Chapter LXXI: Part III: Mythical Tales. 710 (7)

There are two kinds of adze used for building canoe: koi kupa, an adze for digging out the inside, and any other rough work; and koi wili, [990] a reversible adze, an adze used for finishing off. The koi kupa [991] is used for digging out the inside and hewing the rough of the outside [of the canoe] when it is thick; and when it is thinned then the koi wili would be used to finish off. The koi wili could be used in hewing at wide and narrow places.

When the canoe is finished, the wae [992] are placed in position; these are the parts on top of the niao [993] worked in with carved pieces [manu]. This is made of another wood, the aiea; [994] this is the proper wood from which to make the wae. In fastening, the sennit is used to tie these on to the canoe. When that is finished, the iako and the ama [the outrigger] are placed in position; these are for the purpose of steadying the canoe. The proper woods out of which to make these parts are the hau and the wiliwili.

Three other kinds of wood were used in the olden time for building canoes, the wiliwili, the kukui [candle-nut tree], and the ulu [breadfruit tree]. The wiliwili is yet being used. The kukui is not much seen at this time. The ulu is used for repairing a broken canoe; great skill is required to do the patching well so as to make it blend together.

The paint used to daub the canoe black is the amaumau, [995] the cane leaves, the nanaku (rush) from the stream; burn these in the fire; collect the ashes and place in a container; mix together with the hili kukui. That will be the mixture to form the black paint to adhere to the canoe.

[UNFINISHED.]

THE KAPA OF HAWAII NEI IN OLDEN TIME.

The clothes which we wear at this time are from the white people and from the Chinese of China, also from Japan. These beautiful clothes are made from various things which they used, because of their ability and according to their ideas. But in the times of our ancestors long past, the loin was the only part of the body of a person hidden; they girded the malo around their waists; that does not conform, however, with the gentlemanly usages of the present time.

NAMES OF PLANTS WHICH THEY OBTAINED FOR MAKING KAPA.

Akia, [996] wauke, [997] palaholo, [998] mamaki. [999] These plants grow in the forests on hills, in valleys, on side hills, on ridges, and in green meadows; also on the banks of taro patches. I think these plants can be found growing on the eight inhabited islands and had grown there plentifully; but on some of those islands they grow more abundantly, and cover a large area of land, and on some they are scarce.

PROCURING IT.

The method of getting wauke is the same for the various kapas which a person desires; it is only during the process of beating out the kapa that a person could make use of the pattern which she prefers.

The following is the way of procuring wauke: before Christianity was brought here, and the goods of the foreigners were obtained, the things which a person used in supplying his needs, he used to get a bambu and split it. Then he would look for good bambu knives, sharp when used for cutting. Or else, he looked for a sharp pahoa stone that could be used for cutting. Then he went up to where the wauke grew and cut it with the stone adze which he made or with the bambu, until he had enough, at the same time stripping them. Because when cutting the lower part, the part near the bottom, it is cut completely around through the bark to the wood; the bark is easily pulled off; this is continued until sufficient has been secured according to one’s desire. Then he stopped cutting. He next trimmed off the outside bark, and when that was done it was sorted in equal lengths and set properly in a pile. When sufficient was piled for a bundle which could be carried on the back it was securely fastened, and one would return home. On reaching the house it [the wauke] was left in the water until soft; after six days, eight days, ten days or perhaps twenty days, it was taken out of the water.

THE BEATING PROCESS.

For the process of beating the kapa these things are prepared: 1. The block on which to do the beating; the proper wood from which to obtain this block, kauwila, [1000] kawau, [1001] ohia, [1002] mamane; [1003] those and other woods of a similar nature which are suitable for that purpose. There is a kapu attached to the manner of getting them. The manner of acquiring these trees enumerated above is like that of obtaining the o-o: with prayer offerings to the gods of this industry. We were told that before. This block [1004] is made broad and flat on top and the two ends are made thus: the top one is lengthened and the under one is shortened.

2. The i-e (club). [1005] The woods from which to obtain this club are the ohia, koaie, kawau and other woods suitable for that purpose.

3. The water for sprinkling so that the wauke is kept wet continually. The first club to use in beating is the one for hard pounding, a coarse-figured club; after that is the iekike, the dividing club, a smaller-figured club; then comes the printing club and the finishing club. The kapa is then cut. It is next taken to soak in water; on returning it is spread to dry at a place prepared for drying it, that is the drying ground; there it is [spread out] and pressed down with rocks placed here and there so that the pa-u [1006] would not wrinkle. This is continued until the pa-u is dry. And this is done until there are five kapa; they are then sewn together. That is called a set of kapa.

4. If paiula [1007] is wanted, then some hili is obtained—that is the bark of the kukui. On returning from the mountain it is pounded and is left to soften. When the kapa has been prepared and is cut it is dyed in the hili. That kapa is called “paiula,” a kapa used a great deal by the chiefs in the olden times.

5. If the kapa be palaholo, [1008] first obtain the palaholo. This thing grows on the plains. On returning pound it. First gather all the torn kapa until plenty is secured, that is, the somewhat old kapa, those which are ragged. These are beaten with the palaholo and a kapa of good appearance is obtained. It is called “palaholo.”

6. If pala-a is the kapa desired by a person he would go up to the mountain to get some pala-a; [1009] and when he has obtained it return and do like this [as above mentioned]. The proper time in which a person can make these desired changes in the kapa is when he beats out the material.

7. If the kapa be kapala, [1010] charcoal is pulverized to a powder. Then when being beaten the kapa is painted (daubed) with the black water of the charcoal. This is continued until the kapa is cut, and so on until there is enough for a set. But it is dried like those first kapa. Because this kapa is daubed with charcoal, it is called “kapala.”

8. If olena [1011] be the kapa then sufficient olena is obtained. It is prepared until soft, that is, pounded, and its juice is what the kapa is wet with when being beaten. Keep on thus until a set is complete. This kapa, however, is set aside for the ownership of the lizard, Kiha, with the statement that the kapa is that god’s.

9. Relating to the mamaki. Going after this kind of a plant is like going after the wauke. The method of preparation and making is the same. The kapa, however, is greatly favored by the chiefs.

S. Kaha.

CONSTRUCTION OF HOUSES IN HAWAII NEI.

The houses of Hawaii nei were made of the bark of trees, grass, leaves of trees and vines; such as pili, [1012] kalamalo, [1013] kukaelio, [1014] ti [1015] leaves and lauhala. The first thing which the house builder looks for is the place where the house shall stand. The proper places to stand on are nicely elevated spots, plains and favored valleys. Poorly selected grounds are those which are soft or full of holes; and that which was used for papa kahuia. The papa kahuia is the anaana ceremony of the priests in the olden times: those who prayed others to death.

The second of these great things is the searching for the various parts of the house, i.e., the side posts, the rafters, the ridge-pole, the main posts, the plates, the battens, the sennit, and the lauhala or pili grass. If the house should have five spaces, there are six posts in the back and six in the front. The best wood to use for these posts is the ohia; for the battens, use the opiko, [1016] bambu, olomea, [1017] kawau, neneleau, [1018] akala, [1019] and the haukoii. [1020] Prepare two kinds of battens, however; the large as well as the small battens. The large battens are laid horizontally in the house, and the smaller battens are laid vertically and are called ahu-i.

The main thing in the construction of a house is to use one kind of wood, that is, one kind of wood for posts, and one kind for battens. The cords are the i-e (Freycinetia arnotti), kowali [1021] and the huehue (cocculus). This i-e and the kowali are prepared by cooking them in the imu, then soaking them in the water until the skin peels off, when they are ready for use; and the huehue, by simply placing it in the sun until half dry.

REGARDING THE HEWING PROCESS.

In hewing the posts the lower part is left natural, not hewn; but the upper part is hewn. The top ends are made tapering like a billiard cue. The rafters have mortises at the ends known as male and female. The plates are hewn flat, and the main posts are notched at the top to fit the rafters. The battens are hewn only at the bottom, the larger end.

REGARDING CONSTRUCTION.

In constructing it is well first to dig the holes, as many holes as there are posts. When digging, however, throw the dirt into the house; do not throw it out like the digging of a grave. Then set the corner posts of the back and the front. In placing the posts be sure the line of posts is straight from the back to the front; because if these are not in line the house would be defective; the posts must be correctly placed. Be careful also that one does not stand higher than the other, but are all on the same level. When these posts are set then erect the main posts.

After the main posts are in position let two men climb these, one on each, and place the ridge-pole. First see that it is level; then draw it in (to make the roof small) so that the roof would have a neat appearance. This is done so that the house would not appear topheavy thus giving another expert a chance to ridicule it. But build the house so that it would stand out; and such a house is called by the people a “hale kukuohi.” [1022] When the posts are firmly planted place on them the plates for the two sides, fitting them with the tenon at the top of each post. After the plates are in position place and tie the rafters on both sides; then fasten [1023] at the ridge and at the junction of the rafter with the plates and the posts. When this is finished then place the supplementary ridge-pole (kuaiole) [1024] on top of the rafters, and tie on to the ridge-pole. The end posts are now placed in position, if so desired, or else they can be left till later.

CONCERNING THE PLACING OF THE BATTENS.

Placing the battens on houses of Hawaii nei is done according to the manner in which the house is to be covered; that is, if the house be covered with lauhala, there are three of that kind of house: the pili, the huamoa and the wai. If the house desired be pili, then the battens are placed four fingers apart; if it be wai, then they are two fingers apart; and if huamoa, then they are three fingers apart. These names, however, apply to lauhala houses only, and not to other houses. These houses are so designated according to the lauhala and is understood by one thatching the house.

When placing the battens, however, care should be used to separate them; first the larger battens (aho-pueo); those are the ones to hold the posts together. Then the free running battens (aho holowala); those are the ones tied to the vertical battens (ahu’i), the small sized battens which I first mentioned. The end post is the ray—kukuna in Hawaiian. These battens run between posts and between rafters, extending about three inches beyond the corner posts and rafters. The customary practice in placing battens is to put two smaller ones between the pueo ahos. In placing the battens on the rear side of the house, it is done all over from the bottom to the top excepting for a distance of one hand [1025] from the supplementary ridge-pole. But when doing the same to the front, leave one space for a door for the house, and cover all other parts with battens, as was done in the rear side. In placing battens on the ends, the larger ones are tied to all other uprights except the main post (pou ha-na); that is the chief post and is also kapu.

This, however, is how the battens are placed on houses thatched with lauhala or dry ti-leaves; but on houses thatched with the pili grass there is some difference. A double set of battens is placed, one inside and one outside. The set inside is placed as is done for a house thatched with lauhala, and the set outside is slightly different. The placing of battens on other houses is done according to the idea of the house builder.

CONCERNING THATCHING.

The way of thatching various houses differs, and is not the same, but [here is the method employed] concerning the houses thatched with lauhala and pili, not those thatched with dry ti-leaves, because that is a house difficult in construction, and you would hardly understand if I were to tell you. All the other houses are thatched in any way; these are the difficult ones.

If the house is to be pili-thatched, that is with the space between the battens equal to four fingers, then prepare a pointed stick having two eyes, one at one end and one in the middle. This stick measures about one and a half hands in length. If the house be huamoa or wai-thatched, the pointed stick has only one eye. In commencing, first thatch on two battens, then another two, and so keep agoing until sufficient have been started. In piercing string holes they must alternate, and not run in one line, lest the house leak. It is well to alternate the placing of cords, so that they would appear irregular. In preparing the lauhala, however, the thorny edges are stripped before thatching, or else it is wet with water. When the thatching is completed except near the top, two other battens are prepared and placed on either side of the ridge; these battens are called the aho kopekope and we-o. When these have been covered with thatching, again place two other battens, one on each side; and in the middle, another batten called the aho lolo, that is the one next to the supplementary ridge; these battens thatched thus are called kauhuhu. [1026]

The thatching of the house made of pili is done in this same manner; but the size of each bundle of pili to be placed on the batten is equal to what one hand can grasp, so that the thatching would be even, and the house would withstand the wind. The thatching of the dry ti-leaf house is not like these houses; it is totally different. But it excels in appearance these two.

CONCERNING THE TRIMMING.

After the house is thatched, hasten to trim it, else it would be ridiculed as a hale ohule, [1027] when it is new. The trimming for a house thatched with lauhala is the leaves of the ama’uma’u, [1028] and this is the way to prepare it: a person goes mountainwards and brings down the dry ama’uma’u leaves, obtaining a good supply before he returns to the house; and then proceeds in this manner: break the ama’u leaf in two in the middle, then bring the top point to join with the lower point (thus laying the upper half of the leaf over the lower half). Keep on in this way until the ama’uma’u is all joined. There are two ways of preparing the trimming; one way is to fix it on the ground on two long sticks, then placed against the corners and the ridge. The second method is to do the trimming right on the parts to be trimmed until the work is finished.

The trimming of a pili grass house is pili grass braided on the ridge and the corners of the house. That of the ti-leaf house, however, is the pili grass and the ama’uma’u, but prepared in a similar manner. After the house is trimmed quickly secure the halakea (central) of the house, that is, the upright in the middle. The proper halakea is one that is red, and the wood from which to make it is ohia. After the halakea is obtained, then level off the ground inside the house; that is, shift the dirt around until the ground is level. On this spread old potato vines, next on that some dry grass, that is, ma’u and pili, then some old coarse mats, and then the fine mats suitable to sleep on.

When the house is trimmed erect the halakea, the upright in the middle supporting the ridge. When the halakea is in place construct the door. The proper woods generally used for a door frame are the ulu (breadfruit) and ohia. When this is completed the woman braids a mat for covering for the door, because that was the door of the houses of Hawaii nei in the olden time. Sometimes, however, a door is constructed like a net, and the place to which this door is attached is over the passage way: when closing, lower it, and when opening, roll it up. When the door frames are placed in position that is the time to cut the piko [1029] of the house; that is, trim those ragged lauhala leaves which hang over the doorway. During cutting, however, it is well to bring an aholehole (fish) and some young sugar-cane and also cut them; at the same time say: “Here I am a house-builder; I am cutting the piko of the house; therefore, ward off the evil influences from the house. Amen.”

After the main things of the house have been finished it is proper to bake a pig and food, and celebrate with a feast for the completed labors; such a feast is called ahaaina komo hale (feast of house entering).

This is what I have obtained concerning the construction of a house and what to do. But I have heard of rules in regard to sleeping in the house and the regulations by Hawaiians.

1. Fix a fireplace. The reason for doing this is to make the house complete and warm, so that when one becomes cold he moves over to the fireplace to sleep.

2. Always sleep in the middle [1030] of the house. The reason for this is the fear of death should a murderer stab with a stick from the outside. Then again, tie hogs outside of the house, so that if a robber came, the hogs would be affrighted and grunt, thus causing the persons inside the house to awaken. If there is a dog, it sleeps together [with persons in the house]. The reason for this is so that if a robber came into the house and choked the sleeper, then the dog would awaken and bite the evil-doer. That is how the Hawaiians became accustomed to sleeping together with dogs.

3. Concerning eating. There are many different times when the Hawaiian eats, midnight, evening or morning. The place where the calabashes are set aside is the side of the house, so that on awakening [one could] eat if hungry. Hawaiians are not accustomed to eating together; this one and that one eats as he is hungered; and that is being done at this time.

4. Concerning sleeping. In sleeping, the father, mother and children lie together. Sometimes the children sleep in the middle and sometimes on the sides. All sleep under one kapa. Perhaps there are many other things, but this is what I have obtained.

J. Hooili.

METHODS OF HOUSE CONSTRUCTION.

Varied and numerous were the houses constructed in Hawaii in the olden time. Concerning houses of grass: Some houses of grass in the olden time were good and were large, but the majority were not large nor were they good. Most of the houses of that time were low and small.

If a person desired to construct a house it was done in this manner: the owner of the house prepared the foundation by leveling the ground. Holes were then dug for the four corner posts to the proper depth when these posts were set in; small stones and dirt were tamped in until they were firmly fixed. Stretch a line from one post to another, and indicate along it the places for digging holes for the intervening posts. Then dig there until all the holes are completed. In erecting the posts, set them in line with the corner posts. Implant them as firmly as the corner posts; those on the opposite side being erected in like manner. When all the posts are in position, the plate is placed from corner to corner. The line of posts on the rear side, however, is the one erected first. Fasten the plate with rope on the two sides. In the middle of the ends are dug the holes for the pou-hana. The pou-hana are the tall posts erected at the ends, and at the top of which the rafters of both sides meet. Plant these posts, tamping in small stones and dirt to firmly secure them. Stretch a line from one pou-hana to the other. Then lay the ridge-pole and fasten it [to the pou-hana] with cord; when this is secure, then place the rafters of the rear and the front sides so as to lie properly on the ridge-pole and fasten them; keep on thus until all the rafters are fastened, placing their lower ends of course on the plate so that the mortise of the rafters would fit the tenon of the post. That is the way to do this until it is completed. Then place the kuaiole (supplementary ridge-pole) on top, and fasten it to the ridge-pole at the junction of the rafters; then lash the lower end of the rafter and the plate to the post. Then erect other posts on the two gable ends also fastening those firmly.

CONCERNING THE LASHING OF THE AHO (BATTENS).

First separate the larger battens for aho pueo. The aho pueo is the batten set on the rafter farther apart. When these battens were made fast, then smaller ones were placed between them; then the aho hui (the joining batten) is placed over these between and parallel to the rafters. Lash this batten to all the other battens; keep on thus until all the battens are fastened together.

CONCERNING THATCHING.

In thatching, first place in position the cane leaves, if not cane leaves bulrushes or else lauhala, fastening them with cords. In cording, however, do not place intervals in line else the house would leak, but place them alternately to avoid leaks. After cane leaves or lauhala have been lashed on, then thatch with the grass. A handful when grasping the grass is the measure to go by. Lash this on with the cord with which the cane leaves were secured to the batten; work on in this way until completed.

CONCERNING RIDGING.

In thatching the ridge, first tread down [the thatch] from one end to the other, then lay on aho lolo [1031] and lash this to the kuaiole (supplementary ridge-pole) or to the cord with which the grass was fastened to the lower battens; thatch more grass on this batten on both sides [of the ridge]; make the head of each bundle of grass even, however. When this is finished, add another layer in the same manner as the first aho lolo, but the grass on this layer is made thinner. On this, place the aho owili; that is the batten on which to roll the grass and thus hide the ends of the tufts of grass and the batten from end to end; and when this twisting process is finished, braid [the grass] so as not to be pried up by the wind.

CONCERNING THE TI-LEAF HOUSE.

This house is built for use in the mountains when [a person] goes up to snare birds with lime, or to cultivate. When the person desires to sleep in the mountain, then is the house thatched. It is quickly thatched; is shady and also tight. The timber used is noni; [1032] it is called “noni-a;” other woods are also proper; but this house has no posts; only arched timbers [are used] from the bottom to the top and from side to side.

PLACING BATTENS.

In placing the battens it is well not to put them too far apart, but somewhat close together, because the ti-leaves are short; also it is not well to use the green ti-leaves; use them dry so as to last, and not rot quickly. In thatching, bend the ti-leaves around the battens and then tie with cords, and keep on in this manner until the house is completed. Not alone for living when catching birds or when cultivating is this house constructed, but also for a regular living house. This house lasts for two or more years; this is only a small house, conical in shape, and it is called pupupu (temporary) house and a pepepe (low) house.

CONCERNING HOUSE THATCHED WITH BANANA LEAVES.

Any kind of timber is used in the construction of this house, and it is built in the same manner as a house thatched with ti-leaves, using curved sticks so as to bring their tops together, and at the same time allow plenty of room below for the place of habitation, but the way to lay battens on this differs a little; while those on the house thatched with ti-leaves are set closer together, the battens on the house thatched with banana leaves are set further apart, because the banana leaves are long. This house also is built for mountain residence; this kind of a house is often constructed. Upon arrival at the mountain, the construction is very rapid; this house could be occupied for a long time without trouble. This house thatched with banana leaves is famous for this story: Pumaia was the man, Kamakakehau was the woman. While living together [as husband and wife] they went up to the mountain to hew timber; Pumaia was deserted by the wife; she became Koae’s, a man from another place. Pumaia was killed by Koae; the house was called pumaia (banana tree); but because Pumaia was killed, this house was named laumaia (banana leaves). Pumaia was the chief of a district. The explanation concerning this famous story is lengthy, but it is proper that I should shorten [it].

CONCERNING THE HOUSE MADE OF KOA.

In its construction this house is similar to the house thatched with ti-leaves or banana leaves, but its thatch is the bark of the koa tree. The bark of the koa is peeled and then thatched. This house is also constructed for mountain residence during the process of hewing a canoe, and for other purposes. Any kind of timber is used in its construction. Because it is covered with the bark of the koa, therefore it is called hale ilikoa. [1033]

CONCERNING THE FERN HOUSE.

The house thatched with ama’u has no real post, no battens, no ridge; but in its construction, simply break the ama’u midrib and all, and stick them in the ground on that side and this side, leaving a place in between for occupation, then bring the tops [of the leaves] together, and lash them with cords. In the construction of some, posts, rafters and battens are used, similar to the construction of a grass thatched house, and after the frame work is up, the ama’u is thatched and fastened with cords.

CONCERNING HOUSE THATCHED WITH CANE LEAVES.

This house is constructed in any way which the house builder desires, at the same time providing all the material necessary. It is covered outside with cane leaves bent around the battens; at the four corners of the house, ama’u is used; also the ridge. Because this house is covered with cane leaves, it is called a hale ha-ko (cane leaf house).

CONCERNING THE HOUSE OF APE LEAVES.

This house is constructed when a person goes to the mountain to get olona, and he desires to stay awhile. He erects some timber [for posts] with some battens which are covered with ape leaves; it is named hale ape (ape leaf house).

CONCERNING THE HOUSE THATCHED WITH PAINIU.

This house will last as the house thatched with ti-leaves; it lasts for two years or more. This painiu does not grow on the ground; it grows on the ohia or other trees. Its thatching is like the ha-ko, the leaves being bent around the battens; and because the house is covered with painiu it is called a “painiu house.”

CONCERNING THE HOUSE COVERED WITH DIRT.

The posts of the house are erected and the battens are placed in position; then covered with banana leaves, on top of which set lumps of dirt, so the dirt would not fall into [the house]. Because it is covered with dirt it is called “he hale lepo.”

CONCERNING THE HOUSE THATCHED WITH EKAHA. [1034]

The construction of this house is similar to that of the house thatched with ti-leaves; the leaves are bent over and placed on the battens; this [kind of] house is often seen in cultivated places in the wilderness.

CONCERNING THE HOUSE THATCHED WITH KALAMALO.

Its construction is similar to that of the house thatched with grass. Thatch cane leaves or uki grass first, and on that place kalamalo. This kind of a house is called “he hale kalamalo” (a kalamalo house). This kalamalo is somewhat like the scented plant growing at Mr. Bishop’s place, which is perhaps called wailukini [1035] (a species of lucerne).

CONCERNING THE HOUSE THATCHED WITH PANDANUS LEAVES.

The posts and the rafters of this house are erected, but the covering of this is pandanus leaves. Soak the lauhala in water until it is supple, then scrape off the sharp thorns and thatch. This is done like the ti-leaves; the pandanus leaves are bent around the battens and fastened with strings.

CONCERNING THE HOUSE THATCHED WITH LOULU.

The new leaf of the loulu [1036] is used for covering the house; not the leaf-bud, however, but the new leaf which has opened up. This loulu is like the coconut. The tools which the ancients used in hewing house timber were sharp, hard rocks which had been brought to an edge.

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

Josia Waolani.

STORY OF THE LAUHALA.

The name of the lauhala [1037] was Ohiohikupua; it sprouted from the bottom of the ocean, and grew above the surface of the sea until it proudly stood like the sharp-pointed clouds which appear in the heavens. Some time after it had grown to quite a height, Pele set forth on her journey here to Hawaii, thinking she would soon arrive here, but it proved otherwise. On her way she struck the place where this pandanus tree grew and she was strangled by the sharp thorns of this lauhala, with us human beings, it seemed, helping from this side; Pele struggled by using her divine powers, but she could not extricate herself. Soon after, her brother, Paao by name, appeared, with a gourd of sea-water. Said Pele, “I am in trouble indeed, brother.” Then he climbed up and from on top poured out the sea-water; the young leaves wilted and Pele was freed. Because she was full of anger Pele climbed on top and pulling out the leaf-buds, threw them hither and thither. Some landed here on Hawaii. That is the reason it grows here on Hawaii. The place of its first growth was Kohala, Hawaii; therefore Pele was the one who brought it here to Hawaii.

Also, at that time we did not have mats, but because it occurred to a high prophetess at that time, whose name was Lauhiki, to convert this lauhala into mats by having women braid it, it was so done. The first woman who did the braiding was this same Lauhiki, and from her all other women learned.

Here is another use of the lauhala: it was used as sail for canoes in the olden times; it originated from a man named Lonoauhi. The ones who braided it were this Lauhiki and her younger sister Haumea and their five daughters Kamehaikaua, Meahanipaoa, Lohea, Kahuihuimalanai and Kahoanohookaohu (that was the sail of the canoe of Kamehameha I). These persons were goddesses. The shape of the sail was round like the sun; while sailing on the ocean this was spread on the mast of the canoe when it would really appear like the sun.

Here is another use: the drupes of its fruit were strung into wreaths for people in the olden times. The women who first strung them were Kahuihuimalanai and Kahoanohookaohu, and from them the custom has spread to this time.

Here is another thing: when this wreath dries on the neck, then it is preserved until a troublesome illness appears, such as a stomachache, or other illness for which this medicine is properly used, then it is obtained and fed [to the patient]; if it be for life, he lives; if it be for death, he dies.

These are the fragments concerning the lauhala which I have obtained; but I tell you they were not freely acquired, but were secured through purchase from an old man, he having stated that if he were not paid, then he would not divulge anything. Therefore I thought there was no other way for me to quickly obtain them; so I consented. My expenditure was a real half a dollar. If this is repeated, I will continually be in need, my friends.

SOME THINGS IN THE BIBLE SIMILAR TO SOME THINGS DONE HERE IN HAWAII IN THE OLDEN TIME.

There were guides which pointed out to me some of the things done in Hawaii nei which were similar to those [mentioned] in the Bible. First: the book known as the Moolelo Hawaii (Hawaiian History). Second: From some old people who are still living. From these sources were obtained material for comparison.

CONCERNING THE FIRST MAN.

We know that, according to the Bible, Adam was the first man; Gen. 1:27, and from him came all the peoples of the earth. According to the Hawaiian version, Kahiko was the first man, and he begat Wakea, and the rest of the people; and they have a genealogy of their ancestors, just like Adam’s.

CONCERNING THE MAN WHO ASCENDED INTO HEAVEN.

It is shown in the Bible that Elijah was the one who ascended into heaven by the power of God: 2 Kings 2:11; and Jesus Christ ascended because of his divine attributes. Thus is it stated in Hawaii’s history: Lonomuku [1038] ascended to heaven; she was a woman and because her husband cut off her legs, therefore she was halted at the moon. If her husband had not cut off her legs, she would have reached the locality of the sun. Her place of ascent was at Hana, the place called Hana-ua-lani-haahaa. [1039] That was the reason for so naming the place, and there is more.

CONCERNING THE MAN IN THE BELLY OF THE FISH.

Jonah was the man who lived in the belly of the fish, according to the Bible: Jonah 1:17. Kuikuipahu [1040] was Hawaii’s [celebrity] who lived in the belly of the shark. He was a chief of Kohala. Once he went surfing with a number of people; and while they were surfing, Kuikuipahu was taken by a shark. The place where he landed was Hana, at Kauiki hill; it was there he was discovered by some people. Eleio was the chief living at that time, and Kipola and Kipalalaia were the prophets; when Kuikuipahu was found, he was not dead; he was still alive.

CONCERNING THE CRUEL KINGS.

Pharaoh and Herod were some of the cruel kings mentioned in the Bible; Exodus 1:8–22, Matt. 2:16, and there were also some others. Hakau [1041] was Hawaii’s cruel king. He was a chief of Waipio. This was the chief who proclaimed that the breasts of all females were to be cut off; and if he saw a man with well tattooed hands, or with good hair, or a woman with good hair, he immediately gave orders to have the hand or the head cut off. There were other cruel practices carried on by this chief. Owaia [1042] was another cruel chief. It is said that his time was a very bad period, full of debasing pleasures.

CONCERNING THE VOICE WHICH CRIED OUT FROM HEAVEN.

When Jesus was being baptized by John, there was heard a voice crying out from heaven, saying, “Thou art my beloved son, in Thee I am well pleased.” Luke 3:22. And there were other voices like this in the Bible. So it was here in Hawaii. There was a voice from the heaven enquiring, “Which of the chiefs down below lives righteously?” “It is Kahiko,” [1043] was the answer.

CONCERNING THE DROUGHT.

When Ahab was king of the Israelites, because of the many sins he committed, Elias, the prophet, said to him, “As the Lord God of the Israelites liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.” 1 Kings 17:1. Thus again: When Hua [1044] was king here on Maui, Luahoomoe was the prophet at that time. Because Hua wanted to bake Luahoomoe in the oven, therefore he [Luahoomoe] told his sons where to go and live, because he was going to take away the rain (deprive the land of the rain).

Thus there were many other little things here in Hawaii which can be compared with some things in the Bible, but my illustrations thereon are sufficient.

February 15, 1872.

G. Puuloa.

THE DAYS AND THE MONTHS.

During the month of Ikuwa [1045] occurs the rain called Pohakoeleele; [1046] on the day called Hua [1047] at noon, a person goes to plant. These are the names of the stalks to be propagated: hualani, hokeo, lopa, likolehua and kawelo. [1048] This is the method of planting: he takes three stalks, separating them one from the other with his fingers, and plants them. He leaves them until two months have passed; he goes to inspect them, and if he finds that they have grown well he says this: “The future [living] is provided for, the growth is good.” But if when he arrives, they are dead or drying up, he would feel grieved because they did not do well. The farmers know there is a time when plants do not grow well; that is the winter season when rains are plentiful and the shoots will die. But if a planter waits until the month of Ikiiki, [1049] of misty rain, that is when the rain is light and is easily scattered by the wind, on the day of Mohalu [1050] in the month of Ikiiki, [that] is the month for him to plant in the manner described above. These are the names of the potatoes to be planted: waipalupalu, kokoakeawe, kuapai, heauau and haole. He waits until the months of Kaaona [1051] and Hinaiaeleele [1052] are past when he goes again to look, and he finds that some are dead and some are growing. This is what he says: “My wife and children are saved by the baldheaded one.” He waits for some time longer until the grass grows, then he weeds it; this [weeding] is sufficient until the time that the potato is ripe. After weeding, leave it for many days; when the planter comes again and hills up the soil. If any potato is found while hilling up the dirt, that is, the fruit in between the plants growing on the vine, he breaks off the first potato. He returns, lights a fire in the imu, cooks the potato until done, and brings it to the house. He sits beside the doorway and prays thus: “Ye large black cloud hanging below the eye of the narrow pointed clouds, give shade, protecting shade; guard this our garden, O Keaonui; [1053] do thou cast shade over this our garden, O Keaonui; shade thou from that corner to this corner; shade thou from that side to this side; shade not another’s garden lest you be scolded for shutting out the sun and chilling the owner of that garden. O Keaonui, shade thou this our field; shade thou the hills, shade thou the leaves of our food, so that the plants would grow and the hills be filled with potatoes. O ye Keaonui, shade our garden from the head to the bottom, from the upper to the lower side; hallowed is the prayer; it is free.”

This prayer is the request of the gods to come and partake of the first fruit of their garden. He then waits until the first Mahoe [1054] is past, and during the second Mahoe on the day of Lono, [1055] he goes to get some potatoes for food, taking some of them to the heiau (temple). Because on that night the god returns to partake of the food of his planting devotee; thus the saying: “Lives he who has a god; dead is he who has none.” After these months during which the children and the parents have partaken of the food, these also being the last months of the rainy season, the summer again approaches. Let us drop the discussion about the winter season, and take up for consideration what is done during the summer.

CONCERNING THE KAU; [1056] THAT IS, THE SUNNY SEASON.

This is the method of cultivating during the summer: The farmer goes to select the mahakea, [1057] that is a place where weeds grow in abundance; that is the best place for planting. This is how he knows: he cuts the weeds and leaves them on the ground, and rain falls, the leaves and the dirt become wet; that is why the stalks do not die when planted in the summer season, because the weeds cover the ground and retain the moisture in the soil. But when he cultivates, he does it during the days of Laaukukahi, Laaukulua, Laaupau, Olekukahi, Olekulua, Olepau, Kaloakukahi, Kaloakulua and Kaloapau; [1058] those are the best days during which to plant, a practice handed down by our ancestors.

After he has cut down the weeds he waits for the rain to fall; during the month of Welo, [1059] Pookole (short head) is the rain, that is the rain which we style a cloud-burst; then the farmer proceeds to crop off stalks. Here are the names of the different kinds of stalks which he gathers: pae, apo, kapapa, mohihi, uli and paa. [1060] He wraps these stalks in bundles and leaves them until the days when the Pleiades rise in the morning, when he proceeds to plant them. He plants them thus: he takes six stalks and keeps them separated as mentioned above; after planting, he waits for a number of days; then during the month of Nana, [1061] on the day of Kane, [1062] he goes to look at the potato field, and finds it is injured; that is, the stalks are all eaten by cutworms, some have come off and some are dead. During the month of Kaulua, [1063] on the day called Lono, in the evening, he goes to crop off some more stalks. These are the names of the stalks he gathers: hualani, poni, loepaa, awapuhi, uahiapele, pikonui and kupa. [1064] He bundles these and sets them aside as described above. He waits until the month of Kaelo, [1065] on the day called Mauli [1066] in the evening when the moon sets; that is the time to plant the stalks. He plants them in this way: he first distributes the stalks among the hills, eight to each hill; then he plants them. When this is done he waits until the stormy months are over, and long after that, in the month of Kaaona, he goes to throw up the earth on the hills of the potatoes; when he first obtains potato, whether in between hills or from the running vine, he returns with wood, lights the fire in the imu and cooks the potato until it is done. He prays in this manner: “Keaonui, hanging below the eye of the narrow pointed clouds, come to partake of the food.” When the months of Welehu, [1067] Makalii [1068] and Hinaiaeleele are past, and during the month of Nana on the day called Mauli, he shows off before men and women, and placing a wreath of flowers on his head, he would sally forth to dig potatoes in the presence of these men and women. Then the improvidents would call out, “Say, this is my potato hill;” [and another] “And this is mine;” they would forbid each other by saying, “Don’t you come to get mine.” They would then dig and obtain potatoes. But they are not of large size; they are small. There is one way of keeping the family in food, [that is] to care for the leaves [of the potato]; that is the food with which to feed the family if there be no tubers. One would say thus: “Anyway, these are not the months when potatoes bear plentifully; these are months when leaves grow rank and the stalks swell large. This month is the time to plant in order to bear.” On the day called Hilo the planter obtains some stalks, the ones called kola, nika, pukeleawe, hiiaka, lapa, and huamoa. [1069] Prepare them in the manner previously stated. When the day called Hoaka arrives then is the time to plant; set them out in the manner explained above; and when Ikiiki is past the planter would be relieved, for he realizes that his family is saved; the days called Olekukahi, Olekulua and Olekupau are the days during which to hill up potatoes; then he waits until the days called Mohalu, Hua, Akua, Hoku, Mahealani and Kulu, and the last day, Akua, he visits the potato field at the time that the constellation called Taurus rises; arriving at the corner of his field, he prays in this manner: “O Kanepuaa, [1070] root towards the mountain, root towards the sea; root towards the wind, root towards the calm, root in the middle of this our potato field! O Kanepuaa! do thou root from that corner to this corner, from that border to this border, from that side to this side, so fruit would appear at the end of the stalk, along the stalk, and the roots which creep between hills.”

After he has finished this prayer he waits until Kaloakukahi, Kaloakulua, and Kaloapau are past, and on the day called Kane, the husband and the wife prepare ko-ko (nets) for the potatoes; on the day called Lono, prepare for digging the potatoes. There are only three potatoes in a hill; large indeed. (An old man showed me the measure, and when I measured it, it was three feet in circumference; it made me feel like cultivating potatoes on account of those big tubers.) The husband and wife then return and cook a pig with the potatoes.

[UNFINISHED.]

CONCERNING THE TI-LEAF.

The ti-leaf is one of the plants growing in the mountains. It grows in valleys, on hills, mountain ridges and side-hills. This ti-leaf plant grows tall, but it is not large round like other trees. I think the ti-leaf grows on all inhabited islands, but I am not sure. Where it originated I do not know; it may have been brought from some place, or it may have been indigenous. Let us consider the uses of the ti-leaf.

THE USES OF ITS LEAF.

The leaf of the ti is something that alleviates the trouble of man, in that it is used in the construction of houses to be occupied by man; such a house is called hale la-i [1071] (ti-leaf house). Just like a chief who built a ti-leaf house for himself at Puulaina and because of the fact that la-i was used, the hill was called Puula-i, [1072] as we heard heretofore. It is also used by some people for wearing [apparel] by braiding it, and, when done, wearing it.

It is used for lau [1073] fishing; when braided long it is used to frighten and drive the fish into the net. It is used for covering the imu to retain the steam and thus cook the food. It is used for covering for fish to be roasted on coals. It is used for paiai [1074] covers. It was also used as a boat by some people in the olden time. It is braided into hula skirts and used by the dancers. It is used at feasts. It is used as a broom to clean the dirt from the mat. The midrib is used for braiding into hats. The leaf is made into pula-i (lai whistle) which gives forth sound when blown upon.

By the use of the pula-i were the sisters of Aiwohikupua befriended by Laieikawai, and they lived together happily. It was the case when Malio, the sister of Halaaniani, went to get Laielohelohe the younger sister of Laieikawai. She used the pula-i when Halaaniani wished to get Laielohelohe for wife; they did not succeed in their desire, however.

The leaf of the ti is also used to drive away illness from a sick person. If the sickness be [in the nature of] sores, then ti-leaf is obtained and placed on the body, so the sores would not touch the mat and cause pain; if ti-leaf [is used] the sores do not adhere; they are cooling; the skin is not heated. It is worn on the neck by some people to prevent illness; the ti-leaf wards off and safeguards from sickness.

THE STALK OF THE TI-LEAF PLANT.

The stalk is used as a spear for fire-brand [1075] to be thrown from a height when dry. The plant is propagated from this part; if a la-i fence is desired, secure some, plant them around and after a while they will grow.

[Here is] a story concerning its wood: At Waipio is a stream wherein lived a man-eating shark; when one came to the place (there were no bridges then) he stood on the bank of the stream and threw in a stalk of ti-plant. If it disappeared quickly, go back, the shark was there, and was not gone; to jump in was to be eaten. But, if when thrown in, the stalk did not disappear, then there was no shark; it had gone to another place; then jump in and swim across quickly, because the stream is not wide; but if you tarried or were slow in swimming you would be caught by the shark, the champion of the ocean, and he would secure a morsel of food, and he would laugh for he had obtained something.

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

The root was used a great deal by the Hawaiians for cooking in the imu (underground oven). After two or three days it would be cooked, then it was used as food during times of plenty and during famine; but it was used mostly during times of famine. Again it was used for simply eating; and then again it was made into a liquor called okolehao, [1076] a drink for men, women and children; that was one cause of famine when time was taken up with those kinds of pleasure. This same root was used for oil to keep the hair together so that it would not be blown by the wind. It is called ki.

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

John Mana.

THE KUKUI TREE.