Chapter LXXII: Part III: Mythical Tales. 710 (8)

This tree, the kukui, [1077] we are familiar with; we know its kind and what it looks like, and that is, it has a stocky, stout trunk with many branches, and green leaves. This tree commonly grows on the mountains, in the forests and hill tops. It grows also on all of the islands; but there is no place where it came from; it is indigenous to Hawaii nei. Here are the uses of the kukui:

THE USES OF THE LEAVES. [1078]

They are used for hastening the ripening of bananas, and are also used in the roasting of fish; those are the uses of the leaves which I know about.

CONCERNING THE NUT.

The nut is edible, after being roasted and the kernel pounded with salt. [1079] It is used in the place of fish when sojourning in the mountain, and the day when the eye bulges out for [want of] fish. This is also used as medicine for rubbing on the body, if the disease be sores on the body or on the head. This was also used for lamp light in the olden times. It is prepared by cracking the shell, leaving the kernel, which is strung together on the midrib of a coconut leaf (segment). If a feast were held at night in a house this kind of lamp was the light mostly used. It is prepared by stringing four or five sticks, when they are bunched together and wrapped in ti-leaves so that they would not burn out quickly. It is also made into oil by cooking it. When done the shells are cracked and the kernel taken and thrown on a stone or wooden board and a large block of wood is placed on top. This block is rolled all over [the kernels] and the juice [obtained therefrom] is the oil. [1080]

This is also used to obtain the hamauleo [1081] fish of Ewa; the shell is broken off, leaving only the kernel; this is placed in the clothes, or else in the container where said fish would be placed when caught, or in any other thing. Proceed to where that fish is generally caught, chew some of this kukui kernel, and blow it on the sea; the sea would be smooth and oily, and that fish could be seen. So it is done when fishing for squid; like catching clams. It is also used for torches at night, when fishing for eels. These are the uses of the nut which I know about.

CONCERNING THE SMOKE FROM THIS NUT.

The soot from the smoke was used in tatuing on the arms. Here is the method of preparation: It is strung on sticks until each is full; one is lighted, and is taken and placed in a hollowed stone in such a way that the smoke would fill the hollow in said stone; after a while the soot would adhere to the stone, when it is dug out and placed in a container prepared for it; it is mixed with sugar-cane juice, and then used for tatuing the arms. Those are the uses of the nut which I have obtained.

CONCERNING THE SHELL.

That is, the part immediately outside of the kernel. This thing was greatly valued by the old men and the old women in the olden times. When matches had not come into use here in Hawaii, that is, the sulphur match, the old men and women used to crack the nuts open, take out the kernel, leaving only the shells, gather them by the fireside and burn them; it burns for a long time; it does not disappear quickly. That is all the use of the shell [1082] which I have obtained.

CONCERNING THE BARK.

That is, the part enveloping the trunk. This thing was used a great deal by the canoe builders. It was gathered, prepared and pounded, and its juice was mixed with the ashes of the bulrush or cane-tops. [1083] It was also spread on the blackboard so that the writing would show. It was also used for printing kapa.

CONCERNING THE TRUNK.

This was often used for fences to confine animals and to protect plants; it was also used in the construction of houses, and as firewood for imus.

CONCERNING THE GUM.

When we were young a great deal of this thing was eaten; when the parents went up to the mountains to look for kukui fungus [1084] (mushroom) they would also come across gum oozing from the tree, and all of it would be eaten. It was also used for daubing on the hair; it was placed in a bowl or a cup, with some water added, and left to stand for a while, and when taken up the water has become lumpy; it was very good when applied to the hair; it made it smooth, shiny and slippery. Those are the uses of the kukui which I have been able to obtain.

THE FAMOUS KUKUI GROVES.—GROVE OF KAUKAWELI. [1085]

This grove was so named during the time when Mr. Pogue was teacher [at Lahainaluna] and because of his sternness with the pupils. The pupils were possessed with fear at his sternness, and also because they were afraid of human skulls and other things, so they named it the Kukui Grove of Kaukaweli. This grove of kukui is where visitors while away the time during commencement days, and it was a good thing.

GROVE OF LANIKAULA.

This kukui grove is on Molokai; it was named in that way on account of a prophet of Molokai named Lanikaula. When he died he was taken to and buried at this kukui grove, and that is why its name is Ulukukui a Lanikaula. [1086]

CONCERNING THE GROVE OF LILIKOI.

This kukui grove grows on this island of Maui, at Makawao. It was famous because the chiefs went there in the olden times, and perhaps even to this day; it was noted as a place often visited by strangers. It was also the place where were procured the kukui nuts for the chiefs, for the kernel of its nuts was fragrant and good to the taste. This is all that I have learned.

John Moo.

WHERE THE KUKUI IS OBTAINED AND ITS USES.

Where it is obtained: The kukui is a large tree and is good to look upon; it is obtained from its fruit. When the fruit of the kukui dries and falls off, then some of them will grow into a distinct kukui tree; that is where the kukui tree which we know now comes from. But the bark of this tree is used for dyeing nets, printing kapa, and blackening canoes; [but in the latter case] it is mixed with the ashes of sugar-cane leaves; the leaves were burnt to produce the ashes.

Its flower is used for medicine for certain ailments such as stomachache, weakness or ulcers of the mouth. Those kinds of diseases can be cured by that medicine.

The use of its nut: Its nut was strung into candles; that is, when the kukui nut is dried a person goes for it and gathers plenty, then he returns to the house, cooks them and when done cracks them; then string them on a coconut stem, and when that is done it becomes the kukui candle with which to look at each other, but that is a new name; the old name was kali kukui. [1087] Here is another thing: The nut of the kukui is also used in place of fish; it is cooked and when it is done that is the time to eat it. It is then called inamona, because it was sweet to the taste when eaten. Still another thing: The nut is used in fishing for uhu or in spying for squid; if it were not for the kukui, these kinds of fishing could not be carried on; for the oil of the kukui is the thing which enables one to see the dark places of the ocean. That is one of its uses.

Here is still another use of the kukui fruit: It is made into oil. It is first gathered, and when there is plenty it is cooked in the imu; when cooked it is cracked and the shell separated from the kernel. The kernel is made into oil by pounding it on a board until it is pulverized; then a large smooth ala [1088] stone is rolled on this pulverized kukui meat. The juice is then run into a container through a strainer that would keep out the dregs. That is one use of the fruit of the kukui—for oil; but perhaps there are more uses of the fruit of the kukui, but these are what I have seen being done with my own eyes, and that is why I have brought these things for your enlightenment, my friends.

Timothy Lililea.

AN ACCOUNT OF THE BREADFRUIT.

There are two places where breadfruit is to be found. 1. At Kaawaloa, Kona, Hawaii. Man was the origin of the breadfruit of that place. Before his death he had said to his children: “If I die, both of you watch the tree that may grow at the door of our house; its fruit shall be your food; the hands and hairs are the roots of that breadfruit tree, the legs are its branches, the testicle is the fruit thereon.” At that time that was the food that saved this whole family. At the time the forty thousand gods and the four hundred thousand gods saw the fruit of this breadfruit tree, they went and plucked it and tried to eat it green, but it was not palatable; they then tried cooking it on hot coals and found it relishable. They spoke to Kane and Kanaloa [1089] of the sweetness of this fruit; to which they replied that the fruit was no other than the testes of a certain man who is now dead. At this they vomited until they were exhausted; they started to vomit in Kona and continued through the mountains till they reached Waipio. That is why the breadfruit trees became so plentiful, at that time, because the gods vomited on their way through the mountains, hence its wide spread.

2. At Puuloa, Oahu. Its breadfruit plant came from Kanehunamoku, [1090] brought by two men of Puuloa who were out fishing and were blown off by a heavy wind and rain storm and landed at the uninhabited land, save gods only. Therefore by them it was introduced at Puuloa and planted in a large excavation where it grew and bore fruit, which they ate. Haumea and others afterwards knew of this breadfruit tree having been brought away secretly by these men, so she came to see it herself and made a visit to these islands, but this variety of tree was not found. That is the reason she scattered the breadfruit in all lands; hence its wide distribution.

This land of Kanehunamoku is in Kahiki, a land not found by explorers who are endeavoring to discover, because this is a mythical land; if this land is seen by man it is then submerged in the ocean, it can never be found, and so continues on. The good things of that land are many; the living-water of Kane and Kanaloa is found there; those who have died and their bodies turned into ashes can be brought back to life by that water.

Its sap: The sap was very valuable in the olden time for the snaring of birds; it was considered superior for such use by those persons who snared birds in all the islands. The island of Hawaii was the most prominent in this method of bird catching. The birds desired were the soft feathered oo of the mountain, its valuable asset being the yellow feathers under the wings, for the purpose of making feather wreaths; the feathers were very expensive in price in the olden time. That was the principal use of the breadfruit sap [or gum], and such like purpose.

Concerning the body of the tree: It materially aids the necessities of man. For instance: It can be made into poi-boards as well as door casings of the houses in olden time; also as fuel for oven cooking, and so on; it was also used for canoes in the olden time; for sleds for racing on high sloping lands, and the people staked articles of value on both sides, as in horse racing at the present time. Such were the sleds of breadfruit wood. [1091]

Breadfruit was of three kinds. 1. The rat-eaten breadfruit; the reason it was so called was on account of the holes made by the rats. 2. The wind-stricken fruit; it was so called because of its exposure to the wind at all times. 3. The soggy fruit; so called because the inside or pulp was water-soaked, lumpy and tough when eaten.

Furthermore, the breadfruit blossom, I have heard, somewhat resembles the male organ, and is the source of all the fruit of the tree. This blossom drops off at all times; it does not remain on the tree very long. Of the bark of the breadfruit tree: This has been made into kapa in the olden time. The pulp bark of the young plant, which is flexible, was beaten into kapa like the wauke of Hawaii nei.

W. S. Lokai.

CULTIVATION OF TARO: ANCIENT AND MODERN.

The subject of this paper assigned us at this time is in reference to the method of planting taro at the time of our forefathers, and the planting of the present time, and everything pertaining to their method of cultivation. According to my own knowledge, as also from my inquiries of an experienced cultivator, there were only two methods of cultivating taro in the olden time: First, the cultivating of dry-land is distinct: Second, the cultivating of wet-land, which is different.

But we must take the first division and consider it, and I will give its account as far as possible, aided by what this expert has said; that is, for the dry-land cultivation and implements used by the people of that time.

It is said that in the olden time they had no oo, no axe or other implement fit to do their work with, but they went in search and found sharp-edged stones, called pahoa, [1092] and with these sharp-edged stones they went into the woods and cut material for oo’s for themselves. These are the woods that are fit to be made into oos: the mamane, the ohia, the wind-swept aalii, and other hardwood trees. Before they shaped them into oos this is what they first did: They called on the “hewing” deities, because if they did not first invoke the gods before they shaped their oos, then their implements would all be broken; therefore they invoked the gods of the mountain, calling on them thus:

“Kumokuhalii, Kupulupulu, Kualanawao, Kupaikee, cut the trunk, cut the kalaau; [1093] cut the branches, observe and see the shaping of the oo; the oo is made of the aalii. [1094] I cultivate the kula land; the yam is the food, dry-taro is the food and all other food plants suitable for planting on dry land.”

On commencing the cultivation the men first burn off a large field selected for the purpose, then clear it nicely, throwing the stones aside till the field is in good condition. Then the planter awaits the fall of the first shower of rain. At the fall of the first shower the spirit of the planter is gladdened, the eyes are gratified; he then waits for one more shower that his field may be thoroughly soaked. When the second rain comes on the evening of that day, the planter goes in search of taro-tops [1095] (huli). These are the kinds of seed chosen, which are planted in dry land: 1, elepaio, a species of taro with spotted leaves; 2, apuwaipiialii; 3, lehua-ku-i-ka-wao; 4, kumu; 5, manini and ape. Tie the seed plants into a bundle, and on the morning of the next day proceed to the prepared field; dig as many holes therein and plant out the taro-tops selected; when the field is planted then the farmer watches the field for the growth of weeds, and at their appearance he takes his wooden oo and clears the growing weeds or grass. This method of cultivation is called “oloolohio.” This work must be done regularly until the young leaves of the seed-plant make their appearance; sometimes three or four leaves are seen, then the planter separates the planted taro-tops (hulis). because if they are not separated and the soil pressed down firmly, it was said by the people of old, the bulb would become poor and slender instead of being full and rounded. But, if the planter regularly and daily separates the decaying leaf-stalk and presses the soil around the taro plants until it nearly matures, whereby, they say, the taro is extra large, they are full and round, not long and slim.

When the taro is matured, the fainting spirit of hunger passes away from the planter. The wife and children, accustomed to pulling the taro for food, take the matured ones and sufficient young ones (oha), leaving the rest of young ohas in the hole. The remaining young ones are called by them the aae, [1096] which means a field or patch of young taro. When the first taro is taken out then the invoking of the god is indulged in, thus:

“That large black cloud [1097] in the path of the rain-cloud below, cast a shadow. Shadow, watch! watch this our field. Say, large cloud, cast your shadow from that corner to this corner; cast your shadow from that side to this side; do not cast your shadow on the field of others, you will be censured for obscuring the sun; the owner of the field might be chilled. Say, large cloud! Cast your shadow on this our field; shade the holes, shade the leaves of our food to give it growth, that the hole be filled with taro. Say, large cloud, shade our field from mountainward to seaward, from the upland to the lowland.”

At the conclusion of this prayer the man returns with the food to the house, cuts his wood, cooks his pig with a few of the new fresh taro; when cooked the planter again makes another supplication, a short prayer, [1098] as follows:

“O Keukulia, the food is cooked; a fresh taro, the pig is cooked; here is the food; here is the fish; return and partake of my food, the great farmer, saved by me and my family. Amen, it is done.” All then partake of the food of the farmer. This ends the account concerning dry-land farming.

Now let us take up the second division of this subject and consider it at this time, which is: the planting of wet-land taro. It is different both in the method of its cultivation and its treatment.

This was the way they cultivated wet-land taro in the olden time. The first duty of the farmer to perform was to clear the weeds; when that is done, then the banks must be made solid to prevent leakage. When a taro patch is dried, then the farmer digs the patch in blocks (eka) and turns it over, places the blocks against or along the banks, and the remaining dirt, or earth for the patch; because if stones only were placed along the banks the water would all flow through it. Therefore, the earth will help it. After the patch is all dug and in good order, nothing lacking, then the farmer waits a few days, allowing time to soften the earth; when he knows that the time for planting is at hand, he procures the bundle of taro tops and carries them to the patch. The planter then begins to make large [1099] mounds of earth and five men cannot encircle with their hands. After this is done, the taro-tops are then planted. Here are the names of those of the olden time: Apuwai, apowale, aweu, awapuhi, ipuolono, ieie, owene, oopukai, ohe, uwalehua, uwia, umauma, ulaula, uwahiapele, hapuupuu, hokeo, kai-kea, kai-eleele, kai-koi-o-Ewa, kumu, lauloa, lehua, lihilihi-keokeo, lola, manaulu, maunakea, moi, makohi, mahaha, mamauwea, mokulehua, manini, naioea, piko, piko-kea, poni, elepaio, apuwaipiialii, kalehua-ku-i-ka-wao, palili, pala, pipika, palakea, pueo, palai’e, wa’e and wewehiwa.

When the taro-tops are set out and the patch is planted uniformly, the farmer then waits awhile. As the weeds spring up the planter proceeds with weeding, that method of cultivation being known as “he au loi,” burying the weeds under the surface. When three open leaves are seen on the taro-tops the taro is on a fair way. The man then plucks as many leaves as he can which he makes into a neat bundle, and lighting a fire he roasts that bundle of luau, [1100] and when cooked separates the part that may be burnt and throws it away. Uncovering the calabash he prays to the god thus: “Say, Kane of the water of life, here is the luau, the first leaves of our food. Say, Kane, return and eat; save me, thy offspring, your cultivator, to live to an old age in the everlasting world; the life is from you, my god. Amen, it is done; it flies.” When the prayer is ended then eat of the food till satisfied.

The farmer then waits for the taro to ripen; when it is matured he proceeds to his taro patches and stands on the bank, calling to the god of husbandry, praying [1101] thus: “O Kukeolowalu, the taro is luxuriant; like the banana stem are the stalks of the taro; the leaves of our taro are as large as the bananas. Say, Kukeolowalu, when man is among our taro he is lost from sight. Say, Kukeolowalu, my god to the maturing of the taro. Say, Kukeolowalu, our foodstuff must be rooted. Say, Kukeolowalu, I carry the taro and the oha and the kamau; the mound remains as a means of existence for the farmer, some taro tops for an empty patch. Say, Kukeolowalu, bunch our foodstuff, carry it on the shoulder; light the oven for our foodstuff, bake our food; when cooked, pound it till our poi is mixed. Say, Kukeolowalu, put it in the calabash, mix our food till it is soft and smooth. Say, Kukeolowalu, split the wood, light the oven, choke the pig, place it on the hot stones, remove its hair with the heat of stones; take its insides out, bake our pig in the oven. I say, Kukeolowalu, when the pig is cooked cut it until the platter is full; let the husband partake, the wife partake, the child partake of our pig and taro. I say, Kukeolowalu, ye small board, ye large board, stir up your kapu; stir up your freedom; let earth proclaim it is free; the kapu is done away; it is freed.” After the conclusion of the prayer this and that person are at liberty to go and get some taro, for it is freed, released.

This concludes the methods and treatment concerning the cultivation of taro in the olden time, both of dry-land and wet-land; there are perhaps other ways which have escaped my mind touching this subject, though this may suffice.

Now let us take the second subject given for our consideration, and that is: the way of cultivating taro at the present time, both of the dry-land and that of the wet-land methods.

Regarding this subject, perhaps there is not a boy that is without observing what his parents had done in both dry and wet-land cultivation. Therefore, let me relate what I have seen my grandparents do as their regular method of working. Perhaps it is best for me to first explain the planting of taro on the uplands at the present time and the methods of its cultivation.

These two subject matters are quite different in their recount, while alike in their divisions, but to be able to explain the difference of the recount and the division are similar.

Our grandparents these days are enjoying a period of enlightenment and advancement; also the receipt of proper implements for performing the work. The dry-land planting of taro at this time is similar to what our grandparents did in the past, for the first thing to do is to burn off the field; that being done well, the stones are all thrown aside along the borders of the field; the act of digging holes for the plants is then begun; taro-tops are planted; the taro-tops that are to be set out at this day are the same as planted by the ancients; there are no other seed plants, and the way of cultivating is similar to that of the olden time in the treatment and care of the taro-tops, loosening the soil and pressing it down, that the bulb may be plump are identical with that of that time. Here is where it differs, in their manner of praying. At that time they prayed when the food matured: at this time, no. Perhaps there is where it varies slightly, providing the people of that time observed its practice.

I have seen my grandparents carry their taro-tops and plant them among the ohia grove. The first thing they did was to remove the akolea [1102] fern till it was well cleared, after which the taro tops were planted and the fern leaves were then spread all over the planted field, that the dampness may be retained and the whole field be kept moist. Weeds will not make their appearance until the taro is almost matured; at the same time adhere to the practice of the old people in constantly loosening the soil, and when you see the taro at maturity it is extra large, exceeding in size that planted on the open plain. A number of residents of my locality moved to the ohia grove to take up taro culture at that time, and the crops were large. This concludes my observations of my grandparents’ practice concerning their method of taro cultivation.

In conclusion, concerning the planting of taro in wet-land and things relating to its method. Respecting this subject, in my opinion it is needless for me to reiterate my remarks concerning the present method of preparing the patch, also of planting, for the reason that each and everyone of us are familiar with our every day duties, and it is unnecessary for me to relate it at this time, for the old-time method is that being observed and practiced by us, such as the loosening of the taro tops, pressing them down in the soil, and things relating thereto. Therefore, it is clear to us that though the recount shows a difference in the methods of culture it agrees in its divisions.

This is the result of what I have gathered upon the subject assigned for my investigation.

January 25, 1872. Samuel K. Kainoa.

A STORY OF KAMEHAMEHA.

It was thought that the father of Kamehameha was either Kahekili, Haalou [1103] or Kaleiopuu, because at that time [the people] lived promiscuously, and no attention was paid [to the fact] of a man having for his wife one woman. Therefore it was thought that out of these three was Kamehameha begotten. Another thing, I was not told who his mother was.

He was born at Kailua, [1104] on the western side of Hawaii, and what he did from his early youth until he became a man has not been spoken of much.

CONCERNING HIS SAILING FOR MOLOKAI.

When he became a man he sailed with a great many people on one hundred canoes; the kind of sails used was mats braided round and flat. They landed at Kaunakahakai and lived there. The reason for this coming was because the king was fond of maika, that is, rolling a stone which was made round with flat sides.

While Kamehameha lived at Kaunakahakai he had nothing with which to amuse himself. He sent his friend Kikane to get stones from Kahekili who was living on Oahu. When he sailed he went alone. Arriving in the presence of Kahekili, they wailed together, after which Kahekili inquired: “What does the chief desire that he sent you to me?” Kikane answered: “I came to get the stone for a plaything for your child; we came together and he is now residing at Kaunakahakai, Molokai; he sent me to come to you.”

Kahekili again inquired: “What stone does he desire?” He replied: “The stone at the flap of the malo.” The meaning of this is that it was a peerless stone, and was carefully guarded. Do not mistake, my friends, this kind of a stone; it is made in the way above stated and called ulu. Kahekili handed over the stones saying: “This, the stone called Hiupa, is not to be cast on the windy side, lest it be struck by the force of the wind and be unsteady in its rolling, for it is a light stone; it is to be cast on the calm side; but this, Kaikimakua, is to be cast on the windward side for it is a heavy stone. The names of these stones are Hiupa and Kaikimakua.”

Kamehameha had sent Kahekili a present of a calabash full of feathers. After the chief was through giving instructions to this man, he reached for the calabash of feathers and opened it, and when he saw what was inside he wept loud and long, saying these words in a chant:

Lihau, mountain in the mist;
Kalae, clear and calm.
Like a flying arrow which has been shot forth
Is the shadow of the smoke carried by the wind.
My wind, the kilioopu [1105]
Of my four [1106] waters
[Which] when joined by that youngster,
The kaahaaha, turns [the smoke] to blackness.

When he finished chanting, he said to Kikane: “You go back to the chief and tell him to return to Hawaii; then wait until he sees that the black kapa has covered me, and the blackness has crept up to my lips, then come to get the land.” (These words, it seems, were uttered in a contemptuous way, meaning that he [Kamehameha] should await Kahekili’s death before attempting to conquer the country.) Kikane returned to Kamehameha. The chief asked: “Did Kahekili give you no message?” “There is a message,” replied his friend. “What is it?” He then repeated what was given to him.

THE RETURN OF THE CHIEF TO HAWAII.

When the chief heard these words, he surmised that it was Kahekili’s intention to wage war against him. So he did not cast these maika discs on account of the home-going. The canoes were prepared and when all was ready, the men as well as the chief embarked, and sailed until they reached Kawaihae. This place is at Kohala, on the northwestern part of Hawaii. The chief lived there, and commenced the construction of the large canoes called the peleleu. [1107] At the same time the king proclaimed his law the mamalahoa, [1108] which meant that no chief or commoner should undertake anything of his own initiative; he who disobeyed was killed; it was only by doing the chief’s [Kamehameha’s] work [that he was saved]. One of the chiefs, named Keoua, did not heed this; he went of his own volition and slaughtered the people of Waimea. Kamehameha, however, did not immediately visit the penalty of the law on him.

In the work of hewing and making the canoes, it took three years to build six forty canoes; that is equal to two hundred and forty. When he finished this he went and resided at Hilo where he built another six forty canoes in three years, which added to those already built made 480 canoes in six years. When this was finished, the chief returned to Kawaihae where he again built six forty canoes in another three years, which added to the former made 720 canoes in nine years. After which he again went to Hilo where he built six more forty canoes in another three years, and together with what had been already built, gave him 960 canoes constructed in twelve years; and that satisfied the chief.

When he finished the construction of the peleleu canoes, the chief sent two messengers, Kameeiamoku and Kamanawa to go and bring Keoua. When they came to Keoua’s presence he asked: “Why did you two come to me?” They answered: “The chief sent us to come and get you.” Keoua said: “If the chief contemplates death for me, this is the proper time for you to say it.” Kamanawa and the other replied: “Your nephew does not desire your death; your nephew loves you; that was why we were sent.” Keoua’s advisers said to him, “O ye chief! those words which have been spoken are false; they are lies—no truth in them; but this is our advice: let us go overland: if we go overland, then Kamehameha has death, and so have we.”

But because Kameeiamoku was persistent and cunning in his conversation the chief was deceived, and he consented to sail on the canoes. When they arrived at Kawaihae, they saw that the place was covered with a multitude of people. The chief Keoua then realized that he would be killed, so he reached for a cord and tied around his person. The men whom Kamehameha sent to him said: “It is high time for you to be girding up your loins; you will be killed for being cruel to others, for rebelling, for disobeying the laws of the chief.” Then Keoua and his retinue wailed with loud voices. Kamanawa and Kameeiamoku seized Keoua and held his head under the water until he died, whence he was taken and baked in the imu. After Keoua died, one of his attendants, Kaoleioku, [1109] begged Kamehameha, “O ye chief! grant me protection that would save me.” Kamehameha gave him the papa [1110] as such; he rejected it, saying that could not save him. Kamehameha next gave the water of Ahukini (perhaps this water is still at Kawaihae at this time). He persisted in his refusal, saying that could not save him. So Kamehameha granted him the mamalahoa, saying at the same time, “No subject and no chief shall take your life; you may live!” The other chiefs objected to this [gift] and said that mamalalaau should be given instead, meaning by this a law which would allow of his being killed; but Kamehameha would not concede, for he had already spoken. Then one of Keoua’s attendants, Wailama, cried as follows:

My lord of the driving rain,
The rain flying in the upland of Auaulele:
The rain flies, flying with the wind,
Flying to the headwater [the spring] to give it life.
My lord from [the land of] the waterfall.

After this Kamehameha sent some canoes to sail ahead to Oahu. These canoes touched at Haneoo, Hana. Kahekili had arrived from Oahu, and it was made known that it was his intention to wage war on Kamehameha. Kamehameha was sent for. He came from Hawaii, and on arriving the fighting began, and was kept up until Kahekili was defeated. Kahekili returned to Oahu while Kamehameha returned to Hawaii. Kamehameha, however, set up the image called Kawalakii, [1111] clothing it with ahuula and with mahiole for a hat; a spear and a war club of Kona were placed by it, and it was consecrated to Malio. Because Kahekili’s famous soldier, Keawepuahiki, saw that it did not move he went and struck at it with a club and broke it into small pieces. Kahekili sent another famous soldier, Kapakahili by name, to battle with Kamehameha, and they fought here on Maui until Kapakahili was defeated. Then Kamehameha returned to Hawaii, and when he heard of Kahekili’s death he went after his kingdom. Then Kaiana rebelled, but was not victorious over Kamehameha.

That was when Kamehameha commenced the cultivation at Ualakaa; [1112] the chief was three years on Oahu; then he came to Lahaina. That was the time of the sounding reed, [1113] that is, a thinned stem of coconut leaf placed on a flat piece of wood which fitted in the mouth; or it may be fibrous lauhala, and so forth. After three years here, he returned to Hawaii.

[Keakaloloa.]

NA MOOLELO MAI NA KUPUNA MAI.

NO NA KUPAPAU I KA WA KAHIKO.

I ka wa kaa mai ana a kokoke e make, he oeoe mamua aku o ka make ana o kekahi mea o na makamaka, a me na mea e ae o mea nei, ina he poe ua make a ina he poe ola, a penei ka ka mea mai e olelo ai: “Eia ae o mea ke kii mai nei ia’u e hele.” A pela ia e olelo pinepine ai a hiki i kona wa e make ai. Aia hoi o kona poe makamaka a pau, uwe no lakou, a ina he mea ia i aloha nuiia, unuhi lakou i kekahi mea o ua mea make nei, ina he maiao, a ina he niho, a ina he lauoho paha. Eia no hoi, ina ua ike ia kekahi mea mai kona waha mai, a me kona maka, he mea keokeo, a me ka waimaka, he aloha io no ua kupapau nei i kona poe makamaka, a loihi no ka waiho ana o kekahi iluna, eha, elima la, a nui aku no ko lakou aloha.

Ina e waiho ke kupapau maloko o ka pahu, e waiho ai me ka ike ole mai o ka lehulehu. Penei ka hana ana: E hookulou iho i ke poo o ke kupapau a komo ke poo ma ke kowa o ka uha, a pupuu mai na uha e puka ana na kuli maluna o na poohiwi, a hookomo i ke kaula ma ke ami o na kuli, a nakii a paa loa; he poepoe ke kupapau ke nana aku ia manawa. Ina he mea na ua kupapau nei, he kala paha, he lole paha a he mea e ae no paha, ua kanu pu ia lakou me ia, a waiho pu ia i ai, i ia i paka paha, i kapa paha kekahi, i ole ka e anu, a pololi ka i ka ai, wahi a ko’u lohe.

I ka lawe ana e huna i ke kupapau, elua, a ekolu o kana poe makamaka aole lehulehu. I ka po nae e lawe ai e kanu, aole i ke ao. I ka eli ana i ka lua, he lua poepoe no, ano like me ka lua maia. O ka hohonu kupono o ka lua, i ka humemalo, oia hoi ka puhaka o ke kanaka, he pahee ka inoa o keia lua i ka wa kahiko; i ka eli ana, e lawe ka lepo o ka lua i kahi e iloko o ka ahu, ipu, o ike ia ka meheu. Ina he hale hou, eli mai no ka poe nana ke kupapau mawaho mai, a komo iloko o ka hale, me ka ike ole mai o ka mea nona kela hale. Manao na kanaka, ina e ike ia kahi i waiho ai, kii ia na iwi i mea makau; o ka io hoi i mea kupalu mano. He mau lua huna kekahi ma ka pali, ma kahi papu kekahi. Aia no kekahi lua huna ma Haleakala, o ka lua o Kaawa ka inoa, mauka pono o Nuu ma Maui nei. Penei ka hana ana i ke kupapau mamua o ka hoolei ana iloko oia lua. I ka lawe ana o na mea nona ke kupapau, me na mea ono a kela mea i make e lawe pu ai, oia hoi he puni; ina he puaa ka puni, maia, ko paha, me ia mea aku ia mea aku, e lawe no e like me ia, a hiki i ka lua, kahea aku ka mea nana kela kupapau i ke kupuna i make mua iloko o ua lua nei, penei e kahea ai: “E mea e, eia mai kau keiki.” A ina e haule loa ke kupapau iloko o ka wai, a pio ke anuenue, alaila aole ona makamaka e pili ana ia ia, aka o ka mea makamaka, hopu mai no lakou ia ia ke hoolei ia aku, o ka ili mai la no ia i ka pali, aole e haule iloko o ka wai. A mahope iho o ka nalo ana, alaila, hoi mai a ka hale, alaila, uwe nui a kanikau. Eia no hoi, ina e amo ia ana ua kupapau nei mamua a o kana mea i aloha ai mahope loa, aole e hiki ana, e hoololohe ana ke kupapau, aia no o kana mea i aloha mahope iho o ka kupapau alaila, aole e hoololohe. Eia ka olelo a ka mea nana ke kupapau: “Kaino paha he aloha kou ia’u, aole ka, ina penei kau hana haihai ia kou mau wahi iwi.” A pau kana olelo ana pela, a alualu mai ka ke kupapau, a o ka mama no ia a hiki i kahi e kanu ia ai. Haliilii ia ka lua a maikai, a waiho ia no hoi ke kupapau, o ke poo ma ka hikina, o ka wawae ma ke komohana. Eia ka hewa, o ka mea waiho ia ke poo ma ke komohana, o ka hele mai e lapu. A pau ia, eia ka olelo a ka mea nana ke kupapau: “Mai hele i kauhale, noho maile no, he ai no he ia no, he kapa no.”

Eia kekahi. O kekahi poe, ike lakou ua make ke kanaka, holehole ia na iwi a pau ka io, hana no ka i pahi, i makau, a i ole ia kau malie no iloko o ka hale i noho no ke aloha, hele aku no e nana. A o kekahi kupapau, ua lawe ia ma ke kai e kiola ia ai, a ma ka wai paha, i akua mano a me ka moo lakou.

Eia no hoi na lua huna i kanu ia ai na alii o Nuu; o Makaopalena, Kealaohia, o Puukelea, aia ma ke alo o Haleakala, ma Maui Hikina lakou apau. O Hanohano ame Alalakeiki kekahi, a ma Alalakeiki kahi i make ai o na kanaka mai Hawaii mai i lawe mai i ke kupapau e huna ai, a pau kela poe kanaka no Hawaii mai i ke komo iloko o ka lua, hiki mai kekahi kanaka kamaaina, o Niuaawaa ka inoa, a pani i ka waha o ka lua i ka pohaku, malaila lakou i noho ai a pau i ka make. Aole kanaka e ola ana i ike i kekahi o keia mau lua huna, ua nalo loa.

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

Aneane kulike ole ka manao o na kanaka Hawaii nei no ka uhane mahope iho o ka make ana o ke kino. Ekolu wahi e noho ai ka uhane, wahi a lakou, oia hoi: o ka lua Pele, oloko o na wai, a me na aina maloo, e like me ke kula o Kamaomao, a me Kekaa.

Ina i make ke kino o na ’lii, a o kona mau kanaka ponoi paha, a me na kahu Pele, alaila, e hoi ko lakou uhane i ka lua o Pele, a e lawelawe mai na kahu Pele, a me na kanaka, e like me ka noho ana ma keia ao. A o na kahu Pele, o lakou kona poe puuku, a he mau luna hoi maluna o na kanaka ai puupuu, a i ole ia, o kona poe kahu ponoi no. I ka noho ana o ka uhane malaila, ina makemake kekahi e ike ia lakou, alaila, penei e ike ai, e hele pu me ke kahu Pele, a na ke kahu Pele e kahea aku; me ka mele o kela alii e hea aku ai.

Olelo mai kekahi poe, ina i make kekahi kanaka a kanu ia ma ke kae o ka muliwai, a o ka punawai, a o ka auwai paha, alaila, e komo ana ka uhane iloko o kekahi mea kino e ae, i ka mano paha, ka puhi paha, a me na mea e ae o ka moana; aka, o na mea ma ka lihiwai, e komo lakou iloko o ka muliwai, a lilo i Okuhekuhe nui, a i mau moo huelo, a ina ma ka aina maloo, alaila, e komo ana iloko o ka pueo, a me na mea ano like. O keia mau mea i komo ia e ka uhane o na kanaka, ua lilo lakou i mau mea e alakai ana i ko lakou poe e ola ana. Penei ka hana ana a keia uhane i komo iloko o keia mau mea kino. Hele hou aku no ia, a komo iloko o kona makamaka, a no kona noho ana iluna ona, a ai mai keia uhane i ka ai maoli a maona, alaila, hoi aku, a pela mau ka hana ana. A o keia poe makamaka, ina he pilikia ko lakou ma ka aina, no ke kaua ia mai, alaila, na ka pueo e alakai ia lakou ma kahi e pakele ai. A ina ma ka muliwai, na ka moo, a me na mea ano like e malama ia lakou. A ina ma ka moana ka pilikia, na ka mano e malama, a me na mea ano like. No keia mau mea ka hookapu ana o na kanaka i kekahi mau mea ai he nui wale.

Eia kekahi: Aia ma ka aina maloo kahi e noho ai ka uhane mahope iho o ka make ana o ke kino, a ua kapaia keia mau wahi o ka leina a ka uhane. Ua lawa keia inoa ma na wahi a pau o Hawaii nei kahi i noho ai ke kanaka. O kahi e noho ai ka uhane o ko Niihau poe, Kapapakiikii, o ka lua, Mauloku, ma Lehua, ko Kauai aia ma Hanapepe, ko Oahu o Kaimalolo, ko Molokai aia ma ka palena o Koolau a me Kona, o Wainene ka aina nui. Ko Lanai, Hokunui, ko Maui elua wahi e noho ai, o Kekaa a me ke kula o Kamaomao, a ko Hawaii ekolu wahi e noho ai, o Hilo, Waipio a me ka Palilua. O keia mau wahi a pau, ua kapaia o ka leina a ka uhane. Ina e hiki ka uhane ma keia mau wahi aole hiki ke hoi hou mai.

Eia no kekahi: Ina make ke kino, hele no ka uhane me ke ano o ke kino, pela no ka uhane e hele ai, aole no hoi he po, he ao wale no. Okoa ko na ’lii wahi e noho ai, okoa ko na koa. Malaila na hana a pau e like me ka wa e ola ana, oo ihe, puhenehene, heeholua, heenalu, moku, lua, he nui ka ai, he ai ulu wale no; uala, kalo, ape, ia mea aku ia mea aku, a no keia manao o lakou, a i make ke kino, e kanu pu ia ka ai, ia, paka, wai, kila ahi, o-o, ihe, koi, pahi, manao lakou e hana ka uhane me keia mau mea ma ia wahi.

Eia kekahi: Manao kekahi poe, he hele wale no ka uhane, a hoi, a noho iluna o ke kanaka e ola ana. Kapaia kela uhane he Makani, a he Unihipili. Oia na manao o kanaka kahiko.

S. Kamaka.

HE MOOLELO NO KA OHELO.

O na hana a ka ohelo, aole au i ike, o ka’u mea no nae i ike, he mea ai. Hookahi no nae a’u ohelo i ike, oia ka ohelo neepapa, o ka ohelo ku i luna, aole au i ike. He elua wahi i manao ia’i kahi i loaa mai ai ka ohelo: 1, No Kahiki mai; 2, No Hawaii nei iho no.

Nolaila, maanei kakou e ike iho ai o kona loaa ana mai mai Kahiki mai. O Kaohelo, he wahine u-i a maikai kona helehelena i ka nana’ku, a o kona mau hanau mua, o Pele, o Hiiaka, a me Malulani. O ko lakou nei aina hanau i noho ai hoi a kupa, o Nuumealani, aia no ia wahi Kukuluokahiki. Ia lakou nei hoi e noho ana, me ka oluolu a me ke aloha kekahi i kekahi, a ma i hope iho, holo aku la kekahi kanaka o Hawaii nei, o Aukelenuiaiku kona inoa, a i kona hiki ana ’ku ilaila, o ke kaua iho ’la no ia a lilo ka aina ia Aukelenuiaiku; oia ke kumu o ko Kaohelo ma hele ana mai i Hawaii nei, a haalele aku i ke one hanau.

I ko lakou nei hele ana mai, ma Lanai kahi i noho ai o Malulani, o Pele hoi a me na pokii iho i koe ma Hawaii. O Pele nae a me Hiiaka ma ka lua o Pele i Kilauea ko laua wahi i noho ai, o ko Kaohelo wahi i noho ai ma Hawaii, aole i maopopo. I ko ia nei noho ana nae, ua hanau no kana keiki o Kiha ka inoa. Ia laua nei e noho ana a kokoke e make o Kaohelo, kauoha ’ku ia i kana keiki: “I noho kaua a i make au, mai kanu oe ia’u ma kahi-e, e lawe oe i kuu kino a ka piko ponoi o ko kupunawahine iluna pono o Kilauea, malaila au e waiho ai.” Ia noho ana o laua nei a make iho ’la o ua o Kaohelo, lawe aku la ke keiki i na kino kupapau o ka makuahine, oia hoi ka ohelopapa a me ka ohelo laau; o ka ohelopapa nae ka ia, o ka ohelo laau oia na iwi. O ke poo nae o Kaohelo ka Pele mea i malama’i, a oia ka Pele e a nei, a o ka nui o ke kino, kiola ia ma Haleakala, i Maui, a ma Kealia paakai, i Oahu, a ma Kauai kekahi, a ma Hawaii iho no hoi. I ka noho ana hoi o Malulani ma Lanai a lohe i ka make o ko lakou pokii, o ke kii no ia me ka manao, aole i malama ia e Pele, i ka hiki ana’ku, aole nae i loaa okoa kona kino, oiai, ua lele liilii a nalowale iloko o ka lepo, a e kupu ae ana e ulu mai ka lepo ae; o ko ia nei ohi no ia a puolo me ka manao ua pau loa, a lawe la hoi e malama. Aka, i ko ia nei hoi ana a Lanai, noho keia a mahope, ike aku keia i ke kino o Kaohelo, ua kui ia mai e na kanaka i lei a no ka nui loa mai o ke aloha i kona hanau muli, o ke kaawe no ia a make.

O Kaohelo no hoi, oia kekahi akua o Pele a hiki i keia wa. Make iho ’la hoi o Malulani laua me Kaohelo, koe ihola o Pele me Hiiaka. I ka noho ana o laua nei, a no ka ho-a mau o Pele i ke ahi, aole hoi he ana o ka hiamoe o Hiiaka, olelo aku ia i kona hanau mua: “Heaha hoi keia ho-a au i ke ahi, aole ka e ana ka hiamoe i ka ka mea o ka wela o ke kua i ke ahi, e aho e hookuu ae i ka pokii o kaua, a nana no hoi e imi aku kona wahi e noho ai.” Ia wa o ka hookuu aku la no ia o Pele ia Kaohelo, o ko ianei hele a ku la no ia a hiki ma Koolau i Oahu, a o Heeia hoi kekahi kanaka u-i oia kau e noho ana malaila, ua make nae hoi. A ike mai la hoi ko iala uhane i ko ianei uhane, aloha malihini iho la laua nei, a hookipa no hoi ma ka hale, luana ihola hoi laua nei no kekahi mau minute, a mahope, ninau mai o Heeia ia Kaohelo: “E hele ana i hea kau huakai, a mai hea mai hoi oe i hele mai ai?” Olelo aku keia: “Ka, o Hawaii ko makou wahi noho me ko’u mau kaikuaana, ua make nae hoi au, a no ka wela loa o ke kua o kuu kaikuaana opio, oia o Hiiaka i ke ahi, olelo kela i ka hanau mua o maua e hookuke ia’u, a oia kela hele a’u e imi i wahi no’u e noho ai.” A lohe o Heeia i keia mau olelo a Kaohelo i ku i ke aloha mokumokuahua a ka manao e hookaulike iho ai, he mea-e ka lele kupilikii o kona kino holo okoa i ke aloha i keia wahine. O kona olelo koke aku la noia: “E aho hoi ha i wahine oe na’u a i kane hoi au nau.” Ua maikai ia manao i mua o ke queen oi kelakela o Kukuluokahiki, a noho a kane a wahine ihola laua nei.