maloo, alaila kii e kauo
mai i kai.
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DRAGGING.
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NO KE KAUO ANA.
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Dragging the canoe is another important work. It can not be done if men are few; there
must be many, perhaps forty, sixty or eighty. According to the size of the canoe so
will be the number of men required; a small canoe requires fewer men. The day set
apart for dragging the canoe is a day of much pomp; like the day of the funeral of
a famous man, so is the day for dragging the canoe, for there will go up men, women,
children, and sometimes chiefs. Food, pigs, chickens, turkeys and fish enough to feed
the multitude are taken up.
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O ke kauo ana, he hana nui no ia. Aole e hiki ke uuku kanaka; aia no a nui, a kanaha
paha, kanaono, kanawalu. Elike me ka nui o ka waa pela ka nui o kanaka, ina uuku ka
waa uuku no kanaka. O ka la kauo waa he la hanohano loa ia, ua like me ka la hoolewa
kupapau o kekahi kanaka hanohano, pela ka hanohano o ka la kauo waa, no ka mea, e
pii ana kane, wahine, keiki, a me na ’lii no hoi i kekahi wa. O ka ai, o ka puaa,
ka moa, ka palahu, ka ia maoli, a ku aku i uka elike me ka lawa kupono no ka lehulehu.
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When the people arrive at the place where the canoe was left, preparations are made
for dragging it. A rope is tied to the crease prepared for it, and when that is ready
then the procession is set from where the rope is tied to the canoe crease to the
end of the rope far ahead. Strong men are placed at the end of the rope, so that the
rope would be kept taut when being pulled, and would not slacken, tangle, and hurt
the men when the canoe slides down a precipice.
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A hiki aku la kanaka i kahi o ka waa i waiho ai, alaila, liuliu a hoomakaukau no ke
kauo ana. A makaukau ke kaula i ka makuu o ka waa, alaila hoonoho mai ka huakai mai
hope ma kahi e kokoke ana i ka makuu a hiki i ka pu o ke kaula imua loa. A ma ka pu
o ke kaula e hoonohoia i mau kanaka ikaika malaila, i maloeloe pono ke kaula i ka
wa e huki ai, i ole hoi e alu ke kaula a hihia kanaka a pau i ka eha i ka wa e holo
ai i ka pali.
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When the canoe is dragged until it is brought to a moderately steep hill where it
is impossible for many to pull together on account of the steepness of the hill, a
rearrangement of the people is made, and fewer men are required to pull it down the
hill; it is then that we realize the skill of the man who guides the passage of the
canoe, and it is then also that he shows his great ability to the people. When the
preparations are complete, the man who will steer the canoe down the hill rides it:
those [[634]]who were selected commence pulling and the canoe moves along until the canoe attains
a good speed, when the men who are pulling desist and the canoe director takes charge
from then on. A canoe coasting down a hill is faster than a galloping horse.
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I ka wa e kauo ia’i ka waa a hiki i ka pali ano kiekie, kupono ole i ka lehulehu ke
huki pu i ka pali, alaila, hoonohonoho ia ka lehulehu o kanaka a wae ia i mau wahi
kanaka hapa ka mea nana e huki aku i ka ihona i ka pali, a ilaila kakou e ike ai i
ka akamai o ke kanaka pale waa, a ilaila no hoi ia e hoike ai i kona akamai nui i
mua o kanaka; a pau ka hooponopono ana, kau iho la ke kanaka nana e hookele i ka waa
i [[635]]ka pali; a huki aku la ka poe i wae ia, o ka holo aku la no ia a hiki i kahi e ikaika’i
ka holo ana pau ka huki ana o kanaka, i ka hookele wale aku no ia wahi. O ka holo
ana waa i ka pali, ua hapa ka holo o ka lio.
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If the road be rough, the canoe can be shifted to a smooth place; if a large tree
or a stone stand in the way, or the road be crooked, we think the canoe would be broken,
yet when it is coasting it is like sliding down a smooth-surfaced hill; because it
is the man guiding who wrecks or saves the canoe. Arriving on the flat the multitude
drags again, and thus they go until the house is reached. But if it is a half-witted
man who directs the canoe, or a man with little ability, this will surely occur: trouble
will follow from the outset. I saw this happen continually at my birthplace.
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Ina he alanui inoino ua hiki no ke hoihoi ma kahi maikai, ina he kumu laau nui mamua,
he pohaku paha, a ua kekee paha ke alanui, a manao aku kakou e nahaha ana ka waa aka,
i ka holo ana, ua like me ka holo ana i ka pali ili lau mania; nokamea, aia no i ke
kanaka ka naha o ka waa a me ka ole. A hiki i ka honua huki aku la ka lehulehu, o
ka hele no ia a hiki i ka hale. Eia nae, ina he kanaka holona ka mea nana e hookele
ka waa, a he kanaka ike hapa paha, eia ka mea maopopo i luna no make loa. Ua ike mau
au ia mea ma ko’u aina hanau.
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The man who guides the canoe rides in front by the crease; he holds on to a short
rope and a small stick made fast to the crease. As the rudder of a ship is used, so
is this used. If the canoe swerves from the path selected, this would be used as a
lever to head the canoe properly. If it is desired to land the canoe at any chosen
place, it can be done. If [the director] wishes to step back into the canoe while
it is coasting, it can be done. If he wishes to restrain the canoe so that those who
are dragging it are unable to do so, it can be done.
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O kahi e kau ai o ke pale waa mamua ma ka makuu; he wahi pauku kaula pokole kana e
paa’i me ka pauku laau i hoopaa ia a paa i ka makuu. E like me ka hana o ka hoe uli
o ka moku pela ka hana ana oia mea, ina e lalau ka waa ma kahi e, malaila no e une
ae ai a pololei. Ina ia e makemake e hoolele i ke waa a ili i luna o kahi ana i makemake
ai, ua hiki no. Ina e makemake e komo iloko o ka waa i ka wa e holo ai, ua hiki no.
Ina e makemake e kaohi, ua hiki no, me ka hiki ole i ka lehulehu ke huki.
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RULES FOR THE FINISHING WORK.
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RULA NO KE KALAI HOOMAIKAI ANA.
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If the priest is hewing a canoe in a house, then the rule is that an aha cord be stretched
across the door of the house from side to side, so that some men would not enter to
talk, thereby diverting the attention of the canoe-building priest, and the canoe
be broken by careless hewing, thus causing trouble. Hence the aha cord is placed across
the door, so that a person would come and talk from the outside, and be unable to
enter the house. If that person has an important idea the work is stopped and the
conversation then held. This is a rule strictly adhered to by some canoe-builders.
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Ina e kalai ana ke kahuna i ka waa iloko o ka hale, alaila, o ka rula, e kau i kaula
aha ma ka puka o ka hale mai kekahi aoao a hiki i kekahi aoao, i ole e komo mai kekahi
poe kanaka iloko e hookamailio ai a lilo ka manao o ke kahuna kalai waa ilaila a kalai
hewa i ka waa a naha, o ka pilikia no ia. Nolaila, kau ia i ke kaula aha ma ka puka,
i hele mai ke kanaka a kamailio mawaho, aole e hiki ke komo loa iloko; ina he manao
ano nui ko ia kanaka, alaila, pau ke kalai ana, a hele aku la e kamailio pu. He rula
paa ia na kekahi poe kalai waa.
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There are two methods of hewing the canoe for its finishing: from the front and from
the rear. If the commencement of the hewing of a side be from the left, do not change
and work from the right, for it would be defective. If the commencement of the work
be from the fore part, continue in that direction until the stern is reached, then
quit; do not change the direction of the hewing from the stern.[169] It is the same with the other side, commence hewing from the stern and when the bow
is reached, then quit. Do not hew from the bow and the stern of the same side; else
there would be a hole in the middle.
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Elua ano o ke kalai ana o ka waa i ka wa e hoomaikai ai, mamua mai, a mahope aku nei.
Ina ma ka hema ka hoomaka ana e kalai kekahi aoao, aole ma ke kalai hou mai ma ka
akau o inoino. Ina ma ka ihu ka hoomaka ana e kalai, malaila no a hiki i hope pau;
mai kalai mai mahope. Pela no ma kekahi aoao, mahope mai e kalai ai a hiki i mua pau
aela; mai kalai mai mamua a mahope o ka aoao hookahi o puka i waena.
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There are two kinds of adze used for building canoe: koi kupa, an adze for digging out the inside, and any other rough work; and koi wili,[170] a reversible adze, an adze used for finishing off. The koi kupa[171] is used for digging out the inside and hewing the rough of the outside [of the canoe]
when it is thick; and when it is thinned then the koi wili would be used to finish
off. The koi wili could be used in hewing at wide and narrow places.
When the canoe is finished, the wae[172] are placed in position; these are the parts [[636]]on top of the niao[173] worked in with carved pieces [manu]. This is made of another wood, the aiea;[174] this is the proper wood from which to make the wae. In fastening, the sennit is used to tie these on to the canoe. When that is finished,
the iako and the ama [the outrigger] are placed in position; these are for the purpose of steadying the
canoe. The proper woods out of which to make these parts are the hau and the wiliwili.
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Elua ano koi kalai waa; he koi kupa, a me ke koi wili. O ke koi kupa no loko a me
waho e kalai ai i ka wa manoanoa; a ano lahilahi, alaila kau mai ke koi wili, maikai
loa. Ua hiki i ke koi wili ke kalai ia ma kahi akea ame kahi haiki. A maikai ka waa,
alaila kau mai ka wae; oia ka laau maluna o ka niao, i hana ia me ka manu. He laau
[[637]]okoa noia, he aiea, oia ka laau kupono no ka hana i ka wae. O ka hoopaa ana, me ke
kaula aha e humuhumu ai a paa i ka waa. A pau ia, alaila, kau mai ka iako, a me ke
ama, he mea ia e huli ole ai ke holo. O na laau kupono e hana’i ia mau mea he hau,
a me ka wiliwili.
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Three other kinds of wood were used in the olden time for building canoes, the wiliwili,
the kukui [candle-nut tree], and the ulu [breadfruit tree]. The wiliwili is yet being
used. The kukui is not much seen at this time. The ulu is used for repairing a broken
canoe; great skill is required to do the patching well so as to make it blend together.
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Ekolu laau e ae i hana ia i waa i ka wa kahiko, o ka wiliwili, ke kukui ame ka ulu.
O ka wiliwili nae ka mea hana ia a hiki i keia manawa. O ke kukui aole ike nui ia
i keia wa. O ka ulu he mea kui me ka waa i naha me ke akamai no e paa’i a lilo i mea
hookahi.
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The paint used to daub the canoe black is the amaumau,[175] the cane leaves, the nanaku (rush) from the stream; burn these in the fire; collect the ashes and place in a
container; mix together with the hili kukui. That will be the mixture to form the black paint to adhere to the canoe.
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O ke pena e paele ai i ka waa a eleele, o ke amaumau, ka lau ko, ame ka nanaku o kahawai,
pupuhi a pau i ke ahi, hoiliili i ka lehu a loko o ke poi, alaila, kawili pu me ka
hili kukui, o ka wai ia nana e kaliki i paa ka paele i ka waa.
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[UNFINISHED.]
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[AOLE I PAU.]
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THE KAPA OF HAWAII NEI IN OLDEN TIME.
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NO KE KAPA O HAWAII NEI I KA WA KAHIKO.
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The clothes which we wear at this time are from the white people and from the Chinese
of China, also from Japan. These beautiful clothes are made from various things which
they used, because of their ability and according to their ideas. But in the times
of our ancestors long past, the loin was the only part of the body of a person hidden;
they girded the malo around their waists; that does not conform, however, with the
gentlemanly usages of the present time.
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Nokamea, o na kapa a kakou e aahu nei i keia manawa, no na haole mai no ia, a mai
na pake mai o Kina; a mai Iapana mai no hoi; ua hanaia keia mau lole nani, ma i loko
mai o kela a me keia mea a lakou i hana ai, mamuli o ko lakou ike, a me ka noonoo
nui. Aka, i ke au o na kupuna o kakou i hala e aku la, ma ka papakole wale no kahi
e nalo o ke kino o ke kanaka, a ua hume no hoi lakou i na malo, ma ko lakou mau hope;
aka nae, aohe kohukohu iki i ke ano keonimana o keia au e naue nei.
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NAMES OF PLANTS WHICH THEY OBTAINED FOR MAKING KAPA.
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INOA O NA LAAU A LAKOU E KII AI, I MEA HANA KAPA.
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Akia,[176] wauke,[177] palaholo,[178] mamaki.[179] These plants grow in the forests on hills, in valleys, on side hills, on ridges,
and in green meadows; also on the banks of taro patches. I think these plants can
be found growing on the eight inhabited islands and had grown there plentifully; but
on some of those islands they grow more abundantly, and cover a large area of land,
and on some they are scarce.
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Akia, wauke, palaholo, mamaki. Ua ku keia mau laau ma na kualono, puu, owawa, kipapali,
ma na kualapa, na kahawai uliuli, ma na kuauna loi no hoi kekahi. I kuu manao ana,
ua ku no paha keia mau laau, ma na mokupuni ewalu i noho ia e kanaka, a ua ulu nui
malaila, aka, ma kekahi o keia mau mokupuni ua lehulehu loa, a paapu loa no hoi ka
aina, a ma kekahi ua kakaikahi no.
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PROCURING IT.
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NO KE KII ANA.
|
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The method of getting wauke is the same for the various kapas which a person desires;
it is only during the process of beating out the kapa that a person could make use
of the pattern which she prefers.
[[638]]
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Ua like no ke ano o ke kii ana i ka wauke no kela kapa keia kapa a ke kanaka e makemake
ai; aia wale no i ka wa e kuku ai, ka manawa e hiki ai i ke kanaka ke ho’ano okoa
ae i ke kapa ana i makemake ai.
[[639]]
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The following is the way of procuring wauke: before Christianity was brought here,
and the goods of the foreigners were obtained, the things which a person used in supplying
his needs, he used to get a bambu and split it. Then he would look for good bambu
knives, sharp when used for cutting. Or else, he looked for a sharp pahoa stone that
could be used for cutting. Then he went up to where the wauke grew and cut it with
the stone adze which he made or with the bambu, until he had enough, at the same time
stripping them. Because when cutting the lower part, the part near the bottom, it
is cut completely around through the bark to the wood; the bark is easily pulled off;
this is continued until sufficient has been secured according to one’s desire. Then
he stopped cutting. He next trimmed off the outside bark, and when that was done it
was sorted in equal lengths and set properly in a pile. When sufficient was piled
for a bundle which could be carried on the back it was securely fastened, and one
would return home. On reaching the house it [the wauke] was left in the water until
soft; after six days, eight days, ten days or perhaps twenty days, it was taken out
of the water.
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Penei ke kii ana: I ka wa aole i hiki mai na pono, a me na lako a ka haole, na mea
e hiki ai i ke kanaka ke hoopau i kona mau pilikia, kii aku oia i ka ohe, wawahi a
nahaha; nana a na pahi ohe maikai, oi ke oki aku, a i ole no hoi ia, hele no hoi e
imi pohaku pahoa oi, kupono no ke oki ana; alaila, pii aku oia a ma kahi i kupu ai
ka wauke, ooki aku me ke koi pohaku ana i hana ai, a i ole ia me ka ohe paha, a lawa
ka makemake; me ka uhole pu mai no hoi. Nokamea, ina e ooki ia olalo, o kahi kokoke
i ke kumu, a puni me ka moku a pili i ka laau oloko, alaila, hohole mai; a pela e
hana ai a nui, i kupono i ka makemake, alaila, pau ke oki ana kolikoli aku ka ili,
a pau loa ka wauke i ke kolikoli ia, hoomoe aku; oia hoi ka hoonohonoho maikai ae
a kiekie. A kupono paha ka nui no ka haawe hookahi, alaila nikiniki a paa, alaila
hoi. A hiki i ka hale, waiho a pulu iloko o ka wai, a hala eono la, a i ole ewalu
la, hookahi anahulu no hoi, a elua paha, kii aku a lawe mai.
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THE BEATING PROCESS.
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NO KA KUKU ANA.
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For the process of beating the kapa these things are prepared: 1. The block on which
to do the beating; the proper wood from which to obtain this block, kauwila,[180] kawau,[181] ohia,[182] mamane;[183] those and other woods of a similar nature which are suitable for that purpose. There
is a kapu attached to the manner of getting them. The manner of acquiring these trees
enumerated above is like that of obtaining the o-o: with prayer offerings to the gods
of this industry. We were told that before. This block[184] is made broad and flat on top and the two ends are made thus: the top one is lengthened
and the under one is shortened.
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Iloko o ke kuku ana, eia na mea e hoolako ai: 1. Ke kua e kuku ai. O na laau kupono
no kela mea e hana ai; kauila, kawau, ohia, mamane, kela ame keia laau ano like e
ae, e kupono ana no ia hana. He kapu no ke kii ana. Ua like ke kii ana i keia mau
laau i hai ia aela maluna, me ke kii ana i na o-o, me ka pule aku no i na akua oia
hana, ua lohe no kakou ia mea mamua. O ke ano o ke kua, ua hana ia a pakiikii o luna,
o na poo a i elua o ke kua, ua hooloihi ia oluna, ua hoopokole ia olalo.
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2. The i-e (club).[185] The woods from which to obtain this club are the ohia, koaie, kawau and other woods suitable for that purpose.
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2. O ka i-e. O na laau e hana ai ia mea, o ka ohia, koaie, kawau, a me kekahi mau
laau e ae i kupono no ia hana.
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3. The water for sprinkling so that the wauke is kept wet continually. The first club
to use in beating is the one for hard pounding, a coarse-figured club; after that
is the iekike, the dividing club, a smaller-figured club; then comes the printing club and the
finishing club. The kapa is then cut. It is next taken to soak in water; on returning
it is spread to dry at a place prepared for drying it, that is the drying ground;
there it is [spread out] and pressed down with rocks placed here and there so that
the pa-u[186] would not wrinkle. This is continued until the pa-u is dry. And this is done until
there are five kapa; they are then sewn together. That is called a set of kapa.
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3. O ka wai, i mea kapipi i mea e mau ai ka ma-u o ka wauke. O ka i-e mua e kuku ai,
o ka i-e pepehi, oia ka i-e maka nunui, a pau ia o ka i-e kike, he i-e makaliilii
iho, o ka i-e hoopai aku, ka i-e hooki, alaila oki ke kapa. Lawe aku e komo i ka wai.
Hoi mai lawe e kaulai ma kahi kaulai i hana ia a maikai, oia hoi ke kahua kaulai,
alaila hoonohonoho i na pohaku, me ka hoonohonoho mau i na pohaku mao maanei o alualu
ka pa-u. Pela e hana mau ai a maloo ka pa-u. A pela no e hana ai a loaa na kapa elima,
humu a paa. Kapaia kela he kuina kapa.
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4. If paiula[187] is wanted, then some hili is obtained—that is the bark of the kukui. On returning from the mountain it is pounded
and is left to soften. When the kapa [[640]]has been prepared and is cut it is dyed in the hili. That kapa is called “paiula,”
a kapa used a great deal by the chiefs in the olden times.
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4. Ina e makemake i paiula, alaila, pii i ka hili, oia ka ili o ke kukui; hoi mai
kui a wali, waiho a pulu. Alaila, i ka wa e kuku ai i ke kapa a oki ke kapa alaila,
hooluu [[641]]i ka hili. Kapaia ka inoa oia kapa, he paiula, he kapa aahu nui ia no hoi ia e na
’lii i ka wa kahiko.
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5. If the kapa be palaholo,[188] first obtain the palaholo. This thing grows on the plains. On returning pound it.
First gather all the torn kapa until plenty is secured, that is, the somewhat old
kapa, those which are ragged. These are beaten with the palaholo and a kapa of good
appearance is obtained. It is called “palaholo.”
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5. Ina he palaholo ke kapa, kii mua i ka palaholo. Ua ulu keia mea ma ke kula. Hoi
mai, ku’i a wali, alaila houluulu mua i na kapa nahaehae a nui, oia na kapa ano kahiko,
ua hele a awelu; alaila, ua hanaia me keia palaholo, alaila i kapa ano maikai ke nana
aku. Kapaia keia he palaholo.
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6. If pala-a is the kapa desired by a person he would go up to the mountain to get some pala-a;[189] and when he has obtained it return and do like this [as above mentioned]. The proper
time in which a person can make these desired changes in the kapa is when he beats
out the material.
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6. I na he pala-a ke kapa a ke kanaka e makemake ai, ua kii no ia i ka pala-a mauka
o ke kuahiwi, a loaa hoi mai a hana no i keia. O ka manawa mau e hiki ai keia mau
manao hoololi ano e o ke kanaka i na kapa, o ka manawa e kuku ai.
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7. If the kapa be kapala,[190] charcoal is pulverized to a powder. Then when being beaten the kapa is painted (daubed)
with the black water of the charcoal. This is continued until the kapa is cut, and
so on until there is enough for a set. But it is dried like those first kapa. Because
this kapa is daubed with charcoal, it is called “kapala.”
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7. Ina he kapala ke kapa, ua kui ia ka lanahu a aeae. Alaila, i ka wa e kuku ai, kapala
mai no ke kapa i ka wai eleele o ka lanahu. A pela no e hana ai a hiki i ke oki ana
o ke kapa; pela no e hana ai a lawa ke kuina kapa. Aka, o ke kaulai ana, ua like no
me na kapa mua, no ke kapala ia o keia kapa i ka lanahu, kapaia kona inoa he kapala.
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8. If olena[191] be the kapa then sufficient olena is obtained. It is prepared until soft, that is,
pounded, and its juice is what the kapa is wet with when being beaten. Keep on thus
until a set is complete. This kapa, however, is set aside for the ownership of the
lizard, Kiha, with the statement that the kapa is that god’s.
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8. Ina he olena ke kapa, ua kii ia no ka olena a lawa. Ua hanaia a wali, oia hoi,
ua kui ia, a o ka wai oia mea, he mea e ho-u ai i ke kapa i ka wa e kuku ai; pela
no e hana ai a lawa ke kuina. O keia kapa nae, ua waiho ia i mea hoomanamana i ka
moo, ia Kiha ma, me ka olelo ana o ko lakou kapa ka ia.
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9. Relating to the mamaki. Going after this kind of a plant is like going after the
wauke. The method of preparation and making is the same. The kapa, however, is greatly
favored by the chiefs.
S. Kaha.
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9. No ka mamaki. Ua like no ke kii ana i na laau o keia ano me ke kii ana i ka wauke;
a pela no ka hana ana, a pela no ke kuku ana; o keia kapa nae, ua makemake nui ia
e na ’lii.
S. Kaha.
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CONSTRUCTION OF HOUSES IN HAWAII NEI.
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NO KA HANA ANA O NA HALE O HAWAII NEI.
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The houses of Hawaii nei were made of the bark of trees, grass, leaves of trees and
vines; such as pili,[192] kalamalo,[193] kukaelio,[194] ti[195] leaves and lauhala. The first thing which the house builder looks for is the place where the house shall
stand. The proper places to stand on are nicely elevated spots, plains and favored
valleys. Poorly selected grounds are those which are soft or full of holes; and that
which was used for papa kahuia. The papa kahuia is the anaana ceremony of the priests in the olden times: those
who prayed others to death.
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O na hale o ko Hawaii nei, he mau hale no ia i hana ia me na ililaau, nahelehele,
lau laau, a me ke ie, o ia hoi, pili, kalamalo, kukaelio, lau la-i a me ka lauhala.
O ka mea mua a ka mea kukulu hale e imi ai, oia kahi e ku ai o ka hale. O na wahi
kupono e ku ai, oia na ahua maikai, na papu a me na awawa ano maikai. O na wahi kupono
ole, oia na wahi ano halua a me na wahi makena halua; a o kahi i waiho ia i ka papa
“kahuia.” O keia mea he papa kahuia oia ka papa anaana a na kahuna anaana o ka wa
kahiko.
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The second of these great things is the searching for the various parts of the house,
i.e., the side posts, the rafters, the ridge-pole, the main posts, the plates, the
battens, the sennit, and the lauhala or pili grass. If the house should have five
spaces, there are six posts in the back and six in the front. The best wood to use
for these posts is the ohia; for the battens, use the opiko,[196] bambu, olomea,[197] kawau, neneleau,[198] [[642]]akala,[199] and the haukoii.[200] Prepare two kinds of battens, however; the large as well as the small battens. The
large battens are laid horizontally in the house, and the smaller battens are laid
vertically and are called ahu-i.
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O ka lua o na mea nui; oia ka imi ana i na pono a pau o ka hale, oia hoi na pou, na
o-a, kaupoku, pouhana, na lohelau, aho a me ke kaula, a me ka lauhala a pili paha.
Ina elima wa o ka hale, alaila eono pou kua, eono pou alo; o ka laau kupono e hana
mau ia ai, oia ka ohia. A o na aho, oia ka opiko, ohe, olomea, kawau, neneleau, akala
[[643]]a me ka hau-koii. Elua nae ano o na aho e hana ai, oia ka aho nui a me ka aho liilii;
o na aho nui, oia na aho moe o ka hale, a o na aho liilii, oia na aho ku, a ua kapa
ia he ahu-i.
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The main thing in the construction of a house is to use one kind of wood, that is,
one kind of wood for posts, and one kind for battens. The cords are the i-e (Freycinetia arnotti), kowali[201] and the huehue (cocculus). This i-e and the kowali are prepared by cooking them in the imu, then soaking them
in the water until the skin peels off, when they are ready for use; and the huehue,
by simply placing it in the sun until half dry.
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O ka rula nui o ka hana ana i ka hale, oia ke ano e ole o na laau, oia hoi i hookahi
no ano laau, a hookahi no ano aho. O na kaula, oia ke i-e, kowali a me ka huehue.
O ka hana ana o ke i-e a me kowali, e kalua i ka imu a mo-a, alaila waiho iloko o
ka wai a palahe ka ili, alaila lawe mai; a o ka huehue hoi, e kaulai i ka la a maemae.
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REGARDING THE HEWING PROCESS.
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NO KE KALAI ANA.
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In hewing the posts the lower part is left natural, not hewn; but the upper part is
hewn. The top ends are made tapering like a billiard cue. The rafters have mortises
at the ends known as male and female. The plates are hewn flat, and the main posts
are notched at the top to fit the rafters. The battens are hewn only at the bottom,
the larger end.
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O ke kalai ana o na pae pou, e waiho ia olalo o ka pou, aole e kalai ia; a o luna
ae e kalai ia; e hana ia nae a oi-oi na poo, me he kui pahupahu la. A o ko na o-a
hoi, ua hana ia manalua ke poo a ua kapaia, he mai kane, a he mai wahine. A o ko na
lohelau hoi, e kalai palahalaha ia, a o ko na pouhana, e auwaha ia a maluna e like
me kona o-a. A o ke kalai ana o na aho, ma ke kumu wale no e kalai ai ma kahi nui.
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REGARDING CONSTRUCTION.
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NO KE KUKULU ANA.
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In constructing it is well first to dig the holes, as many holes as there are posts.
When digging, however, throw the dirt into the house; do not throw it out like the
digging of a grave. Then set the corner posts of the back and the front. In placing
the posts be sure the line of posts is straight from the back to the front; because
if these are not in line the house would be defective; the posts must be correctly
placed. Be careful also that one does not stand higher than the other, but are all
on the same level. When these posts are set then erect the main posts.
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I ke kukulu ana, e pono e eli mua i na lua, e like me ka nui o na pou. I ka eli ana
nae, e ka i ka lepo iloko o ka hale, aole hoolei iwaho e like me ko ka lua kupapau.
Alaila e kukulu i na pou kihi o ke kua a me ke alo. I ke kukulu ana nae i na pou,
e pono e hookupono i na pou o ke kua me na pou o ke alo; no ka mea, ina e kue kekahi
i kekahi alaila hewa ka hale; aia wale no a kupono. E nana pono nae i ole e kiekie
a emi kekahi, e pono e kaulike wale no. A paa i ke kukuluia na pae pou alaila kukulu
i na pouhana.
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After the main posts are in position let two men climb these, one on each, and place
the ridge-pole. First see that it is level; then draw it in (to make the roof small)
so that the roof would have a neat appearance. This is done so that the house would
not appear topheavy thus giving another expert a chance to ridicule it. But build
the house so that it would stand out; and such a house is called by the people a “hale kukuohi.”[202] When the posts are firmly planted place on them the plates for the two sides, fitting
them with the tenon at the top of each post. After the plates are in position place
and tie the rafters on both sides; then fasten[203] at the ridge and at the junction of the rafter with the plates and the posts. When
this is finished then place the supplementary ridge-pole (kuaiole)[204] on top of the rafters, and tie on to the ridge-pole. The end posts are now placed
in position, if so desired, or else they can be left till later.
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I ke kukulu ana i na pouhana, e pii na kanaka elua iluna, ma na pouhana elua, a e
kau i ke kaupoku; e nana nae a kaulike, alaila puki mai i ano oiki oluna o kaupoku.
O ke kumu o keia hana ana, i ole e poonui ka hale, a hoohenehene ia mai e kekahi akamai
e ae. Aka, e hana no a oili ka hale, a ua kapaia ia hale e na kanaka he hale “kukuohi.”
I ka paa ana o na pae pou a me na pouhana, e kau mai i na lohelau maluna o na pae
pou o ke alo a me ke kua, me kahi auwaha ia ai o na poo o na pou. A pau ka lohelau
alaila e hi-a mai i na o-a o ke alo a me ke kua; alaila, puki ia luna a me ka hookuina
o na poo me na pae pou ma ka lohelau. O ke ano o ka puki oia ka nakii i na laau o
ka hale aole i pili i na mea e ae. A pau keia mau mea i ka hanaia, alaila, e kau i
ke kuaiole maluna iho o na o-a a nakii pu me ka laau kaupoku; a o na laau ku o na
hakala, oia na pou kuikawa, ua pono ke hana koke ia, a i ole e waiho no a mahope aku.
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CONCERNING THE PLACING OF THE BATTENS.
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NO KA HOAHO ANA.
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Placing the battens on houses of Hawaii nei is done according to the manner in which
the house is to be covered; that is, if the house be covered with lauhala, there [[644]]are three of that kind of house: the pili, the huamoa and the wai. If the house desired be pili, then the battens are placed four fingers apart; if
it be wai, then they are two fingers apart; and if huamoa, then they are three fingers
apart. These names, however, apply to lauhala houses only, and not to other houses.
These houses are so designated according to the lauhala and is understood by one thatching
the house.
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O ka hoaho ana o na hale o Hawaii nei, ua hoaho ia e like me ke ano o ka hale i manaoia;
oia hoi i na he hale lauhala ka hale, ekolu ano hale oia: he pili, he hua moa, [[645]]a he wai. Ina he pili ka hale i manaoia, alaila, eha manamana ke kaawale o ka aho;
a i na he wai, elua manamana ke kaawale, a ina he huamoa ka hale, ekolu manamana lima
ke kaawale o ka aho. O keia mau inoa nae, ua kapaia ma ka hale lauhala wale no; aole
ma na hale e ae, a o kahi i kapa pono ia ai o keia inoa, aia no me ka lauhala, aole
e nalo i ka mea i maa i ke ako hale.
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When placing the battens, however, care should be used to separate them; first the
larger battens (aho-pueo); those are the ones to hold the posts together. Then the free running battens (aho holowala); those are the ones tied to the vertical battens (ahu’i), the small sized battens which I first mentioned. The end post is the ray—kukuna in Hawaiian. These battens run between posts and between rafters, extending about
three inches beyond the corner posts and rafters. The customary practice in placing
battens is to put two smaller ones between the pueo ahos. In placing the battens on the rear side of the house, it is done all over from the
bottom to the top excepting for a distance of one hand[205] from the supplementary ridge-pole. But when doing the same to the front, leave one
space for a door for the house, and cover all other parts with battens, as was done
in the rear side. In placing battens on the ends, the larger ones are tied to all
other uprights except the main post (pou ha-na); that is the chief post and is also
kapu.
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I ka hoaho ana nae, e pono e hookaaweleia na aho; oia hoi he aho pueo. Oia aho i nakii
pu ia me na pae pou, a o kekahi he aho holowale, oia na aho nakii pu ia me na ahu-i;
oia na aho liilii a’u i hai mua ae nei. O ka pou kuikawa, oia na kukuna ma ka olelo
Hawaii ponoi. A o kahi e kukulu ia ai o keia mau aho, aia mawaena o na pou a me na
o-a, a mawaho aku o na pou kihi o na o-a kihi, ekolu iniha paha ke kaawale mai na
pou kihi aku a me na o-a. O ka mea mau nae ma ka hoaho ana, elua aho holowale mawaena
o kela a me keia aho pueo. I ka hoaho ana nae i ke kua e hoaho no a paa loa mai lalo
a luna, koe aku nae hookahi pi-a mai ke kuaiole mai o ka hale. I ka hoaho ana hoi
i ke alo, e waiho i hookahi wa i puka no ka hale, a e hoaho i na wahi e ae e like
me ko ke kua. O ka hoaho ana hoi o na hakala, e nakii ia no na aho pueo i na laau
ku e ae a koe ka pouhana he laau alii ia, he kapu hoi.
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This, however, is how the battens are placed on houses thatched with lauhala or dry
ti-leaves; but on houses thatched with the pili grass there is some difference. A
double set of battens is placed, one inside and one outside. The set inside is placed
as is done for a house thatched with lauhala, and the set outside is slightly different.
The placing of battens on other houses is done according to the idea of the house
builder.
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O ka hoaho ana iho la nae keia o ka hale lauhala a me ka hale la-i maloo; a o ko ka
hale pili he okoa iki no. Elua papa aho maloko a mawaho mai, ua like ka hoaho ana
maloko me ko ka hale lauhala, a mawaho aku he ano kaawale iki ae. A o ka hoaho ana
o na hale e ae, he pono hoaho no e like me ka manao o ka mea kukulu hale.
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CONCERNING THATCHING.
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NO KE AKO ANA.
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The way of thatching various houses differs, and is not the same, but [here is the
method employed] concerning the houses thatched with lauhala and pili, not those thatched
with dry ti-leaves, because that is a house difficult in construction, and you would
hardly understand if I were to tell you. All the other houses are thatched in any
way; these are the difficult ones.
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O ke ako ana o kela a me keia hale, he okoa no, aole i like pu, aka, no ke ako ana
no o ka hale lauhala, hale pili, a koe aku ko ka hale lau-i maloo; nokamea, he hale
pohihihi no ia, a aneane maopopo ole no ia oukou ke hai aku au. A o ke ana o na hale
e ae he pono ako no, o keia no na hale pohihihi.
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If the house is to be pili-thatched, that is with the space between the battens equal
to four fingers, then prepare a pointed stick having two eyes, one at one end and
one in the middle. This stick measures about one and a half hands in length. If the
house be huamoa or wai-thatched, the pointed stick has only one eye. In commencing,
first thatch on two battens, then another two, and so keep agoing until sufficient
have been started. In piercing string holes they must alternate, and not run in one
line, lest the house leak. It is well to alternate the placing of cords, so that they
would appear irregular. In preparing the lauhala, however, the thorny edges are stripped
before thatching, or else it is wet with water. When the thatching is completed except
near the top, two other battens are prepared and placed on either side of the ridge;
these battens are called the aho kopekope and we-o. When these have been covered with thatching, again place two other battens, one
on each side; and in the middle, another [[646]]batten called the aho lolo, that is the one next to the supplementary ridge; these battens thatched thus are
called kauhuhu.[206]
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Ina he pili ka hale i manaoia nona hoi ka aho eha manamana ke kaawale, e hana i kui
i elua puka ma kekahi welau a mawaena konu, o ka loihi o ke kui, ua like me akahi
pi-a me ka hapa. I na hoi he huamo’a a me ka wai i hookahi puka o ka laau kui.
I ka hoomaka ana e ako, e ako mua me elua aho a mahope aku elua a e like no me ka
lawa pono i ka makemake. I ka hou ana nae i kela puka kui keia puka kui, e pono e
o-a, aole e hoomoe lalani mamuli kulu ka hale; a o ka pono loa ae la no ia e o-a i
na puka kui kaula a kaupaewa i ka nana aku. O ka hana ana nae i ka lauhala, e koe
i ke kokala, a pau alaila ako aku, a i ole e hooma-u i ka wai. I ke ako ana a paa
ka hale a koe oluna, e hana hou i elua aho hou a e kau iho ma kela a me keia aoao
o ke kaupoku, a ua kapa ia ia mau aho he aho kopekope a he we-o. A mawaho o keia mau
[[647]]aho i ako ia ai, e kau iho i elua aho hou ma kela a me keia aoao, a mawaena konu ka
aho lolo, oia ka aho e pili ana me ke kuaiole, a he kauhuhu ka inoa oia mau aho.
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The thatching of the house made of pili is done in this same manner; but the size
of each bundle of pili to be placed on the batten is equal to what one hand can grasp,
so that the thatching would be even, and the house would withstand the wind. The thatching
of the dry ti-leaf house is not like these houses; it is totally different. But it
excels in appearance these two.
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O ke ako ana hoi o ka hale pili, ua like no me keia; aka, o ka nui nae o ka pupu pili
e ako aku ai, ua like me akahi piha lima i kela apo ana keia apo ana, i ole e puuhaku
ka hale a helelei koke i ka makani. A o ka hale lau-i maloo hoi, aole no i like me
ko keia mau hale; aka, he ano e loa. Ua oi aku nae ka nani mamua o laua.
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CONCERNING THE TRIMMING.
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NO KA LOHA ANA.
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After the house is thatched, hasten to trim it, else it would be ridiculed as a hale ohule,[207] when it is new. The trimming for a house thatched with lauhala is the leaves of the
ama’uma’u,[208] and this is the way to prepare it: a person goes mountainwards and brings down the
dry ama’uma’u leaves, obtaining a good supply before he returns to the house; and
then proceeds in this manner: break the ama’u leaf in two in the middle, then bring
the top point to join with the lower point (thus laying the upper half of the leaf
over the lower half). Keep on in this way until the ama’uma’u is all joined. There
are two ways of preparing the trimming; one way is to fix it on the ground on two
long sticks, then placed against the corners and the ridge. The second method is to
do the trimming right on the parts to be trimmed until the work is finished.
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Mahope iho o ka paa ana o ka hale, e wikiwiki i ka hana i ka loha, o olelo ia mai
i ka hale ohule i ka wa hou. O ka loha o ka hale lauhala, he lau ama’uma’u, a penei
e hana ai: E pii no ke kanaka i uka, a lawe mai i ka lau ama’uma’u maloo; hana no
a nui, alaila hoi mai i ka hale, a penei e hana ai, e haha’i i ka lau amau mawaena
i elua apana; alaila e hui i ke kumu me ka welau, a pela e hana ai a pau ke ama’uma’u
i ka hanaia. Elua ano hana ana o ka loha, o kekahi ilalo no e hana ai me na laau loloa
elua, alaila hoopili aku iluna i ka hio a me ke kaupoku o ka hale. O ka lua, iluna
no o ka hale e hana ai a paa.
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The trimming of a pili grass house is pili grass braided on the ridge and the corners
of the house. That of the ti-leaf house, however, is the pili grass and the ama’uma’u,
but prepared in a similar manner. After the house is trimmed quickly secure the halakea (central) of the house, that is, the upright in the middle. The proper halakea is
one that is red, and the wood from which to make it is ohia. After the halakea is
obtained, then level off the ground inside the house; that is, shift the dirt around
until the ground is level. On this spread old potato vines, next on that some dry
grass, that is, ma’u and pili, then some old coarse mats, and then the fine mats suitable
to sleep on.
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O ka loha o ka hale pili, he pili no i hili ia ma ke kaupoku a me na hio o ka hale.
O ka loha hoi o ka hale lau-i, he pili a he ama’uma’u no, a ua like no nae ka hana
ana. Mahope iho o ka paa ana o ka loha, e imi koke i ka halakea o ka hale, oia ka
laau koo mawaena konu. O ka halakea kupono, oia ka halakea ula, a o ka laau e hana
ai i ka halakea he ohia no ia. A loaa ka halakea, alaila e ke i ke kahua o ka hale;
oia hoi e hooponopono i ka lepo oloko a papu like, alaila halii aku ke kalina uala
malalo, a o ka mauu maloo aku oia ke ma’u me ke pili, a o ke palau moena iho, a o
ka moena maikai aku i kupono i ka moe ana.
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When the house is trimmed erect the halakea, the upright in the middle supporting
the ridge. When the halakea is in place construct the door. The proper woods generally
used for a door frame are the ulu (breadfruit) and ohia. When this is completed the
woman braids a mat for covering for the door, because that was the door of the houses
of Hawaii nei in the olden time. Sometimes, however, a door is constructed like a
net, and the place to which this door is attached is over the passage way: when closing,
lower it, and when opening, roll it up. When the door frames are placed in position
that is the time to cut the piko[209] of the house; that is, trim those ragged lauhala leaves which hang over the doorway.
During cutting, however, it is well to bring an aholehole (fish) and some young sugar-cane and also cut them; at the same time say: “Here I
am a house-builder; I am cutting the piko of the house; therefore, ward off the evil influences from the house. Amen.”
[[648]]
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A paa ka hale i loha ia, e kukulu aku i ka halakea, oia ka laau koo mawaena o kaupoku.
A paa ka halakea, alaila e hana i ka puka, o na laau kupono e hana mau ia ai i kikihi
puka, oia ka ulu a me ka ohia. A pau keia mau mea i ka hana ia, alaila e ulana ka
wahine i paahu moena pani no ka puka no ka mea o ke pani no ia o ko Hawaii nei hale
i ka wa kahiko.
I kekahi manawa nae, ua hana ia i pani puka e like me ka upena, a o kahi e hoopaa
ia ai o keia pani puka, aia no ma ka aoao maluna o ka puka; i na e pani e kuu iho
ilalo, a ina e wehe e owili ae iluna. I ka wa i hana ia ai o na kikihi puka, oia ka
wa e okiia ai o ka piko o ka hale, aia kela mau lauhala e weuweu iho ana ma ka puka
komo. I ke oki ana nae, e pono e lawe mai i aholehole a me ke ahuahu ko, a oki pu
iho me ka olelo iho penei: “Eia wau o mea he kanaka kukulu hale, ke oki nei au i ka
piko o ka hale; nolaila e lawe aku i na mea pilikia a pau mai ka hale aku. Amama.”
[[649]]
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After the main things of the house have been finished it is proper to bake a pig and
food, and celebrate with a feast for the completed labors; such a feast is called
ahaaina komo hale (feast of house entering).
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I ka pau ana ae la o na mea nui a pau o ka hale, e pono no e kalua ka puaa me ka ai,
a ahaaina no ka luhi; a ua kapaia ia ahaaina ana, he ahaaina komo hale.
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This is what I have obtained concerning the construction of a house and what to do.
But I have heard of rules in regard to sleeping in the house and the regulations by
Hawaiians.
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O keia iho la na mea i loaa ia’u o ke kukulu hale ana a me ka hana ana. Aka, he mau
rula nae ka’u i lohe ai no ka moe ana oloko o ka hale a me ka hooponopono ana a ko Hawaii
nei:
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1. Fix a fireplace. The reason for doing this is to make the house complete and warm,
so that when one becomes cold he moves over to the fireplace to sleep.
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1. E hana i kapuahi. O ke kumu e hana ia ai pela i paa ka hale a pumehana no hoi,
i noho ae no ia a anuanu, hoi aku ma kae kapuahi e moe ai.
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2. Always sleep in the middle[210] of the house. The reason for this is the fear of death should a murderer stab with
a stick from the outside. Then again, tie hogs outside of the house, so that if a
robber came, the hogs would be affrighted and grunt, thus causing the persons inside
the house to awaken. If there is a dog, it sleeps together [with persons in the house].
The reason for this is so that if a robber came into the house and choked the sleeper,
then the dog would awaken and bite the evil-doer. That is how the Hawaiians became
accustomed to sleeping together with dogs.
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2. E moe mau mawaena konu o ka hale. O ke kumu o keia hana ana, no ka makau o make
i ka hou ia mai mawaho e ka powa i ka laau. A o kekahi e hoopaa i na puaa mawaho o
ka hale, i hele mai ia o ke kanaka powa, alaila, puiwa ka puaa a hu ae la, alaila,
ala e ae no ke kanaka oloko. A ina hoi he ilio e moe pu no. O ke kumu e moe pu ai,
i na e hele mai ke kanaka powa, a komo iloko a umi i ke kanaka oloko e moe ana, alaila
ala ae no ka ilio a nahu i ke kanaka kolohe. Oia no ka maa o ka Hawaii i ka moe pu
me ka ilio.
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3. Concerning eating. There are many different times when the Hawaiian eats, midnight,
evening or morning. The place where the calabashes are set aside is the side of the
house, so that on awakening [one could] eat if hungry. Hawaiians are not accustomed
to eating together; this one and that one eats as he is hungered; and that is being
done at this time.
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3. No ka ai ana. He nui wale na wa e ai ai o ka Hawaii, o ke aumoe a me ke ahiahi,
kakahiaka nui. A o kahi e waiho ai o na wahi paipu e waiho no ma ka aoao, i ala ae
no ai, ke pololi. Aole i maa ko Hawaii nei i ka ai pu, ai ae no ia, a ai ae no ia
e like me kona pololi, a ke hana ia nei no pela i keia wa.
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4. Concerning sleeping. In sleeping, the father, mother and children lie together.
Sometimes the children sleep in the middle and sometimes on the sides. All sleep under
one kapa. Perhaps there are many other things, but this is what I have obtained.
J. Hooili.
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4. No ka moe ana. I ka moe ana e moe pu no ka makuakane, ka makuahine me na keiki.
I kekahi wa mawaena na keiki, a i kahi wa ma na aoao e moe ai. Hookahi no kapa e moe
pu ai.
He nui no paha na mea i koe, aka o ka mea keia i loaa ia’u.
J. Hooili.
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METHODS OF HOUSE CONSTRUCTION.
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KE ANO O KE KUKULU HALE ANA.
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Varied and numerous were the houses constructed in Hawaii in the olden time. Concerning
houses of grass: Some houses of grass in the olden time were good and were large,
but the majority were not large nor were they good. Most of the houses of that time
were low and small.
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He nui no a lehulehu na hale i hana ia ma Hawaii nei i ka wa kahiko. No na hale pili:
He maikai no kekahi hale pili i ka wa kahiko, a he nui no hoi, aka, o ka hapa nui,
aohe mau hale nui, aohe hoi he maikai, he haahaa uuku wale iho no ka hapa nui o na
hale ia wa.
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If a person desired to construct a house it was done in this manner: the owner of
the house prepared the foundation by leveling the ground. Holes were then dug for
the four corner posts to the proper depth when these posts were set in; small stones
and dirt were tamped in until they were firmly fixed. Stretch a line from one post
to another, and indicate along it the places for digging holes for the intervening
posts. Then dig there until all the holes are completed. In erecting the posts, set
them in line with the corner posts. Implant them as firmly as the corner posts; those
on the opposite side being erected in like manner. When all the posts are in position,
the plate is placed from corner to corner. The line of posts on the rear side, however,
is the one erected first. Fasten the plate with rope on the two sides. In the middle
of the [[650]]ends are dug the holes for the pou-hana. The pou-hana are the tall posts erected at the ends, and at the top of which the
rafters of both sides meet. Plant these posts, tamping in small stones and dirt to
firmly secure them. Stretch a line from one pou-hana to the other. Then lay the ridge-pole
and fasten it [to the pou-hana] with cord; when this is secure, then place the rafters
of the rear and the front sides so as to lie properly on the ridge-pole and fasten
them; keep on thus until all the rafters are fastened, placing their lower ends of
course on the plate so that the mortise of the rafters would fit the tenon of the
post. That is the way to do this until it is completed. Then place the kuaiole (supplementary ridge-pole) on top, and fasten it to the ridge-pole at the junction
of the rafters; then lash the lower end of the rafter and the plate to the post. Then
erect other posts on the two gable ends also fastening those firmly.
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Ina makemake ke kanaka e kukulu hale, penei ka hana ana: Hoomaikai mua ka mea nona
ka hale i ke kahua, a e ke hoi a papu like, alaila, e eli mua i ka lua o na pou kihi
eha o ka hale a hohonu, alaila, kukulu iho na pou kihi, me ka ho-o-o ana i ka makalua
i ka pohaku liilii, alaila, kanu iho i ka lepo me ka hana ia a paa loa keia mau pou
kihi. E kau iho i kaula maluna iho o keia mau pou kihi, mai kekahi pou a i kekahi
pou, a e hoailona mawaena oia kaula i kahi e eli ai na lua o na pou mawaena, a e eli
iho malaila a hamama like na lua, alaila, kukulu iho na pou me ka hoohalike loa nae
a like me na pou o ke kihi. E hoopaa i keia mau pou apaa e like me ko na pou kihi
hoopaa ana; a e like no hoi me ka hana ana i na pou o keia aoao pela nohoi ma kekahi
aoao. A pau na pou i ke kukulu ia, alaila, e kau iho i ka lohelau mai kela kihi keia
kihi. O ka pae pou nae ma ke kua e kukulu mua ai, alaila, e kauhilo mua i ka lohelau
[[651]]me ke kaula ma na aoao elua, a mawaena konu o na kala e eli ai i ka lua o na pou hana.
O ka pou hana, oia ka laau loihi i kukulu ia ma ke kala mai lalo a i luna kahi e hui
ai na welau o na o-a o kela aoao keia aoao. Kukulu iho ua mau pou hana nei, a e hoopaa
nohoi i keia mau laau me ka pohaku liilii a me ka lepo. E kau i ke kaula mai kekahi
pou hana a i kekahi pou hana. Alaila, e kau iho i ke kauhuhu a e hoopaa iaia me ke
kaula; a paa keia mau mea, alaila, hia aku ke o-a o ke kua a me ke alo, a kau pono
i ke kauhuhu, a e hoopaa i ke o-a ke kua me ko ke alo, pela e hana ai a pau na o-a
i ka hoopaa ia, me ke kau iho nae i ke kumu o ke o-a maluna iho o ka lohelau, e komo
ana ka waha o ke o-a me ka mai o ka pou, pela e hana ai apau. Alaila, e kau iho i
ke kuaiole maluna iho a e hauhoa i keia kuaiole me ke kauhuhu ma kela koo keia koo
o na o-a alaila, nakinaki olalo o na o-a me ka lohelau me ka pou, alaila, kukulu hou
i mau laau ma na hakala a elua me ka hana ana a paa.
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CONCERNING THE LASHING OF THE AHO (BATTENS).
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NO KA HOAHO ANA.
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First separate the larger battens for aho pueo. The aho pueo is the batten set on
the rafter farther apart. When these battens were made fast, then smaller ones were
placed between them; then the aho hui (the joining batten) is placed over these between and parallel to the rafters. Lash
this batten to all the other battens; keep on thus until all the battens are fastened
together.
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E hookawale mua i mau aho mahuahua i mau ahu pueo. O ka aho pueo, oia ka aho i hoopaa
pu ia me ke o-a me ke ano kaawale iki. I ka wa e hoopaa ia ai keia aho pueo a paa,
alaila, hookomo iho i na aho liilii iho mawaena o na aho pueo a e kau iho i ahohui
maluna pono o ke o-a mawaena o kekahi o-a a me kekahi o-a. E hauhoa i keia ahohui
me na aho apau; pela e hana ai apau na aho.
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CONCERNING THATCHING.
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NO KE AKO ANA.
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In thatching, first place in position the cane leaves, if not cane leaves bulrushes
or else lauhala, fastening them with cords. In cording, however, do not place intervals
in line else the house would leak, but place them alternately to avoid leaks. After
cane leaves or lauhala have been lashed on, then thatch with the grass. A handful
when grasping the grass is the measure to go by. Lash this on with the cord with which
the cane leaves were secured to the batten; work on in this way until completed.
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O ke ako ana, e hahau mua i ka hako, a i ole ka hako, ke akaakai a lauhala paha, alaila,
e ka aku me ke kaula. I ke ka ana nae, aole pono ke ka lalani o kulu auanei, aka, e hoalo ke ka ana i ole e kulu. A paa
i ke pai ia i ka hako, lauhala paha, alaila, papai aku ke pili. O ka piha pono o ka
lima i ke pili ke hopu aku, oia ke ana e hana ai a oi iki aku nohoi, me ka hana ia
no hoi a paa me ke kaula i hoopaa ia ai ka hako, pela e hana aku ai a paa.
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CONCERNING RIDGING.
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NO KE KAUPOKU ANA.
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In thatching the ridge, first tread down [the thatch] from one end to the other, then
lay on aho lolo[211] and lash this to the kuaiole (supplementary ridge-pole) or to the cord with which
the grass was fastened to the lower battens; thatch more grass on this batten on both
sides [of the ridge]; make the head of each bundle of grass even, however. When this
is finished, add another layer in the same manner as the first aho lolo, but the grass
on this layer is made thinner. On this, place the aho owili; that is the batten on which to roll the grass and thus hide the ends of the tufts
of grass and the batten from end to end; and when this twisting process is finished,
braid [the grass] so as not to be pried up by the wind.
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I ke kaupoku ana, e hehi mua mai kekahi kihi a i kekahi kihi, alaila, e kau iho i
ka aho lolo, a e hoopaa pu ia aho me ke kuaiole, a i ole ia, me ke kaula i ka ia ai
ke pili; a e ka i ke pili ma kela aoao keia aoao o keia aho lolo; e kukulu like nae
i na poo o ka mauu. A paa keia, alaila kau hou iho, a e hana e like me ko ke aho lolo
mua, e hoolahilahi nae i ke pili o keia aho lolo, alaila, e kau iho i ka aho owili;
oia ka aho e wili ai i ka mauu, e huna ana nae i ke poo o ka mauu a me ka aho mai
kahi kihi a i kahi kihi, apau i ka wili ia hili aku i ole e alaa ia mai e ka makani.
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CONCERNING THE TI-LEAF HOUSE.
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NO KA HALE LA-I.
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This house is built for use in the mountains when [652]]then is the house thatched. It is quickly thatched; is shady and also tight. The timber
used is noni;[212] it is called “noni-a;” other woods are also proper; but this house has no posts; only arched timbers [are
used] from the bottom to the top and from side to side.
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Ua hana ia keia hale no ka pii ana i uka o ke kuahiwi i ke kapilimanu a mahiai paha.
I ka wa e makemake ai ke kanaka e moe i uka, o ka hale ia e hana ai, he hikiwawe [[653]]ma ka hana ana a he malu a he paa nohoi. O na laau e hana ia ai, he noni, ua kapaia
kona inoa he noni-a, a me na laau kupono e ae no hoi, aka, aohe pou o keia hale, he
laau hoopio wale no kona mai lalo a i luna, ma kela aoao keia aoao.
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PLACING BATTENS.
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NO KA HOAHO ANA.
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In placing the battens it is well not to put them too far apart, but somewhat close
together, because the ti-leaves are short; also it is not well to use the green ti-leaves;
use them dry so as to last, and not rot quickly. In thatching, bend the ti-leaves
around the battens and then tie with cords, and keep on in this manner until the house
is completed. Not alone for living when catching birds or when cultivating is this
house constructed, but also for a regular living house. This house lasts for two or
more years; this is only a small house, conical in shape, and it is called pupupu (temporary) house and a pepepe (low) house.
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O ka hoaho aole pono ke hookawale aku, aka, e hoopili iki mai nokamea, he pokopoko ka la-i,
aole hoi e pono i ka la-i maka, aka, he la-i maloo i paa, i ole e popopo wale. O ka
hana ana, ua pelupelu ia ka la-i i ka aho me ka hoopaa ia no i ke kaula, pela e hana
aku ai a hiki i ka paa ana. Aole no hoi no ke kapili manu wale keia hale a me ka mahiai
i hana ia ai, aka, ua hana ia no i hale noho maoli no a loihi. Ua paa no keia hale
no na makahiki elua a oi ae paha; he hale liilii wale iho no keia, ua ane like me
ke cone puoa, ua kapaia ka inoa o ua hale liilii nei he pupupu hale a he wahi pepepe
hale.
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CONCERNING HOUSE THATCHED WITH BANANA LEAVES.
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NO KA HALE LAUMAIA.
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Any kind of timber is used in the construction of this house, and it is built in the
same manner as a house thatched with ti-leaves, using curved sticks so as to bring
their tops together, and at the same time allow plenty of room below for the place
of habitation, but the way to lay battens on this differs a little; while those on
the house thatched with ti-leaves are set closer together, the battens on the house
thatched with banana leaves are set further apart, because the banana leaves are long.
This house also is built for mountain residence; this kind of a house is often constructed.
Upon arrival at the mountain, the construction is very rapid; this house could be
occupied for a long time without trouble. This house thatched with banana leaves is
famous for this story: Pumaia was the man, Kamakakehau was the woman. While living
together [as husband and wife] they went up to the mountain to hew timber; Pumaia
was deserted by the wife; she became Koae’s, a man from another place. Pumaia was
killed by Koae; the house was called pumaia (banana tree); but because Pumaia was killed, this house was named laumaia (banana leaves). Pumaia was the chief of a district. The explanation concerning this
famous story is lengthy, but it is proper that I should shorten [it].
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He pono laau no ko keia hale e kukulu ai, ua like nohoi ke kukulu ana o keia me ka
hale la-i, he laau oio i hiki ke halawai oluna a akea pono olalo kahi e noho ai, aka,
he okoa iki ka hoaho ana o keia; o ko ka la-i hoi, he haiki mai ke kau ana o ka aho,
a o ko ka laumaia nei hoi he hookaawele aku ke kau ana o ka aho, no ka mea, he loloa
ka laumaia. Ua hana ia nohoi keia hale no ka pii ana i uka; o kekahi keia o na hale
e hana mau ia ai. Ke pii iuka, he hikiwawe ma ka hana ana. Ua loihi no ka noho ia
ana o keia hale me ka poino ole. Ua kaulana no hoi keia hale laumaia, o kona mea i
kaulana ai, o Pumaia ke kane a o Kamakakehau ka wahine, i ka wa o ko laua noho pu
ana ua pii laua i ke kuahiwi i ke kua laau; ua haalele ia o Pumaia e ka wahine, ua
lilo oia ia Koae, he kanaka ia no kekahi wahi mai, ua pepehi ia o Pumaia e Koae a
make; a he pumaia ka inoa o ka hale; a no ka make ana o Pumaia, nolaila, kapa ia ai
ka inoa o keia hale he laumaia. A o Pumaia nohoi, he kanaka aimoku ia no kekahi aina;
he loihi aku no ka wehewehe ana o keia mea kaulana, aka, he pono nae ia’u e hoopokole.
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CONCERNING THE HOUSE MADE OF KOA.
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NO KA HALE ILIKOA.
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In its construction this house is similar to the house thatched with ti-leaves or
banana leaves, but its thatch is the bark of the koa tree. The bark of the koa is
peeled and then thatched. This house is also constructed for mountain residence during
the process of hewing a canoe, and for other purposes. Any kind of timber is used
in its construction. Because it is covered with the bark of the koa, therefore it
is called hale ilikoa.[213]
[[654]]
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O ke ano o keia hale, ua like no ia me ka hale la-i a me ka hale laumaia ke ano o
ke kukulu ana, aka, o ke pili o keia hale, he ilikoa; ua akaakaa ia ka ili o ke koa
a uhi mai mawaho. Ua hana ia no keia hale no ka pii ana iuka i ke kalai waa a no na
hana e ae no hoi; a he pono laau no ko keia hale. No ka uhi ana ia i ka ilikoa, nolaila
ua kapaia he hale ilikoa.
[[655]]
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CONCERNING THE FERN HOUSE.
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NO KA HALE AMA’U.
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The house thatched with ama’u has no real post, no battens, no ridge; but in its construction,
simply break the ama’u midrib and all, and stick them in the ground on that side and
this side, leaving a place in between for occupation, then bring the tops [of the
leaves] together, and lash them with cords. In the construction of some, posts, rafters
and battens are used, similar to the construction of a grass thatched house, and after
the frame work is up, the ama’u is thatched and fastened with cords.
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O ka hale ama’u, aohe ona pou laau maoli, aohe hoi he o-a, aohe kaupoku, aka, o kona
ano, he uhaki mai no i ka ama’u me ka iwi a hou ma kela aoao keia aoao, me ka hookaawale
nohoi ia waena i wahi e noho ai, a e hoopio ae nohoi ia luna a e hakii iho no me ke
kaula.
O kekahi ua kukulu maoli ia no ka pou ke o-a a me na aho, e like me ko ka hale pili
hana ana alaila papai aku ke ama’u mawaho me ka omau ia i ke kaula.
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CONCERNING HOUSE THATCHED WITH CANE LEAVES.
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NO KA HALE HA-KO.
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This house is constructed in any way which the house builder desires, at the same
time providing all the material necessary. It is covered outside with cane leaves
bent around the battens; at the four corners of the house, ama’u is used; also the
ridge. Because this house is covered with cane leaves, it is called a hale ha-ko (cane leaf house).
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O keia hale, aia no i ke ano hale a ka mea makemake hana hale e hana ai me ka hoomakaukau
no hoi i na mea apau o ka hale. O kona uhi mawaho, he ha-ko; ua pelupelu ia ka ha-ko
i ka aho a ma na kihi eha o ka hale, he ama’u ka mea e hana ai, a pela nohoi ma kaupoku.
No ka uhi ana ia o keia hale i ka ha-ko, ua kapaia kana inoa, he hale ha-ko.
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CONCERNING THE HOUSE OF APE LEAVES.
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NO KA HALE APE.
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This house is constructed when a person goes to the mountain to get olona, and he desires to stay awhile. He erects some timber [for posts] with some battens
which are covered with ape leaves; it is named hale ape (ape leaf house).
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Ua kukulu ia keia hale no ka pii ana i uka i ke kahi olona, a makemake ke kanaka e
moe iuka, kukulu ae no ia i na laau, me ka hoaho ana a uhi mai ka lau o ka ape mawaho;
ua kapa ia kona inoa, he hale ape.
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CONCERNING THE HOUSE THATCHED WITH PAINIU.
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NO KA HALE PAINIU.
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This house will last as the house thatched with ti-leaves; it lasts for two years
or more. This painiu does not grow on the ground; it grows on the ohia or other trees. Its thatching is
like the ha-ko, the leaves being bent around the battens; and because the house is covered with
painiu it is called a “painiu house.”
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Ua like no ka paa o keia hale me ka hale la-i; ua paa no ia no na makahiki elua a
oi ae. O keia painiu aole ia e ulu ma ka honua, aia kona wahi e ulu ai maluna o ka
ohia, a laau e ae no hoi. O kona hana ana, ua like me ka ha-ko ka pelupelu ia o ka
lau i ka aho; a no kona uhi ia ana i ke painiu ua kapaia kona inoa, he hale painiu.
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CONCERNING THE HOUSE COVERED WITH DIRT.
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NO KA HALE LEPO.
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The posts of the house are erected and the battens are placed in position; then covered
with banana leaves, on top of which set lumps of dirt, so the dirt would not fall
into [the house]. Because it is covered with dirt it is called “he hale lepo.”
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Ua kukulu ia na laau o ka hale, a ua hoaho ia, alaila, e uhi iho maluna i ka laumaia,
alaila, hoouhi mai ka eka lepo maluna iho o ka laumaia i ole e komo ka lepo iloko.
No kona uhi ia ana i ka lepo ua kapa ia oia, he hale lepo.
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CONCERNING THE HOUSE THATCHED WITH EKAHA.[214]
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NO KA HALE EKAHA.
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The construction of this house is similar to that of the house thatched with ti-leaves;
the leaves are bent over and placed on the battens; this [kind of] house is often
seen in cultivated places in the wilderness.
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O ke ano o ka hana ana i keia hale, ua like me ka hana ana i ka hale la-i, he pelupelu
mai, alaila, hoopaa ia maloko o ka aho, ua ike nui ia keia hale ma na wahi mahiai
iloko o na ulu laau.
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CONCERNING THE HOUSE THATCHED WITH KALAMALO.
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NO KA HALE KALAMALO.
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Its construction is similar to that of the house thatched with grass. Thatch cane
leaves or uki grass first, and on that place kalamalo. This kind of a house is called “he hale kalamalo” (a kalamalo house). This kalamalo is somewhat like the scented [[656]]plant growing at Mr. Bishop’s place, which is perhaps called wailukini[215] (a species of lucerne).
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Ua like no kona kukulu ana me ke hale pili. O ka ha-ko maloko a i ole ia, he [[657]]uki, alaila, mawaho mai ke kalamalo. Ua kapaia keia hale, he hale kalamalo. Ua ano
like keia kalamalo me ka mea ala ma kahi o Bishop, he wailukini paha kona inoa.
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CONCERNING THE HOUSE THATCHED WITH PANDANUS LEAVES.
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NO KA HALE LAUHALA.
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The posts and the rafters of this house are erected, but the covering of this is pandanus
leaves. Soak the lauhala in water until it is supple, then scrape off the sharp thorns
and thatch. This is done like the ti-leaves; the pandanus leaves are bent around the
battens and fastened with strings.
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Ua kukulu ia no na pou o keia hale a me na o-a aka, o ka uhi o keia mawaho he lauhala.
Ho-u ia ka lauhala i ka wai a ma-u, alaila, koekoe aku ke kokala, a pau ke kokala,
alaila, papai aku; ua like ke pai ana me ko ka la-i, ho-o-o maloko o ka aho i ka lauhala,
me ka hoopaa ia i ke kaula.
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CONCERNING THE HOUSE THATCHED WITH LOULU.
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NO KA HALE LOULU.
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The new leaf of the loulu[216] is used for covering the house; not the leaf-bud, however, but the new leaf which
has opened up. This loulu is like the coconut. The tools which the ancients used in hewing house timber were
sharp, hard rocks which had been brought to an edge.
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O ka mu-o o ke loulu, oia ka mea e uhi ai mawaho o ka hale; aole nae o ka mu-o i mohala
ole, aka, o ka mu-o i mohala. O ke ano o keia loulu, ua ano like no ia me ka niu.
O na mea paahana a ka poe kahiko e oki ai i na laau kukulu hale, he mau pahoa oioi
i hanaia a oi loa.
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Perhaps there are other kinds of houses, but because I am out of paper, I herewith
cease.
Josia Waolani.
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He mau hale aku no paha koe, aka, no ka pau e o kuu pepa, ke oki nei au maanei.
Josia Waolani.
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STORY OF THE LAUHALA.
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MOOLELO NO KA LAUHALA.
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The name of the lauhala[217] was Ohiohikupua; it sprouted from the bottom of the ocean, and grew above the surface
of the sea until it proudly stood like the sharp-pointed clouds which appear in the
heavens. Some time after it had grown to quite a height, Pele set forth on her journey
here to Hawaii, thinking she would soon arrive here, but it proved otherwise. On her
way she struck the place where this pandanus tree grew and she was strangled by the
sharp thorns of this lauhala, with us human beings, it seemed, helping from this side;
Pele struggled by using her divine powers, but she could not extricate herself. Soon
after, her brother, Paao by name, appeared, with a gourd of sea-water. Said Pele,
“I am in trouble indeed, brother.” Then he climbed up and from on top poured out the
sea-water; the young leaves wilted and Pele was freed. Because she was full of anger
Pele climbed on top and pulling out the leaf-buds, threw them hither and thither.
Some landed here on Hawaii. That is the reason it grows here on Hawaii. The place
of its first growth was Kohala, Hawaii; therefore Pele was the one who brought it
here to Hawaii.
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O ka inoa o ka lauhala o Ohiohikupua; mai lalo mai o ke kai kona wahi i kupu mai ai,
kupu ae la ia a hala maluna o ke kai, a ku kilakila iho la ia me he ao opua la i ka
nana aku, a mahope iho o kona ulu ana ae a kiekie a he manawa loihi iki mahope iho.
Hoomaka o Pele e hele i Hawaii nei, me kona manao e puka koke ana ia i Hawaii nei,
eia ka aole; i kona hele ana mai ua kupono i kahi i ulu ai ua kumu hala nei, paa iho
la ia i ka umiki ia e ke kokala o ua lauhala nei, o kakou aku ka hoi o kanaka ma keia
aoao; hooke mai la o ua o Pele i ka mana ona a aole hemo, a mahope iki iho hiki mai
ke kaikunane, o Paao kona inoa, me ka ipukai kai. I aku la o Pele: “Pilikia au la
e ke kaikunane,” ia manawa pii ae la kela a maluna nini iho la i ke kai; mae iho ka
muo alaila, hemo ae la o Pele. No ka nui o kona ukiuki, pii aela ia maluna huhuki
i ka muo kiola ma kela wahi keia wahi. Kau mai la kekahi muo i Hawaii nei, oia ke
kumu i ulu ai i Hawaii nei; o kahi i ulu mua ai, ma Kohala i Hawaii; nolaila, o Pele
ka mea nana i lawe mai i Hawaii nei.
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Also, at that time we did not have mats, but because it occurred to a high prophetess
at that time, whose name was Lauhiki, to convert this lauhala into mats by having
women braid it, it was so done. The first woman who did the braiding was this same
Lauhiki, and from her all other women learned.
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Ina manawa no hoi aole o kakou moena, aka, mamuli o ka noonoo ana o kekahi alii kaulana
oia wa, o Lauhiki kona inoa, e hoolilo i keia lauhala i moena mamuli o ka ulana ana
o na wahine, a lilo i moena, o ka wahine mua no nana i ulana o Lauhiki no, no laila
ike na wahine a pau.
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Here is another use of the lauhala: it was used as sail for canoes in the olden [[658]]times; it originated from a man named Lonoauhi. The ones who braided it were this
Lauhiki and her younger sister Haumea and their five daughters Kamehaikaua, Meahanipaoa,
Lohea, Kahuihuimalanai and Kahoanohookaohu (that was the sail of the canoe of Kamehameha
I). These persons were goddesses. The shape of the sail was round like the sun; while
sailing on the ocean this was spread on the mast of the canoe when it would really
appear like the sun.
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Eia hoi kekahi hana a ka lauhala, o ka lilo ana i pea waa no ka wa kahiko, mamuli
[[659]]no hoi o ka noonoo ana o kekahi kanaka o Lonoauhi kona inoa, o ka mea no nana i ulana
o Lauhiki no, a me kona kaikaina o Haumea a me ka laua mau kaikamahine elima, Kamehaikaua,
Meahanipaoa, Lohea, Kahuihuimalanai, Kahoanohookaohu, oia no ka pea o ka waa o Kamehameha
ekahi. O keia poe he poe akua no lakou. O ke ano o ka pea ua like me ka poepoe o ka
la; i ka wa e holo ai ma ka moana, uhi ia iho la maluna o ke kia o ka waa, i ka nana
aku ka, ua like io no me ka la.
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Here is another use: the drupes of its fruit were strung into wreaths for people in
the olden times. The women who first strung them were Kahuihuimalanai and Kahoanohookaohu,
and from them the custom has spread to this time.
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Eia kekahi hana o ka lilo ana o ka hua i mea lei no na kanaka o ka wa kahiko. O na
wahine nana i hana mua, o Kahuihuimalanai a me Kahoanohookaohu, a mai a laua mai ka laha ana mai a hiki i keia wa.
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Here is another thing: when this wreath dries on the neck, then it is preserved until
a troublesome illness appears, such as a stomachache, or other illness for which this
medicine is properly used, then it is obtained and fed [to the patient]; if it be
for life, he lives; if it be for death, he dies.
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Eia kekahi; aia maloo ua lei ala i ka a-i, alaila malama iho la a hiki mai ka mai
pilikia, he nahu paha a me na mai e kupono ana ia laau, alaila kii ia aku la e hanai;
ina no ke ola, ua ola, ina no ka make, ua make.
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These are the fragments concerning the lauhala which I have obtained; but I tell you
they were not freely acquired, but were secured through purchase from an old man,
he having stated that if he were not paid, then he would not divulge anything. Therefore
I thought there was no other way for me to quickly obtain them; so I consented. My
expenditure was a real half a dollar. If this is repeated, I will continually be in
need, my friends.
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O ia iho la kahi hunahuna o ka lauhala i loaa ia’u, aka, e hai wau ia oukou, aole
i loaa wale mai, aka ua loaa mai mamuli o ke kuai ia ana aku, i kekahi wahi elemakule
kahiko, me koiala olelo mai, ina aole e uku aku, alaila, aole e loaa mai. Nolaila,
noonoo iho wau, aohe wahi e loaa koke mai ai ia’u, nolaila, ua ae aku au; o ku’u lilo
he hapalua dala maoli. Ina pela hou aku mau maoli ka nele e na hoa.
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SOME THINGS IN THE BIBLE SIMILAR TO SOME THINGS DONE HERE IN HAWAII IN THE OLDEN TIME.
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O KEKAHI MAU MEA O KA BAIBALA I ANO LIKE ME KEKAHI MAU MEA I HANAIA MA HAWAII NEI
I KA WA KAHIKO.
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There were guides which pointed out to me some of the things done in Hawaii nei which
were similar to those [mentioned] in the Bible. First: the book known as the Moolelo
Hawaii (Hawaiian History). Second: From some old people who are still living. From
these sources were obtained material for comparison.
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Elua no hoike nana i hai mai ia’u no kekahi mau mea o Hawaii nei i ano like me ko
ka Baibala. Akahi: O ka buke i kapaia Moolelo Hawaii. Elua: Mai kekahi poe kahiko mai e ola nei; mailoko mai o
keia mau hoike e loaa’i na mea i hoohalikeia.
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CONCERNING THE FIRST MAN.
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NO KE KANAKA MAKA MUA.
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We know that, according to the Bible, Adam was the first man; Gen. 1:27, and from
him came all the peoples of the earth. According to the Hawaiian version, Kahiko was
the first man, and he begat Wakea, and the rest of the people; and they have a genealogy
of their ancestors, just like Adam’s.
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Ua ike kakou ma ka Baibala, o Adamu ke kanaka makamua; Kin. 1:27, a mai iaia mai i
laha mai ai na kanaka a pau loa o ka honua. Ma ko Hawaii nei hoi, o Kahiko ke kanaka
makamua, a nana mai o Wakea, a me na kanaka apau; a he mookuauhau no, elike me ko
Adamu.
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CONCERNING THE MAN WHO ASCENDED INTO HEAVEN.
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NO KE KANAKA I PII AKU I KA LANI.
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It is shown in the Bible that Elijah was the one who ascended into heaven by the power
of God: 2 Kings 2:11; and Jesus Christ ascended because of his divine attributes.
Thus is it stated in Hawaii’s history: Lonomuku[218] ascended to heaven; she was a woman and because her husband cut off her legs, therefore
she was halted at the moon. If her husband had not cut off her legs, she would have
reached the locality [[660]]of the sun. Her place of ascent was at Hana, the place called Hana-ua-lani-haahaa.[219] That was the reason for so naming the place, and there is more.
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Ua ike ia ma ka Baibala o Elia ka mea i pii aku i ka lani, ma ka mana o ke Akua; 2
Nalii, 2:11, a o Iesu Kristo, ua pii no ia ma kona ano Akua. Pela hoi, ua oleloia
ma ko Hawaii nei moolelo, o Lonomuku ka mea i pii i ka lani; he wahine ia, a no ke
oki e ana o kana kane i ka wawae, nolaila ua noho ma ka mahina. Ina ka aole i oki
ke kane i ka wawae ina ua hiki loa aku oia i kahi o ka la. O kona wahi i pii ai aia
ma [[661]]Hana, ma kahi i kapa ia o Hana-ua-lani-haahaa, oia ka mea i kapaia’i oia wahi, a he
mea e aku no kekahi.
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CONCERNING THE MAN IN THE BELLY OF THE FISH.
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NO KE KANAKA ILOKO O KA OPU O KA IA.
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Jonah was the man who lived in the belly of the fish, according to the Bible: Jonah
1:17. Kuikuipahu[220] was Hawaii’s [celebrity] who lived in the belly of the shark. He was a chief of Kohala.
Once he went surfing with a number of people; and while they were surfing, Kuikuipahu
was taken by a shark. The place where he landed was Hana, at Kauiki hill; it was there
he was discovered by some people. Eleio was the chief living at that time, and Kipola
and Kipalalaia were the prophets; when Kuikuipahu was found, he was not dead; he was
still alive.
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O Iona ke kanaka i noho iloko o ka opu o ka ia, wahi a ka Baibala; Iona 1:17, o Kuikuipahu
hoi ko Hawaii nei iloko o ka opu o ka mano. He alii ia no Kohala; i kekahi manawa,
hele oia i ka heenalu me na kanaka he lehulehu, a ia lakou e hee nalu ana, ua lilo
aku la o Kuikuipahu i ke mano; a o kona wahi i pae ai ma Hana no, o ka puu o Kauiki,
malaila kahi i ike ia’i e na kanaka. O Eleio ke alii ia manawa e noho ana; o Kipola
hoi ame Kipalalaia, na kaula; i ka ike ia ana o Kuikuipahu aole i make, e ola ana
no.
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CONCERNING THE CRUEL KINGS.
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NO NA ALII HANA INO.
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Pharaoh and Herod were some of the cruel kings mentioned in the Bible; Exodus 1:8–22,
Matt. 2:16, and there were also some others. Hakau[221] was Hawaii’s cruel king. He was a chief of Waipio. This was the chief who proclaimed
that the breasts of all females were to be cut off; and if he saw a man with well
tattooed hands, or with good hair, or a woman with good hair, he immediately gave
orders to have the hand or the head cut off. There were other cruel practices carried
on by this chief. Owaia[222] was another cruel chief. It is said that his time was a very bad period, full of
debasing pleasures.
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O Parao ame Herode kekahi o na alii hana ino i hoikeia ma ka Baibala; Puk. 1:8–22;
Mat. 2:16, a me kekahi mau alii e aku nohoi. O Hakau hoi ko Hawaii nei alii hana ino.
He alii ia no Waipio. O keia alii kai hoolaha ae e okiia ka waiu o na wahine apau
loa, a ina e ike aku oia i ke kanaka lima kakau maikai, a me ka lauoho maikai ame
ka wahine lauoho maikai, kauoha oia e okiia ke poo, ame ka lima. He mau mea ino e
ae no kahi a keia alii i hana ai, Owaia hoi kekahi alii hana ino. Ua oleloia o ka
manawa iaia he manawa ino loa piha i na lealea ino.
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CONCERNING THE VOICE WHICH CRIED OUT FROM HEAVEN.
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NO KA LEO I PAE MAI MAI KA LANI MAI.
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When Jesus was being baptized by John, there was heard a voice crying out from heaven,
saying, “Thou art my beloved son, in Thee I am well pleased.” Luke 3:22. And there
were other voices like this in the Bible. So it was here in Hawaii. There was a voice
from the heaven enquiring, “Which of the chiefs down below lives righteously?” “It
is Kahiko,”[223] was the answer.
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I ko Iesu manawa i bapetisoia’i e Ioane, ua lohe ia he leo i pae mai la, mai ka lani
mai, e olelo ana: “O oe no ka’u keiki punahele he oluolu loa ko’u ia oe;” Luk. 3:22,
a he mau leo e ae no kekahi e like me keia, ua loaa keia ma ka Baibala. Pela no hoi
ma Hawaii nei, ua lohe ia no he leo mai ka lani mai e ninau ana: “Owai la ke alii
o lalo i pono ka noho ana?” “O Kahiko,” wahi a ka haina.
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CONCERNING THE DROUGHT.
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NO KA NELE ANA O KA UA.
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When Ahab was king of the Israelites, because of the many sins he committed, Elias,
the prophet, said to him, “As the Lord God of the Israelites liveth, before whom I
stand, there shall not be dew nor rain these years, but according to my word.” 1 Kings
17:1. Thus again: When Hua[224] was king here on Maui, Luahoomoe was the [[662]]prophet at that time. Because Hua wanted to bake Luahoomoe in the oven, therefore
he [Luahoomoe] told his sons where to go and live, because he was going to take away
the rain (deprive the land of the rain).
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I ka manawa o Ahaba ke alii o ka Iseraela, no ka nui loa o kana hana ino, ua olelo
aku ke kaula o Elia iaia: “Ma ke ola ana o Iehova ke Akua o ka Iseraela, imua ona
e ku nei au, aole auanei he ua, aole hau i na makahiki ekolu, ma ka’u olelo wale no;”
1 Nalii 17:1. Pela no hoi. I ka wa o Hua ke alii o Maui nei o Luahoomoe, ke [[663]]kaula ia manawa, no ka manao ana o Hua e kalua ia o Luahoomoe i ka imu, nolaila, olelo
kela i kana mau keiki, i kahi e noho ai, nokamea, e lawe ana ia i ka ua.
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Thus there were many other little things here in Hawaii which can be compared with
some things in the Bible, but my illustrations thereon are sufficient.
February 15, 1872.
G. Puuloa.
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Pela hoi, he nui na mea liilii e ae o Hawaii nei i like me kekahi mau mea o ka Baibala,
aka, ua lawa ka’u hoike no keia.
February 15, 1872.
G. Puuloa.
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THE DAYS AND THE MONTHS.
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NA LA A ME NA MALAMA.
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During the month of Ikuwa[225] occurs the rain called Pohakoeleele;[226] on the day called Hua[227] at noon, a person goes to plant. These are the names of the stalks to be propagated:
hualani, hokeo, lopa, likolehua and kawelo.[228] This is the method of planting: he takes three stalks, separating them one from the
other with his fingers, and plants them. He leaves them until two months have passed;
he goes to inspect them, and if he finds that they have grown well he says this: “The
future [living] is provided for, the growth is good.” But if when he arrives, they
are dead or drying up, he would feel grieved because they did not do well. The farmers
know there is a time when plants do not grow well; that is the winter season when
rains are plentiful and the shoots will die. But if a planter waits until the month
of Ikiiki,[229] of misty rain, that is when the rain is light and is easily scattered by the wind,
on the day of Mohalu[230] in the month of Ikiiki, [that] is the month for him to plant in the manner described
above. These are the names of the potatoes to be planted: waipalupalu, kokoakeawe, kuapai, heauau and haole. He waits until the months of Kaaona[231] and Hinaiaeleele[232] are past when he goes again to look, and he finds that some are dead and some are
growing. This is what he says: “My wife and children are saved by the baldheaded one.”
He waits for some time longer until the grass grows, then he weeds it; this [weeding]
is sufficient until the time that the potato is ripe. After weeding, leave it for
many days; when the planter comes again and hills up the soil. If any potato is found
while hilling up the dirt, that is, the fruit in between the plants growing on the
vine, he breaks off the first potato. He returns, lights a fire in the imu, cooks
the potato until done, and brings it to the house. He sits beside the doorway and
prays thus: “Ye large black cloud hanging below the eye of the narrow pointed clouds,
give shade, protecting shade; guard this our garden, O Keaonui;[233] do thou cast shade over this our garden, O Keaonui; shade thou from that corner to
this corner; shade thou from that side to this side; shade not another’s garden lest
you be scolded for shutting out the sun and chilling the owner of that garden. O Keaonui,
shade thou this our field; shade thou the hills, shade thou the leaves of our food,
so that the plants would grow and the [[664]]hills be filled with potatoes. O ye Keaonui, shade our garden from the head to the
bottom, from the upper to the lower side; hallowed is the prayer; it is free.”
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Iloko o ka malama o Ikua, o Poha-koeleele ka ua; i ka la o Hua, a i ke awakea hele
aku oia e kanu. Eia ka inoa o na lau e kanu ai: Hualani, hokeo, lopa, likolehua, kawelo.
Penei ke kanu ana; lawe aku oia ekolu lau me ka hookakahaka ana i ka lau me kona lima;
a kanu aku oia, waiho aku a hala na mahina elua, hele aku oia e nana: a ike ua ulu
pono, eia kana olelo: “Ua ola ka hoi keia noho ana ae, ua maikai ka ulu ana.” Aka,
ina hele aku oia ua make a ua ponalo, kaumaha loa ia no ka puka pono ole. Ua maopopo
no i ka poe mahiai he wa no ia e puka pono ole ai ka lau, oiai ke kau hooilo ia, nui
ka ua a make ka lau. Aka, noho mai oia iloko o ka malama o Ikiiki o ka ihunahuna ka
ua, oia hoi, ka ua liilii pulelehua i ka makani, i ka la o Mohalu i ka malama o Ikiiki
kanu oia e like me ka mea i hai ia ae la maluna. Eia ka inoa o na uala e kanu ai:
Waipalupalu, kokoakeawe a he kuapai, heauau, he haole. Noho oia a hala ka malama o
Kaaona a me Hinaiaeleele, hele hou aku oia e nana, a ike ua make kekahi a ua ola.
Eia kana olelo: “Ua ola ka’u wahine ame ka’u mau keiki i kahi Ohulu;” noho ua kanaka
nei a loihi a ala ka mauu, kuehu aku oia i ka mauu; a pau ia o ke oo no ia o ka lau.
Alaila, waiho aku a loihi na la, alaila, kii aku ke kanaka mahiai, hooili i ka lepo;
a loaa ka uala maka hooili ana i ka lepo, o ia hoi ka hua i ka wa ame ka hua i ka
lala hahai mai oia i ka uala mua. Hoi aku oia a hiki i ka hale, hoa ka imu a kalua
a moa hoihoi mai a ka hale, noho oia ma ka puka, penei oia e kahea ai: “Kela ao nui
eleele i ka maka o ka opua la olalo iho, e malu malu kiai, kiai ae i ko kaua waena
nei la o Keaonui, malu oe i ko kaua waena nei la, e Keaonui, e malu oe mai kela kihi
a i keia kihi, e malu oe mai kela iwi a keia iwi; mai malu oe i ko hai waena o huhu
ia oe i ke pani i ka la, koekoe ka mea nona ia waena. E Keaonui e! e malu oe i ko
kaua waena nei; malu oe i ka pue, malu oe i ka lau o ka kaua ai, i ulu, i piha ka
pue i ka [[665]]uala. E Keaonui e! e malu i ko kaua waena mai uka a kai, mai nae a lalo, elieli kapu,
ua noa.”
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This prayer is the request of the gods to come and partake of the first fruit of their
garden. He then waits until the first Mahoe[234] is past, and during the second Mahoe on the day of Lono,[235] he goes to get some potatoes for food, taking some of them to the heiau (temple).
Because on that night the god returns to partake of the food of his planting devotee;
thus the saying: “Lives he who has a god; dead is he who has none.” After these months
during which the children and the parents have partaken of the food, these also being
the last months of the rainy season, the summer again approaches. Let us drop the
discussion about the winter season, and take up for consideration what is done during
the summer.
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O keia pule ana oia no ke kahea ana i ke akua e hoi e ai i ka hua mua o ka laua mea
kanu. Noho aku oia a hala ka Mahoe mua, a komo aku iloko o ka Mahoe alua. I ka po
o Lono, kii aku oia e ai i ka uala, me ka lawe ana i ka uala i ka heiau; nokamea,
oia ka po e hoi mai ai o ke akua, e ai i ka ai a kahi pulapula hooulu ai: “ola nohoi
ka mea akua, make no hoi ka mea akua ole,” wahi a ka olelo. A hala keia mau malama
o ka ai ana o na makua ame na keiki i ka ai, a o na malama hope no hoi keia o ka hooilo,
o ka puka no ia iwaho o ke kau. Maanei kakou e waiho ai i ke kamailio ana no ka hooilo,
e huli aku kakou e nana i na hana o ke kau.
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CONCERNING THE KAU;[236] THAT IS, THE SUNNY SEASON.
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NO KE KAU: OIA HOI KA WA LA.
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This is the method of cultivating during the summer: The farmer goes to select the
mahakea,[237] that is a place where weeds grow in abundance; that is the best place for planting.
This is how he knows: he cuts the weeds and leaves them on the ground, and rain falls,
the leaves and the dirt become wet; that is why the stalks do not die when planted
in the summer season, because the weeds cover the ground and retain the moisture in
the soil. But when he cultivates, he does it during the days of Laaukukahi, Laaukulua,
Laaupau, Olekukahi, Olekulua, Olepau, Kaloakukahi, Kaloakulua and Kaloapau;[238] those are the best days during which to plant, a practice handed down by our ancestors.
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Penei ka mahiai ana o ke kau. Hele aku aku ke kanaka mahiai e nana i kahi mahakea,
oia hoi kahi nahelehele e ulu nui ana, oia kahi maikai i ka mahi ana. Penei e maopopo
ai; i kona mahi ana i ka nahelehele a hina ilalo, a haule mai ka ua, a ma-u iho la
ka lepo a me ka nahelehele, oia ke kumu e make ole ai ka lau ke puka iwaho o ke kau,
nokamea, ua uhi iho ka nahelehele i ka ma-u o ka lepo. Aka, i ka mahiai ana o ua kanaka
nei, iloko o na po o Laaukukahi, Laaukulua, Laaupau, ame Olekukahi, Olekulua, Olepau,
ame Kaloakukahi, Kaloakulua, Kaloapau, oia na po maikai i ka mahiai ana, a he mau
po no hoi i maa mai ko lakou kupuna mai.
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After he has cut down the weeds he waits for the rain to fall; during the month of
Welo,[239] Pookole (short head) is the rain, that is the rain which we style a cloud-burst;
then the farmer proceeds to crop off stalks. Here are the names of the different kinds
of stalks which he gathers: pae, apo, kapapa, mohihi, uli and paa.[240] He wraps these stalks in bundles and leaves them until the days when the Pleiades
rise in the morning, when he proceeds to plant them. He plants them thus: he takes
six stalks and keeps them separated as mentioned above; after planting, he waits for
a number of days; then during the month of Nana,[241] on the day of Kane,[242] he goes to look at the potato field, and finds it is injured; that is, the stalks
are all eaten by cutworms, some have come off and some are dead. During the month
of Kaulua,[243] on the day called Lono, in the evening, he goes to crop off some more stalks. These
are the names of the stalks he gathers: hualani, poni, loepaa, awapuhi, uahiapele, pikonui and kupa.[244] He bundles these and sets them aside as described above. He waits until the month
of Kaelo,[245] on the day called Mauli[246] in the evening when the moon sets; that [[666]]is the time to plant the stalks. He plants them in this way: he first distributes
the stalks among the hills, eight to each hill; then he plants them. When this is
done he waits until the stormy months are over, and long after that, in the month
of Kaaona, he goes to throw up the earth on the hills of the potatoes; when he first
obtains potato, whether in between hills or from the running vine, he returns with
wood, lights the fire in the imu and cooks the potato until it is done. He prays in
this manner: “Keaonui, hanging below the eye of the narrow pointed clouds, come to
partake of the food.” When the months of Welehu,[247] Makalii[248] and Hinaiaeleele are past, and during the month of Nana on the day called Mauli,
he shows off before men and women, and placing a wreath of flowers on his head, he
would sally forth to dig potatoes in the presence of these men and women. Then the
improvidents would call out, “Say, this is my potato hill;” [and another] “And this is mine;” they would forbid each other by saying, “Don’t you come to get mine.” They
would then dig and obtain potatoes. But they are not of large size; they are small.
There is one way of keeping the family in food, [that is] to care for the leaves [of
the potato]; that is the food with which to feed the family if there be no tubers.
One would say thus: “Anyway, these are not the months when potatoes bear plentifully;
these are months when leaves grow rank and the stalks swell large. This month is the
time to plant in order to bear.” On the day called Hilo the planter obtains some stalks,
the ones called kola, nika, pukeleawe, hiiaka, lapa, and huamoa.[249] Prepare them in the manner previously stated. When the day called Hoaka arrives then
is the time to plant; set them out in the manner explained above; and when Ikiiki
is past the planter would be relieved, for he realizes that his family is saved; the
days called Olekukahi, Olekulua and Olekupau are the days during which to hill up
potatoes; then he waits until the days called Mohalu, Hua, Akua, Hoku, Mahealani and
Kulu, and the last day, Akua, he visits the potato field at the time that the constellation
called Taurus rises; arriving at the corner of his field, he prays in this manner:
“O Kanepuaa,[250] root towards the mountain, root towards the sea; root towards the wind, root towards
the calm, root in the middle of this our potato field! O Kanepuaa! do thou root from
that corner to this corner, from that border to this border, from that side to this
side, so fruit would appear at the end of the stalk, along the stalk, and the roots
which creep between hills.”
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I ka pau ana o ka mahiai ana, waiho aku ka mea mahiai o ka haule mai o ka ua; iloko
o ka malama o Welo o pookole ka ua, oia ka ua, he ao ku ia kakou; alaila, hele aku
ke kanaka mahiai e ako i ka lau. Eia na inoa o na lau ana e ako ai: he pae, he apo,
he kapapa, he mohihi, he uli, a he paa. Oope oia i keia mau lau a waiho aku, a hiki
i na kakahiaka e puka mai ai na huihui, oia ka wa e kanu ai i na lau. Penei ke kanu
ana: Lawe oia eono lau e kanu ai me ka hoohakahaka e like ma ka mea i hoike ia’e maluna;
a pau kona kanu ana, noho oia a loihi kekahi mau la, hele aku oia i ka malama o Nana,
i ka la o Kane, e nana i ka mala uala, ua nui ka poino; oia hoi ua pau i ka peeluamoeone
a me ke kahuli a ua make wale iho no hoi kahi. I ka malama o Kaulua, i ka la o Lono,
i ke ahiahi, hele aku oia e ako i na lau hou. Eia ka inoa o na lau e ako ai: hualani,
poni loepaa, awapuhi, uahiapele, pikonui, kupa; oope oia a waiho aku e like me ka
mea i hoike ia’e maluna, noho oia a hiki mai ka malama o Kaelo, i ka la o Mauli i
ke ahiahi i ka wa e ili ai ka mahina, oia ka wa e kanu ai i ka lau. Penei ke kanu
ana: Kiolaola mua keia i ka lau ma ka pue, ewalu nae lau o ka pue hookahi; kanu mai
oia. A pau, noho aku oia a hala na malama ino, a loihi ka noho ana, a i ka malama
o Kaaona hele oia e hooili i ka lepo i ka pue o ka uala, a [[667]]loaa mua iaia ka uala i ka wa i ka lala, hoi aku oia me ka wahie a ho-a i ka imu a
kalua a moa. Kahea aku oia penei: “Keaonui i ka maka o ka opua ilalo iho, e hoi e
ai i ka ai.” A hala ka malama o Welehu, o Makalii, a o Hinaiaeleele, a komo i ka malama
o Nana i ka la o Mauli hoonana kane, hoonana ka wahine, kau na pualei i ke poo, hele
e eli i ka uala a ike na kane ame na wahine. Penei ka olelo a ka mea palaualelo: “E!
eia ka’u pue uala,” a “eia no hoi kau,” a papa aku kekahi i kekahi; “mai kii mai oe
i ka’u” o ka eli no ia a loaa, ka uala. Aohe nae he nunui he makalii wale no; hookahi
mea e ola ai o ka ohana o ka malama i ka palula, oia ka ai e ola ai ke ole ka hua.
A olelo ae kekahi penei: “Aole no keia o na malama e hua nui ai ka uala; he malama
ulu palula wale no keia, he aa noi ke kumu. Eia ka malama e kanu ai i hua.” I ka la
o Hilo kii aku ka mahiai i na lau; eia ka inoa: kola, nika, pukeleawe, hiiaka, lapa,
huamoa; waiho aku e like me ka mea i hoike ia. Aia hiki mai ka la o Hoaka oia ka wa
e kanu ai, e kanu e like me ka mea i hoike ia maluna, a hala o Ikiiki pau ke kaumaha
o ke kanaka mahiai, manao ae oia o ke ola o ka ohana; a i ka la o Olekukahi, Olekulua,
Olekupau, oia na la e pue ai i ka uala; noho aku oia a hala napoo Mohalu, o Hua, o
Akua, o Hoku, o Mahealani, o Kulu, a i ka la hope o Akua hele oia ma kona mala i ka
wa e puka mai ai na kao, oia hoi ka lalani, a ku oia ma ke kihi o ka mala, penei oia
e kahea ai: “E Kanepuaa, eku i uka, eku i kai, eku i nae, eku i lalo, eku iwaena o
ka kaua mala uala nei la, e Kanepuaa, eku oe mai kela kihi a i keia kihi, mai kela
kaika a i keia kaika, mai kela iwi a i keia iwi, i hua i ka mole, i hua i ke kano,
i hua i ke aakolo i ka wa.” A pau kana pule ana, noho aku oia a hala Kaloakukahi,
Kaloakulua, Kaloapau, a i ka la o Kane, hoomakaukau ke kane ame ka wahine i mau koko
no ka uala, a i ka la o Lono, hoomaka ka eli ana o ka uala. Ekolu no uala o ka pue,
nunui nohoi ka uala. Ua hai mai kekahi elemakule i ke ana, a ua ana wau ekolu kapuai
ke anapuni, olioli wale ae e mahiai uala i ka nunui o ka hua: Hoi mai ke kane ame
ka wahine, kalua ka puaa me ka uala.
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After he has finished this prayer he waits until Kaloakukahi, Kaloakulua, and Kaloapau
are past, and on the day called Kane, the husband and the wife prepare ko-ko (nets) for the potatoes; on the day called Lono, prepare for digging the potatoes.
There are only three potatoes in a hill; large indeed. (An old man showed me the measure,
and when I measured it, it was three feet in circumference; it made me feel like cultivating
potatoes on account of those big tubers.) The husband and wife then return and cook
a pig with the potatoes.
[UNFINISHED.]
[[668]]
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[AOLE I PAU.]
[[669]]
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CONCERNING THE TI-LEAF.
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NO KA LA-I.
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The ti-leaf is one of the plants growing in the mountains. It grows in valleys, on
hills, mountain ridges and side-hills. This ti-leaf plant grows tall, but it is not
large round like other trees. I think the ti-leaf grows on all inhabited islands,
but I am not sure. Where it originated I do not know; it may have been brought from
some place, or it may have been indigenous. Let us consider the uses of the ti-leaf.
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O ka la-i oia no kekahi o na laau e ulu ana ma kuahiwi. Ua ulu oia ma na awawa, na
puu, na kualapa, na kipapali. O keia laau o ka la-i he loloa no, aohe nae ona nunui
e like me kekahi mau laau e ae. Ua ulu no paha ka la-i ma na mokupuni i noho ia e
kanaka, aole i maopopo loa ia’u.
O kahi i loaa mai ai ka la-i aole i loaa ia’u; he loaa mai paha mai iloko mai o kahi
mea, a i ole he mea ulu wale mai no. E nana kakou i na hana a ka la-i.
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THE USES OF ITS LEAF.
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NA HANA A KONA LAU.
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The leaf of the ti is something that alleviates the trouble of man, in that it is
used in the construction of houses to be occupied by man; such a house is called hale la-i[251] (ti-leaf house). Just like a chief who built a ti-leaf house for himself at Puulaina
and because of the fact that la-i was used, the hill was called Puula-i,[252] as we heard heretofore. It is also used by some people for wearing [apparel] by braiding
it, and, when done, wearing it.
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O ka lau la-i, he mea no ia e hoopau ai i ka pilikia o ke kanaka, oia hoi ma ka hana
ia ana i hale i wahi e noho ai ke kanaka, a kapaia ia hale, “hale la-i.” E like me
ke ’lii i kukulu ai i hale la-i nona ma Puulaina, a kapaia ia puu ia manawa o Puulai,
e like me ka mea a kakou i lohe ai mamua iho nei. He kapa no hoi ia no kekahi poe
ma ka haku ia ana a paa, alaila aahu.
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It is used for lau[253] fishing; when braided long it is used to frighten and drive the fish into the net.
It is used for covering the imu to retain the steam and thus cook the food. It is
used for covering for fish to be roasted on coals. It is used for paiai[254] covers. It was also used as a boat by some people in the olden time. It is braided
into hula skirts and used by the dancers. It is used at feasts. It is used as a broom
to clean the dirt from the mat. The midrib is used for braiding into hats. The leaf
is made into pula-i (lai whistle) which gives forth sound when blown upon.
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He mea lau lawaia ke hili ia a loihi, nana e hoa mai ka ia iloko o ka upena. He mea
kauwewe imu i mea e paa ai ka mahu a moa ka ai. He mea pulehu i’a nohoi. He mea pai
ai. He moku nohoi ia na kekahi poe i ka wa kahiko. He pau hula ke haku ia a paa, na
ka poe hula. He mea ahaaina nohoi. He pulumi moena i pau ai ka lepo. A o ka iwi owaena
o ka lau, he mea hana papale ia. O ka lau nohoi he mea hana ia i pu-la-i i mea hookani
ma ke puhi ana aku nohoi.
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By the use of the pula-i were the sisters of Aiwohikupua befriended by Laieikawai, and they lived together
happily. It was the case when Malio, the sister of Halaaniani, went to get Laielohelohe
the younger sister of Laieikawai. She used the pula-i when Halaaniani wished to get
Laielohelohe for wife; they did not succeed in their desire, however.
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Ma ka pu la-i nohoi i lilo ai na kaikuahine o Aiwohikupua i poe aikane na Laieikawai,
a noho like lakou me ka oluolu. Pela nohoi o Malio ke kaikuahine o Halaaniani i kii
ai ia Laielohelohe me ka pu la-i, ke kaikaina o Laieikawai, i ka wa i makemake ai
o Halaaniani e moe ia Laielohelohe, aole nae i loaa ia laua.
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The leaf of the ti is also used to drive away illness from a sick person. If the sickness
be [in the nature of] sores, then ti-leaf is obtained and placed on the body, so the
sores would not touch the mat and cause pain; if ti-leaf [is used] the sores do not
adhere; they are cooling; the skin is not heated. It is worn on the neck by some people
to prevent illness; the ti-leaf wards off and safeguards from sickness.
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O ka lau no hoi o ka la-i, he mea kuehu i ka mai, i pau ka mai i ka wa kahiko. Ina
he puupuu ka mai, alaila, kii i ka la-i, i mea hoomoe pu, i ole e pipili ka puupuu
i ka moena a eha, ina he lau la-i, aole e pipili, a he mau nohoi ka ma-u, aole e wela
ka ili. A he mea lei ia no e kekahi poe ma ka a-i, i ole e loaa i ka mai, na ka la-i
e pale aku i ka mai a pakele.
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THE STALK OF THE TI-LEAF PLANT.
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O KE KUMU O KA LA-I.
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The stalk is used as a spear for fire-brand[255] to be thrown from a height when dry. The plant is propagated from this part; if a
la-i fence is desired, secure some, plant them around and after a while they will
grow.
[[670]]
[Here is] a story concerning its wood: At Waipio is a stream wherein lived a man-eating
shark; when one came to the place (there were no bridges then) he stood on the bank
of the stream and threw in a stalk of ti-plant. If it disappeared quickly, go back,
the shark was there, and was not gone; to jump in was to be eaten. But, if when thrown
in, the stalk did not disappear, then there was no shark; it had gone to another place;
then jump in and swim across quickly, because the stream is not wide; but if you tarried
or were slow in swimming you would be caught by the shark, the champion of the ocean,
and he would secure a morsel of food, and he would laugh for he had obtained something.
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He auhau nohoi ia, he mea kao-ahi ke maloo. A o kona wahi nohoi ia e ulu ai o ka auki,
ina makemake i pa la-i, alaila, kii, a kanu a puni, a mahope ulu. Ka [[671]]mea hoi i olelo ia no ka auki. Aia ma Waipio he muliwai, a he mano aikanaka ko laila,
penei: I ka wa e hele aku ai a hiki ilaila, aohe uapo ia wa, ku iho ma kae o ka muliwai,
a kiloi aku i ka auki; a i nalowale koke ka auki, alaila hoi, he mano o loko, aohe
i hele, ina e lele pau loa, aka, i kiloi a aohe nalowale iki o ka auki, alaila, aohe
mano, ua hele i kahi i hele ai, lele ino a au wikiwiki, nokamea, aole akea loa ka;
ina e au lohi loaa koke mai no i ka mano ke ahikanana o ka moana, a loaa kaiala mea
ai, kani kaiala aka, ua loaa iaiala.
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THE ROOT: THAT IS, THE PART UNDER THE SOIL.
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O KA MOLE, OIA HOI KAHI MALALO O KA LEPO.
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The root was used a great deal by the Hawaiians for cooking in the imu (underground oven). After two or three days it would be cooked, then it was used
as food during times of plenty and during famine; but it was used mostly during times
of famine. Again it was used for simply eating; and then again it was made into a
liquor called okolehao,[256] a drink for men, women and children; that was one cause of famine when time was taken
up with those kinds of pleasure. This same root was used for oil to keep the hair
together so that it would not be blown by the wind. It is called ki.
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O ka mole, he mea hana nui ia ia e na kanaka, a kalua i ka imu. Elua, a ekolu la,
alaila moa, lawe ia aela no hoi i mea ai, i ka wa wi, a i ka wa wi ole, aka, i ka
wa wi ka hana nui ia o keia mea. A i ole he mea ai wale no, alaila, hana ia i mea
ona, oia hoi ka okolehao, i mea inu, na na kane, na wahine, na keiki; a oia kekahi
mea e wi ai o ka lilo ma ia mau hana lealea. A o ua mole nei no, he aila hoopaa lauoho
ia, i ole e puehu i ka makani, a ua kapa ia hoi ua mole la-i nei he ki.
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This is all I have obtained by asking questions. The leaf is the most useful part
of this plant.
John Mana.
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O ia wale iho la no kahi mea i loaa ia’u me ko’u ninaninau ana aku no hoi; ma ka lau
nae kahi ka hana nui loa ia o keia laau.
John Mana.
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THE KUKUI TREE.
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NO KE KUKUI.
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This tree, the kukui,[257] we are familiar with; we know its kind and what it looks like, and that is, it has
a stocky, stout trunk with many branches, and green leaves. This tree commonly grows
on the mountains, in the forests and hill tops. It grows also on all of the islands;
but there is no place where it came from; it is indigenous to Hawaii nei. Here are
the uses of the kukui:
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O keia laau o ke kukui, ua ike kakou a ua hoomaopopo i kona ano, a me kona helehelena
a pau, oia hoi, he puipui kona kino, a he nui kona mau lala, a he uliuli kona mau
lau. O keia laau no hoi ua ulu mau ia ma na mauna, ma kuahiwi, ame na kualono; o keia
laau nohoi, ua ulu ia ma na mokupuni apau, aka, o kahi nae i loaa mai ai o keia laau
aohe wahi i loaa mai ai, he laau kahiko no ia no Hawaii nei. Eia na hana a ke kukui.
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THE USES OF THE LEAVES.[258]
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NA HANA A KA LAU.
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They are used for hastening the ripening of bananas, and are also used in the roasting
of fish; those are the uses of the leaves which I know about.
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He mea hoopala maia ia i kekahi manawa; he mea lauwalu ia ia i kekahi manawa, oia
iho la na hana a ka lau i loaa ia’u.
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CONCERNING THE NUT.
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NO KA HUA.
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The nut is edible, after being roasted and the kernel pounded with salt.[259] It is used in the place of fish when sojourning in the mountain, and the day when
the eye [[672]]bulges out for [want of] fish. This is also used as medicine for rubbing on the body,
if the disease be sores on the body or on the head. This was also used for lamp light
in the olden times. It is prepared by cracking the shell, leaving the kernel, which
is strung together on the midrib of a coconut leaf (segment). If a feast were held
at night in a house this kind of lamp was the light mostly used. It is prepared by
stringing four or five sticks, when they are bunched together and wrapped in ti-leaves
so that they would not burn out quickly. It is also made into oil by cooking it. When
done the shells are cracked and the kernel taken and thrown on a stone or wooden board
and a large block of wood is placed on top. This block is rolled all over [the kernels]
and the juice [obtained therefrom] is the oil.[260]
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He mea ai ia ka hua, ma ka pulehu ana a moa, lomi pu me ka paakai. A he ia ia no ka
noho ana i kuahiwi, a me ka la maka pehu loa no hoi i ka ia. O kekahi, [[673]]he laau keia i hamo ai i ke kino, i na he puupuu ka mai, ame ka piele. He kukui no
hoi keia no ka manawa kahiko. Mamuli o ke kike ia ana a pau ka iwi, koe iho ka io,
kui ia alawa ke koi me ka niau niu nae e kui ia ai. Ina he hale ahaaina, i ka po,
ua ike ia o keia kukui ka mea hana nui ia. Mamuli o ke kui ana a lawa na koi eha a
elima paha, huihui ia a kahi hookahi owili iho i ka lau o ka la-i mawaho, i ole e
pau koke. o kekahi, he hana aila ia, mamuli nae o ke kalua ia ana a moa, kike ia nohoi
ka iwi apau, lawe ia a luna o kekahi papa pohaku a i ole he papa laau paha, lu ia
iluna olaila, kau iho i laau nui maluna; me ia laau e olokaa ai io ia nei a o ka wai,
oia no ka aila.
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This is also used to obtain the hamauleo[261] fish of Ewa; the shell is broken off, leaving only the kernel; this is placed in
the clothes, or else in the container where said fish would be placed when caught,
or in any other thing. Proceed to where that fish is generally caught, chew some of
this kukui kernel, and blow it on the sea; the sea would be smooth and oily, and that
fish could be seen. So it is done when fishing for squid; like catching clams. It
is also used for torches at night, when fishing for eels. These are the uses of the
nut which I know about.
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O kekahi he mea keia e loaa ai o ka ia hamauleo o Ewa; oia hoi, ke kike ia ana a pau
ka iwi, koe iho ka io, hookomo iloko o ke eke o ka lole, a i ole iloko no hoi o ka
ipu kahi e hookomo ia iho ai ua ia ala, a i kekahi mea e ae paha. Hele no a hiki i
kahi o ua ia ala, naunau iho i ua kukui ala, a puhi aku iloko o ke kai, a malino aela
ke kai, a ike ia i hola ua ia ala. Pela no ka lawaia ana i ka hee, elike me ka lawaia
ana o ka ia hamauleo. O kekahi, he mea lamalama ia no hoi i ka po, ke hele nae i ka
lawaia puhi. O ia iho la na hana a ka hua i loaa ia’u.
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CONCERNING THE SMOKE FROM THIS NUT.
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NO KA UAHI O KEIA HUA.
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The soot from the smoke was used in tatuing on the arms. Here is the method of preparation:
It is strung on sticks until each is full; one is lighted, and is taken and placed
in a hollowed stone in such a way that the smoke would fill the hollow in said stone;
after a while the soot would adhere to the stone, when it is dug out and placed in
a container prepared for it; it is mixed with sugar-cane juice, and then used for
tatuing the arms. Those are the uses of the nut which I have obtained.
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O ka uahi he mea hana ia i mea kakau i ka lima, oia hoi ka pa’u. Eia ke kumu i loaa
ai; kui ia nohoi alawa ke koi, hoa ia no hoi a a, lawe ia a malalo o kekahi pohaku
i eli ia a poopoo, hookupono ia ka uahi a kupono iloko o ua pohaku ala, a mahope manoanoa
ae kela uahi i pili mau i ka pohaku, a kii aku ohikihiki a loko o kekahi wahi mea
kupono no ia mea; hana pu me ka wai ko, a lilo ae i mea kakau i ka lima. O ia iho
la na hana o ka hua i loaa ia’u.
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CONCERNING THE SHELL.
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NO KA IWI.
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That is, the part immediately outside of the kernel. This thing was greatly valued
by the old men and the old women in the olden times. When matches had not come into
use here in Hawaii, that is, the sulphur match, the old men and women used to crack
the nuts open, take out the kernel, leaving only the shells, gather them by the fireside
and burn them; it burns for a long time; it does not disappear quickly. That is all
the use of the shell[262] which I have obtained.
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Oia hoi ka mea mawaho ae o ka io. O keia mea he mea makemake nui ia keia e ka poe
elemakule ame ka poe luahine, aia i ka manawa kahiko. I ka manawa aole i laha mai
keia ahi, oia hoi ke kukaepele, hana nui na elemakule ame na luahine me ke kike ia
nae a pau ka io koe iho ka iwi, houluulu a ma kapuahi, hoa i ke ahi a he loihi ka
a ana oia mea, aole e pau koke, o ia iho la ka hana a ka iwi i loaa ia’u.
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CONCERNING THE BARK.
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NO KA ILI.
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That is, the part enveloping the trunk. This thing was used a great deal by the canoe
builders. It was gathered, prepared and pounded, and its juice was mixed with the
ashes of the bulrush or cane-tops.[263] It was also spread on the blackboard so that the writing would show. It was also
used for printing kapa.
[[674]]
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Oia ka mea mawaho ae o ke kumu. O keia mea he mea hana nui ia keia e ka poe kalai
waa, mamuli o ka lawe ana, a hana, a kui a o ka wai, oia no ka mea hana pu ia me ka
lehu o ke akaakai a ha-ko paha, he mea hana ia no hoi i ka papa eleele i kohu ke kakau
aku. He mea kakau ia kekahi i ke kapa pa-upa-u.
[[675]]
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CONCERNING THE TRUNK.
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NO KE KINO.
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This was often used for fences to confine animals and to protect plants; it was also
used in the construction of houses, and as firewood for imus.
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He mea hana pinepine ia eia e kanaka i mea pa holoholona ame ka pa mea kanu, a he
mea kukulu hale ia nohoi, a he wahie hoa imu nohoi.
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CONCERNING THE GUM.
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NO KA PILALI.
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When we were young a great deal of this thing was eaten; when the parents went up
to the mountains to look for kukui fungus[264] (mushroom) they would also come across gum oozing from the tree, and all of it would
be eaten. It was also used for daubing on the hair; it was placed in a bowl or a cup,
with some water added, and left to stand for a while, and when taken up the water
has become lumpy; it was very good when applied to the hair; it made it smooth, shiny
and slippery. Those are the uses of the kukui which I have been able to obtain.
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Aia i ko makou manawa liilii, he mea ai nui loa ia keia, mamuli o ka pii ana o na
makua i ka imi pepeiao, no ka mea, ua kupu mai no ia mea no loko mai oia laau, a loaa
aku la ka pilali e hu ana a o ka hamu ia aku la ia apau. O kekahi, he mea hamo lauoho
ia, me ka hookomo ia nae iloko o ka bola a kiaha paha, ukuhi ia i wai, waiho aku a
liuliu kii aku, ua lilo ae la ka wai a uuluhaku, a he mea maikai loa ia i ka hamo
lauoho ana, he pahee a me ka pakika. Oia iho la na hana a ke kukui i loaa iau.
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THE FAMOUS KUKUI GROVES.—GROVE OF KAUKAWELI.[265]
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NO NA ULU KUKUI KAULANA.—ULU KUKUI O KAUKAWELI.
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This grove was so named during the time when Mr. Pogue was teacher [at Lahainaluna]
and because of his sternness with the pupils. The pupils were possessed with fear
at his sternness, and also because they were afraid of human skulls and other things,
so they named it the Kukui Grove of Kaukaweli. This grove of kukui is where visitors
while away the time during commencement days, and it was a good thing.
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O ke kapa ia ana o keia inoa mamuli no ia o ka manawa e noho kumu ana o Pokue, no
ka nui o kona huhu i na haumana. Ua kau ka weli o na haumana ia ia no kona huhu, a
o kekahi no ka makau o na haumana i na poo kanaka ame kekahi mau mea e ae. A ua kapa
lakou o ka ulukukui o Kaukaweli. O keia wahi ulu kukui, oia kahi e luana mau ai o
na malihini ke hiki aku i na la hoike, a he mea maikai ia.
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GROVE OF LANIKAULA.
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ULU KUKUI O LANIKAULA.
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This kukui grove is on Molokai; it was named in that way on account of a prophet of
Molokai named Lanikaula. When he died he was taken to and buried at this kukui grove,
and that is why its name is Ulukukui a Lanikaula.[266]
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O keia ulu kukui aia no ia ma Molokai, o ka mea i kapa ia ai o keia ulu kukui mamuli
oia inoa; he kaula no Molokai, oia hoi o Lanikaula, i ka make ana o ua kaula nei,
lawe ia no a ma ua ulu kukui aia kanu ia, a oia ka mea i kapa ia ai kona inoa, ulu
kukui o Lanikaula.
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CONCERNING THE GROVE OF LILIKOI.
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NO KA ULU KUKUI O LILIKOI.
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This kukui grove grows on this island of Maui, at Makawao. It was famous because the
chiefs went there in the olden times, and perhaps even to this day; it was noted as
a place often visited by strangers. It was also the place where were procured the
kukui nuts for the chiefs, for the kernel of its nuts was fragrant and good to the
taste. This is all that I have learned.
John Moo.
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O keia ulu kukui aia no ia ma Maui nei kahi i ulu ai, aia nae ma Makawao. O ka mea
i kaulana ai o keia ulu kukui, no ka hele mau o na ’lii ilaila i ka manawa kahiko
a hiki paha i keia manawa, he wahi makaikai nui ia e na malihini. O kekahi, kahi no
ia e kii ia ai o na hua kukui ai na na alii, nokamea, o ko laila kukui he ala ame
ka ono. O ia iho la na mea i loaa ia’u.
John Moo.
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WHERE THE KUKUI IS OBTAINED AND ITS USES.
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KAHI I LOAA MAI AI KE KUKUI AME NA HANA.
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Where it is obtained: The kukui is a large tree and is good to look upon; it is obtained
from its fruit. When the fruit of the kukui dries and falls off, then some of [[676]]them will grow into a distinct kukui tree; that is where the kukui tree which we know
now comes from. But the bark of this tree is used for dyeing nets, printing kapa,
and blackening canoes; [but in the latter case] it is mixed with the ashes of sugar-cane
leaves; the leaves were burnt to produce the ashes.
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Kahi i loaa mai ai: O ke kukui, he laau nui no keia a maikai no hoi ke nana aku, ua
loaa mai keia laau mai loko mai no o kona hua, aia i ka wa e maloo ai o ka [[677]]hua o ke kukui, a helelei mai luna aku ona, alaila, ulu mai ana no kekahi hua ona
a lilo i kukui okoa; a oia kahi i loaa mai ai ke kukui a kakou e ike nei, aka, aia
ma ka ili o keia laau ua hana ia i mea hooluu upena, a i mea hooluu kapa no kekahi,
a i mea paele waa kekahi, he awili ia nae me ka lau ko, i puhi ia i ke ahi, a loaa
ka nanahu.
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Its flower is used for medicine for certain ailments such as stomachache, weakness
or ulcers of the mouth. Those kinds of diseases can be cured by that medicine.
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Pela no hoi kona pua, ua hana ia i laau no kekahi mau mai, oia hoi ke nahu, paaoao,
a me ka e’a, a ua ola no hoi ia ano mai i keia laau.
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The use of its nut: Its nut was strung into candles; that is, when the kukui nut is
dried a person goes for it and gathers plenty, then he returns to the house, cooks
them and when done cracks them; then string them on a coconut stem, and when that
is done it becomes the kukui candle with which to look at each other, but that is
a new name; the old name was kali kukui.[267] Here is another thing: The nut of the kukui is also used in place of fish; it is
cooked and when it is done that is the time to eat it. It is then called inamona, because it was sweet to the taste when eaten. Still another thing: The nut is used
in fishing for uhu or in spying for squid; if it were not for the kukui, these kinds
of fishing could not be carried on; for the oil of the kukui is the thing which enables
one to see the dark places of the ocean. That is one of its uses.
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Na hana a kona hua: Aia ma kona hua ua hana ia i mea ihoiho kukui, oia hoi, i ka wa
e maloo ai ka hua o ke kukui, kii aku ke kanaka, ohi a nui, alaila, hoi mai a hiki
i ka hale, kalua i ka imu a moa, kike aku a pau, alaila, kui aku me ka niau a paa,
a o ia iho la ka ihoiho kui i imihia, he inoa hou nae ia, he kali kukui no ka inoa
kahiko.
Eia kekahi; o ka hua no o ua kukui nei, oia iho la no ka i-a, aia nae i ka wa e pulehu
ia ai a moa, a oia iho la ka wa e ai ia ai, a ua kapa ia kona inoa he inamona, no
kona momona a ono ka ke ai aku.
Eia no kekahi; he mea lawaia kaka uhu, a akilo hee ia no hoi ka hua o ke kukui, i
na aole ka hua o ke kukui, aole paha e pono keia mau lawaia ana, ke ole ka hua kukui,
nana e hoomoakaka aku i na wahi pouliuli o ka moana, oia iho la kekahi hana.
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Here is still another use of the kukui fruit: It is made into oil. It is first gathered,
and when there is plenty it is cooked in the imu; when cooked it is cracked and the
shell separated from the kernel. The kernel is made into oil by pounding it on a board
until it is pulverized; then a large smooth ala[268] stone is rolled on this pulverized kukui meat. The juice is then run into a container
through a strainer that would keep out the dregs. That is one use of the fruit of
the kukui—for oil; but perhaps there are more uses of the fruit of the kukui, but
these are what I have seen being done with my own eyes, and that is why I have brought
these things for your enlightenment, my friends.
Timothy Lililea.
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Eia hou no kekahi hana a ka hua kukui, ua hana ia no o ua hua nei i aila kui; ma ka
hoiliili ana a nui, alaila, kalua i ka imu a moa, kike aku a nahaha, ka iwi owaho,
o ka io oloko oia ka mea e hana ai i aila ma ke ku’i ana iluna o ka papa a wali, olokaa
aku oe me kekahi pohaku nui aia nemonemo, maluna o ke kukui i ku’i ia a wali; alaila,
o ke kahe aku la no ia o ka wai o ka kukui iloko o kekahi po’i a’u i hana ai me ke
kanana, i mea e komo ole ai ke oka iloko, o ia iho la kekahi hana i ka hua kukui i
aila, aka, he nui aku no paha na hana o ka hua o ke kukui, o ka’u mau mea nae keia
i ike maka i ka hana ia, a oia ka’u mea i lawe mai ai i keia mau mea, a hoikeike aku
iwaena o oukou e o’u mau hoa.
Timothy Lililea.
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AN ACCOUNT OF THE BREADFRUIT.
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MOOLELO NO KA ULU.
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There are two places where breadfruit is to be found. 1. At Kaawaloa, Kona, Hawaii.
Man was the origin of the breadfruit of that place. Before his death he had said to
his children: “If I die, both of you watch the tree that may grow at the door of our
house; its fruit shall be your food; the hands and hairs are the roots of that breadfruit
tree, the legs are its branches, the testicle is the fruit thereon.” At that time that was the food that saved this whole family. At the time the forty
thousand gods and the four hundred thousand gods saw the fruit of this breadfruit
tree, they went and plucked it and tried to eat it green, but it was not palatable;
they then tried cooking it on hot coals and found it relishable. They spoke to Kane
and Kanaloa[269] of the sweetness of this fruit; to which they replied that the fruit was no other
than the testes of a certain man who is now dead. At this they vomited until they
were exhausted; [[678]]they started to vomit in Kona and continued through the mountains till they reached
Waipio. That is why the breadfruit trees became so plentiful, at that time, because
the gods vomited on their way through the mountains, hence its wide spread.
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Elua wahi i loaa ai ka Ulu. 1. Ma Kaawaloa, Kona, Hawaii. He kanaka ke kumu o ko laila
ulu. Ma ka make ana ona, ua olelo mua nae kela i kana mau keiki: “Ina wau e make,
e nana olua i ka laau e ulu ae ana ma ka puka o ka hale o kakou; o ka hua ona, oia
ka olua ai; o na lima a me na lauoho, oia ke a-a o lalo o ua ulu nei, o na wawae oia
na lala, o ka opea, oia ka hua o luna o ua ulu nei.” la wa, oia ka ai i ola ai keia
ohana a pau, a hiki i ka wa a kini o ke akua, a me ka lehu o ke akua ike ana no ka
hua o keia ulu, kii lakou e hoao e ai maka, aole ono ke ai, hoao lakou e pulehu ike
i ka ono, olelo aku lakou ia Kane ma laua o Kanaloa i ka ono o keia hua, olelo mai
laua: “Aole na he hua e, he opea na no kekahi kanaka i make.” Ia wa luai lakou [[679]]a pau ke aho, mai Kona ka luai hele ana ma kuahiwi a hiki i Waipio. Oia ke kumu i
laha ai ko laila ulu i keia wa, no ka luai hele ana o na akua ma ke kuahiwi a laha
loa.
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2. At Puuloa, Oahu. Its breadfruit plant came from Kanehunamoku,[270] brought by two men of Puuloa who were out fishing and were blown off by a heavy wind
and rain storm and landed at the uninhabited land, save gods only. Therefore by them
it was introduced at Puuloa and planted in a large excavation where it grew and bore
fruit, which they ate. Haumea and others afterwards knew of this breadfruit tree having
been brought away secretly by these men, so she came to see it herself and made a
visit to these islands, but this variety of tree was not found. That is the reason
she scattered the breadfruit in all lands; hence its wide distribution.
This land of Kanehunamoku is in Kahiki, a land not found by explorers who are endeavoring
to discover, because this is a mythical land; if this land is seen by man it is then
submerged in the ocean, it can never be found, and so continues on. The good things
of that land are many; the living-water of Kane and Kanaloa is found there; those
who have died and their bodies turned into ashes can be brought back to life by that
water.
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2. Ma Puuloa i Oahu. Ko laila ulu no Kanehunamoku mai, na kekahi mau kanaka o Puuloa
i hele i ka lawaia a puhia e ka ino nui, makani a me ka ua, a pae i keia aina kanaka
ole, he akua wale no; nolaila mai ka laua lawe ana mai i keia ulu a hiki i Puuloa,
kanu a ulu i kekahi lua nui a hua, ai keia mau kanaka; mahope ike mai o Haumea ma
i keia mea o ka ulu i lawe malu ia mai e keia mau kanaka, kii mai oia a ike, hele
oia e nana i keia mau pae moku, aole i ike ia keia ano laau. Nolaila, o ka mea ia
ona i hoolei hele ai i na aina a pau i ka ulu a laha loa. O keia aina o Kanehunamoku
aia i Kahiki, he aina i loaa ole i ka poe imi aina e hele mai nei e imi, no ka mea,
he aina akua keia. Ina ike ia e kanaka emi i ka moana aole loaa, a pela wale aku.
He nui na mea maikai o kela aina, aia ilaila ka wai ola a Kane ma laua me Kanaloa.
O ka poe make a lehu ke kino ola i kela waiola.
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Its sap: The sap was very valuable in the olden time for the snaring of birds; it
was considered superior for such use by those persons who snared birds in all the
islands. The island of Hawaii was the most prominent in this method of bird catching.
The birds desired were the soft feathered oo of the mountain, its valuable asset being
the yellow feathers under the wings, for the purpose of making feather wreaths; the
feathers were very expensive in price in the olden time. That was the principal use
of the breadfruit sap [or gum], and such like purpose.
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No Ke Kepau. He mea waiwai loa ia i ka wa kahiko no ke kapili manu ana. O ka oi aku
ia o ka mea hana nui ia e ka poe kia manu o na aina a pau loa. O Hawaii nae ka oi
o ka aina kapili manu mau. O ka manu e kapili ai o ka oo hulu pala o ka uka, o kona
waiwai nui o ka hulu ma ka eheu he mea lei hulu, he pii ke kumu kuai i ka wa kahiko;
oia ka hana oi o ke kepau o ka ulu.
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Concerning the body of the tree: It materially aids the necessities of man. For instance:
It can be made into poi-boards as well as door casings of the houses in olden time;
also as fuel for oven cooking, and so on; it was also used for canoes in the olden
time; for sleds for racing on high sloping lands, and the people staked articles of
value on both sides, as in horse racing at the present time. Such were the sleds of
breadfruit wood.[271]
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No ke kino o ka Ulu. He mea kokua ia no ka pilikia o ke kanaka, eia, he mau papa kui
poi, he mea papa kikina puka o na hale o ka wa kahiko, a he mea wahie imu ai, a pela
aku no hoi, he waa holo no ka wa kahiko; he waa holua mea holo iluna o kahi pali kiekie
e pili waiwai ai kanaka me na waiwai he nui loa, ma kela aoao keia aoao, elike me
na lio heihei o keia wa. Pela keia mau holua, no ka ulu ia waiwai.
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Breadfruit was of three kinds. 1. The rat-eaten breadfruit; the reason it was so called
was on account of the holes made by the rats. 2. The wind-stricken fruit; it was so
called because of its exposure to the wind at all times. 3. The soggy fruit; so called
because the inside or pulp was water-soaked, lumpy and tough when eaten.
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Ekolu ano hua o ka Ulu. 1. Ulu a-aiole. Ka mea i kapaia ai ia ulu no ka pukapuka i
ka ai ia e ka iole. 2. Ulu pamakani. Ke kumu i kapaia ai pela no ka pa mau ia e ka
makani i na wa a pau. 3. Ulu holina, no ke ano loliloli a apuupuu oloko a uaua ke
ai aku.
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Furthermore, the breadfruit blossom, I have heard, somewhat resembles the male organ,
and is the source of all the fruit of the tree. This blossom drops off at all times;
it does not remain on the tree very long. Of the bark of the breadfruit tree: This
has been made into kapa in the olden time. The pulp bark of the young plant, which
is flexible, was beaten into kapa like the wauke of Hawaii nei.
W. S. Lokai.
[[680]]
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Eia kekahi. O ka ulu pohoule, he ano like me ka omaka o ke kanaka, pela ko’u lohe,
oia ke kumu o na hua a pau o ka ulu he hua haule wale nae keia i na wa apau, aole
paa mau. No ka ili o ka Ulu. He mea kapa no ka wa kahiko. O ka ulu keiki e malulelule
ana ka alualu oia ka mea kapa i kuku ia elike me ka wauke Hawaii nei.
W. S. Lokai.
[[681]]
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CULTIVATION OF TARO: ANCIENT AND MODERN.
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KE ANO O KA MAHI KALO O KA WA KAHIKO, A ME KO KEIA WA.
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The subject of this paper assigned us at this time is in reference to the method of
planting taro at the time of our forefathers, and the planting of the present time,
and everything pertaining to their method of cultivation. According to my own knowledge,
as also from my inquiries of an experienced cultivator, there were only two methods
of cultivating taro in the olden time: First, the cultivating of dry-land is distinct:
Second, the cultivating of wet-land, which is different.
But we must take the first division and consider it, and I will give its account as
far as possible, aided by what this expert has said; that is, for the dry-land cultivation
and implements used by the people of that time.
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Ua pili no keia moolelo i haawi ia mai ia kakou i keia manawa, no ka wa o ke au o
na kupuna o kakou i ka wa kahiko, i ke ano o ke kanu ana o ka lakou kalo, a me ke
kanu ana o ke kalo o keia wa, ame na mea e pili ana i ka lakou hana ana. Ma ko’u noonoo
ana, a ma ko’u ninaninau ana aku i kekahi o na elemakaiauli kahiko, ua hai mai kela,
he elua wale iho no mahele nui o ka mahi ana o ke kalo o ka wa kahiko. Akahi: He okoa
no ka mahi ana o ka aina maloo. Alua: He okoa no ka mahi ana o ka aina wai. Aka, e
lawe mai kakou i ka mahele mua a kukulu iho, a na’u e kalai aku ma kahi mea hiki,
i kokua pu ia hoi me ka olelo a keia elemakaiauli; oia hoi, no ka mahi ana o ka aina
maloo, a me na mea paahana i hana ia e lakou i keia wa.
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It is said that in the olden time they had no oo, no axe or other implement fit to do their work with, but they went in search and
found sharp-edged stones, called pahoa,[272] and with these sharp-edged stones they went into the woods and cut material for oo’s
for themselves. These are the woods that are fit to be made into oos: the mamane, the ohia, the wind-swept aalii, and other hardwood trees. Before they shaped them into oos this is what they first
did: They called on the “hewing” deities, because if they did not first invoke the
gods before they shaped their oos, then their implements would all be broken; therefore
they invoked the gods of the mountain, calling on them thus:
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I ka manawa kahiko ka, aole o-o, aole ko’i, aole he mau mea paahana kupono no ka lakou
hana. Aka, ua hele no lakou e huli, a loaa na pohaku lipilipi oioi, i kapaia he pahoa,
a me ia pohaku lipilipi no e pii ai a oki aku i na laau i mau o-o no lakou. Eia na
laau kupono i ke kalai ana i mau o-o no lakou; ka mamane, ka ohia, ke aalii ku makani
a me na laau paa e ae; a hoomaka e kalai i na o-o, eia ka lakou hana mua: kahea aku
i na akua o ke kalai ana, no ka mea, ina aole lakou e kahea mamua o ke kalai ana,
alaila, e pau ana na o-o i ka hakihaki. Nolaila, kahea i na akua o ka mauna. Penei
ke kahea ana:
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“Kumokuhalii, Kupulupulu, Kualanawao, Kupaikee, cut the trunk, cut the kalaau;[273] cut the branches, observe and see the shaping of the oo; the oo is made of the aalii.[274] I cultivate the kula land; the yam is the food, dry-taro is the food and all other
food plants suitable for planting on dry land.”
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“Kumokuhalii, Kupulupulu, Kualanawao, Kupaikee, kua i ke kumu, kua i ka elau, kua
i ka lala, e ike, e nana i ke kalai ana o ka o-o, he a’alii ka o-o, mahi au i ka aina
kula, he uhi ka ai, he kalo maloo ka ai, a me na ai kupono i ke kanu i ka aina maloo.”
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On commencing the cultivation the men first burn off a large field selected for the
purpose, then clear it nicely, throwing the stones aside till the field is in good
condition. Then the planter awaits the fall of the first shower of rain. At the fall
of the first shower the spirit of the planter is gladdened, the eyes are gratified;
he then waits for one more shower that his field may be thoroughly soaked. When the
second rain comes on the evening of that day, the planter goes in search of taro-tops[275] (huli). These are the kinds of seed chosen, which are planted in dry land: 1, elepaio, a species of taro with spotted leaves; 2, apuwaipiialii; 3, lehua-ku-i-ka-wao; 4, kumu; 5, manini and ape. Tie the seed plants into a bundle, and on the morning of the next day proceed to
the prepared field; dig as many holes therein and plant out the taro-tops selected;
when the field is planted then the farmer watches the field for the growth of weeds,
and at their appearance he takes his wooden oo and clears the growing weeds or grass.
This method of cultivation is called “oloolohio.” This work must be done regularly until the young leaves of the seed-plant make
their appearance; sometimes three or four leaves are seen, then the planter separates
the planted taro-tops (hulis). because if they are not separated and the soil pressed
down firmly, it was said by the [[682]]people of old, the bulb would become poor and slender instead of being full and rounded.
But, if the planter regularly and daily separates the decaying leaf-stalk and presses
the soil around the taro plants until it nearly matures, whereby, they say, the taro
is extra large, they are full and round, not long and slim.
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A penei ka hoomaka ana i ka mahiai, ua puhi mua ke kanaka i ke ahi i kahi mahakea
nui, waele a maikai, hoolei ke a-a a pau ma hai a maikai ka mala. Alaila, kakali aku
ka mahiai o ka haule mai o ke kuaua mua, a i ka haule ana o ke kuaua mua, olioli ka
naau o ka mahiai, hoihoi na maka, kakali hou no ka mahiai hookahi kuaua i koe, ma-u,
kui, mahakea, a haule hou ke kuaua, ahiahi oia la, hele ka mahiai e imi i mau huli.
Eia na huli kahiko kanu ia i kahi maloo: 1, elepaio; 2, apuwaipiialii; 3, lehua-ku-i-ka-wao;
4, kumu; 5, manini ame ka ape. Ope a paa waiho a kakahiaka o kekahi la, alaila pii
aku a hiki i ka mala ana i hana ai, pahu mua i ka makalua a nui, alaila kanu aku i
na huli i hai ia ae la maluna. A paa ka mala i ke kanu, alaila, nana aku ka mahiai
o ka ulu mai o ka nahelehele, a i ka ulu ana ae o ka nahelehele, hele aku la no ua
mahiai nei me kahi o-o laau e kuwehu i na mauu i ulu mai, kapaia he oloolohio. A peia
e hana mau ai a hiki i ka laupai ana o ka ai, ia manawa ua puka ae ka lau o ke kalo,
ekolu a eha lau. Alaila hoomaka mai ka mahiai e mawehe i na huli i kanuia, nokamea,
[[683]]ina aole e mawehe ia a onou ole ia ka huli ilalo, wahi a ka poe kahiko, he kumu ia
e wiwi ai ka ai, a loloa wale iho no, aole puipui. Aka, ina e mawehe mau ka mahiai
i ka huli i kela la keia la a hiki i ka ane o-o ana o ke kalo; wahi a lakou, he keu
aku ka nunui o ke kalo, puipui pono na wahi a pau o ke kalo, aole loloa.
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When the taro is matured, the fainting spirit of hunger passes away from the planter.
The wife and children, accustomed to pulling the taro for food, take the matured ones
and sufficient young ones (oha), leaving the rest of young ohas in the hole. The remaining young ones are called
by them the aae,[276] which means a field or patch of young taro. When the first taro is taken out then
the invoking of the god is indulged in, thus:
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A i ke o-o ana o ke kalo, akahi no a ola ka maka poniuniu o ka mahiai, ka wahine,
a me na keiki, a i ke kii ana e uhuki, lawe mai no i ke kalo, a me na oha kupono,
a koe aku no kekahi mau oha i ka makalua, oia mau oha i koe aku ua kapaia aku e lakou;
he aae. A hemo mai la ke kalo mua, alaila, kahea aku la i ke akua:
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“That large black cloud[277] in the path of the rain-cloud below, cast a shadow. Shadow, watch! watch this our
field. Say, large cloud, cast your shadow from that corner to this corner; cast your
shadow from that side to this side; do not cast your shadow on the field of others,
you will be censured for obscuring the sun; the owner of the field might be chilled.
Say, large cloud! Cast your shadow on this our field; shade the holes, shade the leaves
of our food to give it growth, that the hole be filled with taro. Say, large cloud,
shade our field from mountainward to seaward, from the upland to the lowland.”
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“E kela ao nui eleele i ka maka o ka opua la olalo iho, e malu, malu kiai, kiai oe
i ko kaua waena nei la, e Keaonui, malu oe i ko kaua waena nei la, e Keaonui, malu
oe mai kela kihi a keia kihi, e malu oe mai kela iwi a keia iwi, mai malu oe i ko
hai waena o huhu ia oe i ke pani i ka la, koekoe auanei ka mea nona ia waena. E Keaonui
e! e malu no oe i ko kaua waena nei, malu oe i ka makalua, malu oe i ka lau o ka kaua
ai i ulu, i piha ka makalua i ke kalo. E Keaonui, e malu i ko kaua waena mai uka a
kai, mai nae a lalo.”
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At the conclusion of this prayer the man returns with the food to the house, cuts
his wood, cooks his pig with a few of the new fresh taro; when cooked the planter
again makes another supplication, a short prayer,[278] as follows:
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A pau ka pule ana, alaila, hoi ke kanaka me ka ai a hiki i ka hale, ka-ka ka wahie,
kalua ka puaa me kekahi mau kalo hou, a moa, alaila kaumaha hou no ua mahiai nei,
he wahi pule uuku, a penei ka pule ana:
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“O Keukulia, the food is cooked; a fresh taro, the pig is cooked; here is the food; here is the
fish; return and partake of my food, the great farmer, saved by me and my family.
Amen, it is done.” All then partake of the food of the farmer. This ends the account
concerning dry-land farming.
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“E Kukulia, ua mo’a ka ai, he kalo hou, ua mo’a ka puaa, eia ka ai, eia ka ia, e hoi e ai i
ka ai a’u, a ka mahiai nui, e ola ’i a’u a me ko’u mau ohana. Amama, ua noa.”
Alaila, o ka hoomaka iho la no ia o na mea a pau e ai i ka ai a ka mahiai. O ka pau
keia o na mea e pili ana i ka mahiai ana ma ka aina maloo.
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Now let us take up the second division of this subject and consider it at this time,
which is: the planting of wet-land taro. It is different both in the method of its
cultivation and its treatment.
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Alaila, lawe hou ae kakou i ka mahele alua o keia moolelo a kukulu hou mai imua o
kakou i keia manawa, oia hoi keia: he okoa no ka mahi ana o ke kalo o ka ainawai,
a me na mea e pili ana i ka lakou hana ana, a me ke ano o ka hana ana.
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This was the way they cultivated wet-land taro in the olden time. The first duty of
the farmer to perform was to clear the weeds; when that is done, then the banks must
be made solid to prevent leakage. When a taro patch is dried, then the farmer digs
the patch in blocks (eka) and turns it over, places the blocks against or along the banks, and the remaining
dirt, or earth for the patch; because if stones only were placed along the banks the
water would all flow through it. Therefore, the earth will help it. After the patch
is all dug and in good order, nothing lacking, then the farmer waits a few days, allowing
time to soften the earth; when he knows that the time for planting is at hand, he
procures the bundle of taro tops and carries them to the patch. The planter then begins
to make large[279] mounds of earth and five men cannot encircle with their hands. After this is done,
the taro-tops are then planted. Here are the names of those of the olden time: Apuwai, apowale, aweu, awapuhi, ipuolono, [[684]]ieie, owene, oopukai, ohe, uwalehua, uwia, umauma, ulaula, uwahiapele, hapuupuu, hokeo, kai-kea, kai-eleele, kai-koi-o-Ewa, kumu, lauloa, lehua, lihilihi-keokeo, lola, manaulu, maunakea, moi, makohi, mahaha, mamauwea, mokulehua, manini, naioea, piko, piko-kea, poni,
elepaio, apuwaipiialii, kalehua-ku-i-ka-wao, palili, pala, pipika, palakea, pueo, palai’e, wa’e and wewehiwa.
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Eia ke ano o ka mahiai ana i ke kalo ma ka aina wai i ka wa kahiko. O ka hana mua
a ka mahiai e hana ai, o ka waele mua i ka nahelehele apau alaila, hoonoho ka pa-e
a paa loa, i ole e puka aku ka wai, a maloo ka loi; alaila, kulepe mai ka mahiai i
na eka lepo, hoonoho kekahi eka ma ka pae, a koe aku kekahi lepo no ka loi, no ka
mea, ina o ka pohaku wale no ke hoonoho ia ma ka pae, e pau ana no na wai i ke kahe,
nolaila, me ka lepo kekahi e pono ai; a i ka pau ana o ka loi i ke kulepe, a maikai
aole wahi hemahema, alaila, kakali aku ka mahiai he mau la, i pulu lea iho ka loi,
a ike oia i ke ano kupono ke kanu, alaila kii i ka pu-a huli, lawe a hiki i ka loi,
alaila, hoomaka mai la ka mahiai e hana i na puepue nunui, i hiki ole i na mea elima
ke apo ae, a pau ka puepue ana, alaila kanu aku i na huli o ka wa kahiko. Eia ko lakou
mau inoa: apuwai, apowale, aweu, awapuhi, ipuolono, ieie, owene, oopukai, ohe, uwalehua,
[[685]]uwia, umauma, ulaula, uwahiapele, hapuupuu, hokeo, hao, kai-kea, kai-eleele, kai-koi-o-Ewa,
kumu, lauloa, lehua, lihilihi-keokeo, lola, manaulu, manakea, moi, makohi, mahaha, mamauwea, mokulehua, manini, naioea, piko, piko-kea, poni,
elepaio, apuwaipiialii, lehua-ku-i-wao, palili, pala, palaii, pipika, palakea, pueo,
wa’e ame ka wewehiwa.
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When the taro-tops are set out and the patch is planted uniformly, the farmer then
waits awhile. As the weeds spring up the planter proceeds with weeding, that method
of cultivation being known as “he au loi,” burying the weeds under the surface. When three open leaves are seen on the taro-tops
the taro is on a fair way. The man then plucks as many leaves as he can which he makes
into a neat bundle, and lighting a fire he roasts that bundle of luau,[280] and when cooked separates the part that may be burnt and throws it away. Uncovering
the calabash he prays to the god thus: “Say, Kane of the water of life, here is the
luau, the first leaves of our food. Say, Kane, return and eat; save me, thy offspring,
your cultivator, to live to an old age in the everlasting world; the life is from
you, my god. Amen, it is done; it flies.” When the prayer is ended then eat of the
food till satisfied.
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Apau keia mau huli i ke kanu, a paa pono ka loi, alaila, noho aku ka mahiai a liuliu.
Ulu mai la ka nahelehele, hele ke kanaka e mahiai; o ka inoa oia mahiai ana, “he au
loi,” a ekolu lau o ka ai i mohala ae, laupai ka ai, alaila, kii ke kanaka, ako i
ka lau o ka ai a nui, alaila, ope a paa, ho-a ke ahi, pulehu i ua ope luau nei, a
moa, wehe oia i ka mea ino a hoolei, alaila wehe ke poi o ka umeke, a pule aku i ke
akua. Penei ka pule ana: “E Kane i ka wai e ola, eia ka luau; ka lau mua o ka ai o
kaua. E Kane e hoi e ai, e ola ia’u i ko pulapula, i ka mahiai, a kanikoo pala lauhala
kanaka i ke ao mauloa, kau ola e kuu akua. Amama, ua noa, lele wale hoi.”
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The farmer then waits for the taro to ripen; when it is matured he proceeds to his
taro patches and stands on the bank, calling to the god of husbandry, praying[281] thus: “O Kukeolowalu, the taro is luxuriant; like the banana stem are the stalks
of the taro; the leaves of our taro are as large as the bananas. Say, Kukeolowalu,
when man is among our taro he is lost from sight. Say, Kukeolowalu, my god to the
maturing of the taro. Say, Kukeolowalu, our foodstuff must be rooted. Say, Kukeolowalu,
I carry the taro and the oha and the kamau; the mound remains as a means of existence for the farmer, some taro tops for an
empty patch. Say, Kukeolowalu, bunch our foodstuff, carry it on the shoulder; light
the oven for our foodstuff, bake our food; when cooked, pound it till our poi is mixed.
Say, Kukeolowalu, put it in the calabash, mix our food till it is soft and smooth.
Say, Kukeolowalu, split the wood, light the oven, choke the pig, place it on the hot
stones, remove its hair with the heat of stones; take its insides out, bake our pig
in the oven. I say, Kukeolowalu, when the pig is cooked cut it until the platter is
full; let the husband partake, the wife partake, the child partake of our pig and
taro. I say, Kukeolowalu, ye small board, ye large board, stir up your kapu; stir
up your freedom; let earth proclaim it is free; the kapu is done away; it is freed.”
After the conclusion of the prayer this and that person are at liberty to go and get
some taro, for it is freed, released.
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A pau ka pule, alaila ai ka ai, a maona, kakali aku ka mahiai o ke oo mai o ke kalo,
a hiki i ka wa e oo ai, alaila, hele ua mahiai nei a hiki i na loi kalo ana, ku iho
la ma kuauna, kahea akula i ke akua hooulu ai. Penei ka pule ana: “E Kukeolowalu,
he olowalu ke kalo, he ha puuaia ka ha o ke kalo, laemaia ka lau o ke kalo a kaua
la; e Kukeolowalu, nalowale ke kanaka iloko o ka kaua kalo la; e Kukeolowalu, kuu
akua i ke oo ana o ke kalo, e Kukeolowalu e uhuki ka ai a kaua la; e Kukeolowalu lawe
au i ke kalo me na oha, me na kamaukoe aku ka puu i ola no ka mahiai, i huli no ka
amau a kaua la; e Kukeolowalu, huihui ka ai a kaua la, auamo ka ai, hoa ka imu o ka
ai a kaua la, kalua ka ai a moa, a kui, a wali ka poi a kaua la; e Kukeolowalu, hahao
i ka umeke hoowali a wali ka ai a kaua la; e Kukeolowalu e, kaka ka wahie, hoa ka
imu uumi ka puaa, kau i ka imu, ununu ka hulu, kuai ka puaa, kalua ka imu o ka puaa
a kaua la; ea, e Kukeolowalu a moa ka puaa okioki a piha ke palau, e ai ke kane, e
ai ka wahine, e ai ke keiki i ka puaa, i ke kalo a kaua la; ea, e Kukeolowalu, a papaiki,
a papanui, elieli kapu, elieli noa, i ae no honua, ua noa, pau ke kapu, ua noa.” A
pau ka pule ana, a mahope aku oia wa, e kii kela mea keia mea i ke kalo, me ka noa.
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This concludes the methods and treatment concerning the cultivation of taro in the
olden time, both of dry-land and wet-land; there are perhaps other ways which have
escaped my mind touching this subject, though this may suffice.
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A ma keia wahi, o ka pau keia o na mea e pili ana i ke kanu ana i ke kalo i ka wa
kahiko, mai ka aina maloo, a i ka aina wai. He nui aku no paha na mea i koe e pili
ana i keia hana, he ma-u keia.
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Now let us take the second subject given for our consideration, and that is: the way
of cultivating taro at the present time, both of the dry-land and that of the wet-land
methods.
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Alaila, lawe mai kakou i ka lua o na mea i haawi ia mai ia kakou e imi, oia hoi keia:
No ke ano o ka mahi ana o ke kalo o keia wa, mai ka ainamaloo a i ka ainawai.
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Regarding this subject, perhaps there is not a boy that is without observing what
his parents had done in both dry and wet-land cultivation. Therefore, let me relate
[[686]]what I have seen my grandparents do as their regular method of working. Perhaps it
is best for me to first explain the planting of taro on the uplands at the present
time and the methods of its cultivation.
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Ma keia mea, aole paha kela keiki keia keiki i nele i ka ike ole i ka hana ana mai,
a ko lakou mau makua ma ka mahiai ana i ka ainamaloo, a i ka aina wai. Nolaila, ke
[[687]]hai aku nei au i na mea a’u i ike ai i ko’u mau kupuna, a i kamaaina ai hoi i ka lakou
hana ana. E pono nae e wehewehe e aku au i ke kanu ana o ka ai ma ka aina kula i keia
wa, a me na mea e pili ana i ka lakou hana ana.
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These two subject matters are quite different in their recount, while alike in their
divisions, but to be able to explain the difference of the recount and the division
are similar.
Our grandparents these days are enjoying a period of enlightenment and advancement;
also the receipt of proper implements for performing the work. The dry-land planting
of taro at this time is similar to what our grandparents did in the past, for the
first thing to do is to burn off the field; that being done well, the stones are all
thrown aside along the borders of the field; the act of digging holes for the plants
is then begun; taro-tops are planted; the taro-tops that are to be set out at this
day are the same as planted by the ancients; there are no other seed plants, and the
way of cultivating is similar to that of the olden time in the treatment and care
of the taro-tops, loosening the soil and pressing it down, that the bulb may be plump
are identical with that of that time. Here is where it differs, in their manner of
praying. At that time they prayed when the food matured: at this time, no. Perhaps
there is where it varies slightly, providing the people of that time observed its
practice.
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Iloko o keia mau hakina elua, ua like ole na hoohelu, a ua like na mahele, aka i kumu
nae e akaka ai ka like ole o na hoohelu, a like hoi na mahele. I keia wa o na kupuna
hou o kakou, he au malamalama, he au naauao, a ua hiki mai na mea paahana kupono e
pono ai ka hana ana. O ke kanu ana o ka ai o ka aina maloo o keia wa, ua like no me
ka wa o na kupuna o ke au i hala, nokamea, o ka lakou nei mea mua nohoi e hana ai,
oia ke puhi ana i ka mahakea i ke ahi a maikai, hoolei nohoi na aa apau ma kaika,
hoomaka aku la no ia e pahu i na makalua, a kanu aku no hoi ka huli; o na huli nae
e kanu ia i keia wa, o na huli mua no a ka poe kahiko, aohe he mau huli e ae, a o
ke ano o ka mahiai ana, ua like no me ko ka wa kahiko, a o ke ano o ka hana ana i
na huli, mawehe ana a nou hou iho ilalo i puipui ka ai, ua like no me ko kela wa.
A eia kahi i like ole ai, o na pule a lakou, ia wa he pule ko ka oo ana o ka ai, i
keia wa, aole. Eia nae paha kahi mea i kue iki, ina nae aole i hana ka poe kahiko
pela.
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I have seen my grandparents carry their taro-tops and plant them among the ohia grove.
The first thing they did was to remove the akolea[282] fern till it was well cleared, after which the taro tops were planted and the fern
leaves were then spread all over the planted field, that the dampness may be retained
and the whole field be kept moist. Weeds will not make their appearance until the
taro is almost matured; at the same time adhere to the practice of the old people
in constantly loosening the soil, and when you see the taro at maturity it is extra
large, exceeding in size that planted on the open plain. A number of residents of
my locality moved to the ohia grove to take up taro culture at that time, and the
crops were large. This concludes my observations of my grandparents’ practice concerning
their method of taro cultivation.
In conclusion, concerning the planting of taro in wet-land and things relating to
its method. Respecting this subject, in my opinion it is needless for me to reiterate
my remarks concerning the present method of preparing the patch, also of planting,
for the reason that each and everyone of us are familiar with our every day duties,
and it is unnecessary for me to relate it at this time, for the old-time method is
that being observed and practiced by us, such as the loosening of the taro tops, pressing
them down in the soil, and things relating thereto. Therefore, it is clear to us that
though the recount shows a difference in the methods of culture it agrees in its divisions.
This is the result of what I have gathered upon the subject assigned for my investigation.
January 25, 1872. Samuel K. Kainoa.
[[688]]
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I ko’u ike ana i ko’u mau kupuna, ua lawe lakou i ke kanu ana i na huli, a loko o
ka ohia, o ka mea mua nae a lakou e hana ai, o ka waele mua i ka akolea a maikai,
apau ka huli i ke kanu, alaila kii i na lau akolea a uhi ma kela mala i kanu ia ai
ka ai i mea e mau ai ka wai, a mau ka ma-u o ka mala ai a puni; aole e ulu ka nahelehele,
a kokoke i ke oo ana o ke kalo me ka malama no nae i na rula a ka poe kahiko o ka mawehe mau ana i na huli, a i kou nana ana aku i ke kalo i ka
wa i oo ai, he keu ka nunui, i oi ae mamua o ke kalo o ka aina kula, a ua pau kekahi
hapa o kanaka o ko’u wahi, i ka hoi iloko o ka ohia e mahiai ai i keia manawa, a ua
nui ka ai. O ka pau keia o na mea a’u i ike ai i ko’u mau kupuna a me na mea e pili
ana i ka lakou hana ana.
Eia ka mea hope loa. No ke kanu ana i ke kalo ma ka aina wai, a me na mea e pili ana
i ka lakou hana ana. O ko’u manao ma keia mea, he makehewa ia’u ke wehewehe aku i
na mea e pili ana, a me ke ano o ka hana i ka loi i keia wa, ame ke ano o ke kanu
ana, nokamea, ua kamaaina kakou pakahi i ka hana ana i na loi, i kela la keia la,
a he mea makehewa wale aku no hoi ka’u wahi wehewehe ana imua o oukou i keia manawa,
o na rula nae o ka wa kahiko, oia no ka kakou e malama nei, ka mawehe ana, ka onou ana iho
ilalo i ka huli a me na mea e pili ana. Nolaila, ua maopopo ia kakou ka like ole o
na hoohelu o keia mau hakina, a like hoi na mahele, nolaila oia ka nui ame ka lawa
o ko’u manao no ka moolelo i haawi ia ia kakou na’u e imi.
January 25, 1872. Samuel K. Kainoa.
[[689]]
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A Story of Kamehameha.
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He Wahi Moolelo no Kamehameha.
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It was thought that the father of Kamehameha was either Kahekili, Haalou[283] or Kaleiopuu, because at that time [the people] lived promiscuously, and no attention
was paid [to the fact] of a man having for his wife one woman. Therefore it was thought
that out of these three was Kamehameha begotten. Another thing, I was not told who
his mother was.
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Ua manao ia, o na makuakane o Kamehameha nana i imi a loaa, o Kahekili, o Haalou,
a me Kaleiopuu, nokamea, he moe aku a moe mai ia wa, aole maopopo ke kane hookahi
a me ka wahine hookahi, nolaila ua manao ia, mai kekahi mai o keia poe ekolu i puka
mai ai o Kamehameha. Pela no hoi, aole i hai ia mai ia’u kona makuahine.
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He was born at Kailua,[284] on the western side of Hawaii, and what he did from his early youth until he became
a man has not been spoken of much.
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Ua hanau ia keia ma Kailua, ma ka aoao komohana o Hawaii. O kana mau hana i kona wa
liilii a hiki i kona wa i nui ai, aole i hai nui ia mai.
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CONCERNING HIS SAILING FOR MOLOKAI.
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NO KA HOLO ANA I MOLOKAI.
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When he became a man he sailed with a great many people on one hundred canoes; the
kind of sails used was mats braided round and flat. They landed at Kaunakahakai and
lived there. The reason for this coming was because the king was fond of maika, that
is, rolling a stone which was made round with flat sides.
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I ka noho ana a kanaka makua, holo aku la oia a me na kanaka he nui, maluna o na waa
hookahi haneri. O ke ano o ka pea, he lauhala i ulana ia a palahalaha poepoe maikai.
Ua hiki aku lakou ma Kaunakahakai, a malaila lakou i noho ai. O ke kumu nae o keia
holo ana, no ka lealea o ke ’lii i ka maika; oia hoi, he olokaa i ka pohaku i hana
ia a poepoe, a palahalaha na aoao.
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While Kamehameha lived at Kaunakahakai he had nothing with which to amuse himself.
He sent his friend Kikane to get stones from Kahekili who was living on Oahu. When
he sailed he went alone. Arriving in the presence of Kahekili, they wailed together,
after which Kahekili inquired: “What does the chief desire that he sent you to me?”
Kikane answered: “I came to get the stone for a plaything for your child; we came
together and he is now residing at Kaunakahakai, Molokai; he sent me to come to you.”
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I ka wa e noho ana ma Kaunakahakai, aohe ana mea e lealea’i ia wa; hoouna ’ku la ia
i kana aikane o Kikane ka inoa, e kii i na ulu ia Kahekili e noho ana ma Oahu. I ka
holo ana o ua kanaka hookahi nei wale no. A hiki keia imua o Kahekili, uwe iho la
a pau; ninau mai kela: “Heaha ka makemake o ke ’lii i hoouna mai nei ia oe io’u nei?”
Olelo aku ’la keia: “I kii mai nei au i ka ulu i mea lealea na ko keiki; ua holo mai
maua a aia i Kaunakahakai i Molokai aenei kahi i noho ai, hoouna mai nei kela ia’u
e holo mai iou nei.”
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Kahekili again inquired: “What stone does he desire?” He replied: “The stone at the
flap of the malo.” The meaning of this is that it was a peerless stone, and was carefully guarded.
Do not mistake, my friends, this kind of a stone; it is made in the way above stated
and called ulu. Kahekili handed over the stones saying: “This, the stone called Hiupa, is not to
be cast on the windy side, lest it be struck by the force of the wind and be unsteady
in its rolling, for it is a light stone; it is to be cast on the calm side; but this,
Kaikimakua, is to be cast on the windward side for it is a heavy stone. The names
of these stones are Hiupa and Kaikimakua.”
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Ninau hou mai kela: “I aha la ka ulu?” Olelo aku hoi keia: “Aia ka o ka ulu i ka pua
o ka malo.” O ke ano o keia, he ulu alii, he ulu i malama ia i ka poli. Mai kuhihewa
e na hoa, o ka ulu maoli nei, he pohaku e like me ka mea i hoakaka iki ia mamua ’e
nei, ua kapa ’ku lakou ia he ulu. Haawi maila no hoi o Kahekili me ka olelo pu mai:
“O ka ulu Hiupa auanei, aole e hoolei ma ka aoao makani, o puhi ia a olepelepe ka
lele ana, oiai, he mama ia ulu, ma ka aoao pohu ia e kiola ’i. O Kaikimakua hoi, ma
ka aoao makani e kiola’i, oiai, he kaumaha ia ulu; o ka inoa ia o keia mau ulu, o
Hiupa ame Kaikimakua.”
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Kamehameha had sent Kahekili a present of a calabash full of feathers. After the chief
was through giving instructions to this man, he reached for the calabash of feathers
and opened it, and when he saw what was inside he wept loud and long, saying these
words in a chant:
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O ka Kamehameha makana i haawi aku ai na Kahekili, he ipu hulu manu. A pau ke kuhikuhi
ana a ke ’lii i ua kanaka nei, lalau iho la ia i ka ipu hulu a wehe ae la, i ka ike
ana iho, aole o kana mai o ka uwe; a puana ae la ia i keia mau lalani mele, penei:
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Lihau, mountain in the mist;
Kalae, clear and calm.
Like a flying arrow which has been shot forth
Is the shadow of the smoke carried by the wind.
My wind, the kilioopu[285]
Of my four[286] waters
[Which] when joined by that youngster,
The kaahaaha, turns [the smoke] to blackness.
[[690]]
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Lihau mauna i ka noe,
Kalae ahu i ka malie
Me he pua lele io ia ’la
Ke aka ka uahi i ka makani
O kuu makani kilioopu
O a’u wai eha
I hui ia me ka ia iki
Me ke kaahaaha ka ele loli.
[[691]]
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When he finished chanting, he said to Kikane: “You go back to the chief and tell him
to return to Hawaii; then wait until he sees that the black kapa has covered me, and
the blackness has crept up to my lips, then come to get the land.” (These words, it
seems, were uttered in a contemptuous way, meaning that he [Kamehameha] should await
Kahekili’s death before attempting to conquer the country.) Kikane returned to Kamehameha.
The chief asked: “Did Kahekili give you no message?” “There is a message,” replied
his friend. “What is it?” He then repeated what was given to him.
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A pau ke mele ana, olelo mai kela ia Kikane: “E hoi oe a ke ’lii, olelo aku e hoi
i Hawaii, alaila nana mai ia’u, a uhi kapa eleele, a kau hoi ka puaa i ka nuku, alaila,
kii mai i ka aina;” me he mea la, he olelo hoohuakeeo keia, o ke ano oia, aia a make
kii aku i ka aina. O ka huli hoi mai la no ia o Kikane a hiki imua o Kamehameha. Ninau
aku ke ’lii: “Aohe huaolelo a Kahekili ia oe?” “He huaolelo no,” wahi a ke aikane. “Pehea?” Hai
aku la no hoi keia e like me ka mea i olelo ia mai iaia.
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THE RETURN OF THE CHIEF TO HAWAII.
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NO KA HOI ANA O KE ’LII I HAWAII.
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When the chief heard these words, he surmised that it was Kahekili’s intention to
wage war against him. So he did not cast these maika discs on account of the home-going. The canoes were prepared and when all was ready,
the men as well as the chief embarked, and sailed until they reached Kawaihae. This
place is at Kohala, on the northwestern part of Hawaii. The chief lived there, and
commenced the construction of the large canoes called the peleleu.[287] At the same time the king proclaimed his law the mamalahoa,[288] which meant that no chief or commoner should undertake anything of his own initiative;
he who disobeyed was killed; it was only by doing the chief’s [Kamehameha’s] work
[that he was saved]. One of the chiefs, named Keoua, did not heed this; he went of
his own volition and slaughtered the people of Waimea. Kamehameha, however, did not
immediately visit the penalty of the law on him.
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A lohe ke ’lii i keia mau olelo, manao iho la ia e kipi ana o Kahekili iaia. Aole
nae keia i maika i ua mau pohaku nei, a o ka hoi e no keia. Makaukau na waa aohe mea
koe, kau iho la na kanaka he nui a me ke ’lii pu kekahi, a holo aku la a hiki ma Kawaihae;
aia kela wahi ma Kohala, ma ke komohana akau o Hawaii. Noho ke ’lii ilaila; o ka hoomaka
ana ia e oki ka waa nunui i kapaia he peleleu. Ia wa, hai ae la ke ’lii i kona kanawai
he Mamalahoa, o ke ano oia, aohe alii, aohe makaainana e hele ma ko lakou manao iho
i ka lakou hana; o ka mea hoolohe ole i keia, he make kona; aia wale no ma ka ke ’lii
hana e hana ai. O kekahi alii o Keoua ka inoa, aole ia i hoolohe, ua hele ia ma kona
manao iho a luku aku i na kanaka o Waimea, aole nae i hooko koke o Kamehameha i ke
kanawai maluna ona.
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In the work of hewing and making the canoes, it took three years to build six forty
canoes; that is equal to two hundred and forty. When he finished this he went and
resided at Hilo where he built another six forty canoes in three years, which added
to those already built made 480 canoes in six years. When this was finished, the chief
returned to Kawaihae where he again built six forty canoes in another three years,
which added to the former made 720 canoes in nine years. After which he again went
to Hilo where he built six more forty canoes in another three years, and together
with what had been already built, gave him 960 canoes constructed in twelve years;
and that satisfied the chief.
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I ke oki ana i ka waa a me ka hana ana a maikai, ekolu makahiki pau eono lau waa,
ua like ia me elua haneri a me kanaha. Pau keia, hoi ke ’lii i Hilo, malaila ooki
hou i na lau waa he eono iloko o na makahiki ekolu, hui ia me kela mau waa mamua 480
iloko o na makahiki eono. Pau ia, hoi hou ke ’lii i Kawaihae, oki hou i na lau waa
he eono i na makahiki ekolu, hui ia me kela mau waa, 720 iloko o na makahiki eiwa.
Pau ia, hoi hou ke ’lii i Hilo e oki hou i mau waa eono lau i na makahiki ekolu, hui
ia me kela mau waa mamua, 960, iloko o na makahiki he umikumamalua; alaila ua lawa
ka makemake o ke ’lii.
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When he finished the construction of the peleleu canoes, the chief sent two messengers, Kameeiamoku and Kamanawa to go and bring Keoua.
When they came to Keoua’s presence he asked: “Why did you two come to me?” They answered:
“The chief sent us to come and get you.” Keoua said: “If the chief contemplates death
for me, this is the proper time for you to say it.” Kamanawa and the other replied:
“Your nephew does not desire your death; your nephew loves you; that was why we were
sent.” Keoua’s advisers said to him, “O ye chief! those words which have been spoken
are false; they are lies—no truth in them; but this is our advice: let us go overland:
if we go overland, then Kamehameha has death, and so have we.”
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Pau ka hana ana i na waa peleleu, hoouna ’ku ’la ke ’lii elua mau kanaka, o Kameeiamoku
ame Kamanawa, e kii ia Keoua. A hiki keia mau elele imua o Keoua, ninau mai kela:
“Heaha ka olua i hele mai nei i o’u nei?” Pane aku laua nei: “I hoouna mai nei ke
’lii e kii mai maua ia oe.” Olelo aku o Keoua: “Ina he make ka ke ’lii ia’u ano ka
wa pono o olua e hai mai.” Olelo aku o Kamanawa ma: “Aohe make a ko keiki, he aloha
ko keiki ia oe, nolaila, ko maua mea i hoouna ia mai nei.” Pane mai na kahu o Keoua:
“E ke ’lii, o kela mau olelo i hai ia mai la, he alapahi, oia hoi, he wahahee, aohe
oiaio, eia nae ka maua, mauka nei kakou e hele ai, ina mauka nei, alaila, he make
ia Kamehameha a he make no hoi ia kakou.”
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But because Kameeiamoku was persistent and cunning in his conversation the chief was
deceived, and he consented to sail on the canoes. When they arrived at Kawaihae, [[692]]they saw that the place was covered with a multitude of people. The chief Keoua then
realized that he would be killed, so he reached for a cord and tied around his person.
The men whom Kamehameha sent to him said: “It is high time for you to be girding up
your loins; you will be killed for being cruel to others, for rebelling, for disobeying
the laws of the chief.” Then Keoua and his retinue wailed with loud voices. Kamanawa
and Kameeiamoku seized Keoua and held his head under the water until he died, whence
he was taken and baked in the imu. After Keoua died, one of his attendants, Kaoleioku,[289] begged Kamehameha, “O ye chief! grant me protection that would save me.” Kamehameha
gave him the papa[290] as such; he rejected it, saying that could not save him. Kamehameha next gave the
water of Ahukini (perhaps this water is still at Kawaihae at this time). He persisted
in his refusal, saying that could not save him. So Kamehameha granted him the mamalahoa,
saying at the same time, “No subject and no chief shall take your life; you may live!”
The other chiefs objected to this [gift] and said that mamalalaau should be given
instead, meaning by this a law which would allow of his being killed; but Kamehameha
would not concede, for he had already spoken. Then one of Keoua’s attendants, Wailama,
cried as follows:
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Aka, mamuli o ka paakiki ame ka maalea o na olelo a Kameeiamoku, ua puni ke ’lii,
a o ka ae no ia e holo maluna o na wa a. I ka holo ana o lakou nei a hiki ma Kawaihae,
[[693]]ike aku la lakou, aole o kana mai ua mea he kanaka e kuku mai ana mauka. O ke ’lii
o Keoua hoi, ua ike e ia e make ana oia, lalau aku la oia i ke kaula a hikii iho la
i ka ma-i a paa. Eia hoi ka olelo a na kanaka a Kamehameha i hoouna ’ku ai: “Ke hikii
la ka hoi oe e hikii ai i ko ma-i, e make ana hoi paha oe he hana aloha ole i kanaka,
he kipi, he hoolohe ole i ke kanawai o ke ’lii.” Ia wa, uwe ae la o Keoua me ka leo
nui a me na kahu pu kekahi. O ka hopu aku la no ia o Kamanawa a me Kameeiamoku ia
Keoua, a lumai iho la iloko o ke kai a make, lawe ia ’ku la a kalua ia i ka imu. A
make o Keoua, nonoi aku la kekahi kahu ona ia Kamehameha, oia hoi o Kaoleioku: “E
ka lani-e! i kanawai no’u e ola ’i.” Haawi aku o Kamehameha i ka papa he kanawai ia,
hoole mai kela, aole au e ola ia kanawai. Haawi hou o Kamehameha i ka wai o Ahukini,
aia no paha ia wai ma Kawaihae a hiki i keia la, hoole no kela, aole au e ola ia kanawai.
Haawi aku o Kamehameha i ke kanawai he Mamalahoa me ka olelo aku: “Aohe makaainana,
aohe alii e kii a lawe ae i kou ola, ua lanakila oe.” Hoole mai hoi na ’lii, i mamalalaau
kanawai, o ke ano oia, he kanawai e make ai, aole nae he ae aku o Kamehameha, ua hai
kela i ka olelo paa mamua. Ia wa, uwe iho la kekahi wahi kahu o Keoua, o Wailama ka
inoa, penei:
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My lord of the driving rain,
The rain flying in the upland of Auaulele:
The rain flies, flying with the wind,
Flying to the headwater [the spring] to give it life.
My lord from [the land of] the waterfall.
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Kuu haku i ka ua haao
Ke lele mauka o Auaulele
Lele ka ua, lele pu me ka makani,
Lele poo a na ka wai o ka ha
Kuu haku mai ka wai haule poo.
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After this Kamehameha sent some canoes to sail ahead to Oahu. These canoes touched
at Haneoo, Hana. Kahekili had arrived from Oahu, and it was made known that it was
his intention to wage war on Kamehameha. Kamehameha was sent for. He came from Hawaii,
and on arriving the fighting began, and was kept up until Kahekili was defeated. Kahekili
returned to Oahu while Kamehameha returned to Hawaii. Kamehameha, however, set up
the image called Kawalakii,[291] clothing it with ahuula and with mahiole for a hat; a spear and a war club of Kona were placed by it, and it was consecrated
to Malio. Because Kahekili’s famous soldier, Keawepuahiki, saw that it did not move
he went and struck at it with a club and broke it into small pieces. Kahekili sent
another famous soldier, Kapakahili by name, to battle with Kamehameha, and they fought
here on Maui until Kapakahili was defeated. Then Kamehameha returned to Hawaii, and
when he heard of Kahekili’s death he went after his kingdom. Then Kaiana rebelled,
but was not victorious over Kamehameha.
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Mahope iho, hoouna ku ’la o Kamehameha i kekahi mau waa e holo e mamua i Oahu, a pae
aku la ua mau waa nei i Haneoo ma Hana. Ua holo mai hoi o Kahekili mai Oahu mai, a
lohe ia ae la he manao kaua kona ia Kamehameha. Kii ia ku la o Kamehameha ma Hawaii,
a hiki mai la, o ka hoomaka no ia o ke kaua a hee o Kahekili. Hoi aku la o Kahekili
i Oahu, a hoi no hoi o Kamehameha i Hawaii. Kukulu iho la nae o Kamehameha i ke kii
o Kawalakii ka inoa, a hoaahu ia i ka ahuula a hoopapale ia i ka mahiole, a hookau
ia iho la ka ihe, laau pololu o Kona, ua hoomalu ia na Malio. No ka ike aku o ke koa
kaulana o Kahekili, oia o Keawepuahiki i ka oni ole, o kona kii no ia a hili me ka
laau a haihai liilii iho la. Hoouna hou mai o Kahekili i kekahi koa kaulana, o Kapakahili
ka inoa, e holo e kaua me Kamehameha, a ma Maui nei no kahi i kaua ai a hee o Kapakahili.
O ka hoi no ia o Kamehameha a Hawaii; a lohe i ka make o Kahekili, o ke kii no ia
i ka aina, a kipi mai hoi o Kaiana, aole nae i lanakila maluna o Kamehameha.
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That was when Kamehameha commenced the cultivation at Ualakaa;[292] the chief was three years on Oahu; then he came to Lahaina. That was the time of
the sounding reed,[293] that is, a thinned stem of coconut leaf placed on a flat piece of wood which fitted
in the mouth; or it may be fibrous lauhala, and so forth. After three years here,
he returned to Hawaii.
[Keakaloloa.]
[[571]]
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O ka hoomaka ana ia o Kamehameha e mahi ia Ualakaa; ekolu makahiki o ke ’lii i Oahu
hoi mai a Lahaina, he niaukani ia wa, oia hoi he niau me ka laau palahalaha maikai
e komo pono ana i ka waha, a he lauhala paha a pela aku; ekolu makahiki maanei o ka
huli hoi no ia i Hawaii.
[Keakaloloa.]
[[694]]
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[1] This was termed his maunu (bait), a necessity for the priest in seeking the acceptance
or recognition of a deceased person by his ancestral spirit (aumakua). Also in sorcery,
to the anaana or praying-to-death priest, one’s maunu was looked upon as most efficacious. [↑]
[2] Box, or coffin, brings this to modern times. In former days an old canoe or section
thereof served the purpose, as found in some ancient burial caves. [↑]
[3] Not all bodies were prepared for burial in this manner. Some were laid full length
in a basket formed of a plaited coconut leaf. [↑]
[4] The provisioning of a corpse with supposed needed supplies bears out the idea of their
belief that the soul at death goes out and wanders on, seeking friends and living
much as in the present life. [↑]
[5] Secret burial was the rule for the preservation of one’s bones, hence the care that
even the traces of dirt removed should not reveal a place of interment. [↑]
[6] Under-house burials were probably chosen as a security, though instances are known
where affection was the prime motive. [↑]
[7] Claiming the services of their aumakuas for companionship and direction in the spirit-world
lest he wander aimlessly alone. [↑]
[8] This bears out note 3. The position of the body at burial pointing to the west was
said by Fornander to indicate a general belief as to its being the direction of the
original home of their gods and ancestors, whither their spirits would depart. [↑]
[9] Tradition points to the general respect of the trust imposed on the caretaker of such
places; to betray their trust, it was believed, would be followed by dire consequences. [↑]
[10] Both of these places are on the western shore of Maui, Kekaa being not far distant
from Lahaina, and Kamaomao on the peninsula. [↑]
[11] Another point in the belief of life after death being much the same as in this world. [↑]
[12] Guides in the form of aumakuas (ancestral gods) and unihipilis (familiar spirits). [↑]
[13] The owl was one of the most popular objects possessing aumakua attributes. [↑]
[14] These various Soul’s Leap localities make provision as the point of departure for
the soul at death in its leap to find its aumakuas for guidance and companionship,
or failing such, to descend to the realm of Milu. [↑]
[15] No’a, the game of hiding a stone under a cloth or piece of kapa. [↑]
[16] The ohelo (Vaccinium reticulatum) grows at high elevations, and is familiar to volcano visitors; it produces a fleshy
berry, which in ancient time was held by Hawaiians to be sacred to the fire-goddess
Pele as a propitiatory offering. Queen Kapiolani, in her memorable visit to the volcano
of Kilauea in 1824 to defy Pele and break down the superstition and dread of her race,
among other things ate of these ohelo berries, hitherto held sacred. [↑]
[17] Kahiki, abroad; foreign. [↑]
[18] This introduces a new sister in the Pele family. [↑]
[19] A familiar mythical cloud land supposed to exist to the west, some three days sail
from this group. [↑]
[20] This is a familiar traditionary character from one of the earliest of Hawaiian legends.
See Fornander Collection, Vol. I, pp. 32 et seq. [↑]
[21] This distribution was to localities on the different islands once under volcanic fire. [↑]
[22] Kaohelo, the ohelo, was not a deity of Pele so much as a supposed specially efficacious
propitiatory sacred offering to her, hence, kapued from any other use. [↑]
[23] Koolau, the windward side and district of the island of Oahu. [↑]
[24] Heeia, a large division of Koolau, adjoining Kaneohe. [↑]
[25] Ahui-maia-pakana-loa signifies the “long pendent stem of a bunch of bananas.” [↑]
[26] Women were restricted from eating certain kinds of bananas under priestly rule. [↑]
[27] Ohelo berries thrown into the volcano were supposed to be the acceptable offering,
originating perhaps from the fact that their cool nature made it welcome to Pele’s
parched throat. [↑]
[28] As a propitiatory offering. [↑]
[29] Hiiaka, the favorite sister of Pele, is also the favorite heroine of Hawaiian story,
with possibly one exception, Hina. [↑]
[30] The name of this cold wind is figurative of love chilled through, or by, desertion. [↑]
[31] The precipitous Koolau mountain range is poetically referred to as the blue palis,
or shady precipices. [↑]
[32] Ka-ohelo-ula, lit., the red ohelo. [↑]
[33] Ku-maka-ohuohu, large, heavy-eyed Ku; a name applying more as one of the characteristic titles of
the god Ku, than that of kahuna (priest). [↑]
[34] Canes of Hawaii: Sugar-cane (Saccharum officinarum) was found indigenous in these islands by Cook on his arrival. [↑]
[35] Laukona is one of the several ribbon-canes. The name means Kona leaf, and may have
reference to a strong, unyielding nature of the leaf rather than its white stripes. [↑]
[36] Papaa is a purple cane. [↑]
[37] Another of the striped or ribbon canes, as shown in the account. It is held to be
efficacious in love affairs. The name manu (bird) lele (fly or leap), hence its application. [↑]
[38] Honua-ula, signifying red foundation or basis. It is one of the dark canes. [↑]
[39] No cane now grown here known by this name. [↑]
[40] Opukea, the name indicates this as a white cane. [↑]
[41] This may be known to the kahuna profession; the name is new to sugar men. [↑]
[42] Better known simply as Palani; one of the soft purple canes. [↑]
[43] Ainakea, probably the best known and choicest of the Hawaiian canes and belongs to
the variegated class. [↑]
[44] Iliopua, lit., cloud skin is in the cloud land of doubt. It is not recognized. [↑]
[45] This variety of cane is also unknown, either as malolo or puahala. [↑]
[46] Aweoweo, name for the locality of its discovery, at height altitude on Hawaii, not
among the listed Hawaiian canes, either as Aweoweo or Ohia. There are several other
varieties belonging to the list of the indigenous canes of these islands, viz.: uala,
oliana, lahi and akilolo, some of which were known as Puaole (flowerless) canes, i.e.,
they did not tassel as did other mature canes in the fall season. [↑]
[47] The oo, or digger, of Hawaii (the only agricultural implement the people had) of necessity
was made from the hardest woods. While the character of the pandanus wood shows a
pithy core, there are some varieties in which this is small, but in all cases the
outer portion—as with palms in general—furnished a hard fibrous-grained wood, yet
readier reduced to size and shape for use than other available woods from this fact.
With the coming of whaleships Hawaiians adopted the whale-men’s spade, hence the oo’s
of today are of that type but heavier. [↑]
[48] Kahaloaka. [↑]
[49] Aalii (Dodonaca viscosa), a tree of some 20–25 feet, valued for its hard wood. [↑]
[50] Kahikinui, a district of Maui on southwestern slope of Haleakala. [↑]
[51] Bambu (Bambusa vulgaris), native name, ohe; supposed to have been introduced from China. Tradition credits it to Kahiki, the
indefinite foreign land. [↑]
[52] Used as a knife by selection of sharp-edged split portions. [↑]
[53] For this purpose the inner side of the bambu was cut on split strips seldom over half
inch in width in zigzag, plain and ornate diamond, lozenge, or other pattern, principally
in straight and angular lines some four to six inches in length—at one end only. These
printing sticks were about a foot long. [↑]
[54] It is of record that shipments of oil in bambus have been made from Tahiti in lieu
of casks. [↑]
[55] Homaikaohe, lit., bring hither the bambu, i.e., that cutting instrument for use in
the ceremony. [↑]
[56] The twin hills back of Hilo town take this same name. [↑]
[57] Poha, burst; kea, in the eastern section of Maui, among other definitions is that of light rain or
mist, and together may be taken to refer to the influence of this famous grove in
bursting the rain clouds. [↑]
[58] Hinai, basket; so named, likely, from this grove having furnished a quality suitable
for such purpose. Unless for lobster baskets it has no such general use here. [↑]
[59] Coconut Notes: Coconut (Cocos nucifera). [↑]
[60] Occasional reference is made to Apua as a brother of Aukelenuiaiku, though no such
name appears in the Iku family, unless it be accepted as an abbreviation of Kapukapuaiku
of which it forms a part, and if so has suffered a further reduction from Kapua, a
more natural division. These references are at fault, however, since Aukele was the youngest son of the family. [↑]
[61] Hoolaha ia, proclaimed it, i.e., gave publicity throughout the land of its edible quality. [↑]
[62] Manu; this part of the canoe is now known as the curved-up end, and could not afford sitting
space for a voyage. [↑]
[63] Halapepe (Dracaena aurea), a medium sized tree furnishing a soft whitish wood. Is said to have been used on
this account for the carving of idols, but its perishable nature hardly warrants such
a statement. [↑]
[64] Kahaualea adjoins Kalapana, in Puna, and is famed for its ancient heiau of Wahaula,
which, with the temple of Mookini at Puuepa, Kohala, marks the advent of the high
priest Paao, and the introduction of the idolatrous ritual and practices of the South
Pacific into these islands. [↑]
[65] An introduction credited to Laamaikahiki from Tahiti. [↑]
[66] These drums were hollowed sections of a coconut tree or log, over the top end of which
was drawn the shark, or kala skin, for sound by tapping with the fingers, not beaten
with sticks. These were of various sizes for use in sitting, kneeling, or standing
position, the drums standing upright, with perforations around the lower half which
served the double purpose of emitting sound, and means of stretching the fish-skin
drumhead. [↑]
[67] These three “eyes” of a coconut give it the semblance of a monkey face. It is the
lower eye that can be pierced to extract its fluid. [↑]
[68] As twine or cord this is the material furnishing the durable, springy coir cordage
of commerce. [↑]
[69] In this and the following paragraphs the writer shows a leaning to high market values. [↑]
[70] This described process of oil making from coconut water is ingenious, and would relegate
the copra trade into the discard of antiquity. [↑]
[71] Props, arms or branches, to, or on which the feathers for the formation of the cylindrical
form of the kahilis were fastened. [↑]
[72] Resident familiar with the conditions of the premises. [↑]
[73] Hamoa, a section of Hana a little to the southward of Kauiki. [↑]
[74] The bailing place was forward of the central part of the canoe. [↑]
[75] The steerman’s position at the after seat of the canoe. [↑]
[76] Keakamanu, lit., bird laughter, or more properly bird shadow. [↑]
[77] The land of Waiohonu, with Pohakuloa as its landing, was a division south of Hamoa. [↑]
[78] Paio, or Elepaio bird, while an attendant on canoe builders to direct them in the
selection of koa trees free of defect, this is the first instance in which it does
prophetic service over a banana field. [↑]
[79] Indicative of long growth, luxuriant cane. [↑]
[80] Konohiki, the head man appointed to superintend the people of an ahupuaa, or division
of a district for its highest rental-tax returns. [↑]
[81] It was considered customary for boys to be named after the father’s side of his house
and girls after the mother’s. [↑]
[82] A point on the shore line of the Lualailua division of Kahikinui. [↑]
[83] Puakai, lit., sea-flower. [↑]
[84] Honuaula is the name of the southwest district of Maui, one cove of which is noted
as visited by La Pérouse on his fateful voyage in 1786. [↑]
[85] Puuloa, Pearl Harbor. [↑]
[86] Name of a division of land in the Pearl Harbor section. [↑]
[87] He uwe helu was the recitation, in wailing, of the virtues and reminiscences of the one mourned
for. [↑]
[88] Pohaku, stone; haele, to go or come; hence, wandering stone. [↑]
[89] Piikea was the Princess of Hana who was sought and won by proxy as wife of Umi, of
Hawaii, subsequently enlisting his aid in defense of her injured brother’s cause,
they invaded the district and captured the supposed impregnable fortress of Kauiki. [↑]
[90] Piimaiwaa was one of Umi’s famous warriors; the one who captured Kauiki. [↑]
[91] This name, signifying battle of hundreds of thousands, may have been given to commemorate
the above event. [↑]
[92] Ahui-maia-apa-Kanaloa, so divided, becomes the “mischievous Kanaloa’s bunch of bananas”;
Kanaloa, one of the principal deities of Hawaiian mythology, though not noted for
beneficent gifts. Another division, such as Ahui-maia-a-pakanaloa, makes it the “banana
bunch of Pakanaloa.” [↑]
[93] This was the important hewing and carving instrument of early Hawaiians, made from
the finest and hardest of clingstone, and of various sizes for the work designed,
whether for quarrying rock, felling trees and shaping them for canoes, for house construction,
surf-boards, carving of idols, etc., for it was axe, adze, chisel, gouge and plane
to the patient workman. [↑]
[94] Olona, Hawaiian hemp (Touchardia latifolia), a fiber highly prized for tenacity and durability.—Hillebrand’s Hawaiian Flora. [↑]
[95] Awa (Piper methysticum), the intoxicating plant throughout Polynesia. [↑]
[96] Tradition shows it to be a favorite with sharks at the hands of kahunas. [↑]
[97] This living separately may refer to a time prior to Halawa’s becoming a part of the
district of Ewa. [↑]
[98] Nihopuaa, lit., hog’s tusk, probably from a resemblance in the sprouts. [↑]
[99] This relates one of the ceremonies of a sorcerer-priest. [↑]
[100] Drunk with awa. [↑]
[101] This is the Akua noho of the sorcerer. [↑]
[102] Awa was supposed to be the favorite of the gods, hence an acceptable offering on all
occasions. [↑]
[103] As offerings to propitiate the forest deities. [↑]
[104] Imu or umu, the underground oven of heated stones. [↑]
[105] It will be noticed that all but one of those named deities are characteristics of
Ku, of the Hawaiian trinity. [↑]
[106] This is the generally preferred forest tree for canoes. [↑]
[107] Trimming off all branches and roughly shaping the log into canoe form. [↑]
[108] Ahakea, a Bobea of several varieties. [↑]
[109] Kiapuapu, the forward curving portion of the canoe’s rim, generally known as the manu. [↑]
[110] Hoonolunolu, the straight part of the rim. [↑]
[111] Oio, a between section of the rim, of fine or straight grain. [↑]
[112] Unu, the after curving portion of the rim, known also as the after manu. [↑]
[113] Aha, cord or sennit. [↑]
[114] Lolo, the name of the hog-sacrifice ceremony at the finishing of a canoe; its consecration,
when the deity is invoked to witness its satisfactory completion. [↑]
[115] Ama and iako, the longitudinal and arched sticks forming the outrigger. [↑]
[116] The two knees of a canoe, termed wae, are affixed across the canoe near the iako, to stiffen and strengthen the sides
of the craft. [↑]
[117] Every occupation had its special priests and deities. [↑]
[118] The elepaio (Chasiempis sandwichensis) is the generally credited agent for detecting defective koa trees, not the alala. [↑]
[119] Maile (Alyxia olivaeformis), Hawaii’s fragrant evergreen. [↑]
[120] Mailelaulii, small-leaved maile. ↑ [a] [b]
[121] These places named are of Kauai. [↑]
[122] Localities on Oahu. [↑]
[123] Puaena is the eastern point of Waialua harbor; Ehukai, sea-spray. The saying “Sea-spray
of Puaena” is from its misty appearance from the surf-spray of that windward locality. [↑]
[124] The defeated suitor for the hand of Laieikawai, famed princess of Paliuli. [↑]
[125] Mailehaiwale, easily broken or brittle maile. [↑]
[126] Mailekaluhea, maile of luxuriant growth. [↑]
[127] Mailepakaha, greedy maile. [↑]
[128] As note 3, these places and persons are of Kauai. [↑]
[129] Palani, Surgeon-fish (Teuthis matoides). [↑]
[130] Maikoiko, Surgeon-fish (Teuthis lineolatus). [↑]
[131] The writer here makes reference to his absence for a time in cold regions as a reason
or excuse for any shortcomings of his paper. [↑]
[132] Wiliwili (Erythrina monosperma), a medium sized tree of exceedingly light wood; admirable for surf-boards. [↑]
[133] These canoes would of necessity be for the use of a single person, and while handy
to handle were not of a durable kind, hence they were limited. Single canoes were
termed kaukahi, also kookahi. [↑]
[134] A’ua’u, mullet of a certain age or size; a new species classed as Chaenomugil. [↑]
[135] The several varieties of trees referred to by Hawaiians as ohias belong to two classes,
according to the botanist, viz., Metrosideros and Eugenia. [↑]
[136] Ohia kumakua, “parent standing ohia” seems inappropriate for this described tree. [↑]
[137] Ohia puakea, white flowering ohia, its fruit also white. [↑]
[138] Like the above except that it is red, commonly termed “ohia ai”, eating apple (Eugenia malaccensis). [↑]
[139] Puaena, the eastern point of Waialua harbor; and Ukoa, the famous fish-pond of that
village. [↑]
[140] Kukaohialaka seems to have been a name conjured around ohias; literally it signifies
“stand the tame ohia”. In the legend of Kaulu, Fornander Coll., vol. I., p. 522, his wife was Hina-ulu-ohia, “ohia propagating Hina”. [↑]
[141] Waiakea, lit., broad or expansive water; a well-known section of Hilo. [↑]
[142] Ohia lehua, or simply lehua (Metrosideros polymorpha), is the most prevalent forest tree of the islands; is hard and durable; from it
many of the old-time idols were made. [↑]
[143] O’upoopapale, lit., my head hat. [↑]
[144] This kuikawa ohia is not recognized. [↑]
[145] Ohia ha (Eugenia Sandwicensis) is the tallest of its species, attaining at times some 60 feet. A very hard wood
when seasoned. [↑]
[146] Aalii (Dodonaea viscosa) valued as a close hard-grained, dark wood. [↑]
[147] Known also as lehua ahihi, a variety of the Metrosideros polymorpha. [↑]
[148] Hawaii-nei, here in, or of Hawaii. [↑]
[149] The various named mats here given show eighteen varieties, some of which refer to
the material of which they are made, others their fine or coarse mesh or plait, others
again plain or colored pattern. [↑]
[150] Contrary to the general claim that the pawehe mat was a product of Niihau only, it
is here listed among those of Maui and Hawaii. It is a sedge mat of fine quality,
worked mostly in colored patterns, though some are found plain. [↑]
[151] This designates a pandanus mat, simply, and may refer to the common coarse mesh mat,
seeing that most of them are made from this same material. [↑]
[152] This name, makalii, meaning small eye, indicates a fine-mesh mat, as makanui (large
eye) indicates a large mesh, designated as two-fingers’ width. Launui also belongs
to this class, as it is described as of three-fingers’ width of mesh. ↑ [a] [b] [c]
[153] Pueo is a coarse, thick mat of large size. [↑]
[154] Puukaio is described as a mat of many layers. [↑]
[155] Hiialo, end of mat; so called because the end of the mat is brought towards one’s
front when the weaving is done. [↑]
[156] Ne-ki is made of young bulrushes. [↑]
[157] Opuu takes this name from the pattern, so called for its rounding edges resembling
flower buds. [↑]
[158] Kumulua, of two layers, and kumukolu, of three layers. ↑ [a] [b]
[159] Alolua, as indicated by the name, is smooth on both sides. [↑]
[160] Makoloa takes its name from the sedge of which it is made, its length and fine weave;
those of Niihau being the finest of mat manufacture, some being plain and some in
colored pattern. [↑]
[161] The puahala, or hinano mat is the famed product of Puna; from the flower of the pandanus. [↑]
[162] Aneenee, sometimes called apeu, and the palaueka, or palau, are small, portable mats,
plain and patterned, for sitting on. The pakea is a round coarse mat for the same
purpose. [↑]
[163] Koa (Acacia koa), a fine furniture wood, termed by some of late, Hawaiian mahogany. Besides the two
kinds known as straight-grained and curly koa, there is a variety of harder grain
named koaie, as also koalaunui. [↑]
[164] While koa forests of all the islands furnished canoes, there were certain sections
more favorable than others, both as to size and quality of the tree and convenience
of getting the partly-hewn canoe to the shore. Hilo and Kona districts of Hawaii and
Hana of Maui were such. [↑]
[165] An account is given of one Lulana, of Kipahulu, Maui, canoe-maker in chief to Keawenuiaumi,
finding two koa trees in the Hilo forest from which he made two canoes, each twenty
fathoms long and one and one-half fathoms deep; the largest ever seen. (Au Okoa, Dec.
29, 1870.) [↑]
[166] The kind known as ala, clingstone, the principal quarry of which was high up on the slope of Mauna Kea. [↑]
[167] Other canoe-making countries use fire to facilitate this hollowing of the canoe, though
no mention is made of a like method being observed here. [↑]
[168] These, termed pepeiao (ears), are for the placement of seats. [↑]
[169] Hew with, not against the grain in all cases. [↑]
[170] Koi wili, a reversible adze, sometimes termed owili; to twist or turn over. [↑]
[171] Koi kupa was the gouge-like adze for internal work. [↑]
[172] Wae is the affixed brace to stiffen and support the sides of the canoe. [↑]
[173] Niao is the grooved edge of the inside or body of the canoe on which the rim is made
to fit. [↑]
[174] Aiea (Nothocestrum breviflorum), a yellowish wood of light but tough grain. [↑]
[175] Hawaiians produced an excellent lampblack from several plants, as shown, which, mixed
with the gum (pilali, not hili) of the kukui, furnished a durable black paint. [↑]
[176] Akia (Wikstroemia foetida), a small shrub 2–4 feet high. [↑]
[177] Wauke or waoke (Broussonetia papyrifera), the well-known paper mulberry. [↑]
[178] Palaholo, not recognized by this name. [↑]
[179] Mamaki (Pipturus albidus), furnishing the coarse, heavy kapas. [↑]
[180] Kauwila (Alphitonia ponderosa), a hard, close-grained, heavy wood. [↑]
[181] Kawau (Byronia Sandwicensis) the preferred kapa-log for its sounding qualities. [↑]
[182] Ohia (Metrosideros polymorpha), one of the commonest of Hawaiian forest trees. [↑]
[183] Mamane (Sophora chrysophylla), another hard, durable wood. [↑]
[184] The face of a kapa log or block is slightly convex, not perfectly flat. The under
part is shorter and hollowed, and emits a resonant sound in use, the ends being placed
on stones. It is said that ownership of kapa blocks, kua kuku, were proved by their tone. [↑]
[185] The clubs, or kapa beaters, were of round and of four-sided forms, the former with
or without longitudinal grooves, the latter grooved or carved in various patterns.
These were of the heaviest woods. [↑]
[186] Pa-u or skirt. The same applied to kapa spreads. [↑]
[187] Paiula is said to be a kapa into which particles of red kapa are beaten with the new. [↑]
[188] This furnishes an insight into the method of utilizing worn and waste material. [↑]
[189] Pala-a, one of the commonest of Hawaiian ferns (Davallia tenuifolia), the leaves furnishing a red dye. [↑]
[190] The kapala takes its name from daubing, to produce a black kapa, a funeral garb. [↑]
[191] Olena (Curcuma longa), furnishing a yellow dye. [↑]
[192] Pili grass (Heteropogon contortus). [↑]
[193] Kalamalo, a tufted grass (Eragrostis variabilis). [↑]
[194] Kukaelio, not identified under this name. [↑]
[195] Ti (Cordyline terminalis), whose leaves are of varied household use, and its roots, when cooked, eaten for
its sweet qualities, or furnishing substance for the distillation of okolehao (rum). [↑]
[196] Opiko, or Kopiko of which there are two kinds, kea and ula, of the genus Straussia. [↑]
[197] Olomea (Perrottetia Sandwicensis). [↑]
[198] Neneleau, a sumach (Rhus semialata). [↑]
[199] Akala (Rubus Hawaiiensis). [↑]
[200] Not identified under this name. Probably the hauhele (Hibiscus Arnottianus). [↑]
[201] Kowali or koali vine (Ipomea tuberculata). [↑]
[202] Hale kukuohi, a house set apart by itself, occupied by persons of high rank. [↑]
[203] Fasten, puki, the word used here, refers to tying the different woods of the house together only
and not to any other thing. [↑]
[204] Kuaiole, lit., rat back. [↑]
[205] Pi-a, a measure of one hand span distance, or space. [↑]
[206] Kauhuhu, cover for the ridge-pole. [↑]
[207] Hale ohule, bald-headed house. [↑]
[208] Ama’uma’u, the Sadleria tree-fern of Hawaii. [↑]
[209] The trimming of the doorway was the final act indicating a finished house and was
attended with religious ceremonies and offerings. The accompanying feast may be termed
the house warming. [↑]
[210] The word pilikia (cling to the post), so applicable for all sorts of trouble, is said to have had
its origin from the necessity of sleeping with heads to the post (kia) as a safe-guard against night prowler’s thrusts through the thatching. [↑]
[211] Aho lolo, batten to hold down the thatch. [↑]
[212] Noni, not in general use for house timber, though the variety Morinada trimera grows some 20 feet high. The smaller tree was cultivated for its dyes, the root and
wood yielding a yellow, and the bark a red color. [↑]
[213] Hale ili koa, koa-bark house. [↑]
[214] Ekaha fern (Acrostichum micradenium). [↑]
[215] Wailukini, lit., Russian water. From Hawaiian acquaintance with the Russian trade
of the northwest in early days, musk was indelibly associated with them in name, the
dry product being hua lukini, and the liquid perfume wailukini. [↑]
[216] Loulu, Hawaiian palm, of which there are two kinds, loulu lelo (Prichardia Gaudichaudii), and loulu hiwa (Prichardia martii). [↑]
[217] Lauhala, lit., hala leaf, though in general use the name is erroneously applied to any part
of the pandanus tree. The body of the tree is puhala, by which name it is also known. [↑]
[218] Lonomuku, known as Hina-hanaiakamalama, the woman who leaped to the moon from Hana.
Her husband seized and tore off a leg in arresting her flight, hence muku, cut off,
shortened. [↑]
[219] Hana-ua-lani-haahaa, lit., Hana of low heaven, from the supposition of the low clouds
being reached from its hills from which the above attempt was said to have been made. [↑]
[220] Several parts of the islands lay claim to this tradition. Koolau, of Oahu, among others,
held him in high esteem as a cultivator faithful in his offering to the gods, wherefore
he was saved from death on being devoured by a shark, and cast ashore on Kauai. [↑]
[221] The one king of Hawaii of this name was the half-brother of Umi, who overcame and
slew Hakau in Waipio, and sacrificed him on the altar of the Pakaalana heiau. [↑]
[222] The tradition of Owaia is to the effect that he was named as one of the most cruel
kings of earth in answer to an inquiring voice from heaven. [↑]
[223] Kahiko-luamea, father of Wakea. [↑]
[224] Hua figures prominently in Hawaii and Maui traditions, the one here referred to being:
in a dispute with his priest and prophet Luahoomoe, on East Maui, about some uwau
(Æstrelata phacopygia sandwichensis) birds, he became so angry that he vowed death to the priest. Aware of his coming
fate Luahoomoe directed his sons to safety while he perished in flames. Immediately
the rains ceased, streams and springs dried up so that famine and desolation spread,
from the continuous drought. Hua died miserably from which comes the saying: “Rattling
are the bones of Hua in the sun.” [↑]
[225] Ikuwa, September–October, the lunar month. [↑]
[226] Poha koeleele, bursting, pattering. [↑]
[227] Hua, the thirteenth day of the lunar month. [↑]
[228] Varieties of sweet potato. [↑]
[229] Ikiiki, April–May, the time of light summer showers. [↑]
[230] Mohalu, the twelfth day of the month. [↑]
[231] Kaaona, May–June. [↑]
[232] Hinaiaeleele, June–July. [↑]
[233] Keaonui, large cloud, supposed to personify a deity. [↑]
[234] The first Mahoe is August of the Hawaii calendar. [↑]
[235] Lono; this is the twenty-eighth. [↑]
[236] Kau, the sunny season, is from Ikiiki (May) to Ikuwa (October) of Hawaii’s calendar.
The various islands appear to have differed widely from each other, both in months
and seasons. The Kau was also known as the Makalii season with some. Instead of Mahoe-mua
and Mahoe-hope representing days of the month, as one Hawaii calendar shows, according
to David Malo, Kauai adopts them for first and second divisions of the year. [↑]
[237] Mahakea, a wild, uncultivated field. [↑]
[238] The days named are from the eighteenth to the twenty-sixth of the month, inclusive. [↑]
[239] Welo, March–April. [↑]
[240] Six named varieties of sweet potatoes. [↑]
[241] Nana, February–March. [↑]
[242] The day of Kane falls on the twenty-seventh of the month. [↑]
[243] Kaulua, January–February. [↑]
[244] Seven more varieties of potatoes. [↑]
[245] Kaelo, December–January. [↑]
[246] Mauli, the twenty-ninth day of the month. [↑]
[247] Welehu, October–November. [↑]
[248] Makalii, November–December. [↑]
[249] More varieties of sweet potatoes. [↑]
[250] Kanepuaa, a god of agriculture. [↑]
[251] La-i is an abbreviation of two words, la for lau, leaf; and i for ti or ki, the plant; hence, ti or ki-leaf. [↑]
[252] Puula-i, ti-leaf hill. [↑]
[253] Lau fishing is with large joined nets to the top of which are affixed bunches of ti-leaf
to frighten and confine the fish. [↑]
[254] Paiai, kalo pounded stiff; hard poi. [↑]
[255] The pithy nature of the wood, never of large size, rendered it light when dry. These
stalks were called auki. [↑]
[256] Okolehao, so named from the introduced iron-pot method of its distillation by the
beach-comers of early day. [↑]
[257] Kukui (Aleurites Moluccana), so called for its recognized light-furnishing properties, as shown in this paper. [↑]
[258] To ripen bananas, the dry leaves of the kukui were wrapped around the fruit, which
is said to effect in three days what would otherwise have required a week’s time to
become mellow. Its use in fish roasting was, like the ki-leaf, simply to protect it;
not for the imparting of any flavor. [↑]
[259] This furnishes the relish known as inamona. [↑]
[260] Kukui oil, from experience, is known to be a heavy bodied, slow drying oil, very durable
in painting, and said to possess excellent properties for varnish making. Effort has
been made of late to start kukui oil making as an industry but so far without success,
owing to the uncertainty and high cost of labor. [↑]
[261] Hamauleo, lit., silent voice. [↑]
[262] The writer omits to mention its use ornamentally. The nuts, polished, are strung on
a cord, or tape, and worn as a necklace. Young nuts furnish a mottled or plain brown
lei, while the old nuts rival black ebony. It has use also in the manufacture of substitute
jet jewelry. [↑]
[263] This furnished the black paint of Hawaii. [↑]
[264] The kukui fungus, pepeiao or ears, for a number of years was gathered, dried and exported to China, as a much-desired
edible product. [↑]
[265] Kaukaweli, possessed by fear. [↑]
[266] Ulukukui a Lanikaula, kukui grove of Lanikaula, a famous prophet in the time of Kamalalawalu,
who endeavored to dissuade the king from his fool-hardy invasion of Lono’s domain,
Hawaii. [↑]
[267] Kali kukui, string of kukui kernel. [↑]
[268] Ala, the fine-grained clingstone, ordinary lava rock being too absorbent. [↑]
[269] Kane and Kanaloa, two of the four principal gods of Hawaiian mythology. [↑]
[270] Kanehunamoku, a mythical land supposed to have been hidden by Kane; its name implies
Kane the land hider. [↑]
[271] The wood of the breadfruit was easily worked, being soft in grain, yet durable in
quality. Canoes are made of it in Tahiti, and it has qualities for certain cabinet
work. [↑]
[272] Pahoa is the name of the instrument rather than the stone. The same name is given
to a weapon of wood, as also stone, which is described as a short sword. [↑]
[273] Kalaau, the tree. [↑]
[274] Aalii (Dodonaca viscosa), a common hardwood tree, though not of large size. [↑]
[275] Hulis are the taro-tops cut off with a thin slice or shoulder of the tuber for its
propagation as seed. [↑]
[276] Aae and oha are synonymous terms for young taro shoots. [↑]
[277] Keaouli, or ao nui eleele, the large black cloud, supposed to embody a watchful deity to whom the farmer appealed
for protection and success. [↑]
[278] Saying grace at one’s meal. [↑]
[279] These mounds varied in size sufficient for from say six or eight to maybe as many
dozen taros each. [↑]
[280] The young taro leaves, cooked, furnish excellent greens, resembling spinach. It is
known as luau when cooked, not before. [↑]
[281] This account shows the religious character of Hawaiians. [↑]
[282] Akolea (Polypodium Keraudreniana). [↑]
[283] This starts out with a grave blunder, Haalou being the mother of Namahana, the wife
of Keeaumoku, father of Kaahumanu. [↑]
[284] Another error, Kamehameha’s birthplace being at Kohala. [↑]
[285] Kilioopu, name of a wind at Waihee, Maui. [↑]
[286] Four waters; the poetic reference to the four adjoining sections of West Maui, viz.,
Wailuku, Waikapu, Waiehu and Waihee. [↑]
[287] The peleleu was a special style of canoe, of large size, but short and deep, as a
war fleet for the invasion of Kauai. [↑]
[288] The mamalahoa edict of protection was proclaimed much earlier in his career, in Puna, Hawaii. Some
authorities give it as mamalahoe, from the incident of its origin, the splintered paddle. [↑]
[289] This person was Kamehameha’s first-born son, but being at this time an adherent of
the Keoua party he was liable to the death penalties of the vanquished, hence his
call for adequate protection. [↑]
[290] Papa, a certain class or code of Kamehameha laws. [↑]
[291] Here the essayist confuses the events and time of Umi with that of Kamehameha, centuries
apart. [↑]
[292] Ualakaa, or Roundtop, at entrance of Manoa valley. [↑]
[293] Ka niau kani, a mouth-sounding contrivance with a coconut leaf which came into vogue
at this time and became thereafter a national chronological era, as here noted, according
to ancient custom, which reckoned by events, not years. [↑]
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