Chapter VI (4)

[980] Makoloa takes its name from the sedge of which it is made, its length and fine weave; those of Niihau being the finest of mat manufacture, some being plain and some in colored pattern.

[981] The puahala, or hinano mat is the famed product of Puna; from the flower of the pandanus.

[982] Aneenee, sometimes called apeu, and the palaueka, or palau, are small, portable mats, plain and patterned, for sitting on. The pakea is a round coarse mat for the same purpose.

[983] Koa (Acacia koa), a fine furniture wood, termed by some of late, Hawaiian mahogany. Besides the two kinds known as straight-grained and curly koa, there is a variety of harder grain named koaie, as also koalaunui.

[984] While koa forests of all the islands furnished canoes, there were certain sections more favorable than others, both as to size and quality of the tree and convenience of getting the partly-hewn canoe to the shore. Hilo and Kona districts of Hawaii and Hana of Maui were such.

[985] An account is given of one Lulana, of Kipahulu, Maui, canoe-maker in chief to Keawenuiaumi, finding two koa trees in the Hilo forest from which he made two canoes, each twenty fathoms long and one and one-half fathoms deep; the largest ever seen. (Au Okoa, Dec. 29, 1870.)

[986] The kind known as ala, clingstone, the principal quarry of which was high up on the slope of Mauna Kea.

[987] Other canoe-making countries use fire to facilitate this hollowing of the canoe, though no mention is made of a like method being observed here.

[988] These, termed pepeiao (ears), are for the placement of seats.

[989] Hew with, not against the grain in all cases.

[990] Koi wili, a reversible adze, sometimes termed owili; to twist or turn over.

[991] Koi kupa was the gouge-like adze for internal work.

[992] Wae is the affixed brace to stiffen and support the sides of the canoe.

[993] Niao is the grooved edge of the inside or body of the canoe on which the rim is made to fit.

[994] Aiea (Nothocestrum breviflorum), a yellowish wood of light but tough grain.

[995] Hawaiians produced an excellent lampblack from several plants, as shown, which, mixed with the gum (pilali, not hili) of the kukui, furnished a durable black paint.

[996] Akia (Wikstroemia foetida), a small shrub 2–4 feet high.

[997] Wauke or waoke (Broussonetia papyrifera), the well-known paper mulberry.

[998] Palaholo, not recognized by this name.

[999] Mamaki (Pipturus albidus), furnishing the coarse, heavy kapas.

[1000] Kauwila (Alphitonia ponderosa), a hard, close-grained, heavy wood.

[1001] Kawau (Byronia Sandwicensis) the preferred kapa-log for its sounding qualities.

[1002] Ohia (Metrosideros polymorpha), one of the commonest of Hawaiian forest trees.

[1003] Mamane (Sophora chrysophylla), another hard, durable wood.

[1004] The face of a kapa log or block is slightly convex, not perfectly flat. The under part is shorter and hollowed, and emits a resonant sound in use, the ends being placed on stones. It is said that ownership of kapa blocks, kua kuku, were proved by their tone.

[1005] The clubs, or kapa beaters, were of round and of four-sided forms, the former with or without longitudinal grooves, the latter grooved or carved in various patterns. These were of the heaviest woods.

[1006] Pa-u or skirt. The same applied to kapa spreads.

[1007] Paiula is said to be a kapa into which particles of red kapa are beaten with the new.

[1008] This furnishes an insight into the method of utilizing worn and waste material.

[1009] Pala-a, one of the commonest of Hawaiian ferns (Davallia tenuifolia), the leaves furnishing a red dye.

[1010] The kapala takes its name from daubing, to produce a black kapa, a funeral garb.

[1011] Olena (Curcuma longa), furnishing a yellow dye.

[1012] Pili grass (Heteropogon contortus).

[1013] Kalamalo, a tufted grass (Eragrostis variabilis).

[1014] Kukaelio, not identified under this name.

[1015] Ti (Cordyline terminalis), whose leaves are of varied household use, and its roots, when cooked, eaten for its sweet qualities, or furnishing substance for the distillation of okolehao (rum).

[1016] Opiko, or Kopiko of which there are two kinds, kea and ula, of the genus Straussia.

[1017] Olomea (Perrottetia Sandwicensis).

[1018] Neneleau, a sumach (Rhus semialata).

[1019] Akala (Rubus Hawaiiensis).

[1020] Not identified under this name. Probably the hauhele (Hibiscus Arnottianus).

[1021] Kowali or koali vine (Ipomea tuberculata).

[1022] Hale kukuohi, a house set apart by itself, occupied by persons of high rank.

[1023] Fasten, puki, the word used here, refers to tying the different woods of the house together only and not to any other thing.

[1024] Kuaiole, lit., rat back.

[1025] Pi-a, a measure of one hand span distance, or space.

[1026] Kauhuhu, cover for the ridge-pole.

[1027] Hale ohule, bald-headed house.

[1028] Ama’uma’u, the Sadleria tree-fern of Hawaii.

[1029] The trimming of the doorway was the final act indicating a finished house and was attended with religious ceremonies and offerings. The accompanying feast may be termed the house warming.

[1030] The word pilikia (cling to the post), so applicable for all sorts of trouble, is said to have had its origin from the necessity of sleeping with heads to the post (kia) as a safe-guard against night prowler’s thrusts through the thatching.

[1031] Aho lolo, batten to hold down the thatch.

[1032] Noni, not in general use for house timber, though the variety Morinada trimera grows some 20 feet high. The smaller tree was cultivated for its dyes, the root and wood yielding a yellow, and the bark a red color.

[1033] Hale ili koa, koa-bark house.

[1034] Ekaha fern (Acrostichum micradenium).

[1035] Wailukini, lit., Russian water. From Hawaiian acquaintance with the Russian trade of the northwest in early days, musk was indelibly associated with them in name, the dry product being hua lukini, and the liquid perfume wailukini.

[1036] Loulu, Hawaiian palm, of which there are two kinds, loulu lelo (Prichardia Gaudichaudii), and loulu hiwa (Prichardia martii).

[1037] Lauhala, lit., hala leaf, though in general use the name is erroneously applied to any part of the pandanus tree. The body of the tree is puhala, by which name it is also known.

[1038] Lonomuku, known as Hina-hanaiakamalama, the woman who leaped to the moon from Hana. Her husband seized and tore off a leg in arresting her flight, hence muku, cut off, shortened.

[1039] Hana-ua-lani-haahaa, lit., Hana of low heaven, from the supposition of the low clouds being reached from its hills from which the above attempt was said to have been made.

[1040] Several parts of the islands lay claim to this tradition. Koolau, of Oahu, among others, held him in high esteem as a cultivator faithful in his offering to the gods, wherefore he was saved from death on being devoured by a shark, and cast ashore on Kauai.

[1041] The one king of Hawaii of this name was the half-brother of Umi, who overcame and slew Hakau in Waipio, and sacrificed him on the altar of the Pakaalana heiau.

[1042] The tradition of Owaia is to the effect that he was named as one of the most cruel kings of earth in answer to an inquiring voice from heaven.

[1043] Kahiko-luamea, father of Wakea.

[1044] Hua figures prominently in Hawaii and Maui traditions, the one here referred to being: in a dispute with his priest and prophet Luahoomoe, on East Maui, about some uwau (Æstrelata phacopygia sandwichensis) birds, he became so angry that he vowed death to the priest. Aware of his coming fate Luahoomoe directed his sons to safety while he perished in flames. Immediately the rains ceased, streams and springs dried up so that famine and desolation spread, from the continuous drought. Hua died miserably from which comes the saying: “Rattling are the bones of Hua in the sun.”

[1045] Ikuwa, September–October, the lunar month.

[1046] Poha koeleele, bursting, pattering.

[1047] Hua, the thirteenth day of the lunar month.

[1048] Varieties of sweet potato.

[1049] Ikiiki, April–May, the time of light summer showers.

[1050] Mohalu, the twelfth day of the month.

[1051] Kaaona, May–June.

[1052] Hinaiaeleele, June–July.

[1053] Keaonui, large cloud, supposed to personify a deity.

[1054] The first Mahoe is August of the Hawaii calendar.

[1055] Lono; this is the twenty-eighth.

[1056] Kau, the sunny season, is from Ikiiki (May) to Ikuwa (October) of Hawaii’s calendar. The various islands appear to have differed widely from each other, both in months and seasons. The Kau was also known as the Makalii season with some. Instead of Mahoe-mua and Mahoe-hope representing days of the month, as one Hawaii calendar shows, according to David Malo, Kauai adopts them for first and second divisions of the year.

[1057] Mahakea, a wild, uncultivated field.

[1058] The days named are from the eighteenth to the twenty-sixth of the month, inclusive.

[1059] Welo, March–April.

[1060] Six named varieties of sweet potatoes.

[1061] Nana, February–March.

[1062] The day of Kane falls on the twenty-seventh of the month.

[1063] Kaulua, January–February.

[1064] Seven more varieties of potatoes.

[1065] Kaelo, December–January.

[1066] Mauli, the twenty-ninth day of the month.

[1067] Welehu, October–November.

[1068] Makalii, November–December.

[1069] More varieties of sweet potatoes.

[1070] Kanepuaa, a god of agriculture.

[1071] La-i is an abbreviation of two words, la for lau, leaf; and i for ti or ki, the plant; hence, ti or ki-leaf.

[1072] Puula-i, ti-leaf hill.

[1073] Lau fishing is with large joined nets to the top of which are affixed bunches of ti-leaf to frighten and confine the fish.

[1074] Paiai, kalo pounded stiff; hard poi.

[1075] The pithy nature of the wood, never of large size, rendered it light when dry. These stalks were called auki.

[1076] Okolehao, so named from the introduced iron-pot method of its distillation by the beach-comers of early day.

[1077] Kukui (Aleurites Moluccana), so called for its recognized light-furnishing properties, as shown in this paper.

[1078] To ripen bananas, the dry leaves of the kukui were wrapped around the fruit, which is said to effect in three days what would otherwise have required a week’s time to become mellow. Its use in fish roasting was, like the ki-leaf, simply to protect it; not for the imparting of any flavor.

[1079] This furnishes the relish known as inamona.

[1080] Kukui oil, from experience, is known to be a heavy bodied, slow drying oil, very durable in painting, and said to possess excellent properties for varnish making. Effort has been made of late to start kukui oil making as an industry but so far without success, owing to the uncertainty and high cost of labor.

[1081] Hamauleo, lit., silent voice.

[1082] The writer omits to mention its use ornamentally. The nuts, polished, are strung on a cord, or tape, and worn as a necklace. Young nuts furnish a mottled or plain brown lei, while the old nuts rival black ebony. It has use also in the manufacture of substitute jet jewelry.

[1083] This furnished the black paint of Hawaii.

[1084] The kukui fungus, pepeiao or ears, for a number of years was gathered, dried and exported to China, as a much-desired edible product.

[1085] Kaukaweli, possessed by fear.

[1086] Ulukukui a Lanikaula, kukui grove of Lanikaula, a famous prophet in the time of Kamalalawalu, who endeavored to dissuade the king from his fool-hardy invasion of Lono’s domain, Hawaii.

[1087] Kali kukui, string of kukui kernel.

[1088] Ala, the fine-grained clingstone, ordinary lava rock being too absorbent.

[1089] Kane and Kanaloa, two of the four principal gods of Hawaiian mythology.

[1090] Kanehunamoku, a mythical land supposed to have been hidden by Kane; its name implies Kane the land hider.

[1091] The wood of the breadfruit was easily worked, being soft in grain, yet durable in quality. Canoes are made of it in Tahiti, and it has qualities for certain cabinet work.

[1092] Pahoa is the name of the instrument rather than the stone. The same name is given to a weapon of wood, as also stone, which is described as a short sword.

[1093] Kalaau, the tree.

[1094] Aalii (Dodonaca viscosa), a common hardwood tree, though not of large size.

[1095] Hulis are the taro-tops cut off with a thin slice or shoulder of the tuber for its propagation as seed.

[1096] Aae and oha are synonymous terms for young taro shoots.

[1097] Keaouli, or ao nui eleele, the large black cloud, supposed to embody a watchful deity to whom the farmer appealed for protection and success.

[1098] Saying grace at one’s meal.

[1099] These mounds varied in size sufficient for from say six or eight to maybe as many dozen taros each.

[1100] The young taro leaves, cooked, furnish excellent greens, resembling spinach. It is known as luau when cooked, not before.

[1101] This account shows the religious character of Hawaiians.

[1102] Akolea (Polypodium Keraudreniana).

[1103] This starts out with a grave blunder, Haalou being the mother of Namahana, the wife of Keeaumoku, father of Kaahumanu.

[1104] Another error, Kamehameha’s birthplace being at Kohala.

[1105] Kilioopu, name of a wind at Waihee, Maui.

[1106] Four waters; the poetic reference to the four adjoining sections of West Maui, viz., Wailuku, Waikapu, Waiehu and Waihee.

[1107] The peleleu was a special style of canoe, of large size, but short and deep, as a war fleet for the invasion of Kauai.

[1108] The mamalahoa edict of protection was proclaimed much earlier in his career, in Puna, Hawaii. Some authorities give it as mamalahoe, from the incident of its origin, the splintered paddle.

[1109] This person was Kamehameha’s first-born son, but being at this time an adherent of the Keoua party he was liable to the death penalties of the vanquished, hence his call for adequate protection.

[1110] Papa, a certain class or code of Kamehameha laws.

[1111] Here the essayist confuses the events and time of Umi with that of Kamehameha, centuries apart.

[1112] Ualakaa, or Roundtop, at entrance of Manoa valley.

[1113] Ka niau kani, a mouth-sounding contrivance with a coconut leaf which came into vogue at this time and became thereafter a national chronological era, as here noted, according to ancient custom, which reckoned by events, not years.

[1114] This brief version of Kawelo differs in many respects from that shown as No. 1 in this second volume series. At the outset, the parents, birthplace on Kauai, and family vary materially. This gives him but one brother; the other, three brothers and a sister. The main points, however, retain a similarity.

[1115] The other story shows Kauahoa, as also Aikanaka, of same age with Kawelo and brought up together as companions, but unrelated.

[1116] Adoption of children in infancy by relatives, or near friends, was common practice, but oftener at birth than at the development of character traits as here presented.

[1117] Kawelo as a younger brother of Aikanaka here, and a half-brother in the preceding chapter; the terms would also apply to them as cousins.

[1118] This is the same name of Kamapuaa’s antagonist at Koolau that fled to Kauai and was king there when he again met and vanquished him.

[1119] Kamalama, lit., the moon, in the other version is spoken of as his brother.

[1120] These are two of those later referred to as Kawelo’s ulus; their names literally signify The-breadfruit-placed-within, and The-breadfruit-placed-without.

[1121] Kou, the ancient name of Honolulu harbor, is taken as the attractive name of Puuloa, presented as a beautiful woman; a common practice in Hawaiian story.

[1122] Kaena, the northwest point of Oahu.

[1123] Uhumakaikai, literally, the wandering or sightseeing uhu (Parrot-fish).

[1124] She who became the wife, and led to Kawelo’s instruction in warfare.

[1125] The javelin exercise with her brothers was as enjoyable as a bath, wai auau, and is referred to as bath-water.

[1126] Hoapaio, rendered here as antagonist, is of mental rather than physical contention.

[1127] Tradition abounds with instances of this reserve of one feature of skill in warfare instruction; the master holding one power in reserve lest his pupil should gain the mastery over him.

[1128] This has reference to the practice of taming uhus for use as decoys in catching their kind.

[1129] Wreaking vengeance for Kawelo’s winning away of Aikanaka’s wives, as instructed by the father.

[1130] The application of the term ulus to this company of ten, but four of whom are so entitled, likely arises from the expectation that as a body fighting together they would prove the ulu (bowls) that would sweep down their opponents. The other version has a larger number, but they are not referred to as ulus.

[1131] A familiar way of old-time stowaways, or the secreting of important persons on eventful occasions, in canoe voyaging.

[1132] Kawelo, aware of the opportune time to impress the foe, wishes to be released.

[1133] Waena, middle; kuaiako, the back or shoulders of the curved sticks connecting with the outrigger if a single canoe, or which joins another if a double canoe, as is likely in this case; hence, the platform between them, the natural place of command.

[1134] The expression papai hale, a shelter hut, shows an old-time construction on some double canoes as a shield from sun or rain. It is in its shade that Kawelo stands, which draws the boast of the expert spearsman who could spear even a blade of grass, as Kakaalaneo also ranked.

[1135] Pekua, warded off as with a kick; to be done so with the flap of one’s malo may be understood as the acme of disdain.

[1136] Aikanaka does not accept the battle as his, clearly inquiring of it as yours—a oukou—though it was at his direction and on his behalf.

[1137] “I only am left,” follows down the centuries. This was Aikanaka’s experience with Kamapuaa.

[1138] Kapaa, a section of eastern Kauai, between Kealia and Waipouli.

[1139] Naulu, name of the sea-breeze at Waimea. The waipaoa is also a wind of that locality.

[1140] Waialeale, the summit of Kauai’s central mountain.

[1141] The koolau is the northerly wind of Kauai.

[1142] Aikanaka seeks to benefit by the estrangement existing between the two brothers.

[1143] A side remark indicating that Kauahoa was oblivious to all about him.

[1144] A call to a realization of his situation.

[1145] An attempt to win over his brother whom he designates as hoahanau, companion-in-birth.

[1146] Taunting in riddles. Hawaiians were much given to such.

[1147] Aikanaka serves Kawelo with his same medicine, who in turn seeks vengeance.

[1148] The spear practice is convincing to the king that he is in danger unless he can accomplish the death of them all: e pepehi ia lakou apau i ka make.

[1149] The poalima (Friday) was the right of king or chiefs to the fifth day of the week, of his people for any work or service he might wish performed. These were known originally as konohiki days. To disregard the law by non-attendance of any tenant on poalima days met with severe penalties. E kuahaua was to proclaim, to herald abroad.

[1150] This assumes that the ulus will ignore the proclamation.

[1151] The other version of Kawelo makes his father-in-law as his warrior-tutor in all except one club-stroke, which he reserved in self-defense.

[1152] Kamalamaikipokii, of the original, signifies “the little youngest Kamalama.”

[1153] Premonition of threatened danger puts them on their guard for concerted action.

[1154] The reference here is to Kawelo.

[1155] Lehua, brave soldier, Kamalama.

[1156] Chill of the koolau, the north wind, is the overpowering army which surrounds him.

[1157] For surf aid to speed him shoreward.

[1158] The Hawaiian mode of kissing was to touch or rub noses together.

[1159] Nihoa and Lehua, westernmost islets of the Hawaiian group.

[1160] My lehua (soldier) is softened (overcome) by the makoa rain, overwhelming soldiers.

[1161] No place of meeting, i.e., his opponents made no stand; they were on the run.

[1162] Rather widely figurative situation.

[1163] Dead to all appearances.

[1164] The platform of a heiau in preparation for a temple sacrifice.

[1165] The loosening of flesh from the bones was sometimes hastened by fire.

[1166] The term kaupoku (commonly kaupaku) o ka hale, ridge-pole of the house, would require suspension of the body therefrom, which would be quite unusual and not in keeping with the context, calling for placement from which Kawelo arises at the opportune moment.

[1167] Placed on top, i.e., on a platform or shelf of the structure (hale) already prepared, which conforms to the temple (heiau) provision for the placement of sacrifices.

[1168] Two anahulus, ten-day periods, a term only referring to number of days, never to other counting.

[1169] The term molehulehu (appearance) puka ae (bursting) conveys the idea of decomposition having set in, quite natural at the end of four days, yet not borne out by subsequent events.

[1170] Cooked kukui-nut called akimona, is usually the pounded kernels, though sometimes eaten without such preparation.

[1171] Lomi, or lomilomi, a massage treatment for bruised or tired body in which Hawaiians are acknowledged experts.

[1172] The caretaker of the body of Kawelo, stated as his sister, is here shown to be his cousin.

[1173] Kawelo’s inquiry must have had reference to the number of days of the two anahulus remaining.

[1174] This is coincident that indications of Kawelo’s decomposition should be noted on the fourth day, and that he should revive when but four days remained of the period of royal decree.

[1175] Locating heiaus on hill tops was not uncommon, several of which were inaccessible save through great effort.

[1176] The “wish father to the thought”, that Kawelo was so weakened by his stone-bruises and three weeks’ fast that he would be an easy prey.

[1177] Not shown who this may be unless Huliamahi, not heretofore mentioned.

[1178] This evidently has reference to a customary treatment of defeated warriors, in disemboweling the leader and treating the others with ignominy.

[1179] A fair warning as to the result if they insist in their ascent.

[1180] Kawelo’s return to life and standing defiant was expected to strike dismay into the ranks which would make them easy victims. Here again is a resemblance to Kamapuaa, in the incident at the heiau of Kawa’ewa’e, Koolau, in coming to life at the temple and killing Olopana and his warriors.