Chapter LXIX: Part III: Mythical Tales. 710 (5)

Nolaila, e waiho iki iho kakou no ke kamailio ana no ke koa ikaika a me keia kanaka hoaano, a e kamailio ae kakou no ke keiki iloko o ka opu o ka makuahine i Hawaii. Aia i ka hanau ana mai o ua keiki nei, ike e maila kekahi luahine akamai i ka nana, he keiki ikaika, aole e pakele ka mea hana wale aku iaia. O ka inoa nae o keia luahine o Kolea, ua kokoke no kona wahi noho me ko na makua o ua keiki nei. Hanai ia ihola ua keiki nei a nui, a kupu aela ka manao iloko o ua keiki nei e hele i ka makaikai, a ninau aku i ka makuakane: “Makemake mai nei ka hoi au, e hele i ka makaikai.” A olelo mai ka makuakane: “Mahea kau makaikai e hele ai?” Hai mai kela: “Ma keia wahi aku nei la.” Olelo mai kela: “Ina oe e makemake e hele, aia ko kaikuahine ma keia mokupuni aku nei la, aia ma Kauai.” Olelo mai ke keiki: “Heaka ka inoa o kahi a laua e noho nei?” Hai mai ko makuakane: “Aia ma Mana i Kauai.” O koia nei noho ihola no ia a liuliu, hai mai ka makuakane: “A i hele oe ea, a i hoohewahewa mai ko kaikuahine ia oe, e hai aku oe ia maua, a nana ia e ike mai ia oe.” Ae aku nohoi keia. O ko lakou nei noho pu ihola no ia, a hiki i ka wa i hele ai ua eueu nei i kana huakai makaikai, kii e aku la nae ka makuakane i ka laau kau paipu a lakou nei, a haawi ia ma ka lima o ua keiki nei, a oia ihola nae ua keiki nei i ka pahupahu ihe, a ike maoli ia nohoi ua keiki nei i ka makaukau. O ko ia nei hele maila no ia, paa pu maila no nae me ua laau nei. Hele keia a puni o Hawaii, a ike keia he waa e holo ana i Maui, o ko ia nei hele akula no ia a ku ana i ke awa. Ike maila na kanaka o ka waa i ke keiki kanaka maikai o ia nei; o ka inoa o na kanaka nona ka waa, o Liuliu, o Makaukau, o Aumai, oia ka inoa o na kanaka. Olelo aku ua mau kanaka nei i ke keiki: “E hele ana kau huakai mahea?” “E holo ana i Maui a i hele mai nei hoi e ninau i ko oukou waa, e holo ana la i hea?” “E holo ana i Maui,” wahi a ua poe nei. O ko lakou nei holo maila no ia, a ku ana i Maui nei, ma Kukui, i Kipahulu, kahi i kau ai o ka waa o lakou nei. Hele maila no keia a moe ma Pelekane, i Lahaina nei, a ike he waa e holo ana i Molokai, e e iho no keia a holo aku a pae ma Halawa, i Molokai; kaapuni keia, a no ka nui o ka wela o ka la, hele keia e auau. O kahi aia nei i auau ai oia o Hakawai. Kapae aela keia i ka laau aia nei, hiki ana kekahi kanaka a lawe ana i keia laau, me ka olelo iho: “A ma ka’u mea haule wale i Hakawai.” Ia wa olelo aku ua keiki nei i ua kanaka nei: “Ke lawe ala oe i kuu laau, na’u aku koe, make oe ia’u.” He laau no nae ka ua kanaka nei, o ko ia nei hele aku la no ia mahope, i pahu ’ku hana o ua kanaka nei paa e ka welau o ka ihe a ua kanaka nei ia ia nei, pahu ia aku ua kanaka nei, ku ma ka opu a hula ma ke kua, hou ia ihola nae ke kumu o kana ihe i ka lepo me ua kanaka nei. Kaapuni keia a hiki ma Kaunakahakai, lilo ka ihe aia nei i kekahi kupu eu olaila, lawe ia akula a komo kela i ke ana, komo no keia i ke ana, nonoi aku keia, aohe he loaa mai. Papani keia i ka puka o ke ana, a ueeku ka puka i koe, ho-a keia i ke ahi a no ka nui loa o ka wela o ke ana i ke ahi, o nou maila ua kupueu nei i ka welau o ka ihe, a o ko ia nei huki maila no ia, ua pau nae ke poo i ke ahi. Hele maila no keia a ike keia he waa holo ana i Lanai, e e keia maluna o ua waa nei a halawai me Pololu, aole keia i noho liuliu malaila, o ua waa nei no ana i holo mai ai mai Molokai mai, e e no keia a holo ma Oahu a pae keia ma Ewa, noho keia a liuliu iki malaila, holo keia i Kauai a pae i Wailua. Hele akula no keia a pae ma Mana, ninau keia i kekahi wahine e hele mai ana, “Ua ike anei oe ia Kamauoha?” “Ae, o ka hale iho no kena a kaua e ku nei.” O ko ia nei kipa akula no ia malaila, a ku ana ma ka puka o ka hale, i nana ’ku auanei ka hana o ua keiki nei, ua hele oloko a piha i na kanaka. Kahea no ke kaikuahine oia nei me ka ike ole nae o ua kaikuahine nei o ke kaikunane keia. Ninau maila kela, “Mai hea mai nei oe?” Hai akula keia: “Mai Hawaii mai nei au, e imi ana i kuu kaikuahine ia Luukia.” Ninau pono maila nae kela i ko ia nei makua, hai akula nohoi keia mai ka mua a ka hope. O ko laua nei uwe ihola no ia ma ia la a po, ma ia po a ao. Manao ke kane a ua wahine nei, he kane keia nana, ia manawa. Olelo keia i na kanaka: “E hoomakaukau i ai, me ka olelo aku nae o ua kanaka nei: “I hoomakaukau a ua nei kakou i ka ai, me ke poi wai holoi a ku mawaena nei, kahea anei au e hele mai e ai, i holoi a ua nei ka lima i ke poi wai holoi, alaila, olelo a ua nei au me keia: “Holoi ka lima, heaha ko alaala? Nana auanei e pane mai, ui auanei au ia oukou, na oukou ka hoi ia e olelo mai. Hoomakaukau ia ihola ka ai me ka poi wai holoi.” Kahea ia akula nohoi ua keiki nei o ko ia la hele maila no hoi ia, a holoi nohoi ka lima. Pane no ua kaikoeke nei: Holoi ka lima, heaha ko alaala?” Pane no hoi ua keiki nei: “I kahea ia ae nei hoi i kela kihi keia kihi e kaikuwai e waenakonu, pela anei.” “I kahea ia aku nei anei e hele mai e ai.” Peia ka olelo a ua kaikoeke manao ino nei. “Aole,” wahi a kela poe, “U, hilahila ino,” o ko ia nei hoi akula no ia me ka ia ole, ma ko ia nei wahi i moe ai, me ka ekemu ole aku i ke kaikuahine.

[AOLE I PAU.]

August 22, 1872. Iosia Waalani.

TRADITIONARY STORIES.

RELATING TO THE DEAD IN ANCIENT TIME.

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. [821] 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.

If the corpse be left unburied, it should be placed in a box [822] 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. [823] 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, [824] or be cold; such is what I have heard.

In taking the corpse to be hidden, [825] 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, [826] 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 [827] 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. [828] 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.”

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.

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, [829] so well hidden are they.

CONCERNING THE SOUL AFTER A PERSON’S DEATH.

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. [830]

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. [831] 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.

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 [832] 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 [833] 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.

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

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, [835] 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.

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.

STORY OF THE 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 [836] I have not seen. It is thought the ohelo originated in two places: 1, in Kahiki; 2, here in Hawaii.

Therefore let us now consider its being received from Kahiki. [837] Kaohelo was a fine-formed woman; her face was good to look upon. Her older sisters were Pele, Hiiaka and Malulani. [838] Their birthplace and where they lived for a long time was Nuumealani, [839] 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. [840] 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.

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 [841] 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.

Kaohelo is one of the gods [842] 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, [843] Oahu; Heeia [844] 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.

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, [845] 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 [846] 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.”

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.” [847] 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.”

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 [848] 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.

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.

While they were living, Heeia took particular notice that Hiiaka [849] 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 [850] (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 [851] 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.

HOW IT WAS FOUND INDIGENOUS IN HAWAII.

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

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

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, [853] 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.

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:

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

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.

INDIGENOUS CANES OF HAWAII.

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 [854] 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.

The first cane: the name of this cane is Laukona. [855] 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.

The second cane: the name of this cane is Papaa, [856] 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.

The third cane: this cane is named Manulele. [857] 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.

The fourth cane: the name of this cane is Honuaula, [858] 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.

The fifth cane: Akoki [859] 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.

The sixth cane: this cane is called Opukea. [860] 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.

The seventh cane: this cane is called the Uleohiu. [861] 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.

The eighth cane: the Palaniula; [862] 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.

The ninth cane: the Ainakea; [863] 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.

The tenth cane: this cane is called the Iliopua. [864] I do not know why it was called by that name, nor do I know anything at all about this variety.

The eleventh cane: this cane is called Malolo. [865] 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.

The twelfth cane: this is the Aweoweo [866] 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.

RELATING TO PLANTING.

The method of planting these canes is not like that we see at this time; it was entirely different. Some of the oo’s [867] of that time were made from the wood of the pandanus tree; this oo was taken from Kahalaoaka [868] where the screw-pines were plentiful; another [kind of] oo was made from Aalii; [869] this was gotten from Kahikinui [870] 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.

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.

STORY OF THE BAMBU.

The bambu [871] 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.

FIRST: WHERE THE BAMBU CAME FROM.

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.

SECONDLY: THE VALUE OF THE BAMBU.

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.

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.

Third: the Hawaiians in the olden times used the bambu as a knife. [872] 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 [873] 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.

Fourth: its joints. The joint sections are made into water containers [874] when it becomes large enough for that purpose. That is another value of the bambu.

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.

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. [875]

There is a second famous bambu grove, also at Hilo, Hawaii. This noted grove is called Halai [876] (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.

Here on Maui, at Koolau, East Maui, Pohakea [877] is the name of a bambu grove: it is also known as Hinai. [878] 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.

THE COCONUT.

The coconut [879] 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.

There are two conjectures as to how the coconut was introduced in Hawaii. 1. Brought here by the sea. 2. Brought here by Apua [880] 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 [881] [distributed] it from Hawaii to Kauai, even unto this day. That is one story concerning the coconut.

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.

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.

In sailing Apua sat on the manu [882] 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.

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. [883] 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.

When they returned they landed at Puna, and all the plants were landed there. The coconut was planted there at Kahaualea [884] 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.

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 [885] in the olden time; it is said that that kind of a drum excelled in sound. To prepare it, it was hewn to perfection. [886] The [upper] end was covered over with the skin of the kala, or the shark. It was generally very well prepared.

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.

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.

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

2. Let us consider the value of the husk. The husk was made into twine in olden time. Two kinds of twine [888] 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. [889]

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.

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.

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.

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.

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

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 [891] 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).

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

[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.

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.

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.

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.

THE BANANA FIELD OF KAHUOI AND OTHER FAMOUS PLACES.

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, [892] 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.