Chapter LXX: Part III: Mythical Tales. 710 (6)

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.” [893] Kahuoi changed to the bailing place [894] and Kilua took up the paddle. [895] 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; [896] and because he could not get enough to eat he kept wandering on until he found a favorable place, right above Waiohonu; [897] 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.

While he was planting, he heard the voice of a bird, a paio, [898] 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.

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

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. [899] 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.

THE FAMINE AT THE SEASHORE.

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 [900] 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.

CONCERNING THE BIRTH OF THEIR CHILDREN.

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, [901] 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, [902] 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, [903] and it landed by the ivory necklace of his sister. They were taken by the current until the sister was landed at Honuaula, [904] Maui. The brother landed at Puuloa, [905] [Oahu]. The brother married Halawa, [906] while the sister married Kahimanini, who belonged here on Maui.

THE PARENTS WONDERED.

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:

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.

Kahuoi heard her lamenting for the children, so when she ceased he asked: “Why are you wailing in that reciting [907] 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.

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. [908] This stone was called by that name because of the wanderings of the person referred to above. Piikea [909] 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. [910] 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; [911] 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, [912] 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.

THE STONE ADZE.

The adze [913] 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.

CONCERNING THE HANDLE TO TIE TO.

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.

CONCERNING THE TWINE WITH WHICH TO TIE IT.

There are two kinds of twine which I will mention: the olona, [914] 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.

HISTORY OF THE 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.

WHERE THE AWA [915] IS FOUND.

It is said that this plant was brought from Kahiki by Oilikukaheana. He brought it for fishing [916] 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 [917] 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.

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.

HOW IT IS PROPAGATED.

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

NAMES OF VARIOUS 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.

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 [919] 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 [920] 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 [921] 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.”

Again, if you have sinned against your guardian spirit, with the root of the awa you could be forgiven; [922] 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.”

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.

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.

THE VALUE OF THE LEAVES.

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.

PLACES FAMOUS ON ACCOUNT OF THIS PLANT.

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.

This is what I have gleaned from friends through inquiry.

John Mana.

BUILDING CANOES.

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. [923] 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.

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 [924] 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, [925] 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.

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 [926] 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 [927] 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.

This is the way to build them: the wood for these parts is the ahakea; [928] four rims and two rails. These are the names of the rims to be hewn from the wood: kiapuapu [929] rim, hoonolunolu [930] rim, oio [931] rim and unu [932] 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 [933] or sennit. When the canoe is finished then perform the ceremony known as lolo [934] 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 [935]—the knees [936] and the covering boards.

Those people who are accustomed to doing this work are called the canoe-building priests. [937] 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.

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 [938] (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.

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!”

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.

THE MAILE.

The maile [939] 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.

WHERE IT NOW GROWS.

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.

VARIETIES.

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, [940] 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.

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.

This kind of maile grows plentifully in the mountains of Kanoenoe, above Halelena, on top of the hills of Haupu, on Kilohana Mountain; [941] and it is one of the creeping vines of the wilds of Alakai, Kauai, and is mentioned in the following song:

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

It also grows plentifully on the sides of the steep ravines of Koolau, and the high places of Halemano, up at Kukaniloko, [942] 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. [943])

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.

ITS DESIRABLE QUALITIES.

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.

The fragrant sisters of Aiwohikupua, [944] one of the Kauai chiefs, were named after the maile. These were the names: Mailehaiwale, [945] Mailekaluhea, [946] Mailelaulii[940] and Mailepakaha. [947] 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 [948] inhales the wind. This is the one plant familiar to these mountains, the 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 [949] and maikoiko, [950] 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.

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 [951] of the Arctic.

Ed. K. Lilikalani.

HISTORY OF THE 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.

THE VALUE OF THE WILIWILI.

The wiliwili [952] 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.

Nor is that all: it is also made into canoes, [953] 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 [954] 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.

THE VARIOUS OHIAS OF HAWAII.

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 [955] and where they came from.

THE CHARACTERISTICS OF THE OHIA KUMAKUA. [956]

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.

THE CHARACTERISTICS OF THE OHIA PUAKEA. [957]

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.

ABOUT THE OHIA ULA [958] (RED).

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. [959] At the time they were living as husband and wife, they had a child called Laka, named after a man Kukaohialaka. [960] After a while it occurred to Laka to go and visit his female cousin, Waiakea; [961] 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.

THE CHARACTERISTIC OF THE OHIA LEHUA. [962]

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. [963]

CHARACTERISTIC OF THE OHIA KUIKAWA. [964]

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.

CHARACTERISTIC OF THE OHIA HA. [965]

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

CHARACTERISTIC OF THE OHIA AHIHI. [967]

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.

WHERE THE TREE CAME FROM.

Some people say that these trees are indigenous to Hawaii nei. [968] 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.

THE MAT.

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.

NAMES OF MATS OF HAWAII NEI.

Here are the names [969] of the Maui mats: pawehe, [970] lauhala, [971] makalii, [972] pueo, [973] launui,[972] puukaio, [974] makanui,[972] hiialo, [975] ne-ki, [976] opuu, [977] kumukolu, [978] alolua, [979] makoloa, [980] kumulua,[978] puahala. [981] 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, [982] 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.

PREPARING THE LAUHALA, THE BULRUSH AND THE 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.

PREPARING FOR THE PUUKAIO MAT.

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.

BRAIDING.

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.

WHERE MATS ARE FAMOUS.

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!”

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.

ABOUT THE KOA TREE.

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.

FIRST VALUE: AS FIREWOOD.

The koa [983] 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.

HERE IS ANOTHER GREAT VALUE: THE CANOE.

During the period when Hawaii was unenlightened, the people had already acquired the art of constructing canoes. [984] They were able to construct canoes which reached ten fathoms, [985] 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.

Concerning the adze: The adzes used for hewing canoes those days were of hard stone, [986] 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.

GOING UP TO CUT [THE TREE].

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.

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.

HEWING.

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 [987] 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 [988] 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.

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.

DRAGGING.

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.

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.

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.

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.

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.

RULES FOR THE FINISHING WORK.

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.

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. [989] 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.