Na Moolelo mai na Kupuna Mai (part 1)

Traditionary Stories.

Relating to the Dead in Ancient Time.

No Na Kupapau I Ka Wa Kahiko.

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. 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.

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.

If the corpse be left unburied, it should be placed in a box 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. 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, or be cold; such is what I have heard.

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.

In taking the corpse to be hidden, 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, 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 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 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. 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.”

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 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.”

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.

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.

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, so well hidden are they.

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.

CONCERNING THE SOUL AFTER A PERSON’S DEATH.

NO KA UHANE MAHOPE IHO O KA MAKE ANA O KE KANAKA.

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.

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.

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 served in this world. 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.

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 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.

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 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 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.

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.

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. Should a soul get to any of these places it will be impossible for it to come back again.

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.

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, 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.

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.

Another thing: Some people think that the soul has no abiding place, but only 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.

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.

Story of the Ohelo.

He Moolelo No Ka Ohelo.

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 I have not seen. It is thought the ohelo originated in two places: 1, in Kahiki; 2, here in Hawaii.

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.

Therefore let us now consider its being received from Kahiki. Kaohelo was a fine-formed woman; her face was good to look upon. Her older sisters were Pele, Hiiaka and Malulani. Their birthplace and where they lived for a long time was Nuumealani, 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. 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.

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.

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 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.

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.

Kaohelo is one of the gods of Pele even unto this day. Malulani and Kaohelo 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, Oahu; Heeia 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.

O Kaohelo no hoi, oia kekahi akua o Pele a hiki i keia wa. Make iho ’la hoi o 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.

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, 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 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.”

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.”

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.” 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 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.”

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 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.”

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 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.

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.

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.

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.

While they were living, Heeia took particular notice that Hiiaka 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 (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 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.

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.

HOW IT WAS FOUND INDIGENOUS IN HAWAII.

O KONA LOAA ANA NO MA HAWAII NEI.

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. The father’s name, however, is a famous name even unto this day, and it frequently occurs in songs, such as this:

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:

The moss peoples the barren lands of Maunakepa:
Spattering thereon is the rain from Hanalei, etc.

Ka limu kaha kanaka o Manuakepa,
Kapekupeku i luna ka ua o Hanalei, a pela ku.

While living there the daughter was taken sick; the parents went about looking for a kahuna to cure her illness. They found the kahuna, Kumakaohuohu, 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.

Noho iho la lakou nei, a loohia ua kaikamahine nei i ka ma-i, huli hele aku la 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.

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:

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:

Seize, seize the ohelo, food of the birds,
The food chased about in the wilds of Puna, etc.

Puili puili ohelo ai a ka manu,
Ke ai holoholo la i ka uka o Puna, a pela ku.

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.

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.

Indigenous Canes of Hawaii.

No Na Ko Kahiko O Hawaii Nei.

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 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.

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.

The first cane: the name of this cane is Laukona. 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.

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.

The second cane: the name of this cane is Papaa, 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.

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.

The third cane: this cane is named Manulele. 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.

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.

The fourth cane: the name of this cane is Honuaula, 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.

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.

The fifth cane: Akoki 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.

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.

The sixth cane: this cane is called Opukea. 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.

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.

The seventh cane: this cane is called the Uleohiu. 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.

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.

The eighth cane: the Palaniula; 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.

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.

The ninth cane: the Ainakea; 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.

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.

The tenth cane: this cane is called the Iliopua. I do not know why it was called by that name, nor do I know anything at all about this variety.

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.

The eleventh cane: this cane is called Malolo. 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.

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.

The twelfth cane: this is the Aweoweo 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.

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.

RELATING TO PLANTING.

NO KE KANU ANA.

The method of planting these canes is not like that we see at this time; it was entirely different. Some of the oo’s of that time were made from the wood of the pandanus tree; this oo was taken from Kahalaoaka where the screw-pines were plentiful; another [kind of] oo was made from Aalii; this was gotten from Kahikinui 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.

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.

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 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.

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 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.

Story of the Bambu.

Moolelo No Ka Ohe.

The bambu 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.

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.

FIRST: WHERE THE BAMBU CAME FROM.

MANAO MUA: KAHI I LOAA MAI AI KA OHE.

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.

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.

SECONDLY: THE VALUE OF THE BAMBU.

MANAO ALUA: NA HANA A KA OHE.

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.

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.

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.

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.

Third: the Hawaiians in the olden times used the bambu as a knife. 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 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.

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.

Fourth: its joints. The joint sections are made into water containers when it becomes large enough for that purpose. That is another value of the bambu.

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.

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.

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.

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.

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.

There is a second famous bambu grove, also at Hilo, Hawaii. This noted grove is called Halai (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.

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.

Here on Maui, at Koolau, East Maui, Pohakea is the name of a bambu grove: it is also known as Hinai. 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.

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.

The Coconut.

No Ka Niu.

The coconut 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.

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.

There are two conjectures as to how the coconut was introduced in Hawaii. 1. Brought here by the sea. 2. Brought here by Apua 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. And when persons ate of the meat of the coconut they proclaimed [distributed] it from Hawaii to Kauai, even unto this day. That is one story concerning the coconut.

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 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.

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.

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.

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.

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.

In sailing Apua sat on the manu 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.

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.

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. 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.

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.

When they returned they landed at Puna, and all the plants were landed there. The coconut was planted there at Kahaualea and Kalapana; that is where the first 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.

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 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.

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 in the olden time; it is said that that kind of a drum excelled in sound. To prepare it, it was hewn to perfection. The [upper] end was covered over with the skin of the kala, or the shark. It was generally very well prepared.

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.

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.

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.

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.

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.

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, two of which are blind, and one through which the water comes out.

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.

2. Let us consider the value of the husk. The husk was made into twine in olden time. Two kinds of twine 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 it into oil. When it is lighted it burns brightly like the whale oil. It is also used for dressing the hair.

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.

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 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).

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.

Such is the whole story concerning the coconut which was sought with much weariness.

[Kauwenaole.]

O ia ka moolelo e pili ana i na mea a pau o ka niu, i imi ia me ka luhi.

[Kauwenaole.]

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.

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.

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 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.

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 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.

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.

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.

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.

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.

The Banana Field of Kahuoi and Other Famous Places.

No Ka E-a Maia a Kahuoi, a Me Na Wahi Pana.

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, 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.

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.

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.” Kahuoi changed to the bailing place and Kilua took up the paddle. 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; and because he could not get enough to eat he kept wandering on until he found a favorable place, right above Waiohonu; 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.

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 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.

While he was planting, he heard the voice of a bird, a paio, 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.

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.

WHEN THE BANANAS CAME INTO BEARING AND WHO FIRST ATE THEM.

KA HUA ANA O KA MAIA KA MEA NANA I AI E MAMUA.

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. 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.

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.

THE FAMINE AT THE SEASHORE.

NO KA WI ANA O KAI.

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 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 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.

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 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.

CONCERNING THE BIRTH OF THEIR CHILDREN.

KA HANAU ANA O KA LAUA MAU KEIKI.

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, 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, 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, and it landed by the ivory necklace of his sister. They were taken by the current until the sister was landed at Honuaula, Maui. The brother landed at Puuloa, [Oahu]. The brother married Halawa, while the sister married Kahimanini, who belonged here on Maui.

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.

THE PARENTS WONDERED.

KA HAOHAO ANA O NA MAKUA.

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:

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:

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.

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.

Kahuoi heard her lamenting for the children, so when she ceased he asked: “Why are you wailing in that reciting 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.

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.

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. This stone was called by that name because of the wanderings of the person referred to above. Piikea 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. 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; 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, 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.

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.

The Stone Adze.

No Ke Koi Pahoa.

The adze 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 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.

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 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.

CONCERNING THE HANDLE TO TIE TO.

NO KA LAAU E PAA AI UA KOI LA.

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.

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.

CONCERNING THE TWINE WITH WHICH TO TIE IT.

NO KE KAULA E PAA AI.

There are two kinds of twine which I will mention: the olona, 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.

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.

History of the Awa.

Moolelo No Ka Awa.

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.

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.

WHERE THE AWA IS FOUND.

KAHI I LOAA MAI AI KA AWA.

It is said that this plant was brought from Kahiki by Oilikukaheana. He brought it for fishing 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 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.

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.

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 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.

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 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.

HOW IT IS PROPAGATED.

O KONA WAHI E ULU AI.

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, they are taken and planted. The method of planting that I have seen is the same as that followed in the planting of cane.

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.

NAMES OF VARIOUS AWA.

NA INOA O NA AWA.

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.

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.

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 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 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 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.”

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.”

Again, if you have sinned against your guardian spirit, with the root of the awa you could be forgiven; 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.”

Pela no hoi, ina ua hewa oe i kou akua me kahi huluhulu awa e kala ai i ka hewa, 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.”

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.

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.

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.

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.

THE VALUE OF THE LEAVES.

KA WAIWAI O KA LAU.

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.

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.

PLACES FAMOUS ON ACCOUNT OF THIS PLANT.

NA WAHI PANA NO KEIA LAAU.

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.

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.

This is what I have gleaned from friends through inquiry.

John Mana.

O kahi mea iho la no ia i loaa ia’u, ame ka ninaninau ana aku i na hoa.

John Mana.

Building Canoes.

No Ka Hana Ana O Ka Waa.

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. 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.

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.

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 the koa selected for hewing into a canoe stands, a fire is kindled in the imu 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, 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.

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 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.

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 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 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.

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.

This is the way to build them: the wood for these parts is the ahakea; four rims and two rails. These are the names of the rims to be hewn from the wood: kiapuapu rim, hoonolunolu rim, oio rim and unu 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 or sennit. When the canoe is finished then perform the ceremony known as lolo 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—the knees and the covering boards.

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.

Those people who are accustomed to doing this work are called the canoe-building priests. 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.

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.

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 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 (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.

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 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.

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!”

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.”

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.

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.

The Maile.

No Ka Maile.

The maile 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.

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.

WHERE IT NOW GROWS.

KONA WAHI E ULU NEI.

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.

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.

VARIETIES.

KONA ANO.

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, 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, 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.

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 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.

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.

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.

This kind of maile grows plentifully in the mountains of Kanoenoe, above Halelena, on top of the hills of Haupu, on Kilohana Mountain; and it is one of the creeping vines of the wilds of Alakai, Kauai, and is mentioned in the following song:

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:

Gently floating is the fragrance,
The beauty of yon mountain,
Of the wilds of Alakai,
Towards the lehua in the mists.

Mapumapu mai ke ala
Ke onaona oia kuahiwi,
O ka nahele o Alakai
Ia kalehua make noe.

It also grows plentifully on the sides of the steep ravines of Koolau, and the high places of Halemano, up at Kukaniloko, 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.)

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.

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.

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.

ITS DESIRABLE QUALITIES.

KONA MAKEMAKE NUI IA.

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 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.

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 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.

The fragrant sisters of Aiwohikupua, one of the Kauai chiefs, were named after the maile. These were the names: Mailehaiwale, Mailekaluhea, Mailelaulii and Mailepakaha. 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 inhales the wind. This is the one plant familiar to these mountains, the maile.

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.

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 and maikoiko, 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.

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.

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 of the Arctic.

Ed. K. Lilikalani.

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.

History of the Wiliwili.

He Moolelo No Ka Wiliwili.

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.

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.

THE VALUE OF THE WILIWILI.

O KA HANA A KA WILIWILI.

The wiliwili 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.

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.

Nor is that all: it is also made into canoes, provided a tree large enough to be 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 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.

Aole oia wale no; he hana ia no i waa, ina he wiliwili nui e kupono ana i ka 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.

The Various Ohias of Hawaii.

No Na Ohia O Hawaii Nei.

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 and where they came from.

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.

THE CHARACTERISTICS OF THE OHIA KUMAKUA.

KE ANO O KA OHIA KUMAKUA.

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.

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.

THE CHARACTERISTICS OF THE OHIA PUAKEA.

KE ANO O KA OHIA PUAKEA.

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 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.

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 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.”

ABOUT THE OHIA ULA (RED).

NO KA OHIA ULAULA.

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. At the time they were living as husband and wife, they had a child called Laka, named after a man Kukaohialaka. After a while it occurred to Laka to go and visit his female cousin, Waiakea; 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.

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.

THE CHARACTERISTIC OF THE OHIA LEHUA.

KE ANO O KA OHIA LEHUA.

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.

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.

CHARACTERISTIC OF THE OHIA KUIKAWA.

KE ANO O KA OHIA KUIKAWA.

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.

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.

CHARACTERISTIC OF THE OHIA HA.

KE ANO O KA OHIA HA.

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; it can resist the strong wind. That is all that I have gathered about this wood.

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.

CHARACTERISTIC OF THE OHIA AHIHI.

KE ANO O KA OHIA AHIHI.

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.

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.

WHERE THE TREE CAME FROM.

NO KAHI I LOAA MAI AI KEIA MAU LAAU.

Some people say that these trees are indigenous to Hawaii nei. 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.

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.

The Mat.

No Ka Moena.

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.

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.

NAMES OF MATS OF HAWAII NEI.

NA INOA O NA MOENA O HAWAII NEI.

Here are the names of the Maui mats: pawehe, lauhala, makalii, pueo, launui, puukaio, makanui, hiialo, ne-ki, opuu, kumukolu, alolua, makoloa, kumulua, puahala. 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, 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.

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.

PREPARING THE LAUHALA, THE BULRUSH AND THE MAKOLOA.

NO KA HANA I NA LAUHALA, NA AKAAKAI, AME KA MAKOLOA.

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.

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.

PREPARING FOR THE PUUKAIO MAT.

O KA MOENA PUU-KA-IO, KONA HANA ANA.

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 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.

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 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.

BRAIDING.

NO KA ULANA ANA.

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.

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.

WHERE MATS ARE FAMOUS.

NA WAHI KAULANA O NA MOENA.

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!”

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!”

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.

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.

About the Koa Tree.

No Ka Laau Koa.

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.

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.

FIRST VALUE: AS FIREWOOD.

WAIWAI MUA, O KA WAHIE.

The koa 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.

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.

HERE IS ANOTHER GREAT VALUE: THE CANOE.

EIA KEKAHI WAIWAI NUI; O KA WAA.

During the period when Hawaii was unenlightened, the people had already acquired the art of constructing canoes. They were able to construct canoes which reached ten fathoms, 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.

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.

Concerning the adze: The adzes used for hewing canoes those days were of hard stone, 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.

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.

GOING UP TO CUT [THE TREE].

NO KA PII ANA E OKI.

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.

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.

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.

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.

HEWING.

NO KE KALAI ANA.

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 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 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.

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.

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.

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.

DRAGGING.

NO KE KAUO ANA.

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.

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.

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.

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.

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 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.

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 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.

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.

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.

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.

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.

RULES FOR THE FINISHING WORK.

RULA NO KE KALAI HOOMAIKAI ANA.

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.

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.

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. 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.

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.

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, a reversible adze, an adze used for finishing off. The koi kupa 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 are placed in position; these are the parts on top of the niao worked in with carved pieces [manu]. This is made of another wood, the aiea; 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.

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 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.

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.

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.

The paint used to daub the canoe black is the amaumau, 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.

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.

[UNFINISHED.]

[AOLE I PAU.]

The Kapa of Hawaii Nei in Olden Time.

No Ke Kapa O Hawaii Nei I Ka Wa Kahiko.

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.

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.

NAMES OF PLANTS WHICH THEY OBTAINED FOR MAKING KAPA.

INOA O NA LAAU A LAKOU E KII AI, I MEA HANA KAPA.

Akia, wauke, palaholo, mamaki. 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.

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.

PROCURING IT.

NO KE KII ANA.

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.

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.

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.

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.

THE BEATING PROCESS.

NO KA KUKU ANA.

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, kawau, ohia, mamane; 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 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.

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.

2. The i-e (club). The woods from which to obtain this club are the ohia, koaie, kawau and other woods suitable for that purpose.

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.

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 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.

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.

4. If paiula 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 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.

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 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.

5. If the kapa be palaholo, 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.”

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.

6. If pala-a is the kapa desired by a person he would go up to the mountain to get some pala-a; 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.

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.

7. If the kapa be kapala, 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.”

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.

8. If olena 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.

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.

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.

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.

Construction of Houses in Hawaii Nei.

No Ka Hana Ana O Na Hale O Hawaii Nei.

The houses of Hawaii nei were made of the bark of trees, grass, leaves of trees and vines; such as pili, kalamalo, kukaelio, ti 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.

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.

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, bambu, olomea, kawau, neneleau, akala, and the haukoii. 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.

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 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.

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 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.

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.

REGARDING THE HEWING PROCESS.

NO KE KALAI ANA.

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.

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.

REGARDING CONSTRUCTION.

NO KE KUKULU ANA.

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.

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.

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.” 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 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) 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.

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.

CONCERNING THE PLACING OF THE BATTENS.

NO KA HOAHO ANA.

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 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.

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, 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.

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 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.

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.

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.

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.

CONCERNING THATCHING.

NO KE AKO ANA.

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.

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.

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 batten called the aho lolo, that is the one next to the supplementary ridge; these battens thatched thus are called kauhuhu.

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 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.

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.

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.

CONCERNING THE TRIMMING.

NO KA LOHA ANA.

After the house is thatched, hasten to trim it, else it would be ridiculed as a hale ohule, when it is new. The trimming for a house thatched with lauhala is the leaves of the ama’uma’u, 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.

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.

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.

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.

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 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.”

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.”

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).

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.

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.

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:

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.

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.

2. Always sleep in the middle 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.

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.

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.

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.

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.

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.

Methods of House Construction.

Ke Ano O Ke Kukulu Hale Ana.

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.

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.

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 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.

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 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.

CONCERNING THE LASHING OF THE AHO (BATTENS).

NO KA HOAHO ANA.

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.

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.

CONCERNING THATCHING.

NO KE AKO ANA.

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.

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.

CONCERNING RIDGING.

NO KE KAUPOKU ANA.

In thatching the ridge, first tread down [the thatch] from one end to the other, then lay on aho lolo 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.

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.

CONCERNING THE TI-LEAF HOUSE.

NO KA HALE LA-I.

This house is built for use in the mountains when [a person] goes up to snare birds with lime, or to cultivate. When the person desires to sleep in the mountain, then is the house thatched. It is quickly thatched; is shady and also tight. The timber used is noni; 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.

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 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.

PLACING BATTENS.

NO KA HOAHO ANA.

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.

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.

CONCERNING HOUSE THATCHED WITH BANANA LEAVES.

NO KA HALE LAUMAIA.

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].

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.

CONCERNING THE HOUSE MADE OF KOA.

NO KA HALE ILIKOA.

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.

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.

CONCERNING THE FERN HOUSE.

NO KA HALE AMA’U.

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.

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.

CONCERNING HOUSE THATCHED WITH CANE LEAVES.

NO KA HALE HA-KO.

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).

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.

CONCERNING THE HOUSE OF APE LEAVES.

NO KA HALE APE.

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).

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.

CONCERNING THE HOUSE THATCHED WITH PAINIU.

NO KA HALE PAINIU.

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.”

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.

CONCERNING THE HOUSE COVERED WITH DIRT.

NO KA HALE LEPO.

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.”

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.

CONCERNING THE HOUSE THATCHED WITH EKAHA.

NO KA HALE EKAHA.

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.

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.

CONCERNING THE HOUSE THATCHED WITH KALAMALO.

NO KA HALE KALAMALO.

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 plant growing at Mr. Bishop’s place, which is perhaps called wailukini (a species of lucerne).

Ua like no kona kukulu ana me ke hale pili. O ka ha-ko maloko a i ole ia, he 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.

CONCERNING THE HOUSE THATCHED WITH PANDANUS LEAVES.

NO KA HALE LAUHALA.

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.

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.

CONCERNING THE HOUSE THATCHED WITH LOULU.

NO KA HALE LOULU.

The new leaf of the loulu 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.

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.

Perhaps there are other kinds of houses, but because I am out of paper, I herewith cease.

Josia Waolani.

He mau hale aku no paha koe, aka, no ka pau e o kuu pepa, ke oki nei au maanei.

Josia Waolani.

Story of the Lauhala.

Moolelo No Ka Lauhala.

The name of the lauhala 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.

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.

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.

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.

Here is another use of the lauhala: it was used as sail for canoes in the olden 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.

Eia hoi kekahi hana a ka lauhala, o ka lilo ana i pea waa no ka wa kahiko, mamuli 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.

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.

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.

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.

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.

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.

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.

Some Things in the Bible Similar to Some Things Done Here in Hawaii in the Olden Time.

O Kekahi Mau Mea O Ka Baibala I Ano Like Me Kekahi Mau Mea I Hanaia Ma Hawaii Nei I Ka Wa Kahiko.

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.

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.

CONCERNING THE FIRST MAN.

NO KE KANAKA MAKA MUA.

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.

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.

CONCERNING THE MAN WHO ASCENDED INTO HEAVEN.

NO KE KANAKA I PII AKU I KA LANI.

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 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 of the sun. Her place of ascent was at Hana, the place called Hana-ua-lani-haahaa. That was the reason for so naming the place, and there is more.

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 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.

CONCERNING THE MAN IN THE BELLY OF THE FISH.

NO KE KANAKA ILOKO O KA OPU O KA IA.

Jonah was the man who lived in the belly of the fish, according to the Bible: Jonah 1:17. Kuikuipahu 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.

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.

CONCERNING THE CRUEL KINGS.

NO NA ALII HANA INO.

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 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 was another cruel chief. It is said that his time was a very bad period, full of debasing pleasures.

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.

CONCERNING THE VOICE WHICH CRIED OUT FROM HEAVEN.

NO KA LEO I PAE MAI MAI KA LANI MAI.

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,” was the answer.

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.

CONCERNING THE DROUGHT.

NO KA NELE ANA O KA UA.

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 was king here on Maui, Luahoomoe was the 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).

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 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.

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.

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.

The Days and the Months.

Na La a Me Na Malama.

During the month of Ikuwa occurs the rain called Pohakoeleele; on the day called Hua at noon, a person goes to plant. These are the names of the stalks to be propagated: hualani, hokeo, lopa, likolehua and kawelo. 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, of misty rain, that is when the rain is light and is easily scattered by the wind, on the day of Mohalu 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 and Hinaiaeleele 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; 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 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.”

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 uala. E Keaonui e! e malu i ko kaua waena mai uka a kai, mai nae a lalo, elieli kapu, ua noa.”

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 is past, and during the second Mahoe on the day of Lono, 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.

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.

CONCERNING THE KAU; THAT IS, THE SUNNY SEASON.

NO KE KAU: OIA HOI KA WA LA.

This is the method of cultivating during the summer: The farmer goes to select the mahakea, 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; those are the best days during which to plant, a practice handed down by our ancestors.

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.

After he has cut down the weeds he waits for the rain to fall; during the month of Welo, 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. 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, on the day of Kane, 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, 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. He bundles these and sets them aside as described above. He waits until the month of Kaelo, on the day called Mauli in the evening when the moon sets; that 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, Makalii 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. 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, 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.”

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 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.

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.]

[AOLE I PAU.]

Concerning the Ti-Leaf.

No Ka La-I.

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.

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.

THE USES OF ITS LEAF.

NA HANA A KONA LAU.

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 (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, as we heard heretofore. It is also used by some people for wearing [apparel] by braiding it, and, when done, wearing it.

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.

It is used for lau 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 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.

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.

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.

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.

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.

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.

THE STALK OF THE TI-LEAF PLANT.

O KE KUMU O KA LA-I.

The stalk is used as a spear for fire-brand 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.

[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.

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 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.

THE ROOT: THAT IS, THE PART UNDER THE SOIL.

O KA MOLE, OIA HOI KAHI MALALO O KA LEPO.

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, 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.

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.

This is all I have obtained by asking questions. The leaf is the most useful part of this plant.

John Mana.

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.

The Kukui Tree.

No Ke Kukui.

This tree, the kukui, 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:

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.

THE USES OF THE LEAVES.

NA HANA A KA LAU.

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.

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.

CONCERNING THE NUT.

NO KA HUA.

The nut is edible, after being roasted and the kernel pounded with salt. It is used in the place of fish when sojourning in the mountain, and the day when the eye 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.

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, 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.

This is also used to obtain the hamauleo 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.

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.

CONCERNING THE SMOKE FROM THIS NUT.

NO KA UAHI O KEIA HUA.

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.

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.

CONCERNING THE SHELL.

NO KA IWI.

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 which I have obtained.

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.

CONCERNING THE BARK.

NO KA ILI.

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. It was also spread on the blackboard so that the writing would show. It was also used for printing kapa.

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.

CONCERNING THE TRUNK.

NO KE KINO.

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.

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.

CONCERNING THE GUM.

NO KA PILALI.

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 (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.

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.

THE FAMOUS KUKUI GROVES.—GROVE OF KAUKAWELI.

NO NA ULU KUKUI KAULANA.—ULU KUKUI O KAUKAWELI.

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.

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.

GROVE OF LANIKAULA.

ULU KUKUI O LANIKAULA.

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.

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.

CONCERNING THE GROVE OF LILIKOI.

NO KA ULU KUKUI O LILIKOI.

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.

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.

WHERE THE KUKUI IS OBTAINED AND ITS USES.

KAHI I LOAA MAI AI KE KUKUI AME NA HANA.

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 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.

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 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.

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.

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.

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. 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.

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.

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 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.

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.

An Account of the Breadfruit.

Moolelo No Ka Ulu.

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 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; 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.

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 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.

2. At Puuloa, Oahu. Its breadfruit plant came from Kanehunamoku, 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Cultivation of Taro: Ancient and Modern.

Ke Ano O Ka Mahi Kalo O Ka Wa Kahiko, a Me Ko Keia Wa.

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.

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.

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, 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:

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:

“Kumokuhalii, Kupulupulu, Kualanawao, Kupaikee, cut the trunk, cut the kalaau; cut the branches, observe and see the shaping of the oo; the oo is made of the aalii. 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.”

“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.”

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 (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 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.

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, 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.

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, 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:

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:

“That large black cloud 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.”

“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.”