MEMOIRS
OF THE
BERNICE PAUAHI BISHOP MUSEUM
OF
POLYNESIAN ETHNOLOGY AND NATURAL HISTORY
VOLUME VI
HONOLULU, H. I.
Bishop Museum Press
1919–1920
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF
THEIR RACE, WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED
FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM
THIRD SERIES
Memoirs of the Bernice Pauahi Bishop Museum
Volume VI
HONOLULU, H. I.
Bishop Museum Press
1919–1920
CONTENTS.
PART I.
PAGE
Preface 1
Concerning Ancient Religious Ceremonies 2
Various Heathen Prayers 46
Concerning the Construction of the Heiau 52
History of the Hawaiian Priesthood Called the Order of Sorcery 56
Preface—Order of Priesthood—The Diviner and Weather Prophet—Meaning
of Divination—Divining a Location for the House—Other Unfavorable
Locations—Divination on the Erection of Houses—Faultily Constructed
Houses—Divination on a Post denoting Disease—Divining the Positions
of Houses.
History of the Hawaiian Priesthood in Olden Time Called Hoomanamana 66
Explanatory Remarks—History of the Sorcery Priesthood—Divisions and
Ordinances—Sacrifice Services of the Student—Divination—Praying to
Death—Divination Relating to Houses—Divining Omens by the
Clouds—Foretelling the Weather—The Healing Priests—Canoe
Dreams—Adverse Signs—the Rainbow and the Rain—The
Excrements—Bananas—The Mud-Hen—Auguries in Relation to Kings—The
Massage Priest—the Hoounauna Priest—The Hookomokomo Priest—the
Makani Priest—The Love-Inducing Priest—The Oneoneihonua—Signs
Pertaining to Fishermen—Occupation of Farmers—Dreams—Auguries
Relating to the Priesthood—Moles—Favorable Birth Months—Auguries of
the Canoe-Hewing Priests—Spear Hurling—Bone Breaking Trading as
Related to Agriculture—Ceremonial Functions of the
Priesthood—Method of Building the Temple—Some Famous Priests.
An Account of Cultivation 160
Dry Planting—Wet Planting—The Potato—The Banana—Sugar-Cane—The
Water Melon—The Calabash and Water-Gourd—Corn—The Pie Melon—Names
of Different Plants—Men Noted in Agriculture.
An Account of Fishing 172
Shore Fishing—Fishing from Canoe—Night Fishing.
Relating to Amusements.
Chapter
I. Kilu—Ume—Puhenehene—The Sled—The Runner—Pahee—Olohu—
Swinging 192
II. Boxing—The Long God—Bathing by Jumping—Kite Flying—
Surf-Riding—Dancing—Konane—Cat’s Cradle—The Puzzle—
Game of Koi—Arrow-Slinging—Cock-Fighting 202
PART II.
Source and Migration of the Polynesian Race 222
Traditional Hawaiian History 239
Hawaiian Origins: Comparative Traditions.
Viti—Fiji—New Zealand—Tonga Islands—Marquesas 258
Legend of Hawaii-Loa 266
The Story of Kahahana 282
A Lamentation for Kahahana 292
Notes on a Lamentation for Kahahana 299
On Hawaiian Rank 307
Chronological List 312
Events in Hawaiian History 317
Traditional and Genealogical Notes 318
Birthplace and Interment Localities of Celebrities 319
Hawaiian Genealogy 324
Notes on the Polynesian Calendar 330
Hawaiian and Samoan Calendar—Days of Months—Names of Months—
Hours of the Day—The words: Day, Month, Year—Names of Stars
in Hawaiian—Points of the Compass.
Creation Myths 335
Traditionary Voyages 338
On the word Amama 340
Philological and Miscellaneous Notes 341
Story of Hiiakaikapoliopele—Extracts from Story of Keanini—
Some Kauai terms with equivalents.
Things similar in India, etc., and Polynesia 347
The Numerical System, comparative 355
PART III.
A Wakea Creation Chant, by Kaleikuahulu 360
Born Was the Island 363
Old Creation Chant (incomplete) 363
Primary Gods and Creations 364
The Fall of Kumuhonua and His Wife 366
The Flood 366
Fallen is the Chief 368
Name Song for Kihapiilani, by Kamakahelei 411
An Elegy to His Soul, by Niau 416
Evening Song 418
A Lamentation for Kalaiulumoku 422
A Lamentation for Lono-opio, by Pelekaia 424
A Lamentation for Keawekalohe 426
A Lamentation for Pe’ape’a 427
In Praise of Liholiho 430
A Lament for Liholiho 435
A Farewell to Harriet Nahienaena, by Kini 438
Nahienaena 444
A Lamentation for Young Kaahumanu, by Niau 451
Kualii 457
Keawenuiaumi 460
Kamehameha 470
Kaumualii 474
Kaumualii, by Kapaekukui 481
A Name for W. P. Leleiohoku 484
Song to Kauikeaouli 485
Keelikolani, by Pipi 486
Keelikolani, by Naheana 487
Legend of Kana and Moi 489
Prayer of Malaehaakoa 492
Prayer to Pua 499
Prayer to Hina 501
Prayer to Kapo 503
A Prayer to Lono 505
A Prayer 507
An Ancient Prayer 508
Prayer to Lono (prose translation) 510
A Prayer 510
A Song of Jesus 511
The Holy Bible, by Kanui 512
The Ignorant, by Paalua 514
The Ignorant, by Kauwahi 515
The Name of Kamapuaa 516
Kamapuaa’s Prayer (a fragment) 520
Puna Spread with Fertility 520
Beautiful is Waialeale 521
Koolau Wind of Wailua 522
A Loving Dirge for L. L. Ua 524
Lamentation for Lahainaluna 527
A Loving Song for the Seminary 529
A Song for Lahainaluna 530
A Song, by Kamakea 531
A Song of Lahainaluna, by Kiaikai 532
Lahainaluna Seminary, by Paalua 533
A Lamentation, by Kaauepaa 533
Lunalilo 534
Beautiful Land of Hawaii, by Nuuanu 535
In Heaven is Poloula, by Kalai of Kona 535
Hakaleleponi 536
Kaiahua 537
Keohokalole, by Makue 538
Moeholua 539
Kanaina 539
Love Chants 540
Ode to Love 544
Song to Hiiaka 545
Ode to Kaiko 546
Index 547
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF
THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED
FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM
Memoirs of the Bernice Pauahi Bishop Museum
Volume VI—Part I
HONOLULU, H. I.
Bishop Museum Press
1919
PREFACE.
This third series of the Fornander Collection of Hawaiian Folklore, in
its varied character, presents valuable features for antiquarian and
ethnic students of Polynesia in general and Hawaii in particular. The
papers included in Part I, mostly the result of S. N. Haleole’s
researches in the work and workings of the Sorcery priesthood, is a
revelation of the power and influence of that body over the Hawaiian
race in all their vocations, and through his connections with members
of the order he may be said to have written with a clear knowledge of
his subject. The opening paper on Religious Ceremonies of the Temple
came to the collection from Dr. W. D. Alexander, as the contribution of
Kamakau, of Kaawaloa, an eminent authority in his day, a noiau (skilled
in such matters), and reputed to have been a chanter of Kamehameha’s
court.
Part II. embraces historic studies and fragmentary notes of Judge
Fornander, selected from his miscellaneous papers, as affording an
insight into his line of research work, hence, has little of the
original Hawaiian and translation feature of the other parts.
Part III. is devoted entirely to chants of various kinds. These are
almost wholly from the collection of Judge L. Andrews, whose ripe
Hawaiian scholarship is seen in uncompleted translations and notes
found in the collection. The “Haui ka Lani” prophecy which was brought
to light by Judge Andrews in the sixties and published in part has
recently been found to be entitled to three more cantos. This chant is
now believed to be complete, and appears here for the first time in
translated form. Besides this, the chants comprise eulogies,
lamentations, name songs, prayers, love songs and other meles—a
valuable collection rescued from oblivion.
Thos. G. Thrum, Editor.
CONCERNING ANCIENT RELIGIOUS CEREMONIES.
RELATING TO THE DEVELOPMENT OF THE ROYAL CHILD IN ITS MOTHER’S WOMB.
The mother being faint from unpleasant sensations, and groaning at the
time, without appetite for food, they (the attendants) sought to
ascertain her cravings. Then certain women came to her and asked, “What
sort of illness have you that you hide yourself?” She said to them, “I
do not know; (I am) simply languid.” The women then said to her, “Let’s
see; we will examine you.” She took off her garment and they examined
her body while one of the women took hold of and felt of her breasts,
which, on releasing the hand, they observed the contraction of the
nipples of her breasts, and exclaimed, “You probably have a child; you
are likely pregnant with one; tell us.” One of the women said that she
was simply bloated; there was no child. Another woman, however,
persisted, “You are pregnant.” They each asked her, “How many months
since you last menstruated?” “Two, since my menses period has passed.”
One of the women asked her, “What do you crave to eat?” “There is
nothing that I long for. I try hard to eat.”
On the third or the fourth month her pregnancy became more evident, and
she realized the truth of what the women had told her. And when it was
certain that she was in such a condition she was placed under careful
restrictions; she was restrained from eating food from any and every
one if offered her. She must not eat fish salted by others; she must
not eat white fish, the aku, the opelu, or the mullet. She must not eat
a brown-colored dog; she must not gird herself with a glittering skirt
(pa-u). She was not to wear old garments; she was not to dwell in an
old house; that was strictly forbidden. Such was the manner of the
teachings of the false deities.
The child was thus carefully safeguarded lest the people and the chiefs
sought to kill it in its mother’s womb. A man of evil designs, if seen
around such places, would be taken before the king who commanded him to
be killed. Such a place was strictly tabooed. No woman nor man of evil
intentions was to traverse there, because they had great faith in the
teachings of the false deities, and that was why a woman with a child
in her womb was kept strictly guarded.
The people firmly believed that the child would be killed because of
the anger of the false deities; they believed that the child would be
killed in its mother’s womb, because of the anger of the said wooden
idols, and the feather idols, the lizard and poison deities, the gods
of the night and the fire (Hiiaka’s gods.) All these were what the
people faithfully worshiped, being completely deceived in their mind.
In consideration of these things the people of all the land praised its
(the child’s) name, the father commanding the people to “dance in honor
of my child, all ye men and all ye chiefs.” Thus the various dances
were performed; such as the laau, pahu, puniu, pailani, pahua, apiki,
alaapapa [1] with great rejoicings; and name songs in honor of the
child were composed and given to bards who went from place to place
singing them, so that the people throughout the land might know them.
All of the people greatly rejoiced, and whoever did not join therein
was condemned and was termed a know-nothing. [2]
After all these things when the time of birth nears the inaina [3] is
discharged, that which envelopes the child, a sign of the child’s
coming forth. Then the high priests with the feather god come forward,
all praying to a false deity. The drums are beaten, and prayers at
intervals are offered from a separate place, in honor of the child.
As the child approaches the birth, the mother laboring for a day, or
perhaps for two days, the incantations become general. Great reverence
was shown these false gods, and those having pebble gods, [4] or shark
gods, or unihipili’s [5] (ancestral gods), or fire (Pele) gods
worshiping them accordingly; and those who entreated for a position
presented their petitions, and so did those of sincere [6] prayers. If
an ordinary man and an ordinary woman came with their false deities
(images) held above them, prophesying before the chiefs and the people,
falsely claiming that they were possessed, [7] because of the spirit of
prophecy resting upon them; thus they declared before the chiefs and
all the people, saying: “Your child is born; your wife will not die”,
people at a distance would inquire, “What did they say?” Those who
heard them plainly told the others that the gods who were in possession
of those two told the king that his wife would not die.
The high priest told the king saying, “Do not listen to the talk of the
lesser gods; listen to my word, which is this: from the time of your
poverty until you became wealthy these gods did not come to talk to
you; they did not come in bygone times when we were poor. But when we
have become prosperous they come hither to talk to you. Do not listen
to them; just hearken unto my words and offer a pig in the temple to
your male deity, and a girdle to your female deity.”
The pig was taken by the priest and offered to the deity with the
prayer, “Oh God, here is the pig; give thou health (life) to your
offspring and your descendants.” Then the rain fell (in answer). [8]
The people and the chiefs praised because of the propriety of
sacrificing the pig to the deity. The same ceremonies were accorded the
female deity when the travail was over and the child was born, a great
royal child, Wakea by name. This was the royal procedure of ancient
time, that when he was born he was taken before the deity in the
presence of the priests. A priest waved the bambu with which the
umbilical cord was to be cut, and then tied the umbilicus of the child
with a string, and after a prayer severed the umbilicus. Blood flowed
from the cut of the child, [9] whereat the priest declared, “This is a
rich child.”
After the king and all the people heard this the king chose certain
suitable persons to rear the young chief, close relatives of his
mother, of royal descent. Then the child was placed in strict
seclusion—a most sacred place—so sacred that a person who ate pig or
coconut, or any unclean or filthy food, or those whose garments were
greasy with the oil of the coconut were not allowed there. The child
was not to eat out of any old vessel which formerly contained anything
filthy; it was strictly forbidden. If a man ate pork he must die. If
any woman in care of such child should eat offensive food she should
die. Thus were the chiefs and the people held in fear by the false gods
so that the child might live. As the infant was brought up and grew to
childhood, the parents conferred together, the father saying to his
wife, “Our child must be circumcised.” “Yes, if you think so,” she
replied. Then the king said, “Some one go tell the priest and see what
he has to say.” And when the priest arrived in the presence of the
king, he (the king) asked him: “What would you advise? Say something
regarding the circumcision of my child.” The priest replied, “Yes,
circumcise him; he has grown so that he can slaughter a pig. [10]”
(Lit., the pig is killed).
The priest afterward prepared for the services, first seeking the
auguries of circumcising the child. He advised the king to procure a
great number of dogs, of pigs and of fowls, to each of which the king
complied. In the evening the priest prepared the bambu; the rains fell;
and when the priest saw it raining, he spoke to the child, saying:
“Listen, child; the night tells you that you will become a rich man.
When you become rich take care of me.”
The next night the priest laid himself at the door-sill, [11] a custom
of the priest’s on occasions of services rendered for royalty. The next
day the child was brought before the priest and in the presence of the
deity. He (the child) sat on a certain man who held him firmly. The
priest stood up waving the bambu, and offered the deity a prayer,
saying: “O God, look down upon your offspring, whose night auguries are
auspicious.” After that the priest sat down and continued in
supplication to the god.
After the prayer had ended a certain man circumcised the child,
whereupon the lightnings flashed, thunder roared, and the rains fell,
the priest exclaiming, “This child will become rich.” Then he said to
the prince: “Say, listen; when you have become a king, I wish for a
division (or district) of land.” After these things—performing the
great service to the prince—the priest solemnized the supplementary
division of his prayer, in fulfillment of the duties of his office. The
priest thus sought the good fortune of the prince, and laid his hands
upon him, after which the prince entered the sacred house called the
temple of purification. (Kukoae), [12] then ate of the pig.
After all these things ended the king set out to cut wood and collect
material for thatching a great temple, and March was the month in which
the temple was to be dedicated. It might perhaps be consecrated in the
month of April, or perhaps in the month of May. These were the three
months designated from ancient time; the service could not be performed
in any other month. It rested with the king for the month of temple
dedication.
When the time of the dedication arrived, the king held a consultation
with all the priests; first, the priest of the order of Ku; second,
that of the order of Lono; third, he who precedes the king; fourth, the
kualaea priest; [13] fifth, the priest of the ohia god (haku ohia);
sixth, the priest of human sacrifice; seventh, the hono priest; eighth,
the kahalaalaea [14] priest and the priest of kahaleopapa (House of
Papa), to whom was given the power to release the temple restrictions.
After the king and the priest had come to a decision, and the day for
the dedication of the temple was near, the king spoke to the
kahalaalaea priest, saying: “Be prepared to go into sanctity, with your
ordinances and your methods, and if it is favorable let me know.” The
kahalaalaea priest went into sanctity on the night of Kane, [15]
preparing and praying throughout the night; and in the morning, the day
of Lono, there stood the basin of colored earth, necessary for the
priest’s duties; these were the essentials of the temple. And on the
next day, that of Mauli, the king and a multitude of men came to hear
the words of the kahalaalaea priest. The priest then performed the
duties of his office. A certain man placed on his (the man’s) head a
covering of ancient human hair, a custom of his ancestors which was
transmitted to him, and a duty also belonging to the temple, the priest
praying meanwhile. The king reached the alaea image where the basin of
colored earth stood before the priest, this being the deity with a
white covering to make its impressiveness as a god more effective.
After these things the man who had the covering of ancient hair stood
up, while the multitude remained seated. This man stood up with
sharpened spears, shaking them before the eyes of the people. He made
the people shut their eyes, with the sharpened spears, not however
piercing them. He looked with threatening eyes upon the people,
terrorizing them thus: “Take care, take care (hekue, hekue) or you will
be struck by the spear of Pueo!” That was the way these people acted to
make profit for themselves. After this the king commanded a tribute
master: “Go you and proclaim the coming of my god, and prepare its way.
The landlord whose highway is not prepared for my god shall be
dismissed; but if the highway of my god be clean he shall not be
dismissed. Tell them to clear well the highway of my god. Tell them to
bring tributes unto my god; and if they do not pay tribute to my god I
shall dismiss them. Thus shall you command them.” And the tribute
master went forth from the king, proclaiming as he went unto the
overseers of all the lands. And they heard the king’s message unto
them.
Then the alaea god went forth with four flags preceding and four flags
following him. A man reverently preceded the alaea god. No person, pig,
nor dog should come in the front; no fires should be lighted, these
things being strictly prohibited. When the alaea image arrived at the
place for the pig services, the puaa-kukui, [16] (blocks of kukui wood
with markings to resemble swine features for sacrifice), were prepared,
and marked with the red earth by the priest, who offered a prayer,
after which the people came bringing their tributes of pigs,
foodstuffs, feathers and cloths, each land in successive order.
And in the evening of the 29th, the king and the priest secretly buried
[17] the remains of certain things used in the service, a minor duty
performed by the priest in the temple. On the 30th, the priest
sprinkled the sacred water, for the sanctification of the temple which
was such that the king was restricted from eating the pig; he extended
the restriction to the night of the 30th, and to all the chiefs and
many people. The priests and chiefs in great numbers offered prayers
and praises before the wooden idols and the feather-gods. After the
prayers the king offered pig sacrifice, calling upon the deities thus:
“O Kunuiakea, [18] O Lononuiakea, O Kanenuiakea, O Kanaloanuiakea, my
gods, come ye all; here is the pig, a live pig; let me be saved by you,
my gods. Here is your pig, your banana and your coconut; save all the
chiefs and all the people. Listen to my beseeching unto you all, my
gods. Seek out a sinful man and sacrifice him. Keep a righteous man and
use him well. Bless my land and preserve the people.”
Thus the king worshiped the gods, and when it was night all the chiefs
and the priests of the feather-gods gathered themselves together and
laid down to sleep. In the morning all the chiefs and the multitude
came forth, the priests setting the people in order in eight rows; then
the idols were placed in a row. There were many of them, about forty or
twice forty, of feather idols, and one human god, Kahoalii by name. He
went at the head of the feather-gods, and had no loin-cloth, going
stark naked before the eyes of the people. He was not ashamed before
the multitude.
A priest then picked up the ieie fern and a white girdle. Standing up
he addressed [19] some words to the ieie fern, supplicating the gods
thus: “The malo, malo; the ieie, ieie; the lightning, this is the ieie.
O Ku, O Lono, O Kane, O Kanaloa, give safety to your attendant, and to
all the chiefs, and to all the people and all the priests.” The priest
then discontinued his supplicating the ieie. The rest of the priests
then arose, about forty or more of them, praying to and praising the
god, the noise of their praises ringing through the day. The people
then raised the feather-gods aloft, the attendants marching in a circle
before the eyes of the people, with the idols in their hands. This was
a form of praise by all the people.
After that the priest who had the alaea image came forward and spoke to
the people, saying: “Keep quiet and listen to the prayer. Eight times
shall you stand up, and eight times shall you sit down. Listen to my
voice, and when I say ‘Stand up,’ all of you stand up; but when I say
‘Sit down,’ all of you sit down.” That was essential to his prayer, and
he was the only one to offer prayer. He then took up a bunch of
coconuts and waved it before the idol, exclaiming: “O Ku, O Lono, O
Kane, O Kanaloa, here is a bunch of coconuts; safety to your
attendant,” and ended. He then reached for his staff, and standing up
prayed in a loud voice over the people.
The people and the chiefs listened attentively to catch any errors in
his petition that they might condemn him, in case his prayer was
imperfect, whereupon the people would murmur because the priest’s
prayer was faulty. After this the priest spoke to the people thus: “My
(younger) brothers, it is well; it is safe; it is accomplished,”
repeating the words as he stood up eight times and sat down eight
times. The people shouted loudly for safety (life), which shouting was
repeated continuously. This ended that part of the priest’s ceremonies.
Then the priest went to make his report to the king, saying: “Your
majesty, how was the prayer?” The king answered, “Your prayer was
wrong; it erred.” Had the priest been in the right the king would have
sanctioned him. Had his prayers been perfect the priest would have
asked the king for land.
After this all the people and all the chiefs went to their houses,
praising the feather gods and all other smaller idols of the people. In
the evening, the king and the priests were with the idols, and all the
chiefs prostrated themselves, conforming to the ordinance of the
temple, the priests and all the chiefs offering prayers. From evening
to darkness of night they bowed down, earnestly desiring a rainfall
during the night, [20] and when it did rain, the people gave praise
unto the deities. In the morning they all assembled—the people, the
chiefs and the priests—in the presence of the deities, praying before
the temple shrine and the feather idols. After prayers the people arose
with the idols in their hands, and also the chiefs and all the priests,
and went up to the lord-of-the-ohia’s, which was (to furnish) a wooden
deity. The king called to his stewards, saying: “Take about ten pigs
for the deity and for the people and for myself also.” And when they
came nigh unto the ohia forests, away up in the mountains; and the ohia
tree which stood forward of the others which the priest pronounced to
be the idol, saying: “This is the deity which relishes the pig, as it
is in advance of the others,” the king assented and commanded the
priests to offer their prayers to the tree, which they did, while it
was yet standing in leaf.
The king with an attendant then came forward carrying a pig, and on
coming near the front of the tree, offered prayer there, after which
the king offered the pig and a man (victim) to the tree, chanting
appealingly, the king saying: “O thou standing ohia, here is an
offering to thee of pig and coconut. Give me life. Give life to the
chiefs and all the people.” Then the priest arose, waved an axe in
dedication to the deity, and touched the trunk of the ohia tree with
the axe. He sat down praying loudly. A man felled the said ohia tree
for an idol. A man was then put to death as a sacrifice from the king
to the god. After these things, the king commanded that the pigs, ten
in number, be roasted. Then the king offered the man as a gift to the
god. This was a human sacrifice, an outcast, according to priestly law.
And when the pigs were cooked they all sat down to eat, and after they
were filled, the king made preparations for going home. The feather
deities stood in a row in front of the people, the said ohia tree deity
being far in advance of the feather deities. It was completely covered
with foliage. Then all the deities and the priests and the chiefs came
down, shouting their praises to god. And a man, in a high-pitched
voice, called out, “E Kuamu, e Kuamu;” [21] the people from front to
rear responding, “Mu, e kuawa, e kuawa, wa, e ku wau a lanakila no.”
[22] Thus shouted all the people along the line, their voices being
raised as commanded by the priest on this occasion of moving the ohia
god.
As they came down no fire was to be lighted this day. It was strictly
forbidden. Until the ohia god reached the front of the temple, fires
should not be lighted by the people. And when they reached the temple
they prayed to the ohia god. And after these things came to pass the
feather deities, and the chiefs and all the people returned to their
places, while the keepers of the feather deities sang praises to them,
making loud noises with the beating of the drums, all giving praises to
the feather deities. And when these things ended towards evening, a
priest came to offer the ohia god roasted banana, with a short prayer
in sacrifice, and ended.
And when it was night the king gave aid [23] to two priests; these were
the priests who preceded the king and the one who had charge of the
lama leaves. He (the king) commanded a man to take two chickens to the
priests for their support. And when it was quite dark, the king
commanded the man to “Go and caution the people everywhere, and tell
them to keep quiet and not make any noise, and not light any fires this
night.”
On the morrow the priest who preceded the king came to report to him on
the successful progress of his official duties, saying: Listen: “I
performed my services to the god last night, and the night has
indicated approval of you, and the god declares that you will become
prosperous. You have seen how excellent the night of your god has been;
the heaven was clear, unmarred by clouds. When you shall have become
rich take care of me.”
After these words the king commanded that the temple must be thatched
this very day. Three were thus finished and of large size. And the king
ordered all the people to come to pray. The people came with the
feather gods. The priests seated all the people in double rows of
eight, and all the idols were placed in rows also. The high priest, who
wore a great white girdle, arose, seized a bunch of ieie ferns, and
waving it, offered it to the deities Kunuiakea, Lononuiakea,
Kanenuiakea, Kanaloanuiakea and Kukaohialaka. After serving the
deities, the priest prayed to his priestly ancestral gods, performing
the works this day in the same manner that his ancestors had done. The
ancient rites were thus observed by him this day.
After he had offered prayers all the priests then arose, praying to god
and chanting praises before the feather deities. This was a great day
for invocations, a memorable day for the high priest, and all the
supporting chiefs; they all were honored. And when the time neared that
the priest had commanded them, the people lifted up the feather idols,
standing on the upper side for some time. After a while the priest
ordered them to move with the idols to the lower side, which they did,
standing in that place for a long while.
And the priest commanded the people who were holding the idols to “Move
around in a circle, and see that you move properly, lest one of you
make an error and he dies.” They moved around correctly, not making an
error. And when they had made the circuit they stood in rows on the
lower side. The priest then offered a prayer, called pokeo, a very
sacred prayer, and used only in the temple. This prayer of pokeo was
not applicable to all the chiefs. After this the people with the
feather gods moved to the upper side and sat down.
Then the priest who had the alaea arose and placed a hala wreath on the
king, and one around the neck of the idol, and one around his own neck;
this was an ordinance of the alaea priest. And he said to the people,
“Keep quiet, all of you people and all of you chiefs.” He then turned
to the king and said: “Listen to my prayer for you. During my
supplication, if a chief interferes, he is a traitor to the land; but
if a common man he shall die for your god.”
He seized his staff and prayed for a long time. The people kept very
quiet before him. At the proper time he commanded the people to arise,
and said: “My brothers, it is well; it is safe; it is accomplished;”
standing up eight times and sitting down eight times. After these
things he warned the people to keep quiet and not make any noise. And
the priest turned to the king and said, “It is well.” Then they all—the
king, the priests bearing the feather gods, and the people—went into
the temple to purify themselves therein. This was an ordinance of the
priest for the temple service. After all these ended, they all went to
their houses on this same day.
Here is another thing: The wife of the king was still under
restrictions. She was not to bathe, nor eat fresh food, nor fresh fish,
nor could she play; these were all prohibited. In the same way the
priest’s wife kept the ordinances, after the manner of her priest
husband, as the king’s wife observed those of her kingly husband. The
women who reverenced their deities acted in this way, and also all the
people of this land who worshiped in the temple.
And when it was evening the king and the priests with the feather gods
went in front of the temple and prayed outside. The people muttered
strongly that the temple service of the king had failed this evening.
And after these things they all went to their homes. The king then gave
fowls to the feather deities and all the priests. These were sacred
fowls with which to worship the gods this night; this was the night
when the king would be affably disposed, as also the priests, the
chiefs and all the people.
But if any fault occurred this night, they would not be at all pleased,
and great would be their dread of the god; but if the work of the king
and of the priest was perfect this night, then they would be safe. This
was indeed a fearful night. This was the night that the king’s food
(taro) was pulled, as also that of the priests and all the chiefs and
the people. When dark this night was solemnly still—no noise, no fires
were lit, no squealing of pigs, no barking of dogs, no crying of
children—a night when all the people and all the chiefs in the land
held their breaths.
This was the night of the service called, hulahula, to designate right
and wrong, of life and death. At midnight, the priest, the king and
chiefs and the people awoke, and went over to the outside of the
temple. Not a word was spoken by them this night. They waited for early
dawn, and when it came the king and the priest made preparation, while
the majority of the people prayed from a distance, imitating the voice
of the rat, of the chicken, of the bird, of the dog and of the pig.
Thus they worshiped their gods, all of them asking their deities,
saying: “Make your powers great, our gods, at the king’s service, where
a post to your house shall have a place.” And this was agreeable to all
the people. And at morn the priest took hold of the idol and the lama
leaves and a small white covering (oloa), while the king seized the
drum and the pig and entered the temple, they two alone, imposing its
sacredness.
OF THE PRIEST DIRECTING THE SERVICE
The priest gathered up the lama leaves in his hand, wrapping them in
the white kapa, and said to the king, “Listen you for our mistakes
within here.” An immense bank of clouds then settled above them, so
that the stars were invisible. They prayed and the clouds were
dispelled, and the stars twinkled. And when the priest saw that it was
all clear above, he said to the king, “Listen you for the cries of the
mice, the singing of the birds, and the crowing of the roosters.” After
these things, the priest stood up while imploring the prayer called
hulahula. He then sat down, praying silently. When he ended his prayer,
he turned his face to the rear, to the king. And when the king saw the
priest’s glance, he (the king) offered the pig, saying: “O Ku,
hulahula! Here is thy pig, and may I be saved by thee; and here is thy
beautiful house, a gift from me to thee. Save thou my land, and chiefs
and all the people. Cursed be the traitor who robs the land, or the
tattler who would seek our defeat; here is where the object of our
service is directed.” And when the king had finished, the priest
entered a temple division (waiea) to conduct his prayer secretly; it
was a small house essential for the services of the priest.
After this the priest uttered a prayer softly, and then turned his face
to the king, asking: “How was our prayer service?” The king answered
him. “It was well.” Then the priest questioned the king to learn if he
(the king) had faithfully complied in listening for the right or the
wrong, saying: “Heard thou not the birds singing?” “No.” “Heard thou
not the crowing of the rooster?” “No.” “Did not hear a dog bark?” “No.”
“Was there not anything wrong at all with us?” “No.” “Did you not hear
anything wrong at all from the outside?” “No.” Then the priest told the
king, “Your prayer was well done, and you are saved, and your land, and
the chiefs and all the people.” At the end of their consultation, they
went outside to inquire particularly what the people had heard. And
they inquired quietly: “Say, what have you heard on the outside here?”
And they whispered in reply: “Nothing, nothing at all. There was
nothing wrong at all outside here that we heard of.” Then the priest
said to the king: “Your majesty.” The king responded, “Yes.” (E o.) “I
say unto you, your prayer was good, and the night returns thanks unto
you, and the deity says, ‘Thou shalt have life.’” They then gathered on
the outside of the temple, raising their voices, exclaiming “The prayer
is flown” (finished). And when the people heard that the king’s prayer
service was ended, loud voices were heard from all places, the
exclamations of the crowd of people making a rumbling sound, the report
being carried far and wide. This was pleasing to the king, and to the
priest and the chiefs and all the people.
And when it was daylight they prayed outside of the temple. There were
three prayers this morning, the waipa, the kuwa, [24] and the kuwi.
After this they entered the temple—all of the chiefs and all of the
idols, and all of the priests—and sat down in front of the inner
temple. The high priest then stood up, offered a prayer, the name of
which was kolii, [25] and which was a very sacred prayer of the priest.
At the conclusion of this prayer they went on the outside, giving to
each feather image one pig, and one pig each to the principal priests.
The king then commanded his stewards, saying, “Go and roast some
large-sized pigs, about ten in number.” This concluded that part of the
ceremonies. Then they all returned within the temple to clothe with
small white kapa the wooden idols and the images, making great prayers
this very same day. After these petitions the priest waved his hand and
sat down, all joining in a prayer. The fires were lit on the outside
and among the people of the outer districts; and after a prayer the
king offered to the deity a broiled pig. Only broiled pig was offered
to the deity, not roasted (in the ground). After the king’s offering to
the deity, they all went to their houses. When the pigs set apart for
the feather gods were cooked the keepers of said feather gods sang
praises. When the pigs set apart for the king—they were good sized
pigs—were cooked, there might be about ten or twenty of them, they were
taken into the temple where a single priest offered a short prayer over
them. The king’s portion was then brought back and placed before him,
while other portions were given to the chiefs.
After this and when it was evening the king commanded his stewards to
cook forty pigs for the kuili (prayer) of the temple. After sunset a
number of priests went on the outside to pray. This prayer was called
kaulahale. After this and when it was dark, torches were lit in the
temple and in the houses. Then all the priests and all the chiefs with
the deities assembled on this night. This was a night of fervent
prayer, and they were to see that they did not sleep at all this night.
And on this night also, the high priest’s knowledge of all the prayers
would be shown. They (the priests) then prayed and their voices were
raised up high, and became as of those who were disputing. They also
waved their hands making motions as if dancing. They clapped their
hands loudly with rejoicing in the temple.
These ceremonies ended, the pigs were brought into the temple and were
tied by the priest. They then renewed their praying until morning, when
they went to their houses. During the morning the king commanded his
stewards to cook some more pigs—forty in number—and it was then noon.
Again the chiefs, the priests with all the idols, went into the temple
to pray, to worship and to give praise. After this service they removed
to the outside, and in the afternoon entered the temple again to pray.
This was called kulawa. After this they went outside to their places;
and after some time, they again entered the temple, this same day, to
pray. This was called kupapaa. They followed in a prayer called kuaiwa,
at the conclusion of which it was near sunset. They then went up to the
altar to pray, and this prayer was called kulewalewa.
The king then commanded one of his priests, “Go and bring the idol in
here.” A man went and brought the ohia god, which they had brought down
on a previous occasion. And when it was brought to the temple the king
ordered a human sacrifice and a pig for the god. A man was brought
before the king who ordered a prayer to be offered. The priest stood up
and waved a small spear (javelin, o), then sat down. They all prayed,
and the man was then killed, and offered to the god, both man and pig.
This concluded the ceremonies, and it was sunset, and they all went to
their houses. One of the priests made preparations to perform certain
of his official duties. He was the ulua fishing priest. When night came
he went out to sea throwing his hook to the ulua. If the bait was all
eaten up, he would be in great dread; or if the bait remained it was
well. But if the hook was lost, his effort was futile, as also the
prayer of his mouth, on the water. He therefore prayed earnestly in the
canoe while at sea, before returning to shore.
Another priest was conducting his own services this night, this
last-mentioned priest, however, offering his prayer in the temple. This
prayer was called maua, an ordinance of the temple. And after midnight
the king came into the temple, where they made earnest prayer at the
altar. Oihana was the name of this prayer. This was a very sacred
night, fires not being allowed to burn. Then the high priest chanted
these two prayers, which are piikumu and leiau by name.
The king then prepared himself to accompany the priest of the order of
Lono. They went to conduct the service called hooilimoo, and they were
silent, not uttering a word, not even moving. The priest of the order
of Lono seized a bunch of lama leaves and wrapped it with a piece of
white kapa. He then stood up, chanted a prayer and sat down, continuing
his entreaty; and at the conclusion of his prayer, turned his eyes to
the king. And when the king saw him looking at him, he (the king)
offered the pig in sacrifice to the god saying: “O Ku, by hooilimoo;
[26] here is your pig, a pig whereby I will be saved by thee. Keep
careful watch over me. Death to the traitor who takes land by force;
curse him to the house of bones; let him die.” After the king had made
his sacrifice the priest turned to him and asked, “How is our prayer?”
The king answered him, “It is well.” “You did not hear anything wrong?”
“No.”
After the priest had discontinued the services and had uttered a short
invocation, they passed out to the people inquiring of what they had
heard. The people denied having heard anything. This same night they
all joined in prayer—the ulua fishing priest, the maua priest, the
chief priest and the priest of the order of Lono. They continued
through this night in earnest prayer. And at dawn the priest made a
sign and stood up chanting their prayer called kolii, and then sat down
still praying. When this ended they raised their hands to the lananuu
[27] from which two men were calling to them in loud voices. While the
priests were chanting from below, they (the two men) were dancing
above. All this was called makii-lohelohe. The king then went outside
to distribute the pork to the feather idols, and the priests, and all
the chiefs, and all the people of the higher class, giving to each
feather idol its share, and also to the priests, each his share; giving
chiefs of the lower order, five-fold, and those of the higher order
ten-fold, while the people of the higher class received each his share,
one pig to every two companies. And the people of the lowest class
after the king’s share was cooked received their portion also. Then the
king offered pigs on the altar, to the idols, about five times forty
(200) pigs. After these things they all returned to the temple—the
chiefs and all of the priests, and worshiped before the wooden idols.
This prayer was called kopili-nui. The high priest then arose, offered
a prayer to a fire stick and sat down. All then prayed and many
roasting fires were started burning, so numerous that the air became
heavy with the smoke of the roasting pork, from the pigs set apart for
the temple which were put on fires for broiling, the people meanwhile
continued praying before the images.
The broiled pigs, about five forties in number (200) were brought into
the temple and placed before the wooden idols, together with a large
quantity of green bananas, and of coconut, together with two or three
men transgressors, who, after being killed, were placed among the pigs,
the coconuts and the bananas. The ulua fishing priest then prepared to
come forward to state his opinions before the king. No one was to be
seen passing on the outside under penalty of death. And when he came
there solemnity prevailed on the outside, not a person passing. He came
uttering a prayer and holding a baited hook in his hand. This was the
same hook with which he was fishing during the night, and his mouth was
still moving in prayer. And when he arrived at the temple the other
priests were in dread at his appearance, and fled into the hale-pahu, a
place within the temple. The priest then ceased praying and spoke to
the king, saying: “Your majesty, listen to the words of god. I went out
to sea last night. My hook did not part, and my bait was not devoured.
Your prayer was excellent. No traitor shall live at thy hand. Our chief
would not overcome thee.” After these words he was free and returned to
his place.
The people then resumed their praying in the temple before the images
and the king offered as sacrifices the pigs and the dead men, which
were laid down with them, together with the coconuts and the bananas.
After this they all went to their houses. After the pigs set apart for
the feather gods had been cooked, the people sang praises to these
false deities. Then also were cooked the pigs set apart for the king,
and for the chiefs, the people and those of the higher class. All the
pigs were taken to the temple where another priest came to bless the
offerings. He made a short prayer, after which the king’s share was
returned to him, which he (the king) himself distributed to the needy,
as their portion.
When it was evening they all again entered the temple—the chiefs, the
priests, and all the deities—to pray. The king offered pigs, bananas,
coconuts and a dead man as a sacrifice, after which they repaired to
the House of Papa, [28] according to the ordinance of the priest of
that house. They prayed therein, chanting a prayer, named hui-o-papa,
that same evening. This ended, they then returned to their respective
places.
When it was dark they again went into the temple with the king, the
priests and all the deities, where they prayed at the altar. The name
of this prayer was weweke, an ordinance of the temple. And the priests
went, with one of the king’s deities, among the houses [of the people]
praying on the outside. This was deceitful praying. They told the
people who were inside of the houses to “come out here”. Thus they
endeavored to deceive the people. The people knew what all their talk
meant to them. They made careful study this night—a night dedicated to
kahoalii. This prayer was called lalakoa, and no people dared pass on
the outside lest they died. And after this they [the priests] went to
their places, leaving one man in the temple as a soldier on watch. This
was a rule of the temple according to the priests. All these things
were done in one night.
Early in the morning the king went to the House of Papa, to recite its
prayer, together with the priest who understood the ordinance belonging
to it. They both prayed, after which the priest said, “Listen to my
words.” The king assented. “Your prayer was perfect, and your god has
looked down favorably upon you.” The king then went to his place.
Afterwards when it was daylight the king, together with the priests and
the idols, again went to the temple to offer a short prayer to the
deity. After the prayer the king offered as sacrifice to the deities,
pigs, bananas, coconuts and a dead man. This prayer was called holua.
The king’s feather god was then taken to the beach. It was a most
sacred idol, and wherever it went sacredness was observed and all men
and all chiefs prostrated before it. Then again the king entered the
House of Papa to pray therein. Then came all the people and all the
chiefs to be blessed by the priest of Papa, so that they might be
released from any sea bathing restraint. This was the goddess who
released the temple tabu, by which the uncleanness of all the people
and of all the chiefs, and of all the priests was remedied. They had
their bath this day, but they were not entirely free. This was an
ordinance of the hono priest. [29]
After bathing they all went into the temple—the king and the priests
and the people. The hono priest placed the people in eight rows before
the altar, and in presence of the images, the hono priest officiating,
said: “Remain quiet, all of you. Do not make a noise. Do not move.
Steady your posture, make the knees uniform, and keep your seats down,
so that the deity may be favorably impressed.” They obeyed the priest
and behaved themselves, not moving in the slightest. The priest then
arose, shook the lama branch over the people, praying alone, and
saying, “The palm of the hand, raise it.” All the people raised their
hands without making any other movements, lest they might be killed.
This was a most sacred ceremony of the hono priest, and an ordinance of
the temple, a charge also from his ancestor to him. The priest then
gave the king his decision, saying, “Your prayer is excellent. This is
the strength of unity by which you will retain your land.” The priest
then released himself from the service, and they all left the temple,
going outside to parcel out the goods to the people and the hono
priest, [the goods being] pigs, bananas and coconuts. And when this was
ended and it was night the priest of Papa offered prayer in the House
of Papa. Kuili was the name of one of his prayers this night, and
keliimaomao was the name of the other prayer. The king did not
accompany him this night.
On the next day at early morning the king went to the priest to hear
his words. The priest then said to the king, “Listen: this has been a
favorable night to your goddess; women with sinful mouths [30] shall
not live before you; they die at the hands of your goddess.” And when
the priest had ended these words they went on the outside in accordance
with the duties of the priest of Papa. Then all the people came
together with all the chiefs and the priests, before the priest of the
House of Papa, who would release them from service and from the temple.
The king then commanded his overseer to furnish dogs for his
goddess—about forty of them—together with chickens. And when these
things were brought and placed together the priest waved a short spear
(or javelin) and sat down. Then the king commanded the priest of the
House of Papa, “Get me the sash belonging to my wife, and her pig gift
to the deity.” The priest went to fetch the queen. On her accompanying
him he held one end of the sash belonging to her in one hand and the
pig in the other hand, while she held the other end of the sash behind
the priest, who was chanting a prayer. The people gazed earnestly upon
her. She had fastened a white garment (pau) around her waist. And when
they came near to the goddess the priest ceased praying; the queen then
offered the sash and the pig to the goddess, saying: “Here is thy sash
and thy pig. My husband and I will be safe in thee, O goddess. Give us
a boy child, a beautiful image of yourself; otherwise a girl child, a
pillar of white for yourself, O goddess. It is finished.”
Then came certain prophets to worship their goddess. Some for Pele,
others for Hiiaka, Kapo, Pua and Kamohoalii. There were many prophets
who came this day before the king’s goddess, where they, every one of
them, offered sacrifices of goods, pigs, chickens, and sashes, and all
other things, saying: “Here are the pigs, the chickens, and the sashes,
gifts from us to thee. Save thou thy offspring; let us be strong before
thee, and let the chiefs sustain us before them; and wilt thou see that
we are forgiven on the day that we seek pardon.” They then ceased their
petitions and went away. The priest of the House of Papa then arose,
waved the fire stick, sat down and prayed to the goddesses. The fires
were then started for broiling dogs and chickens; these were brought
together in the presence of the goddesses. Then the king offered the
broiled dogs and chickens. The priest of the House of Papa then
exclaimed in a loud voice over the people, saying: “Elieli.” [31] The
people then responded “Kapu. Elieli. Noa ia e, noho mua.” [32]
The temple was then quite free from kapu, and the king and priest came
in touch with woman and with all the people. This was the eighth time
that the king was under restriction in the temple, and he was now free.
Thus the king and priest encouraged the worship of such false deities.
These gods never uttered one word to the king and the priest, during
all the time they were in the temple, when they offered their goods as
sacrifices. The deities did not do anything for them. They themselves
sang praises to the images; they themselves extolled the deities; they
did not receive any happiness from serving them. Their happiness was
not from serving them, but from their own imaginations. They were
inflated with their own pride without any idea that it was only
oppression. They thought, however, that the temple was a necessity.
Then all the chiefs went to their places to worship their gods, as a
sequel to the king’s temple service. All the chiefs had a certain time
for worship. Some had their temple restrictions for three days, some
four days, some five days, some two days, when they ceased worshipping;
but the king had eight, and even ten days of worship.
These are the months for war: 1, Kaelo, that is December; 4, Welo,
March; 2, Kaulua, January; 5, Ikiki, April; 3, Nana, February. Those
were the only war months of the king and the priest.
OF THE OPELU (FISH)
When the new month of Kaaona (May) arrived the priest said to the king,
“This is the month of May. The sharp bones of the fish have been
trimmed. There is no war, and let us live in peace.” The fishermen of
all the district divisions round about then made preparations. And when
the next month, Hinaiaeleele (June), arrived, in the evening of Hilo,
the priest, all by himself, tabued the opelu, the king not knowing of
it. They offered prayers this night, the priest sacrificing a pig to
the deities. And when it was night, the priest prepared a fowl for his
ancestral god and his deity. They (the people) went to sleep that
night, the fires being restricted from burning in all places, all
noises were prohibited; also the crowing of the rooster, the grunting
of the pigs, and the barking of the dogs. It was a most sacred night.
In the early morning the high priest went into his sanctuary to offer a
prayer. This was called hulahula. [33] The high priest prayed in a
lonely place, he and his attendant priest. The high priest then offered
a pig in sacrifice, placing it before the deity. They then conferred
between themselves, saying, “How is our service?” The high priest
answered, “The prayer was well. The king’s country is safe, as also the
king and all the people.” They then went on the outside to inquire
particularly of the people, who might have heard something. And they
said unto them: “What have you heard on the outside, here?” And they
said, “We did not discern anything wrong out here.” Then the high
priest said unto his people: “Sing aloud; raise your voices high; give
thanks for the excellence of the services.” And they exclaimed aloud,
raising high their voices, saying, “The services are ended” (or
finished).
At daylight they made a short prayer on the outside of the opelu [34]
house. The people were then seated in four rows, and at the same time
the feather idol of the high priest was set up. The attendant priest
then stood up and all joined in prayer. When the idol was set up they
all at first stood in a circle around it, and then moved to the upper
side and prayed. The priest then offered the alaea prayer and
sacrificed to his ancestral deities, after which he prayed with a loud
voice over the people, saying: “My brothers, it is well; you are safe,”
(they then) arising four times, and sitting down again four times,
after which the attendant priest inquired of the high priest: “How was
my prayer?” The high priest answered, “Our prayers were perfect.” After
this they went on the outside on the kuula, where they offered a short
prayer.
They then entered the temple (heiau) where the priest offered a prayer
called kolii, in which they all joined in earnest supplication, with
their hands held high towards the house, and with very loud voices
exclaiming: “The prayer, this is the prayer: O Ku, O Lono, O Kane, O
Kanaloa, long life to the king.” The pigs were then broiled and brought
before the wooden idol, with coconuts and bananas. After this and at
the conclusion of a prayer, the priest offered the pork and the
coconuts and the bananas to the idol, giving thanks to all the images.
Then they all left the temple and went to their places. And when their
pigs were cooked the people took them to the heiau where a priest
pronounced a blessing upon them, after which the people brought their
shares to their places, first giving thanks to their smaller deities,
and had their meal, after which the priest commanded a man to “go to
the mountains to get pala fern,” cautioning him that if he was caught
in the rain to let him know. The man went up, found the pala fern, and
while breaking it off the rain fell. He came down feeling happy for
being caught in the rain. When he had come into the presence of the
priest, the latter asked him, “How fared you on your trip up?” He
answered and said, “You told me to go up, and I have done so. My hands
broke off the pala fern when the rain fell over me, and I was nearly
bent with the cold.” Then the priest said, “The omens are good.
Tomorrow we will make a haul.”
It was then sunset. The priest and the people went to the temple to
pray to the deities, after which they all left the temple. The opelu
fisherman then prepared his canoe and his net, and at early dawn a
priest repaired to the temple to bring the bunch of pala ferns which he
placed in the canoe, at the same time asking for a blessing from the
deity. He came away after placing the pala ferns. And when the
fisherman saw the priest come away he collected together his fishing
apparatus and his net. He girdled on a white sash on his waist, and
chanted to his ancestral deities, saying, “O ancestral gods of the
night, the night is over and I am come with the day. Here is the sash,
and wilt thou watch over me that I may not be shamed.” After this
prayer he put his net on board the canoe and sailed out to sea.
This was a most sacred day, no fires being lighted here or there, no
other canoes being seen on the ocean, this day, lest they perish. When
the fisherman reached the fishing grounds and lowered his net he prayed
to his ancestral deities, saying, “O, ancestral gods of the night; the
night is gone and I am come with the day. Give me great power this day.
Cover the belly of our net this day.” He then cast the net and threw
out the bait. The opelu (fish), on devouring the bait, came streaming
into the net, which was then drawn up by the fisherman, who was
murmuring a prayer all of that time. He then seized the neck of the net
and drew it toward him, calling thus: “O Ku, this has been a great day
for us. You have covered my shame this day.” After this, they (the
people) lifted the net into the canoe, collected their fish and shoved
off the bow of the canoe. They all went inland making cheerful noise
with their mouths.
When they landed the priest came and stood at the landing place. The
fisherman took up seven opelu, walked up to the priest and placed them
in the priest’s hand. The priest then took the opelu to an uhe [35]
board, where the fish was consecrated to the deities. The fisherman
then went to his house to thank his ancestral deities, while the priest
took the fishes and placed them on a tray before the altar. Then the
high priest ordered a man: “You take some opelu for the king, that he
may eat of the first haul of the day.” The man went as ordered, singing
as he went. And when the people saw and heard him they all sat down.
And when he came before the king he handed him the fishes and then ran
away with great speed, lest he might be killed.
The king then went to the shrine where a priest prayed. They then
prepared the king’s fish from which the king picked out the right eye
and ate it, and offered thanksgiving to the deity. And in the morning
which was that of Kukahi (the third night of the new moon), two
mahamaha’s [36] were carried out to sea, one named Haleokaloa (House of
Kaloa), the other Haleohiu (House of Hiu). And when these were brought
[37] to the shore some of the priests offered prayers at that place.
Their net having caught some fish, they went forth praising their
fishing gods. In the evening the fires were extinguished and the night
was made sacred. In the morning the women were released from their
restrictions and were allowed to eat fish.
Then canoes came from the ocean having noticed that the restriction on
the opelu was lifted. This was a very strict ordinance of the priest.
Nine days were used for the restriction they had made, and nine days
the canoes could not go out, nor was it safe for them to come in from
the ocean while the restriction was in force. All of these things have
passed away.
Following are the names of the months in which the king and the priests
did not wage wars, and in which one district (or island) did not wage
war upon another. These are the seven months: 1, May, which is Kaaona;
2, June, Hinaiaeleele; 3, July, Hilinaehu; 4, August, Hilinama; 5,
September, Ikuwa; 6, October, Welehu; 7, November, Makalii.
CONCERNING THE YEAR
And when the new month, Ikuwa (September) by name, commenced, the king
placed a signal in front of the temple showing that the old year had
passed and a new one had commenced. This was done on the night of Hilo
[38] (the first night of the new moon), the king and all the people and
all the priests assembling this evening on the outside of the temple,
the people being arranged in two rows. A priest stood up with a bunch
of ieie ferns in his hand, and then they all joined in prayer: Then the
priest said, “My brothers, it is well; we are safe.” Then they all
stood up from front to rear, with loud rejoicings. After this the
priest with the idols went to a court yard of the temple, where they
murmured in prayer. This prayer was called kauo [39] After this they
all went to their respective houses, resting through the night. At
daylight they left their houses and came and prostrated themselves
outside of the temple; the king, the priests and all the people. The
people were arranged in four rows, the feather deities being also
arranged in rows. The high priest then arose, wearing a white sash
around his waist, and holding a bunch of ieie ferns in his hand; and
after making some incantations he offered a prayer to the deity. After
this invocation many priests arose praying and moving in a circle
around the deities. The alaea priest then arose to offer his petition,
after which the people arose from front to rear, all entering the
temple, where they prayed before the idols.
And the king offered bananas and coconuts as sacrifices; the king did
not offer pigs, as sacrifices, to the deities this day. After this they
went out and left the temple. And in the evening the priests, together
with the deities, went to the courtyard of the temple, to offer the
short prayer called kauo. After this and on the second night the
priests returned to the temple, all by themselves this night. This
prayer was called kalaku. In the morning the king awoke and went into
the temple, and gifts of numerous pigs and great quantities of bananas
and coconuts were brought forth, and on this day they prayed earnestly
and showed great reverence for the deities. And the king offered all
these many valuable things to the deities, showing the king’s great
love, this day, as also the priest. The people broiled the pigs to the
number of three times forty (one hundred and twenty); the people made
great exultation with loud voice, on this day of their devotion. Then
the altar was closed so that they all might not pray there. When the
praying had ended the king offered the pigs, the coconuts and the
bananas, with great love in his heart for the deity. The king then
said: “O god, this is the only time I shall see thee, and the only time
thou shalt see me.” After this prayer they left the temple going to
their houses.
And when the pigs were cooked, and the king’s great share was brought
out, about twice forty pigs, the king parceling them out to the
ordinary chiefs, a hind quarter each; to the higher chiefs, the breast;
to the lowest chiefs the flanks; and to the common people the loose
meat. After this and when it was evening, the king and the priest and
the deities and all the chiefs all joined in a service by the king and
the priest, which was called kauwila [40] and they prayed with great
love in their hearts toward the deity. There was no raining this
evening, being sacred to the king’s kauwila service. After the praying
the king offered the pigs, the coconuts and the bananas as sacrifices.
After the king had made his offering to the deity, they left the
temple, and behold! the evening was calm (clear), the people said,
“this kauwila service of the king was excellent; we are indeed safe.”
During the night a number of the lesser priests came with the high
priest to pray in the temple. The king did not accompany them at this
time. They prayed earnestly this night. The high priest then told the
lesser priests, “You must repeat all our prayers tonight; this is the
only time we have to petition them (the deities).” They (the priests)
did not sleep at all this night. And early in the morning they awakened
the gods saying: “Arise ye, O Ku, O Lono, O Kane, O Kanaloa, it is
daylight.” Such was the way that they acted with great falsification
before these images this night. And all the people and all the chiefs
exclaimed: “How the priests have kept awake all through the night!”
And when it was broad daylight, the king came to the temple to offer to
the deities the pigs and the bananas and the coconuts, after which they
conducted a small service called halua, in which the king offered some
more sacrifices to the deities. They then went out and left the temple,
going to the House of Papa, where they would remain all day. And when
all the people and the chiefs had gathered and offered a prayer, the
king commanded some men to broil a number of dogs—about ten—for the
female deities. When the dogs were cooked they were placed before the
goddesses, together with the iholena bananas; and after the king had
offered a prayer to them, the priest of the House of Papa declared the
restrictions to be lifted, and they were free from all restraint this
day.
After nine days the king and the priests again went to the temple, and
in the evening of Mohalu [41] (when the moon was twelve nights old),
entered it. Two men were stationed there. The high priest picked up two
coconuts, and standing called upon the god Lono saying: “O Lononuiakea,
here are the coconuts. Safety to thine attendant (or keeper), and to
the land, and to the people.” These were the nights of Hua. And when
the priest had offered the petition to the deities, and had thrown the
coconuts (to the men), one from each hand, he sat down, all joining in
the supplication. The two men then stood up calling with loud voices,
feeding the stars [42] and the moon this very same night. The king then
offered pig and coconut to the deities after which they left the
temple. And when they had gone on the outside it was dark, so they
rested that night. They expressed approval during the night, and the
hearts of all the people were thankful, for they said: “The king’s
gifts of coconuts were good; the country is indeed safe.”
At dawn the king and the priest and one other man went into the temple
to pray as they had done before, after which the restriction on them
was raised that night. They left the temple and went outside. And after
these things there was nothing for them to do for twenty and nine
nights. Then the priest again went into the temple to break a coconut,
which was the priest’s own and that of the people also. It was a yearly
festival custom, and it was formerly enacted so it was to be observed
by the priest. After this the priest left the temple when they were all
released from restrictions this night.
And when seven more nights had come to pass and on the day of
Laau-ku-lua, [43] the deities of all the lands were turned on this day.
They were not to be stood up, as the annual restrictions prevailed, and
the collectors of tributes from all over the land were near, and had
brought a great collection of goods for the king’s annuity, consisting
of dogs, cloths, malos, fish and all other things and placed them
before the king, all the districts paying tribute this day. And in the
night of Laau-pau (the 20th) the collection was displayed and the
king’s feather deity and the lesser priests came to distribute the
offerings this night. This was a very sacred night, no fires burning,
and no noise to be heard. They offered prayers this night and then went
to sleep.
And in the morning of Ole-kukahi (the 21st), the king arose, and the
priest and another man, who was a great favorite, holding the drum, the
three came to the place where the tributes were displayed. The king
offered a pig to the deity and then they joined in supplication. After
prayer the pigs prepared for them were cooked, and they sat down to
partake thereof. After the meal the priest distributed the collection,
and then asked the king, saying, “How was your prayer?” He answered,
“It was very good; there was no rain, no noises; it was excellent,” and
he raised the restriction in this week.
Then the priest took a large portion from the collection for his share,
part of which he sacrificed to the king’s deities. And after this, the
king commanded that the goods be given to the chiefs and the
chiefesses, and to the guards. And the person who had the
superintendency gave the goods away to all the chiefs and to all the
people. On the night of Ole-kukahi, all the feather deities were
worshiped, and in the morning the chiefs and the people collected great
quantities of food for their annual festival, and the people of the
whole country also made collection of food for their annual observance,
and there was plenty of intoxicants [44] for the chiefs and for the
people from the back countries. On the night of Ole-kulua, was the
worship of the wooden images. The priests prayed throughout the night,
and in the morning, the day of Ole-kupau (23rd), the makahiki [45]
image was decorated. This was a very sacred day.
Due preparations were made by the women being arrayed in skirts, and
all the men in fancy sashes. In the evening all the chiefs and all the
people engaged in earnest prayers. Pig oven fires were started here and
there, and also fires for the dog ovens of the women here and there.
And in the night loud noises were heard in all directions, some from
awa drinkers, some from blaspheming men; the whole country greatly
enjoyed their annual festivity in this one night. In the middle of the
night they all went in bathing, which is called hiuwai, while the fires
burned from all around. It was a great bathing night for all the
people.
In the morning they all left the water, as it was then restricted to
the deity Lononuiakea. They then fastened on handsome waistcloths, and
wore their fine garments, while the men girded on their fancy sashes,
making them this day handsome men and graceful women. They went to
their houses and enjoyed the fat things prepared by themselves, of
which they had an abundance these days. The idols were placed on the
outside, in the open place, and when the people saw them they
exclaimed, “There is the long god (akua-loa), and the short god
(akua-poko),” and Kaloa-kukahi (24th) was the day these were seen
abroad.
And the deity had decreed his law that man was prohibited not to kill;
war was prohibited and no fighting; the ocean was prohibited, not a
canoe was to sail; the kapa block was prohibited and no cloth was to be
beaten; the drum was prohibited to be beaten; the horn was prohibited
to be blown; the land was prohibited to be loosened; the heaven was
sacred to Lono; the thunder was sacred to Lono; the earth was sacred to
Lono; life was sacred to Lono; the hills were sacred to Lono; the
mountains were sacred to Lono; the ocean was sacred to Lono; the raging
surf was sacred to Lono; the family was sacred to Lono; the sailing
canoe was sacred to Lono. Thus the deity enumerated his laws, which the
chiefs and the priests and all the people duly observed.
As the makahiki deities were placed in the open, the produce of the
land was brought forth. The long god then started to make a circuit of
the land in twenty and three days, going on the righthand side, while
the short god went on the left-hand side in four days. While the
makahiki deities were thus on their circuit the high priest occupied
the consecrated place, and was to be very sacred during the four days;
he was not to look outside; he was not to eat fresh food or fresh fish,
and he had to close his eyes whenever he went outside.
And when the long god arrived at the king’s place, the king prepared a
meal for the said god. The attendants were then under restriction for a
short time. As the god was brought out of the king’s house and the eyes
of the king beheld the image, they were filled with tears, and he cried
for his love of the deity. And the king and all the people who were in
the house, cried out, “Be thou feared, O Lono;” and the attendant
people answered for the deity’s greeting, saying: “Is it mine?” and
they answered, “Here is the king’s greeting unto you, O Lono.” The
people outside replied, “Here is Lono’s greeting unto your majesty.”
After these things the deity with his attendants entered the king’s
house while certain priests who came with him offered prayers which
were followed by the king’s priest. Then the king offered the deity an
ivory necklace, placing it around the god’s neck. The king then fed the
man who carried the idol, he was the image’s mouth, and ate the pork,
the uhau, [46] taro and coconut pudding and awa. This service was
called hanaipu. [47]
After this the deity went outside the hanaipu of all the chiefs who
worshipped the deity. The deity did not eat their pork, but the man who
carried it; he was its mouth who ate its food. The king then called for
a boxing contest. A very large number of men and women attended the
match, among whom was a small sporting deity of Lono, Makawahine by
name. There was loud shouting from the people while the said small
female sporting deity was amusing the people, to make them feel very
happy. Both the women and the men were dressed handsomely. Both men and
women boxed.
After this the long god was carried forth on a circuit of the land. The
different lands paid tribute to the deity in cloth, pigs, feathers,
chickens and food. And when they were gone the king remained in the
sacred place, until the day of Kane. When the short god returned on the
day of Kane, he was decorated with ferns, and the appearance of the
deity was pleasing, as he was brought and entered the temple. In the
evening some staffs were put up, which was a requirement of the
priests—a custom for the annual celebration, and in the night, the
people assembled at the temple where prayers to Puea were chanted,
which ended the service. When the people heard the finishing of the
service they were greatly pleased, their hearts were filled with
gladness, and they exclaimed thus, “We are safe. The night of the feast
was good, and the night has been most generous to us.” And in the
morning of the day of Lono, they washed themselves and. [48]....
When the new day, Hoaka by name, arrived, the temple was restricted for
a short time. The next day, that of Kukahi (the 3rd), the king went out
in a canoe to fish for the ahi. [49] Kalahua was the name of the prayer
used on this occasion. Other canoes from the surrounding districts had
already been on the fishing grounds this day. One of the men called Hua
returned first, having the honor of first drawing the eye from a fish
on the day of Hua, a custom required by the priest. On nearing the day
assigned to the Lou [50] deity, it was stood in the temple, in the day
of Malani. [51] The king came in from the sea, and when he was near the
lower side of the temple towards the sea he saw a great number of
people with the deity. A very large number of men ran in front of the
image, holding spears in their hands. One of them had several spears in
his hands which he intended to throw at one of the men who landed with
the king from the canoe. The king and his companion landed, and when
the man who held the several spears saw them he ran forward quickly and
threw a spear at the king’s companion. He parried it with something
that he held in his hand, leaping upwards. The people then shouted at
the man’s skill. The man then touched the king with a second spear thus
freeing him from restrictions. Then there was a general sham fight
among the people.
The king then entered the temple with the new year deities and with the
priests praying in this night of Malani. Then the king sacrificed a
pig, calling upon the deity: “O Lononuiakea, here is your pig. This is
for your tired feet from visiting our land. And as you have returned
watch over me and over our land.” The king then ceased talking to the
deity and they all left the temple.
They slept through this night, and in the morning, the day of Kulu, no
canoe was to appear this day. Today pigs were killed for the king, and
at night there was great praying, which was called kaihaanalu. Oe was
another prayer performed this night. In the morning they went to the
temple where they performed all temple work all through the day. They
undressed the new year deities, ceased their temple work, the priest
going on the outside of the temple to release the restrictions of the
anniversary. This prayer was called kuikuipapa. They being all free
this day of Laau [52] (the years grew as forests), the canoes were then
free to come in. At the close of this ceremony by the priest the king
went to his place. Five days afterwards the king returned to restrict
the temple. This service was called kaloakamakamaka. When he arrived at
the temple, together with the high priest and many of his people, in
the evening they were under restriction, the day being Ole-kukahi. And
the people were arranged in rows. The priest stood up, then sat down
and prayed.
[REMAINDER OF ORIGINAL LOST]
NO NA OIHANA KAHUNA KAHIKO.
NA KAMAKAU O KAAWALOA.
NO KA HOOKAUHUA ANA O KE ALII ILOKO O KA OPU O KONA MAKUAHINE.
Kaahe iho la kona makuahine i ka iloli mai nu iho la ia ia manawa, ono
ole ae la kana ai, a me kana ia, imi iho la kana mea ono. Alaila hele
mai la kekahi poe wahine io na la, i aku la: “Heaha ke ano o kou mai e
nalo nei oe?” Hai aku la ia ia lakou: “He aha la, he luhi wale mai no.”
I aku la ua poe wahine la ia ia: “I nana oe, e nana aku makou ia oe.”
Wehe ae la kela i kona kapa, nana aku la lakou ia ia i kona kino, apo
aku la kekahi wahine o lakou i kona waiu, a haalele aku la kona lima i
kona waiu nana aku la lakou ia ia i ka eeke ana aku o ka omaka o kona
waiu, koho aku la lakou ia ia: “He keiki paha kau, ua hapai paha oe, e
ae paha,” i ae la kekahi wahine o lakou, aka he hookio aole hoi he
keiki; paakiki ae la kekahi wahine, “ua hapai oe.” Ninau pakahi aku la
ia ia: “Ahia la malama ou i noho ia aohe kahe?” “Alua ae nei ua hala ae
nei ko’u mau po kahe.” I aku la kekahi wahine ia ia: “Heaha kau mea
ono?” Olelo mai la kela ia lakou: “Aole loa a’u mea ono, he hooikaika
wale no i ka ai.”
A hiki ae la ke kolu o ka malama a me ka ha, akaka loa ae la kana
keiki, hoapono iho la ia i ua poe wahine la i olelo mai ai ia ia.
Alaila oia ike aku ua hapai a hoonohoia’e la oia iloko o ka palama;
kapu loa aku la ua wahine la aole ia e ai i ka ai a hai ke haawi aku ia
ia. Aole ia e ai i ka ia i miko mai ia hai i ka paakai, aole ia e ai i
ka ia keokeo, i ke aku, i ka opelu, i ka anae. Aole ia e ai i ka ilio
ii, aole ia e kakua i ka pau hinuhinu, aole ia e aahu i ke kapa kahiko,
aole ia e noho i ka hale kahiko, he kapu loa ia, o ke ano keia ou ua
mau akua wahahee nei.
I malamaia no ke keiki no ka manao nui o na kanaka a me na ’lii e make
ua keiki la iloko o ka opu o kona makuahine, hele aku la ke kanaka ai
mea inoino malaila, ike ia ’e la ia i na kanaka, alakai ia aku la ia i
ke alii la, puea iho la ia e make; he kapu loa no ia wahi, aole e hele
malaila kekahi wahine ai mea inoino, aole e hiki aku kekahi kanaka ai
mea inoino malaila; no ka mea ua paulele lakou i ka manao nui i ua mau
akua wahahee nei, oia ka mea i malama ia i ua wahine la, a me kana
keiki iloko o kona opu.
I ka manao nui io o na kanaka e make ua keiki la i ka huhu mai o ua mau
akua wahahee nei, he manao io no ko lakou e make ke keiki iloko o ka
opu i ka huhu mai o ua mau akua laau nei a me na akua hulumanu, a me na
akua moo, a me na akua kalaipahoa a me na akua kapo, a me na akua
Hiiaka, o keia mau mea a pau ka ka poe kanaka i hoomana aku ai i ua mau
akua hooluhi kino nei, ua puni loa ko lakou naau i ka mea wahahee
maloko o lakou.
A mahope iho o ia mau mea, hiilani aku la na kanaka o ka honua nei a
pau i kona inoa, i ae la kona makuakane i na kanaka “E hula mai oukou i
kuu keiki, e na kanaka a pau loa, a me na ’lii a pau;” a hula iho la ka
hula ka laau, a me ka hula pahu, a me ka hula puniu, a me ka hula
pailani, a me ka hula pahua, a me ka hula apiki, a me ka hula alaapapa,
a me ke olioli lea nui loa. Alaila haku iho la na mele, he inoa no ua
keiki la. A holo ae la na mele, alaila haawi aku la i na kanaka akamai
i ke oli, a na lakou e lawe hele ka inoa o ua keiki la ma kau hale i
kaulana ai i ka waha o na kanaka, laha aku la ia mau mea a pau loa i
kela wahi keia wahi. Hiilani nui loa ae la lakou a pau loa, o ka mea
hiilani ole aku, au hoohewa ia oia, he waha pala kona inoa.
A mahope iho o keia mau mea a pau, puni ae la ka malama hemo mai la ka
inaina he mea ia e pili ana me ke keiki, he hoailona no kona puka ana
mai iwaho, hele mai la na kahuna nui a me ke akua hulumanu, pule aku la
lakou i ke akua wahahee, a kani iho la ka pahu, pule mai la ka pule
liilii ma kahi e, e hoomana mai ana i ua keiki la.
Alaila hookohi mai la i hemo mai, a po poakahi paha, a poalua paha, nui
loa mai la ka hoomana ana a ua akua Opea ’la, o ka mea akua iliili ua
hoomana ia, o ka mea akua mano ua hoomana ia, o ka mea akua unihipili
ua hoomana ia, o ka mea akua Pele ua hoomana ia, o ka mea pule kulana
ua hoomana ia i kana pule, a o ka mea pule palo ua hoomana ia i kana
pule, a o kekahi kanaka maoli no, a me kekahi wahine maoli no, ua hele
mai laua me ko laua mau akua wahahee iluna iho o laua, e wanana aku
imua o na ’lii a o na kanaka, ua uluhia laua e ka eepa wahahee iluna o
laua, hoike aku la laua i ka laua mau wanana imua o na ’lii a me na
kanaka a pau loa. I aku la, “Ua hanau ko keiki, aole e make ko wahine.”
Ninau mai la na kanaka ma kahi e aku, “pehea ka olelo ana a ku a noho?”
Hai aku la ka poe i lohe maopopo i lohe lakou ua i ae la na akua iluna
o laua, “aole e make ko wahine,” pela ka olelo ana aku a ua mau akua
la, i ke alii.
Olelo ae la ke kahuna nui i ke alii, i aku la: “E, mai hoolohe aku oe i
ka olelo mai a na akua liilii, e hoolohe mai oe i ka’u olelo, o kuu
olelo keia ia oe, mai ko wa ilihune mai, a waiwai a’e nei oe, a, hele
mai nei keia mau akua e olelo mai ia oe, aole i olelo kahiko mai keia
mau akua i ko kaua manawa waiwai ole, a waiwai ae nei kaua, hele mai
nei lakou io kaua nei e olelo mai ai ia oe, mai hoolohe aku oe malaila,
e hoolohe mai no oe i ka’u olelo aku ia oe, e haawi ae oe i puaa imua o
ka heiau na ko akua kane a i malo hoi i ko akua wahine.”
A lawe aku la ka puaa i ke akua, kaumaha aku la ke kahuna i ka puaa i
ke akua: “E ke akua, eia ka puaa la e ola i ko pulapula, a me ko
kukuoloa,” a haule iho la ka ua. Hiilani ae la na kanaka a me na ’lii i
ka maikai o ka hoomoe ana o ka puaa i ke akua, pela no hoi ke akua
wahine, a ili iho la ke kua koko, a hanau mai la ua keiki la he keiki
alii nui, o Wakea ka inoa, o ke kumu alii keia o Waloa; a puka mai la
iwaho, kaawale ae la ia, lawe ia aku la imua o ke alo o ke akua, a me
ke alo o na kahuna, hoali ae la ke kahuna i ka ohe e oki ai o ka piko.
Hikii iho la ke kahuna i ke ako lau i ka piko o ua keiki la, pule iho
la ke kahuna a pau, o oki ke kahuna i ka piko, a moku ae la ka piko o
ua keiki la, a kahe mai la ke koko noloko mai o ka piko o ua keiki la,
i ae la ke kahuna: “He keiki waiwai keia.”
A lohe ae la ke alii a me na kanaka a pau loa, alaila wae iho la ke
alii i mau kanaka pono nana e hanai ua alii la, he mau kanaka io pono
no kona makuakane, he iwikuamoo; alaila hahao ia ae la ua keiki nei
iloko o kona palama, he wahi kapu loa ia, aole e hele aku ka mea ai
puaa malaila, a me ka mea ai niu, a me ka mea ai mea inoino a pau loa,
a me ka pau hinuhinu i ka niu, aole hoi e ai ua keiki la i ka ipu
kahiko i hahao ia i ka mea inoino, he mea kapu loa no ia, ina e ai
kekahi kanaka i ka puaa ina ua make ia, ina e ai kekahi wahine i ua
keiki la i ai la ia i ka mea inoino e make no ia. Pela na ’lii a me na
kanaka i makau ai i ua mau akua wahahee nei, i ola mai ua keiki la, a
hanai ia iho la ua keiki nei a nui ae la; alaila olelo iho la kona mau
makua i aku la ka makuakane i kana wahine: “E kahe paha ka ule o ke
keiki a kaua, ae paha ina no ia oe.” Alaila i ae la ke alii, e hahai
aku kekahi i ke kahuna, e olelo mai i kana pono. A hiki mai la ke
kahuna i ke alii la, ninau aku la ke alii ia ia: “Pehea la kau pono, e
olelo mai oe i ke kahe o ka ule o kuu keiki.” I aku la ke kahuna: “Ae,
e kahe, ua nui loa ia, ua make ka puaa.”
A mahope iho hana iho la ke kahuna i ka oihana, imi iho la ia i kana
ano e pono ai, o ke kahe ana o ka ule o ua keiki la. I aku la ke kahuna
i ke alii: “I ilio a nui loa.” Ae mai la ke alii, “a i puaa a nui loa,
i moa a nui loa;” ae mai la ke alii. A po iho la hoomana iho la ke
kahuna i ka ohe, ua iho la ka ua, ike ae la na maka o ua kahuna la i ka
ua ana, i aku la i ke keiki: “Auhea oe, e ke keiki, ke i mai nei ka po
ia oe he kanaka waiwai oe mahope aku, a i waiwai oe e nana hoi oe
ia’u.”
A po hou iho la hoomoe iho la ke kahuna i ka po i ka lapauila kona
inoa, ke ano no ia na ke kahuna, he oihana no ko ke alii hana ana. A ao
ae la, hiki ae la ka la lawe ia mai la ua keiki nei imua o ke alo o ke
kahuna a me ke alo o ke akua, a noho iho la ia iluna o kekahi kanaka, a
paa ia iho la ia, a ku ae la ke kahuna iluna, hoali ae la ke kahuna i
ke ohe, kaumaha aku la i ke akua, i aku la: “E ke akua, e nana mai oe i
ko pulapula, i mea nana i hai ko po;” a mahope iho noho iho la ke
kahuna ilalo pule aku la i ke akua.
A pau ae la ka pule kahe iho la kekahi kanaka i ka ule o ua keiki la, a
kui iho la ka hekili, olapa mai ka uila, a haule iho la ka ua, kapa ae
la ke kahuna: “E, he keiki waiwai keia.” I aku la ke kahuna i ua keiki
alii la: “E, i ku aku oe i ka moku, ea i okana ko’u.” A pau ae la ia
mau mea a mahope iho oihana nui iho la ua kahuna la i ke alii, a hana
iho la i ka wawae o kana pule a me ka loina o kana pono a pau loa, a
puuone iho la ke kahuna i ke alii, a pau ae la ia, palima iho la ke
kahuna i ke alii, a pau ae la ia, a kapu iho la ke alii i ke kukoae, ka
inoa o ka heiau, alaila ai iho la ke alii i ka puaa.
A pau ae la ia a mahope iho la o ia mau mea, moku laau nui iho la ke
alii i ka ohiako, he luakini i o Nana paha ka malama e kapu ai ua
luakini nei, i o Welo paha ka malama e kapu ai ua luakini nei, aka i o
Ikiki paha ka malama e kapu ai ua luakini nei, o na kukane keia ekolu
mai ka wa kahiko mai, aole e pono i ka malama e ae. Aia no i ka ke alii
malama e makemake ai e kapu ka luakini.
A hiki ae la i ka wa e kapu ai ua luakini la ahaolelo iho la ke alii me
ka poe kahuna a pau, o ke kahuna mookuakahi, a o ke kahuna moolonoalua,
a o ke kahuna helehonua akolu, a o ke kahuna kualaea ana, a o ke kahuna
hakuohia alima, a o ke kahuna kakapaulua aono, a o ke kahuna hono
ahiku, a o ke kahuna kahalaalaea awalu, a o ke kahuna ia ia ka hale o
Papa ia ia ka hoonoa ana o ua luakini nei.
A holo ae la ka olelo ana a ke alii a me ka poe kahuna, a kokoke aku la
i ka wa e kapu ai ua luakini nei, i aku la ke alii i ke kahuna
kahalaalaea: “E hoomakaukau oe, e kapu i kau hana a me kau loina a i
pono e hai mai ia’u,” a i o Kane kapu iho la ke kahuna kahalaalaea i ke
ahiahi i o Kane, a hoomakaukau iho la ia i keia po, a pule aku la ia i
keia po, a ao ae la i o Lono ku iho la ka ipuwai alaea, he oihana no na
ke kahuna, a o na wawae keia o ka luakini. A ao ae la i o Mauli hele
aku la ke alii a me na kanaka a nui loa, e hoolohe i ka olelo a ke
kahuna kahalaalaea i kakahiaka i o Mauli, a hana mai la ua kahuna i
kana oihana, pulou iho la kekahi kanaka i ka lauoho ma kona poo, he
lauoho no ka poe kahiko, a he loina no na kona mau kupuna, a he mea
kauoha mai na lakou a he loina no ia no ka luakini, a pule iho la ke
kahuna i ka hiki ana aku a ke alii, i ke akua alaea, a ku iho la ka ipu
wai alaea ma ke alo o ke kahuna, o ke akua ia a uwahi ia aku waho i ka
mea keokeo, i akaka i kona akua ana.
A mahope iho la o ia mau mea, a ku ae la iluna ke kanaka ia ia ka
papale o ka lauoho o ka poe kahiko, a noho ae la na kanaka a nui loa, a
ku ae la kela iluna me na ihe oioi, a hoolulu aku la imua o ke alo o na
kanaka a hoopoipoi aku la ia i ka maka o na kanaka i ka ihe oioi aole
nae i o aku ia lakou, a hoaa aku la i kona mau maka imua o na kanaka, a
hooweliweli aku la ia penei: “Hekue, hekue, e ku auanei i ka ihe a
pueo;” pela hana i keia poe la, i mea waiwai no lakou. A pau ae la ia,
auhau ae la ke alii i ka lunaauhau, e hele oe e olelo aku i konohiki, e
ia aku, e waele i ke alanui o kuu akua e hemo ia, aka i waele i ke
alanui o kuu akua aole oia e hemo, e i aku oe, a waele a maikai ke
alanui o kuu akua e olelo aku oe ia lakou: “E, e hookupu mai lakou i
kuu akua, aka i hookupu ole mai lakou i kuu akua, e pau lakou i ka hemo
ia’u, pela oe e olelo aku ai ia lakou;” a hele aku la ua luna auhau nei
mai ke alii aku la, a olelo hele aku la i ke konohiki, o ka aina a pau
loa, a lohe iho la lakou i ka ke alii olelo ia lakou.
Alaila hele aku la ua akua alaea nei, eha lepa mamua, a eha hoi lepa
mahope, a hoano aku la kekahi kanaka mamua o ua akua alaea nei, aole e
hele mai kekahi kanaka mamua, a me ka puaa, a me ka ilio, aole a mai ke
ahi, he kapu loa no ia mau mea. A hiki aku la ua akua alaea nei i ke
ohi puaa, a hana iho la i ka puaa kukui a kakau iho la ke kahuna i ka
alaea iluna o ka puaa kukui, a pule iho la ke kahuna, a pau ae la ia a
noa ae la ka pule, hele mai la na kanaka me ka puaa, me ka ai, me ka
hulu, me ke kapa, a hookupu iho la lakou, pela no hoi ia aina aku a me
ia aina aku a pau loa.
A ahiahi iho la i o Mauli, lupa haalele iho la ke alii a me ke kahuna,
he loina liilii na ke kahuna no ka luakini, a i ae la i o Muku pi ae la
ke kahuna i ka wai kapu ae la, no ke kapu ana i ka luakini a me ke alii
i ka puaa. A ahiahi iho la kapu iho la ke alii i ke ahiahi i o Muku, a
me na ’lii a pau loa, a me na kanaka a nui loa, a pule aku la na kahuna
he nui loa, a me na ’lii a nui loa, a hiilani aku la lakou imua i ke
alo o ke akua laau, a me na akua hulumanu a nui loa, a mahope iho o ka
pule ana a kaumaha aku la ke alii i ka puaa, a i aku la i ke akua: “E
Kunuiakea, e Lononuiakea, e Kanenuiakea, e Kanaloanuiakea, e o’u mau
akua a pau loa, haele nui mai oukou a pau loa, eia ka puaa la, he puaa
ola e ola au ia oukou e ke akua, eia ko puaa, a me ko maia a me ko niu,
e hoola mai oe i na ’lii, a me na kanaka a pau loa, e o’u akua a pau
loa, e hoolohe mai oe i ka’u olelo aku ia oe, a e nana oe i ke kanaka
hewa, molia ia ia e make ia, e malama oe i ke kanaka pono, e hana
maikai oe ia ia, e aloha mai oe i kuu aina, a e malama mai oe i ka
makaainana.”
Pela ke alii i hoomana ’ku i ke akua, a poeleele iho la, kauo iho la na
’lii a pau, a me na kahuna a me na akua hulumanu a pau, a moe iho la
lakou i ka po, a ao ae la hele ae la ke alii a me na kanaka a nui loa,
a me na ’lii a pau, a me na kahuna a oia wale, a hoonoho iho ke kahuna
i na kanaka a nui loa, ewalu lalani kanaka, a ua hoonoho maikai ia
lakou e ke kahuna a like, alaila kukulu lalani ia a’e la ka poe akua a
he nui loa, a ua kanaka paha, a ua lua kanaka paha, ke akua hulumanu, a
hookahi akua kanaka maoli, o Kahoalii kona inoa, mamua ia o na akua
hulumanu, e hele ai, aole ona malo, hele ule lewalewa wale iho no kana
imua o ka maka o na kanaka, aole ia e hilahila i ka nui o kanaka.
A hopu iho la ke kahuna i ka ieie me ka malo keokeo, a ku ae la iluna
kalokalo ae la i ka ieie a kaumaha aku la i na akua penei: “Ka malo,
malo; ka ieie, ieie; ka uila, o ka ieie nei. E Ku, e Lono, e Kane, e
Kanaloa, e ola i ko oukou kahu, a e ola hoi i na ’lii a pau loa; e ola
hoi i na kanaka a pau loa,” a oki ae la ke kalokalo ana a ke kahuna i
ka ieie, a ku ae la ka nui o na kahuna, oia wale, ua kanaha paha a keu
aku a ku ae la lakou a akoakoa iluna, a pule aku la lakou, a hiilani
aku la lakou i ke akua, a kani aku la ka pihe hoolae a lakou i keia la,
a kaikai ae la ka poe kanaka i ua mau akua hulumanu nei iluna, a ku ae
la ka poe nana e malama ua mau akua la a hele poai ae la lakou me na
akua no i ka lima o lakou, poai hele ae la lakou ma ka maka o na
kanaka, he mea hiilani no ma na kanaka a pau loa.
A pau ae la ia, a hele ae la ke kahuna ia ia ka alaea, olelo aku la ia
i na kanaka, i aku la: “E noho malie oukou, a e hoolohe mai oukou i ka
pule, ewalu a oukou ku ana iluna, a ewalu hoi noho ana ilalo, a hoolohe
mai oukou i kuu leo a e i aku au, e ku iluna, e ku oukou a pau loa, aka
i i aku au, e noho ilalo, e noho oukou a pau ilalo;” pela ke ano o ka
loina o kana pule, a oia wale no ia ke pule iluna, a hopu ae la i ka
hui niu a ku ae la iluna, a hoali ae la ia i ke akua, a i ae la penei:
“E Ku, a e Lono, a e Kane, a e Kanaloa, eia ka hui niu la, e ola i ko
haku;” a pau ae la, a lalau aku la ia i kana laau a ku ae la ia iluna.
A nui loa ae la kona leo maluna iho o na kanaka a hoolohe aku la na
kanaka, a me na ’lii a pau loa i ka hewa ae o kona leo, alaila ahewa
aku lakou i ke kahuna a ua hewa ka pule a ke kahuna, a mumulu iho la na
kanaka i ka hewa ana o ka pule a ke kahuna, a pau ae la ka pule ana, a
olelo iho la ke kahuna i na kanaka penei: “E kuu kaikaina, hiki a ola
ia ua, a koia e kuu kaikaina hiki a ola ia ui a koia;” pela no iluna a
ewalu, a pela no ilalo a ewalu, a he nui loa ka leo o na kanaka, i ke
ala, nakolo aku la ka leo o na kanaka a he nui loa; a pau ae la ia
oihana a ke kahuna alaila hele ae la ua kahuna ’la e olelo a kana pono
i ke alii, olelo a’e la ua kahuna la i ke alii, i aku la: “E ka lani,
pehea ka pule?” a i aku la ke alii penei: “Ua hewa kau pule, ua hai.”
Ina e hana ua kahuna la e pono la, ina ua apono aku la ke alii ia ia,
ina e pololei kana pule ana, ina ua noi la ua kahuna la i ka aina i ke
alii.
A pau ae la ia, a hoi aku la na kanaka a pau a me na ’lii a pau loa, a
hoi aku la lakou i ko lakou kauhale, a hoolea aku la lakou i na akua
hulumanu, a me na akua liilii a pau o na kanaka a pau loa; a ahiahi ae
la hele aku la ke alii, a me na kahuna, a me na akua, a me na ’lii a
pau, moe iho la ka malukoi o ka luakini, pule iho la kahuna a me na
alii a pau. I keia ahiahi a poeleele iho la moe iho la lakou i ka po
kakali aku la lakou i keia po, e ake lakou e ua mai ka ua i keia po; a
ua mai la ka ua, hiilani aku la na kanaka i ke akua, a ao ae la
houluulu ae la lakou a akoakoa imua i ke alo o ke akua me na kanaka a
me na ’lii a me na kahuna i ka wa kakahiaka, a pule iho la lakou imua o
ka luakini, a me na akua hulumanu, a pau ae la ka pule ana, ku ae la na
kanaka iluna me na akua pu no i ka lima o lakou, a pii aku la lakou
iuka, o na ’lii o na kanaka a o na kahuna a pau, a me na akua a pau
loa, iuka i ka haku ohia o ke akua ia, i ae la ke alii i kana poe
ai-puupuu: “E alakai oukou i puaa i umi paha, i puaa na ke akua i puaa
ai no kekahi, na na kanaka a nau no hoi kekahi,” a hiki aku la lakou i
kahi e kokoke mai ana i ka ohia, mauka lilo loa, a o ka laau ohia i
oioi mai ke ku ana mamua i ae la ke kahuna penei, “o ke akua no keia i
ono mai i ka puaa ke oioi mai nei mamua,” a ae aku la ke alii, i aku la
i na kahuna, “pule ia aku,” a pule aku la lakou i ua ohia la, e ku ana
no iluna me ka lau.
A paa aku la ke alii, me ka puaa, a me ke kanaka a kokoke aku la i ke
alo o ua ohia nei, pule iho la ilaila, a pau ae la ka pule ana kanaenae
aku la ke alii i ka puaa, a me ke kanaka i ua ohia la, i aku la ke alii
i ua ohia la: “E Kukaohialaka eia ko puaa a me ko niu, e ola ia’u, e
ola i na ’lii a me na kanaka a pau loa.” A ku ae la ke kahuna iluna, a
hoali ae la i ke koi kaumaha aku la i ke akua a hoopa’e la i ke koi i
ke kumu o ka ohia, a noho iho la ilalo, pule aku la ke kahuna a nui
loa, a oki ae la kekahi kanaka i ua ohia nei i akua, a make iho la
kekahi kanaka i na makana na ke alii i ke akua; a oki ae la ia mau mea,
a mahope iho o keia mau mea hoolale ae la ke alii i ka puaa e kalua he
umi paha, a kaumaha aku la ke alii i ke kanaka i ke akua, a he kanaka
kela no mau haalelea, a he loina no ia na ke kahuna he kanaka haalele
wale no ia i ka nahelehele. A moa e na puaa ai nui iho la lakou, a
maona ae la a hoomakaukau ae la ke alii e iho, a ku lalani ae la ka poe
akua hulumanu mamua o na kanaka, a o ua akua ohia la mamua lilo ia o na
akua hulumanu, a ua wahi oia i ka lau nahelehele a paa loa, a iho aku
la na akua a pau, a me na kanaka, a me na ’lii a pau loa, a hiilani ae
la na kanaka i ko lakou mau waha iluna i ke akua, a i ae la kekahi
kanaka, pane ae la kona leo iluna lilo: “E Kuamu, e Kuamu,” hooho ae la
na kanaka a pau mai mua a hope, “Mu, e kuawa, e kuawa, wa, e ku wau, a
lanakila no.” A pela na kanaka mai mua a hope, ua nui ae la ko lakou
mau leo a pau loa, a he loina no ia na ke kahuna no ka iho ana a ua
akua ohia la.
A iho mai la lakou aohe ahi e a mai i keia la he kapu loa no ia, aia
hiki aku ua akua ohia la imua o ka luakini, alaila a mai ke ahi a na
kanaka a nui loa, a hiki aku la lakou i kai i ka luakini, a pule aku la
lakou akua ohia nei; a pau ae la ia mau mea hoi aku la na akua hulumanu
a me na ’lii a pau, a me na kanaka a pau loa, i ko lakou wahi, a
hiilani aku la ka poe nana e malama ua mau akua hulumanu la, a kani mai
la ka pahu a nui loa, e hiilani aku ana lakou imua o ua mau akua
hulumanu nei; a pau ae la ia mau mea, a ahiahi ae la, hele aku la
kekahi kahuna e hanai i ke akua ohia i ka maia a pulehu a pule uuku aku
la ia, hanai aku la ia, a pau ae la ia.
A poeleele iho la haawi aku la ke alii i na kahuna i kauo no la laua
elua, no ke kahuna ia ia ka laulama, alua laua haawi aku la ke alii i
ke kanaka e lawe oe i mau moa kauo na na kahuna i elua moa a laua; a
poeleele loa iho la, olelo ae la ke alii i ke kanaka: “E hele aku oe e
papa aku i na kanaka mai o a o, i aku oe, e noho malie, aohe walaau,
aohe hoi e a mai ke ahi i keia po,” a ao ae la, hele mai la ke kahuna
hele honua, a olelo aku i ke alii i ka pono o ka loina o kana oihana, i
aku ia i ke alii: “E, ua hana mai nei au i ka loina o ke akua i keia
po, a ua mahalo mai nei ka po ia oe, a ke i mai nei ke akua e waiwai
oe, a ua ike ae la no oe i ka maikai o keia po o ko akua, he paihila ka
lani, aohe kau ao, a i waiwai oe e malama hoi oe ia’u.”
A pau ia mau olelo, a hoolale a’e la ke alii i ka luakini, e ako i keia
la hookahi no a paa ae la ekolu, a he mau hale nui loa; a pau ae la ia,
a i a’e la ke alii e hele mai oukou e na kanaka a pau loa i ka pule,
hele mai la lakou a pau loa, a me na akua hulumanu, a hoonoho iho la ke
kahuna i na kanaka a pau, elua paha walu lalani kanaka o ka hoonoho ana
a ke kahuna i na kanaka, a kukulu lalani ’e la ka poe akua a pau loa, a
ku ae la ke kahuna nui iluna me ka malo keokeo nui, a lalau ae la kona
lima i ka pupu ieie hoali ae la ia a kaumaha aku la i ke akua ia
Kunuiakea, ia Lononuiakea, a ia Kanenuiakea, a ia Kanaloanuiakea, a ia
Kukaohialaka; a pau ae la na akua, a kaumaha aku la ke kahuna i kona
mau aumakua kahuna kahiko, a hiki mai la i keia la ana i hana ’i e like
me ka lakou hana ana, a ua hiki ae la ia mau mea kahiko ia ia i kela
la.
A pau ae la kana kaumaha ana, alaila ku ae la na kahuna iluna a pau
loa, a pule aku la lakou i ke akua, a hiilani aku la ko lakou mau waha
imua o na akua hulumanu, a he la pule nui loa no keia la, a he la
hanohano nui keia no ke kahuna nui, a me na kahuna wawae a pau loa, he
hanohano wale no lakou a pau loa, a kokoke i ka manawa a ke kahuna i
kena aku ai i na kanaka e hapai ae i ka poe akua iluna, a hapai ae la
lakou i ua mau akua hulumanu la, a loihi loa ka lakou ku ana ma ka aoao
mauka, a kokoke i ka manawa e i aku ai ke kahuna i na kanaka e lawe i
na akua ma ka aoao makai, a i ae la ke kahuna, e iho like ae oukou
makai, a iho aku la lakou ma ka aoao makai ku like mai la lakou, a
loihi loa ka lakou ku ana makai.
A i aku la ke kahuna i na kanaka e paa’na i na akua, e hele poai ae
oukou, a e hele makai oukou me ka noonoo pono o hewa ’uanei kekahi o
oukou make ia, a hele pono iho la lakou, aole lakou i hewa iki, a pau
ae la ka hele poai ana ku lalani mai la no lakou makai, a pule aku la
ke kahuna i keia pule, o Pokeo ka inoa, he pule kapu loa keia no ka
luakini, aole i laha aku keia pule o Pokeo i na ’lii a pau, a i ka
luakini wale no ia; a pau ae la ia, hoi ae la lakou mauka a me na akua
hulumanu, a noho iho la lakou ilalo.
A ku ae la ke kahuna ia ia ka alaea iluna; a hoolei aku la i ka lei
hala i ke alii, a i ke akua kekahi lei i kona a-i, a i ke kahuna no
kekahi lei i kona a-i, a he loina no ia no ke kahuna alaea, a olelo iho
la ua kahuna la iluna o na kanaka, a i aku la: “E noho malie e na
kanaka a pau, a me na ’lii a pau loa,” i aku la ke kahuna i ke alii: “E
hoolohe mai oe i ko pule i pule au i ko pule, i walaau he alii o ke
kipi no ia o ko aina; aka, i walaau he kanaka, e make ia na ko akua.”
A lalau ae la kona lima i kana laau, a pule iho la ia a loihi loa, aohe
pane leo o na kanaka imua ona, a hiki aku la i ka manawa e i aku ai ke
kahuna i na kanaka e ku iluna, a i iho la ke kahuna i na kanaka e ku
iluna i aku la i na kanaka penei: “E kuu kaikaina hiki a ola ia’u ia,
koia, ewalu ku ana iluna, ewalu hoi ana ilalo;” a pau ae la ia mau mea
a papa aku la ke kahuna i na kanaka e noho malie oukou, mai walaau
oukou, a olelo aku la ke kahuna i ke alii a i aku la, ua mai. A hele
aku la lakou iloko o ka laukini me ke alii, a me ke kahuna, a me na
akua hulumanu, a me na kanaka a pau, e hele ana lakou e kau i na auau
iloko o ka luakini, he loina no ia na ke kahuna no ka luakini; a pau ae
la ia mau mea, a hoi ae la lakou a pau i kauhale, i keia la hookahi no.
Eia no keia ano o ka wahine a ke alii ke noho kapu nei no ia, aole ia e
auau i ka wai, aole ia e ai i ka ai hou mai, aole ia e ai i ka ia hou
mai, aole ia e paani, he kapu loa no ia, a pela no hoi ka ke kahuna
wahine, e hoomana aku ana i ka hope o kana kane kahuna, a pela no hoi
ka ke alii wahine, e hoomana aku ana i ka hope o kana kane alii, a pela
no hoi na wahine malama i ko lakou mau akua, a me na kanaka o keia aina
e hoomana mai ana no i ka luakini, a me na makaainana a pau loa.
A ahiahi ae la hele aku la ke alii a me na kahuna, a me na akua
hulumanu imua i ke alo o ka luakini, a pule aku la lakou mawaho o ka
luakini i keia ahiahi, a hookoikoi iho la ka olelo a na kanaka penei:
haule iho la na hu’i o ka luakini a ke alii i keia ahiahi, a pau ae la
ia mau mea, a hoi aku la lakou i kauhale, a haawi aku la ke alii i ka
moa i ke akua hulumanu a pau loa, a me na kahuna a pau loa, a he moa
kauo no lakou, a he mea hoomana aku na lakou i na akua i keia po, o ka
po keia e oluolu ai ko ke alii manao, a me ko ke kahuna manao, a me ko
na ’lii manao, a me ko ka puali manao, a me ko ka makaainana manao a
pau loa.
Aka i loohia lakou e ka hewa i keia po, aole loa e oluolu iki lakou,
alaila nui loa ka makau o lakou i ke akua; aka hoi, i pono ka hana ana
a ke alii a me ke kahuna i keia po, alaila palekana hoi lakou. A he po
maka’u loa no keia po. O ka po keia e kai ai ka ai a ke alii a me ke
kahuna, a me na ’lii a pau loa, a me na kanaka a pau loa. A po iho la
anoano iho la keia po, aole he walaau, aohe ahi a mai, aohe puaa alala
mai, aohe ilio aoa mai, aohe keiki uwe mai, he po pili loa no keia no
ka hanu o na kanaka, a me na ’lii a pau, a me na makaainana a pau loa o
kuaaina a pau loa.
O ka po keia e kai ai ka aha, o Hulahula ka inoa, he hailona no ka hewa
a me ka pono a me ka make a me ke ola; aumoe iho la ala mai la ke
kahuna a me ke alii, a me na ’lii, a me na kanaka a pau loa, hele aku
la lakou a hiki aku la lakou mawaho iho o ka luakini aohe pane leo o
lakou i keia po, kakali aku la lakou a kokoke aku i ka wanaao, a hiki
mai la ka wanaao ia lakou, hoomakaukau iho la ke alii a me ke kahuna a
o ka nui o na kanaka, ua pule mai la lakou ma kahi e, e hoomana aku ana
i ka leo o ka iole, a me ka leo o ka moa, a me ka leo o ka manu, a me
ka leo o ka ilio, a me ka leo o ka puaa; pela lakou i hoomana aku ai i
ko lakou mau akua, i aku la lakou a pau loa i ko lakou poe akua: “E, i
nui ka mana o oukou e na akua, i ka aha a ke alii, i kahi e ku ai kou
pou hale,” a pela no ka manao o na kanaka a pau loa; a kokoke aku la i
ka wanaao lalau ae ke kahuna i ke akua, a me ka lau lama, a me ka oloa,
lalau ae la ke alii i ka pahu i kona lima, a me ka puaa, a komo aku la
iloko o ka luakini o laua wale no elua ke kapu loa no ia.
NO KE KAI ANA A KE KAHUNA I KA AHA.
Pupu iho la ke kahuna i ka lau lama i kona lima a hoohume ae la ia i ka
oloa i ka lau lama, a i aku la ia i ke alii: “E hoolohe oe i ka hewa
maloko nei o kaua,” a kau ae la ke ao nui maluna o lakou, aohe ikeia
aku o ka hoku, pule aku la lakou, a pau ae la ia ka hiolo puupuu mai la
ka maka o ka hoku, a ike ae la ka maka o ke kahuna i ka maikai oluna,
alaila i ae la ke kahuna i ke alii: “E hoolohe oe i ka leo o ka iole, i
ka leo o ka manu, a i ka leo o ka moa;” a pau ae la ia mau mea, alaila
ku ae la ke kahuna iluna, kalokalo aku la ke kahuna i ka aha, o
Hulahula ka inoa, a noho iho la ia ilalo, pule aku la ke kahuna oia
wale no; a pau ae la kana pule ana, alawa ’e la kona mau maka mahope i
ke alii, ike aku la ka maka o ke alii i ka alawa ana mai a ke kahuna,
hahau aku la ke alii i ka puaa, i aku la: “E Ku, ia Hulahula, eia ko
puaa e ola au ia oe, a eia ko hale maikai he makana na’u ia oe, a e
hoola mai oe i kuu aina, a me na ’lii, a me na kanaka a pau loa, molia
i ke kipi i ka ili aina, i koa kani paha i ko nau e hee ia’u, ilaila ka
piko o ka aha a kaua e kahihi ai;” a pau ae la ka ke alii, alaila ke
kahuna lawe aku la e huna i ka aha iloko o ka waiea, he wahi hale uuku
ia, a he loina no ia na ke kahuna.
A pau ae la ia, hoopai ae la ke kahuna i ka aha, a haliu aku la kona
alo i ke alii la, ninau aku la ke kahuna i ke alii, i aku la: “Pehea ka
aha a kaua?” I mai ke alii ia ia, “Ua maikai.” A ninau aku la ke kahuna
i ke alii, i maopopo ai kana hoolohe ana i ka pono a me ka hewa, i aku
la: “Aohe oe i lohe i ka leo o ka manu?” “Aole.” “Aole oe i lohe i ka
leo o ka moa?” “Aole.” “Aole leo ilio au i lohe?” “Aole.” “Aole loa
anei he mea hewa iki maloko nei o kaua?” “Aole.” “Aole anei he mea hewa
iki mawaho mai au i lohe?” “Aole.” I aku la ke kahuna i ke alii: “A ua
maikai ko aha, a ua ola oe, a me ko aina, a me na ’lii, a me na kanaka
a pau loa;” a pau ae la ia mau olelo a laua, hele aku la laua mawaho e
ninau pono aku ia lakou i ka lakou mau mea i lohe ai, a ninau malu aku
la laua: “Ea, heaha ka oukou mau mea i lohe ai mawaho nei?” A
hawanawana mai la lakou hoole mai la: “Aole, aole, loa, aole loa akahi
mea hewa iki mawaho nei, a makou i lohe;” alaila olelo ae la ke kahuna
i ke alii, i aku la: “E ka lani e,” o mai la ke alii, “E o.” “Ke olelo
aku nei au ia oe, maikai ae nei ko pule, a ke mahalo mai nei ka po ia
oe, a ke i mai nei ke akua, e ola oe;” alaila houluulu ae la lakou, a
akoakoa mawaho iho no o ka luakini, a hea ae la lakou me ka leo nui
iluna, a hooae la lakou i ko lakou poe leo iluna, i ae la penei
“Lelewale ka aha e;” a hooae la lakou me ka leo nui, a lohe mai la na
kanaka ua lele wale ka aha a ke alii, olo mai la ka pihe a kela wahi a
keia wahi, nakulu aku la ka leo o ka puali a me kanaka makaainana a pau
loa, kukui aku la ke kaulana i na wahi a puni, a ua oluolu iho la ka
manao o ke alii, a me ke kahuna, a me na ’lii, a me na kanaka a pau
loa.
A ao ae la, pule aku la lakou mawaho o ka luakini, ekolu pule o keia
kakahiaka, he waipa, a he kuwa, a he kuwi; a pau ae la ia a komo aku la
lakou iloko o ka luakini, a me na ’lii a pau, a me na akua a pau, a me
na kahuna a pau loa, a noho iho la lakou i ke alo o ka luakini a ku ae
la ke kahuna nui iluna, a hoali ae la i ka aha, o Kolii ka inoa o keia
pule, a he pule kapu loa no keia na ke kahuna.
A pau ae la keia pule a haele ae la lakou mawaho, a e haawi i ka puaa i
na akua hulumanu, a pakahi ka puaa ia lakou, a pakahi hoi ka puaa i na
kahuna wawae, a kena aku la ke alii i na aipuupuu, e kalua mai oukou i
mau puaa nui i umi paha, a oki ae la keia mau mea a pau, alaila hoi hou
aku la lakou iloko o ka luakini e kopili mahaehae lakou i ke akua laau
i ke kii, a pule nui aku la lakou i keia la hookahi no, a mahope iho o
ka pule ana hoali ae la ke kahuna i ka au lima, a noho iho la ilalo, a
pule aku la lakou, a a mai la ke ahi owaho, a me kuaaina pau loa, a
mahope iho o ka pule ana, mohai aku la ke alii i ka puaa pulehu i ke
akua, a he pulehu wale no ka puaa o ke akua, aole e kalua; a pau ae la
ka mohai ana a ke alii i ke akua, a hoi aku la lakou i ko lakou
kauhale, a moa mai la na puaa a ka poe akua hulumanu, a hiilani aku la
ka poe nana i malama na akua hulumanu; a moa mai la ka ke alii mau
puaa, a he mau puaa nui no hoi, he umi paha, a he iwakalua paha, a
halihali aku la ka puaa a ke alii iloko o ka luakini, a malaila e pule
uuku ai kekahi kahuna hookahi; a pau ae la ia, alaila hoihoi mai la ka
ke alii waiwai imua o kona alo, a e haawi ia na na ’lii kekahi waiwai.
A pau ae la ia, a ia ahiahi ae la alaila kena aku la ke alii i kana poe
aipuupuu, e kalua mai oukou i puaa no Kuili, o ka luakini, i hookahi
kanaha puaa, a napoo iho la ka la, a hele aku la kekahi poe kahuna
mawaho, a he kaulahale ka inoa o keia pule; a pau ae la ia, a poeleele
iho la, alaila malamalama aku la na kukui iloko o ka luakini, iloko o
ka hale, alaila hele mai la na kahuna a pau loa, a me na ’lii a pau
loa, a me na akua a pau loa, i keia po, a he po pule nui no keia, a e
ao aole lakou e moe iki i keia po, a i keia po alaila ike ia ke kanaka
kahuna nui i pau loa ka pule ia ia, a pule iho la lakou, nui loa ko
lakou mau leo iluna lilo a he like ma ka hakaka lakou, a he kuhikuhi ka
lima me he hula la, a paipai nui iho la lakou i ko lakou mau lima e
hiilani ana i ka luakini.
A pau ae la ia alaila halihali mai la ka puaa iloko o ka luakini, aka i
naki iho la ke kahuna i ka puaa iloko o ka luakini; a pau ae la ia,
alaila pule hou aku la lakou a ao ka po, a hoi aku la lakou i ko lakou
kauhale, a awakea ae la kena hou aku la ke alii i kana mau aipuupuu, a
i aku la: “E kalua hou mai oukou i mau puaa i kanaha,” a ku ae la ka la
alaila hele hou aku la na ’lii, na kahuna a me na akua a pau loa, e
hele ana lakou e pule nui iloko o ka luakini, e hoomana a e hoolea; a
pau ae la ia pule ana hoi ae la lakou iwaho, a aui ae la ka la hoi hou
aku la no lakou iloko o ka luakini, a he kulawa ka inoa o keia pule a
lakou; a pau ae la ia a hele ae la lakou iwaho i ko lakou wahi; a
mahope iho o ia noho ana hoi hou aku la no lakou iloko o ka luakini, i
keia la hookahi no, a he kupapaa ka inoa o keia pule; a pau ae la ia
pule a lakou, a pule hou aku la no lakou, a he kuaiwa ka inoa o keia
pule a lakou, a pau ae la ia pule a lakou, a mahope iho o ia mau mea, a
pau loa aneane iho la e kapoo ka la alaila hele aku la lakou i ke kuahu
a pule aku lakou i ke akua, a he kulewalewa ka inoa o keia pule a
lakou.
Alaila kena ae la ke alii i kekahi kahuna, i aku la: “E kii ae oe i ke
akua e lawe mai iloko nei,” a kii aku la kekahi kanaka a ke akua ohia a
lakou i kii ai mamua iuka, a lawe ia mai la ua akua ohia nei imua o ka
luakini, a kena ae la ke alii i kanaka na ke akua, a i puaa kekahi,
alakaiia mai la ke kanaka a hiki mai la i ke alo o ke alii, a kena ae
la ke alii e pule, a ku ae la ke kahuna iluna, a hoali ae la i ka o, a
noho iho la ilalo, a pule aku la lakou a pepehiia iho la ke kanaka, a
mohai aku la ke alii i ke akua i ke kanaka a me ka puaa; a pau ae la ia
a kapoo iho la ka la, hoi ae la lakou i ka hale, a hoomakaukau iho la
kekahi kahuna i kana oihana, o ke kahuna ulua a po iho la holo aku la
ia ma ka moana e hoolei aku i kana makau i ka ulua, a i pau ka maunu
hopohopo loa ia, aka i koe mai ka maunu a he maikai no ia, aka i moku
ka makau hewa loa kana loina, a me kana pule, a me ka pule no ia ma
kona waha ma ka moana, a ua pule nui no ia makai, ma ka waa, a hoi mai
la ia iuka.
A hana iho la kekahi kahuna i kana loina, i keia po hookahi no laua i
hana ’i; a maloko nae o ka luakini keia kahuna i hana ’i i kana loina a
he maua ka inoa o keia pule, a he ano no ia no ka luakini; a pau ae la
ia a mahope iho o ke aumoe, a hele mai la ke alii iloko o ka luakini ma
ke kuahu ilaila lakou e pule nui ai, a he oihana ka inoa o keia pule, a
he po kapu loa no keia, aole e a mai ke ahi i keia po; a pau ae la ia,
alaila kalokalo ae la ke kahuna nui i keia mau pule, elua inoa o laua,
o piikuma laua o leiau ko laua mau inoa.
A pau ae la ia, a hoomakaukau ae la ke alii ia ia, a me ke kahuna
moolono, e hele aku laua e kai i ka aha, o Hooilimoo ka inoa o keia
aha; a nukuke iho la lakou aohe pane leo, aohe onioni, alaila lalau ae
la ke kahuna moolono i ka lau lama i kona lima, a hoohume ae la ia i ka
oloa, a ku ae la ia iluna, a kalokalo ae la ia i ka aha, a noho iho la
ia ilalo, a pule aku la, a pau ae la kana pule, alawa ’e la kona maka
mahope i ke alii, a ike mai la ka maka o ke alii i kana nana ana mai ia
ia, a hahau aku la ke alii i ka puaa a mohai aku la i ke akua, a i aku
la: “E Ku ia Hooilimoo, eia ko puaa, he puaa ola no’u ia oe, e nana
pono mai oe ia’u, a molia i ke kipi i ka ili aina, a molia i ka hale
iwi, e make ia.” A pau ae la ka ke alii mohai ana, alaila haliu mai la
ke kahuna i ke alii, a ninau mai la ia: “Pehea ka aha a kaua?” A i aku
la ke alii ia ia: “Ua maikai, aohe mea hewa iki a kou pepeiao i lohe?”
“Aole.”
A pau ae la ia, a hoopai ae la ke kahuna i ka aha, a hoonoa uuku ae la,
alaila hoi malie aku la laua ma kahi lehulehu o kanaka a ninau aku la
lakou i ka lakou mau mea i lohe ai, a hoole mai la lakou; a pau ae la
ia mau mea, i ka po hookahi no lakou i pule ai, o ke kahuna ulua, a me
ke kahuna maua a me ke kahuna nui a me ke kahuna moolono, i keia po
hookahi no lakou i pule nui ai, a wanaao ae la, alaila hoali ae la ke
kahuna a ku ae la iluna. Kalokalo ae la i ka lakou pule, o kolii ka
inoa o keia pule, a noho iho la ilalo pule aku la; a pau ae la ia, a
hoopii aku la na aha limalima iluna o ka lananuu, ilaila kekahi mau
kanaka elua, e kahea mai ai me na leo nui o laua, a ke pule aku nei no
na kahuna malalo aku, a hula mai la laua iluna, a he makiilohelohe ka
inoa o neia mau mea a pau. A pau ae la ia, alaila hele ae la ke alii
iwaho, e haawi i ka puaa i na akua hulumanu a me na kahuna a me na ’lii
a pau loa, a me na kanaka maka hanohano o ke alii a pau loa, alaila
haawi pakahi aku la ke alii i ka puaa i na akua hulumanu, a pela no hoi
i ka poe kahuna a palima ka puaa i na ’lii likelike iho, a paumi ka
puaa i na ’lii nui, a pakahi ka puaa i kanaka maka hanohano, a palua ka
puali hookahi puaa, a o kanaka liilii loa iho aia moa mai ka ke alii
waiwai, alaila haawi lakou a pau loa, alaila haawi aku la ke alii i ka
puaa; o ke kuahu na ka poe akua laau, alima paha kanaha puaa, a ka poe
kii; a pau ae la ia mau mea, alaila hoi hou aku la lakou iloko o ka
luakini a me na ’lii, a me na kahuna a pau loa, a pule aku la lakou ma
ke alo o na akua laau, a he kopili-nui ka inoa o keia pule. A ku ae la
ke kahuna nui iluna kalokalo ae la i ka au lima, a noho iho la ia
ilalo, a pule aku la lakou, a a mai la ke ahi a nui loa, a po kai ae la
luna i kau wahi o ka puaa a pulehu aku la ka puaa o ua luakini nei a ke
pule aku nei no lakou imua o ka poe kii.
A halihaliia mai la ka puaa pulehu a ua mau akua laau la, a elima paha
kanaha, a hiki mai la iloko o ka luakini a waiho aku la imua i ua poe
kii la a me ka maia maka a nui loa, a me ka niu a nui loa imua o ua poe
kii nei, a me kekahi mau kanaka lawehala elua paha a ekolu paha, a
pepehiia iho la lakou, a waiho pu aku la lakou i na kanaka make me ka
puaa, a me ka maia, a me ka niu, alaila hele mai la ke kahuna ulua, e
hai i kana pono i ke alii, aohe kanaka maalo ae iwaho o make no ia ia,
a i kana hele ana mai ihiihi iho la iwaho iho, aole hele kanaka, a me
ka pule no ia ma kona waha i kana hele ana mai a me ka makau no i kona
lima, a me ka maunu no i ka makau, o ka makau no keia ana i lawaia ’i i
ka po, a ke pule nui nei no ia ma kona waha, a hiki aku la ia i ka
luakini, a makau nui iho la ka poe kahuna, i ke kahuna ulua, i kana
hoea ana aku, a auhee aku la lakou iloko o ka hale pahu iloko no o ka
luakini, alaila pau ae la ka pule ana a ua kahuna la, alaila olelo mai
la ia i ke alii, i mai la: “E ka lani, e hoolohe mai oe i keia olelo a
ke akua, a ua holo aku nei au i kai i ka po nei, aole i moku kuu makau,
aole i pau kuu maunu, a ua maikai no ko pule, aole e ola ke kipi ia oe,
aole e ola ka makou alii ia oe.” Alaila hoonoa ae la i kana olelo, a
hoi aku la ia i kona wahi.
A pule hou aku la no lakou i ka luakini imua o ka poe kii, alaila,
mohai aku la ke alii i ka puaa, a me na kanaka make e waiho pu ana no
me lakou, a i ka niu, a i ka maia; a pau ae la ia, alaila hoi aku la
lakou i ko lakou wahi a pau loa, a moa ae la ka puaa a ka poe akua
hulumanu, a hiilani aku la lakou i ua mau akua wahahee nei; a pau ae la
ia, alaila moa mai la ka puaa a ke alii, a me ka na ’lii, a me ka ka
puali, a me ka na kanaka maka hanohano a hali aku la ka puaa a pau loa
iloko o ka luakini, a hele aku la kekahi kahuna e hainaki i ka puaa, a
pule uuku iho la ia; a pau ae la ia, a hoihoi mai la ka waiwai o ke
alii io na la, alaila haawi aku la ke alii i na kanaka nele i waiwai na
lakou; a pau ae la ia ahiahi ae la hele hou aku la lakou iloko o ka
luakini, a me na ’lii, a me na kahuna, a me na akua a pau loa, a pule
aku la lakou i keia ahiahi, a mohai aku la ke alii i ka puaa, a me ka
maia a me ka niu a me ke kanaka make, alaila haalele iho la lakou i ka
luakini. Hele aku la lakou i ka hale o Papa, i ka loina a ia kahuna,
pule iho la lakou malaila, a haule iho la ka hui o Papa i keia ahiahi
hookahi no. A pau ae la ia, alaila hoi aku la lakou i ko lakou wahi.
A poeleele iho la hele hou aku la no lakou i ka luakini, me ke alii, a
me ke kahuna, a me na akua a pau loa, a pule aku la lakou imua o kuahu,
o weweke ka inoa o keia pule, he loina no ia no ka luakini, a hele aku
la na kahuna a me ko ke alii akua hookahi, hele aku la lakou ma kauhale
e pule aku ai mawaho, a he pule hoopunipuni no keia, i aku la lakou i
na kanaka oloko o kauhale: “E hele mai oukou iwaho nei;” pela lakou i
wahahee aku ai i na kanaka, ua ike no na kanaka a pau i keia mau mea a
lakou i olelo aku ai ia lakou la ua noonoo nui no lakou i keia po, a he
po kapu loa no keia no ka hoalii, a he lalakoa ka inoa o keia pule,
aohe maalo kanaka o keia po mawaho o make lakou. A pau ae la ia hoi mai
la lakou i ko lakou wahi; oia hoi ua noho iho la no kekahi kanaka
hookahi iloko o ka luakini, he koa ia no kulana a he ano no keia no ka
luakini, he loina no ia na ke kahuna, i keia po hookahi no keia mau
hana a pau.
A wanaao ae la hele aku la ke alii i ka hale o Papa e kai i ka aha o ka
hale o Papa, a me ke kahuna no i ike i ka loina oia mea a pule aku la
laua; a pau ae la, a olelo mai la: “E hoolohe mai oe i ka’u olelo,” a
ae aku la ke alii ia ia: “Ae.” “Ua maikai ko pule a ua nana mai no ko
akua ia oe.” A hoi aku la ke alii i kona wahi, a mahope iho a ao ae la
hele hou aku la no ke alii, a me na kahuna a me na akua iloko o ka
luakini, a e pule uuku aku i ke akua, a mahope iho o ka pule ana mohai
aku la ke alii i ka puaa i ke akua, a me ka maia, a me ka niu, a me ke
kanaka make, he holua keia pule. A pau ae la ia, alaila lawe ia aku la
ko ke alii akua hulumanu i kahakai, a he akua kapu loa ia, a he hoana
wale no kana hele, a he moe na kanaka a pau loa, a me na’lii a pau loa,
alaila hele hou aku la no ke alii i ka hale o Papa e pule malaila,
alaila hele mai la na kanaka a pau loa, a me na’lii a pau loa e puleia
’i e ke kahuna, o papa i noa lakou i auau lakou i ke kai, a o ke akua
wahine keia nana e hoona ke kapu o ka luakini a ikeia ’e la ka maea o
na kanaka a pau loa, a me na ’lii a pau loa, a me na kahuna a pau loa,
auau la lakou i keia la, aole nae lakou i noa, he loina keia na ke
kahuna hono.
A pau ae la ka lakou auau ana, alaila hoi aku la lakou iloko o ka
luakini, a me ke alii, a me na kahuna a me na kanaka, a hoonoho iho la
ke kahuna hono i na kanaka hoonoho lalani iho la ia ia lakou imua o ke
kuahu, i ke alo o ka poe kii a ewalu paha lalani kanaka, a hoomalu iho
la ke kahuna hono o kana oihana, e noho malie oukou, mai walaau oukou,
mai onioni oukou, e puunaue ka noho e like ke kuli e hoomaule ka lemu i
paa ilalo, i maikai ke anaina a ke akua; a lohe iho la lakou i ke
kahuna a hoomalu iho la lakou ia lakou iho, aohe naue, aohe luli, a
noho malie nui iho lakou a ku ae la ua kahuna hono la iluna a hoehu ae
la ia i ka lau lama iluna iho o na kanaka, a pule iho la ia oia wale no
a iho la ia penei, ka hoaka o ka lima ina iluna, alaila o ae la ka lima
o na kanaka a pau iluna, aole o lakou onioni ae o make lakou, a he pule
kapu loa no keia na ke kahuna hono, he loina no ia no ka luakini, a he
kauoha no na kona makua ia ia; a pau ae la ia, alaila olelo aku la ke
kahuna i kana pono i ke alii i aku la: “Ua maikai keia pule au, o ka
hono keia o ka iwi e paa ai, a me ko aina a hoonoa ae la ke kahuna i
kana.” A haalele iho la lakou i ka luakini, a hele aku la lakou iwaho e
haawi i ka waiwai na na kanaka, a me ke kahuna hono i ka puaa, a i ka
niu, a me ka maia, a pau ae la ia, a poeleele iho la, alaila pule iho
la ke kahuna o Papa iloko o ka hale o Papa, a he kuili ka inoa o kana
pule i keia po a o koliimaomao ka inoa o kekahi pule ana i keia po,
aole ke alii i hele aku iona la i keia po.
A ao ae la i ka wa kakahiaka, alaila hele aku la ke alii iona la e
hoolohe i kana olelo mai, a i mai la ia i ke alii: “E, ua maikai ae nei
keia po o ko akua wahine, aole e ola na wahine waha hewa mai ia oe, e
make ia i ko akua wahine.” A pau ae la ka ke kahuna olelo ana, alaila
hele ae la lakou mawaho iho i ka oihana a ke kahuna o Papa, alaila hele
mai la na kanaka a pau loa, a me na ’lii a pau loa, a me na kahuna a
pau loa, imua o ke alo o ua kahuna hale o Papa la, nana lakou e hoonoa
i keia la, a me ka luakini, alaila kena ae la ke alii i kana luna i
ilio na ua akua wahine la hookahi paha kanaha ilio a me ka moa, a
halihali mai la lakou a akoakoa, alaila hoali ae la ke kahuna i ka o a
noho iho ia ilalo, a pau ae la ia, alaila kena ae la ke alii i ua
kahuna hale o Papa nei e kii aku oe i ka malo a kuu wahine a me kana
puaa makana mai i ke akua, a kii aku la ke kahuna i ua alii wahine la;
a haele pu mai la laua me ia a paa mai la ia mamua o ka malo o ua alii
wahine la, a me ka puaa i kana lima, a ua paa mai la no hoi kela o kona
lima i ua malo nei mahope mai o ke kahuna, a pule mai la ia mamua ona,
a nana nui mai la ka maka o na kanaka a pau a ua kakua kela me ka pau
keokeo ma kona hope, a kokoke aku la laua imua o ke alo o ua akua
wahine la; a pau ae la ka pule a ke kahuna, mohai aku la ke alii wahine
i ka malo a me kana puaa i ke akua wahine, i aku la ia: “Eia ko malo a
me ko puaa, e ola maua me kuu kane ia oe, e ke akua, me kuu kane, a e
haawi mai oe i keikikane na maua i kii pala nou, e ke akua, aka, i ole,
i kaikamahine maua i kukuoloa nou, e ke akua, ua noa.”
Alaila hele mai la ka poe kaula hoomana i ko lakou mau akua wahine, o
Pele ke akua o kekahi, a o Hiiaka ko kekahi, a o Kapo ko kekahi, a o
Pua ko kekahi, a o Kamohoalii ko kekahi; he nui loa no na kaula i hele
mai i keia la, imua i ke alo o ko ke alii akua wahine, a malaila lakou
e mohai ai i ka lakou mau waiwai, i ka puaa, a me ka moa, a me na malo
a lakou a pau loa, a mohai aku la lakou penei: “Eia ka puaa, a me ka
moa, a me ka malo, he makana na makou ia oe, e hoola mai oe i ko
pulapula, e mana hoi makou imua ou, a e hoopono mai hoi na ’lii ia
makou imua o lakou, a e ike oe e kala ia makou i ko makou la e olelo
ai.” A oki ae la ka olelo ana a lakou, alaila hoi aku la lakou, alaila
ku ae la ke kahuna hale o Papa iluna, e hoali i ka au lima, a noho iho
la ia pule aku la, i ua mau akua wahine la; a mai la ke ahi pule ku o
ka ilio, a me ka moa, a hoakoakoa ia mai la ia mau mea imua o na akua
wahine, alaila mohai aku la ke alii i ka ilio pulehu, a me ka moa
pulehu, alaila hooho ae la ke kahuna o ka hale o Papa me ka leo nui
iluna iho o na kanaka iho la penei: “Elieli.” A pane ae la ka leo o na
kanaka penei: “Kapu, elieli, noa ia e, noho mua.”
Alaila noa loa ae la ka luakini a hoopa aku la ke alii a me ke kahuna i
ka wahine, a me na kanaka a pau loa, pawalu ke kapu ana o ke alii i ka
luakini, a noa ’e; a pela ke alii, a me ke kahuna i hooikaika ’i i ua
mau akua wahahee nei, aole i olelo iki mai ke akua i ke alii, a me ke
kahuna i ko lakou manawa iloko o ka luakini, i ka lakou haawi ana aku i
ka lakou mau waiwai, aole loa mai pela ke akua ia lakou a o lakou wale
no ka i hoole aku i ke akua a lakou wale no i hiilani aku i ke akua,
aole o lakou olioli i loaa mai ke akua, eia ko lakou olioli, aole nae
na ke akua mai na lakou wale iho no, a he hoanou i na waha o lakou,
aohe akaka he pilikia wale no, a wa iho la lakou i ka maikai o ka
luakini.
Alaila hoi aku la na ’lii a pau, e hoomana i ko lakou mau akua, i hope
no ka luakini a ke alii, a o na ’lii a pau loa eia ke ano o ka lakou
hoomana ana, a po akolu ke kapu ka heiau a kekahi alii, a po aha ka
kekahi alii, a po alima ka kekahi alii, a po alua ka kekahi alii, pau
ka lakou hoomana ana, aka, o ka ke alii po awalu ia, a he anahulu
kekahi a ke alii.
Eia ka inoa o na malama kaua a ke alii o Dekemaba, Kaelo no ia 1,
Maraki, Welo ia 4, Ianuari, Kaulua ia 2, Aperila o Ikiki ia 5,
Feberuari o Nana ia 3. Pau na malama kaua o ke alii a me na kahuna.
NO KA OPELU.
A hiki mai la keia malama hou o Mei, o Kaaona ia, alaila olelo aku la
ke kahuna i ke alii: “E, o Kaaona keia malama, a ua kalai a’e kuku o ko
ia, aohe kaua, e noho malie kakou,” a hoomakaukau iho la ka poe lawaia
o na aina a puni, a hiki mai la kekahi malama hou, o Iune, Hinaiaeleele
ia, a ahiahi iho la i o Hilo a kapu iho la ke kahuna i ka opelu o ke
kahuna wale no, aole ke alii ike ia hana ana, a pule aku la lakou i
keia ahiahi, a mohai aku la ke kahuna i ke akua i ka puaa; a pau ae la
ia, a poeleele iho la kauo iho la ke kahuna i keia po i ka moa a me
kona aumakua, a me kona akua, a moe iho la lakou i ka po, a ua hoomalu
ia aku la ke ahi o kela wahi, a o keia wahi, a me ka walaau, a me ka
moa kani mai, a me ka leo o ka puaa, a me ka ilio aoa mai, a he po kapu
loa no keia.
A wanaao ae la hele aku la ke kahuna e kai i ka aha iloko o ke kaula a
o Hulahula ka inoa o keia aha, pule aku la ke kahuna i kahi mehameha
oia no a me kona kahuna, a pau ae la ia, a mohai aku la ke kahuna nui i
ka puaa, a hoonoa aku la ia i kona mohai imua o ke alo o ke akua;
alaila olelo iho la laua malaila, i iho la laua: “E, pehea, ka aha a
kaua?” a i aku la ke kahuna nui: “Ua maikai ka aha, ua ola ka aina o ke
alii, a me ke alii, a me na kanaka a pau loa;” alaila hele ae la laua
mawaho, e ninau pono aku i ka poe kanaka nana e hoolohe mai mawaho, a i
aku la laua ia lakou: “E heaha ka oukou mea owaho nei i lohe ai?” a
hoole mai la lakou: “E, heaha ka oukou mea owaho nei i lohe ai?” a
hoole mai la lakou: “Aole a makou mea hewa i ike mawaho nei.” A i aku
la ke kahuna nui i kona mau kanaka: “E hooho ae oukou me ko oukou mau
leo nui iluna, e mahalo i ka maikai o ka aha,” a kahea nui ae la lakou
me ka leo nui iluna, a i ae la penei, lele wale ka aha, e.
A malamalama ae la, alaila pule uuku aku la lakou mawaho iho o ua hale
opelu nei; a pau ae la ia, alaila hoonoho lalani iho la lakou i na
kanaka i ke kauwila ana a lakou, eha lalani kanaka, a kukulu iho la ke
akua hulumanu o ke kahuna a ku ae la kona kahuna iluna, a pule aku la
lakou, aka ae la ke akua poai ae la lakou, a hoi ae la lakou ma ka aoao
mauka, a pule iho la ke kahuna, a pau ae la ia, alaila pule iho la ke
kahuna i ka pule alaea, a kaumaha ae la ua kahuna alaea nei i kona
aumakua; a pau ae la ia, pule nui iho la ia me ka leo nui iluna iho o
na kanaka, a i iho la ia i na kanaka penei: “E kuu a kaikaina, hikia,
ola,” eha ku ana iluna, a eha noho ana ilalo; a pau ae la ia, alaila
olelo mai la kela kahuna i ke kahuna nui, i mai la: “Pehea keia pule
au?” A i mai ke kahuna nui: “Ua maikai ka pule a kakou.” A pau ae la
ia, a hoi aku la lakou a mawaho iho o ke kuula, a pule aku la lakou
mawaho, he wahi pule uuku no ia.
A pau ae la ia, a komo aku la lakou iloko o ka heiau a pule aku la
lakou malaila a hoali ae la ke kahuna i ka aha o Kolii ka inoa o keia
aha, a ulono aku la lakou i ka pule, a hoopii aku la na ahi limalima
iluna o ka hale, a kahea nui ae la ko laua mau leo iluna lilo, a hea ae
la laua penei, a ia e penei ka aha o ka aha nei e Ku, e Lono, e Kane,
Kanaloa, e ola i ke alii; a pau ae la ia, alaila pule aku la lakou a
pulehu aku la lakou i ka puaa a halihali mai la ka puaa pulehu imua i
ke alo o ke akua laau a me ka niu a me ka maia; a pau ae la ia, a
mahope iho o ka pule ana, a mohai aku la ke kahuna i ka puaa i ke akua,
a me ka niu, a me ka maia, a hoalohaloha aku la ia imua o ka poe kii; a
pau ae la ia, alaila haalele iho la lakou i ka heiau, a hoi aku la
lakou i ko lakou wahi, a moa mai la na puaa a lakou a halihali aku la i
ka puaa a lakou imua i ke heiau, a hele aku la kekahi kahuna e hainaki
i ka puaa; a pau ae la ia, alaila hoihoi mai la ka lakou waiwai i ko
lakou wahi, alaila hoole aku la lakou i na akua liilii o lakou, a paina
iho la lakou; a pau ae la ia, alaila kena aku la ke kahuna i kekahi
kanaka: “E pii oe iuka i pala a i loohia oe e ka ua e hai mai oe ia’u.”
A pii aku la ua kanaka la iuka a lalau aku la kona mau lima i ka pala,
a hahai mai la ia i ka pala a haule mai la ka ua a iho mai la ia me
kona olioli nui i kona halawai ana me ka ua, a hiki mai la ia i ke alo
o ke kahuna, alaila ninau aku la ke kahuna ia ia: “Pehea kau pii ana
aku nei iuka?” A i mai la ia: “Ua i mai oe ia’u, e pii au iuka, a ua
pii aku nei au, ua hahai mai kuu lima i ka pala, a ua mai la ka ua
iluna iho o’u, a mai opili loa au,” alaila i aku la ke kahuna: “Ua
maikai ku au pala, apopo hei ka ia.”
A kapoo iho la ka la, hele aku la ke kahuna iloko o ka heiau e pule aku
lakou i ke akua, a hoou aku la lakou i keia po; a pau ae la ia, a
haalele aku la lakou i ka heiau, a ua hoomakaukau iho la ke kanaka nana
e lawaia ka opelu i kona waa, a i kona upena, a wanaao ae la makaala
aku la kekahi kahuna iloko o ka heiau, e lawe mai i ka pupu pala iluna
o ka waa, a lawe aku la ia a hiki i ka waa, a hooulu aku la ua kahuna
la e hoomana i ke akua; a pau ae la ia, waiho iho la i ka pala, alaila
hoi mai la ia ike mai la na maka o ua lawaia la i kana hoi ana mai,
alaila hoomakaukau ae la ia i kana mau waiwai lawaia, a me ka upena, a
hume ae la ua lawaia la i kona malo keokeo, kaumaha aku la ia i kona
aumakua, a i aku la ia: “E na aumakua i ka po pale ka po, puka i ke ao
ia’u, eia ka malo, e nana oe ia’u i keia la hilahila o’u.” A pau ae la
ia a hoouka aku la ia kana upena, a holo aku la lakou i kai.
He la kapu loa no keia, aohe ahi a mai o keia wahi a o kela wahi, aohe
waa holo mai o ka moana i keia la o make lakou. A hiki aku la ua lawaia
la i ke koa, a kuu iho la i kana upena i aku la ia i kona aumakua
hoomana aku la: “E na aumakua i ka po, pale ka po, puka i ke ao ia’u, i
nui ko mana ia’u i keia la; e huna oe i ka hua o ka upena a kaua i keia
la.” A pau ae la ia, a kuu aku la kona lima i ka upena ilalo a hoolei
aku la ia i ka ai, ai mai la ka opelu i ka ai a hahai mai la iloko o ka
upena a huki ae la ua lawaia la i ka upena me ka pule no ma kona waha,
a lalau iho la kona lima i ka pu o ka upena, a kaohi iho la kona lima,
a kahea iho la ia penei: “E Ku e, he la hoi na nou ia kaua i keia la, a
ua nalowale kuu hilahila ia oe i keia la.” A pau ae la ia, kaikai ae la
lakou i ka lakou upena iluna o ka waa, a hoiliili iho la i ka lakou ia,
a papale ae la lakou i ka ihu o ka waa a hoi aku la lakou iuka, a kani
mai la ke oho i ko lakou waha.
A pae aku la lakou iuka, a iho mai la ke kahuna, a ku mai la ia mauka,
a lalau iho la ka lawaia i na opelu ehiku, a pii aku la ia a halawai me
ke kahuna, a haawi aku la i na opelu i ka lima o ke kahuna, a lalau mai
la ia lawe aku la ke kahuna i na opelu i ka papa uhe a malaila e uhe ai
i ka ia i ke akua; a pau ae la ia, alaila hoi aku la ua lawaia la i
kona wahi e hoomana i kona aumakua, alaila lawe aku la ke kahuna i ka
opelu imua o ke kuahu, kau aku la i ka opelu iluna o ka haka, alaila i
aku la ke kahuna nui i kekahi kanaka: “E lawe oe i kekahi opelu na ke
alii i ai mai kela i ka opelu mua kau i keia la,” a kai aku la ke
kanaka me ka oho no i kona waha a ike mai la ka maka o na kanaka i ke
oho ana aku a noho iho la lakou ilalo. A hiki aku la ia i ke alii la, a
haawi aku la i ka opelu i ke alii, holo iho la ia a mama loa o make ia.
A hele ae la ke alii i kahi o ke akua ilaila e pule ai kekahi kahuna a
hana iho la lakou i ka ia a ke alii, a poalo ae la ke alii i ka maka
akau o ka ia, a ai ae la ke alii a kaumaha ae la ke alii i ke akua; a
pau ae la ia, a kakahiaka ae la i o Kukahi lele ae la na mahamaha i kai
i keia la, o Haleokaloa ka inoa o kekahi mahamaha a o Haleohiu kekahi
mahamaha; a lele ae la laua i kai, a hoomana iho la no hoi kekahi mau
kahuna malaila. A hei ia ae la ka lakou mau upena, alaila hoi ae la
lakou a hoomana aku lakou i ua mau akua lawaia la; a ahiahi iho la lupa
ke ahi; a kapu ihola i keia po, a ao ae la kua wahine, alaila noa loa
ae la lakou, alaila ai iho la ka wahine i ka ia.
Alaila holo mai la ka waa ma ka moana mai, ike ae la lakou i ka noa ana
o ka opelu oia lakou i holo mai, a he oihana kapu loa no keia na ke
kahuna, a poaiwa lakou i kapu ai i keia mau oihana a lakou i hana ai, a
poaiwa no hoi ka holo ole ana o ka waa, aole lakou e ola ke holo mai ma
ka moana, i ka manawa i hana i keia oihana; pau loa ae la keia mau mea
a pau loa.
Eia ka inoa o na malama kaua ole a ke alii, a me ke kahuna, aole e kaua
aku keia aina i kela aina, aole hoi e kaua mai kela aina i keia aina;
eia na malama kaua ole ehiku: Mei, Kaaona ia 1, Iune, Hinaiaeleele ia
2, Iulai, Hilinaehu ia 3, Augate, Hilinama ia 4, Sepakemaba, Ikuwa ia
5, Okakopa, Welehu ia 6, Nowemaba, Makalii ia 7.
Pau na malama kaua ole a ke alii.
NO KA MAKAHIKI.
A hiki mai la kekahi malama hou o Ikuwa ka inoa, kau welu iho la ke
alii i ke ahiahi i o Hilo, imua o ka luakini, a hele aku la ke alii
mawaho iho o ka luakini, a me na kanaka a pau loa, a me na kahuna a pau
i keia ahiahi, a hoonoho iho la i na kanaka a pau elua lalani kanaka a
ku ae la kekahi kahuna iluna me ka pupu ieie i kona lima, a pule aku la
lakou, a i iho la ke kahuna i na kanaka. “E kuu kaikaina hikia ola.” A
ku ae la lakou mai mua a hope, me ko lakou leo nui; a pau ae la ia, a
hoi ae la ka poe kahuna, a me ka poe akua ma ka papa hola’e uo ai
lakou, a he kauo ka inoa o keia pule, a pau ae la ia, a hoi aku la
lakou i ka lakou kauhale, a moe iho la lakou i keia po, a malama ’e la
hele aku la lakou i ka lakou kauhale, a moe iho la lakou mawaho iho o
ka luakini, a me ke alii, me na kahuna, a me na kanaka a pau, a hoonoho
iho la lakou i na lalani kanaka eha, a kukulu lalani iho la lakou i ka
poe akua hulumanu, a ku ae la ke kahuna nui iluna me ka malo keokeo i
kona hope, a me ka pupu ieie i kona lima, a kalokalo ae la ke kahuna a
kaumaha aku la i ke akua; a pau ae la kana kaumaha ana a ku ae la na
kahuna a nui loa, a pule iho la lakou a poai ae la na akua; a pau ae la
ia, alaila ku ae la ke kahuna alaea i kana pule ala ’e la na kanaka
iluna, a ku ae la lakou iluna mai mua a hope; a pau ae la ia, alaila
hoi aku la lakou iloko o ka luakini, a pule aku la lakou imua o ke alo
o ka poe kii.
A mohai aku la ke alii i ka maia, a me ka niu, aole e mohai aku ke alii
i ke akua i ka puaa i keia la; a pau ae la ia, alaila hele ae la lakou
iwaho haalele iho la lakou i ka luakini, a ahiahi iho la hele aku la ka
poe kahuna a me ka poe akua i ka papa hola e pule uuku aku malaila, a
he kauo ka inoa o keia pule. A pau ae la ia, a po iho la i ka po alua
hele aku la ka poe kahuna iloko o ka luakini, o lakou wale no i keia
po, a he kalaku ka inoa o keia pule a lakou i neia po. A ao ae la ala
mai la ke alii a hele aku la iloko o ka luakini, a hookupu mai la ka
puaa a nui loa a me na niu, a me ka maia a nui loa, a i keia la pule
nui iho la lakou me ke aloha nui i ke akua, a hoouku aku la ke alii i
ke akua i ka waiwai a nui loa, a he nui loa ke aloha o ke alii i keia
la, a me ke kahuna, a pulehu aku la na kanaka i ka puaa, ekolu paha
kanaha puaa i pulehuia, he nui loa ka hiilani ana a ko lakou mau waha i
keia la, i keia kapu ana a lakou, alaila papani kuahu, aole lakou e
pule nui aku mahope; a pau ae la ka pule ana a lakou, a mohai aku la ke
alii i ka puaa, a me ka niu, a me ka maia, me ke aloha nui no ona iloko
o kona naau i ke akua, aka ho aku la ke alii i ke akua, i aku la ia
penei: “E ke akua o ka’u ike ana aku no keia ia oe o kou ike ana mai no
hoi keia ia’u.” A pau ae la ka lakou pule ana, alaila hoi aku la i
kauhale, a haalele iho la lakou i ka luakini.
A moa mai la ka puaa a lakou, a halihali mai la ka waiwai a ke alii a
nui loa a he kanaha paha ka puaa a ke alii elua paha kanaha a haawi ae
la ke alii i ka puaa i na ’lii a pau loa pa-uha ia lakou, a o na ’lii
nui pa-kea lakou, a o na ’lii liilii loa pakaka lakou, a o ka puali
paio lakou; a pau ae la ia a ahiahi ae la hele aku la ke alii, a me ke
kahuna, a me na akua, a me na alii a pau loa, a pule iho la lakou, a he
kauwila ka inoa o keia pule a ke alii, a me ke kahuna i keia ahiahi a
ke pule nei no lakou me ke aloha nui o ko lakou mau naau i ke akua, a
he ahiahi ua ole mai keia he kapu i kauwila a ke alii. A pau ae la ka
pule ana a lakou, alaila mohai aku la ke alii i ka puaa, a me ka niu, a
me ka maia; a pau ae la ka ke alii kaumaha ana aku i ke akua, a haalele
iho la lakou i ka luakini, aia hoi, ua malie ihola keia ahiahi; i ae la
na kanaka a pau, “maikai neia kauwila a ke alii, ola no kakou.”
A po iho la hele mai la kekahi poe kahuna liilii me ke kahuna nui, e
pule lakou iloko o ka luakini, aole i hele aku ke alii me lakou i keia
po, a pule nui aku la lakou i neia po, a i aku la ke kahuna nui i ka
poe kahuna liilii: “E pule mai oukou i ka pule a kakou a pau i neia po,
o ka kakou pule ana aku no keia ia ia,” aole lakou i moe iki i neia po
a ao, a hoala aku la lakou i ka poe akua i ka wanaao, i aku la lakou i
ke akua: “E ala mai oukou, e Ku, e Lono, e Kane, e Kanaloa, ua ao, ua
malamalama.” A pela no hoi lakou i hana aku ai me ko lakou wahahee nui
imua o ka poe akua laau i keia po; a i mai la na kanaka a pau, a me na
’lii: “Nani hoi ke ola ana a ka poe kahuna i neia po.”
A ao loa ’e la hele mai la ke alii iloko o ka luakini, a mohai aku la
ke alii i ke akua i ka puaa, a me ka maia a me ka niu, a pau ae la ia,
a pule uuku iho la lakou i keia kakahiaka, he halua ka inoa o neia
pule, a mohai hou aku la ke alii i ke akua, a pau ae la ia, a haele ae
la lakou iwaho haalele iho la lakou i ka luakini, a hiki aku la lakou i
ka hale o Papa, a malaila lakou e noho loa ai i neia la; a akoakoa mai
la na kanaka a me na ’lii a pau loa, a pule iho la lakou malaila, a
kena aku la ke alii i kekahi poe kanaka e pulehu aku i mau ilio na ke
akua wahine, he umi paha ilio, a pau mai i ka pulehu ka ilio, a
hoakoakoa ia mai la imua o ke alo o ua mau akua wahine i ka ilio, a me
ka maia iholena, a pau ae la ka ke alii kaumaha ana aku i ke akua, a
hoonoa ae la ke kahuna hale o Papa ia lakou i neia la, alaila pau loa
ae la ke kapu o lakou i neia la. A mahope iho o na la eiwa alaila hoi
hou aku la ke alii a me na kahuna iloko o ka luakini, a i ke ahiahi i o
Mohalu komo aku la lakou iloko o ka luakini, a ilaila elua kanaka e ku
ana iluna, a lalau ae la ka lima o ke kahuna nui i na niu elua, a ku ae
la iluna, a kahea aku la i ke akua ia Lono, i aku la: “E Lononuiakea,
eia ka niu, e ola i ko kahu a me ka aina, a me na kanaka, o na po keia
i o Hua nei.” A pau ae la ka ke kahuna kaumaha ana aku i ke akua, a
hoolei aku la ia i ka niu, i kona lima i kekahi i kekahi, a noho iho la
ia ilalo, a pule aku la lakou a ku ae la ua mau kanaka la elua iluna, a
kahea ae la laua me na leo nui iluna, a hanai aku la lakou i ka poe
hoku, a me na malama, i keia ahiahi hookahi no, a pau ae la ia, alaila
mohai aku la ke alii i ka puaa a me ka niu, a pau ae la ka ke alii
kaumaha ana aku i ke akua, a haalele iho la lakou i ka luakini, a hele
aku la lakou iwaho, a poeleele iho la moe iho la lakou i keia po, a
mahalo iho la lakou i neia po, a me ka naau o na kanaka a pau loa, i ae
la lakou penei: “E, maikai ka niu a ke alii, ola no ka aina.”
A wanaao ae la hele hou aku la no ke alii iloko o ka luakini, a me ke
kahuna a me kekahi kanaka iho no o lakou, a pule aku la lakou e like no
me ka lakou hana ana mamua; a pau ae la ia, a noa ae la no lakou i keia
po, haalele iho la lakou i ka luakini, a hele ae la lakou iwaho; a pau
ae la neia mau mea a pau, a noho wale iho la no lakou i keia manawa, a
he iwakalua po a me kumamaiwa, alaila hele hou aku la ke kahuna iloko o
ka luakini, e wahi i ka niu, o ka ke kahuna niu no neia, a me kanaka
ainana, he loina no ia no ka makahiki, a ua like no me kela hana ana
mamua, a pela no hoi keia hana ana aku a ke kahuna; a pau ae la ia, a
haalele iho la ke kahuna i ka luakini a noa loa ae la no lakou i neia
po.
A hiki hou mai la ua mau po hou ehiku, o Laaukulua ka inoa a ia la huli
iho la ke akua o na aina a pau ia la, aole lakou e kuku hou aku, ua
kapu ae la no i ka makahiki, a ua kokoke mai la na kanaka halihali
waiwai o na aina a pau, a ua halihali mai la lakou i ka waiwai na ke
alii a nui loa, no ko ke alii makahiki, i ka ilio, a me ke kapa, a me
ka pau a me ka ia, a me na mea no a pau loa imua i ke alo o ke alii a
hookupu iho la na mokuna aina a pau i keia la; a po iho la i o Laaupau,
hoomoe iho la ka puu, a hele mai la ke akua hulumanu o ke alii, a me ka
poe kahuna liilii e hoomoe i ka puu waiwai i keia po, a he po kapu loa
no keia po, aole e a mai ke ahi, aole e walaau mai, a pule iho la lakou
i keia po, a moe iho la lakou.
A kakahiaka ae la i o Olekukahi ala mai la ke alii, a me ke kahuna, a
me kekahi kanaka punahele nui, akolu lakou e hele aku i keia kakahiaka,
a hele aku la ke alii, a me ke kahuna, a me ua kanaka punahele nei ia
ia ka pahu, a pule aku la ke kahuna, a hiki aku la lakou i kahi o ka
puu i hoomoe ia ’i, a kanaenae aku la ke alii i ka puaa i ke akua; a
pau ae la ia, a pule iho la lakou, a pau ae la ka lakou pule ana. A moa
ae la na puaa a lakou ai nui iho la lakou. A pau ae la ka lakou ai ana,
alaila kuiwa iho la ke kahuna i ka puu, a pau ae la ke kuiwa ana a ke
kahuna i ka puu, alaila ninau aku la ke kahuna i ke alii, i aku la:
“Pehea ko pule?” I mai la kela: “Ua maikai, aohe ua, aohe walaau, ua
maikai loa.” A hoonoa ae la ia i keia pule.
A ohi ae la ke kahuna i kona waiwai a nui loa, a kaumaha aku la ia i
kekahi waiwai no ko ke alii mau akua; a pau ae la ia, alaila kena aku
la ke alii i ka waiwai e haawi aku no na ’lii a pau a me na ’lii wahine
a pau, a me ka puali a pau, a haawi aku la ka mea ia ia ka luna, a maii
aku la ia i na ’lii a pau loa, a me na kanaka a pau loa. A po iho i o
Olekukahi kauo iho la na akua hulumanu a pau loa i keia po, a ao ae la
hoolakolako mai la na ’lii, a me na kanaka i ka mea ai a nui loa, no ko
lakou makahiki, a ua hoolakolako mai la no hoi na kanaka o keia aina a
pau loa, i mea ai no ko lakou makahiki, a ua nui loa mai la na mea ona
a na ’lii a na kanaka o kuaaina a pau loa. A po iho la i o Olekulua
kauo iho la ke akua laau i keia po, a pule iho la na kahuna i keia po,
a ao la, kuwi iho la ke pa, o ke akua makahiki i ke ao i o Olepau, a he
la kapu loa keia.
A hoomakaukau iho la ka pa-u o na wahine a pau, a me ka malo maikai o
na kanaka a pau. A ahiahi iho la, kauo nui iho la na ’lii a pau loa a
me ka makaainana a pau loa, a a mai la na umu puaa a kanaka o ia wahi
aku a o ia wahi aku, a me na umu ilio a na wahine o ia wahi aku a o ia
wahi aku; a po iho la olo mai la ka pihe o kela wahi, a o keia wahi, a
he pihe awa, a he pihe kuamuamu na na kanaka a ua makahiki nui iho la
na aina a pau i keia po hookahi no a like a like iho la keia po, alaila
hele aku la lakou e auau a he hiuwai ka inoa o neia auau ana a lakou, a
a mai la ke ahi a nui loa o keia wahi o kela wahi, a he po auau nui loa
no keia no na kanaka a pau.
A kakahiaka ae la, hoi ae la lakou ma kapa o ka wai, a ua kapu ae la ka
wai i ke akua ia Lononuiakea, alaila kakua ’e la lakou i ka pau maikai,
aahu iho la i ke kapa maikai; a hume ae la na kanaka i ka malo maikai,
kanaka maikai iho la lakou a wahine maikai iho la ka wahine i keia la,
a hoi aku lakou i ko lakou kauhale, a wehe ae la ka lakou mau mea ai
momona, a he nui loa ko lakou mau mea ono i keia mau la, a ua ku ae la
ke akua iwaho i ke akea a ike ae la na kanaka aia aku la lakou, aia o
ke akua loa, a me ke akua poko, a o Kaloakukahi ko laua la i ike ae ai
iwaho.
A ua hoohiki ae la ke akua i kona kanawai a kapu kanaka aole e pepehi,
e kapu ke kaua, aole e hakaka, e kapu ka moana, aohe waa holo, e kapu
ke kua aole e kuku, e kapu ka pahu, aole e pai, e kapu ka pu, aole e
puhi, e kapu ka aina, aole e hemo, e kapu ka lani, ia Lono ke hekili
kapu ia Lono, e kapu ka honua ia Lono, ke ala i kapu ia Lono, e kapu ka
mauna ia Lono, ke kuahiwi kapu ia Lono, e kapu ka moana ia Lono, ke
kaikoo kapu ia Lono, e kapu ka ohona ia Lono, ka waa holo kapu ia Lono,
a pela ke akua i lahui mai ai i kona kanawai. A malama ae la na ’lii a
me na kahuna a me na kanaka a pau i kona kanawai.
A ku iho la ua mau akua makahiki nei i ke ahu, a halihali aku la ka
waiwai o ia mau aina, a hele mai la ke akua loa ma ka aoao akau e poai
hele ana i ka aina a puni, i na la he iwakalua a me kumakolu, a hele
aku la no hoi ke akua poko ma ka aoao hema, i na la eha, a hele aku la
ua mau akua makahiki nei. Noho iho la ke kahuna nui i ka iu, a he kapu
loa no ia i na la eha, aole ia e nana mawaho aole ia e ai i ka ai hou
mai a me ka ia hou mai, a he pani kona maka ke hele mawaho.
A hiki aku la ke akua loa i kahi o ke alii, a hoomakaukau ae la ke alii
i mea ai na ua akua la, a kapu uuku iho la lakou, a puka mai la ke akua
mawaho iho o ko ke alii hale, a ike aku la ka maka o ke alii i ke akua,
a uwe aku la ka maka o ke alii i ke akua, a uwe aku la ia i ke aloha i
ke akua, a pane aku la ke alii, a me na kanaka oloko o ka hale a pau, e
weli ia oe, e Lono, a pane mai la ka waha o na kanaka i ke akua aloha,
i mai la lakou na’u paha, ai aku la lakou, e ia ke aloha na ke alii ia
oe e Lono, a i mai la na kanaka mawaho, e ia ke aloha na Lono ia oe e
ka lani; a pau ae la ia mau mea, alaila komo mai la ke akua iloko o ka
hale alii, a me ka kona mau kanaka, a ua pule mai la kekahi mau kahuna
i hele pu mai no me ke akua, a ua pule mai la no hoi ka ke alii kahuna,
alaila kanaenae ae la ke alii i ke akua, i ka niho palaoa, a hoolei aku
la i ka ai o ke akua, a hanai aku la ke alii i ke kanaka nana e amo ke
akua, aia ia ia kona waha nana e ai ka puaa, a me ka uhau a me ke
kulolo, a me ka awa, a he hanaipu ka inoa o neia mea.
A pau ae la ia, a hele aku la ua akua la iwaho, i ka hanai pu a na ’lii
a pau loa, e hoomana mai ana lakou i ke akua. Aole na ke akua e ai ka
lakou puaa, na ke kanaka no nana e amo, o kona waha ia, nana e ai kana
waiwai. Alaila makemake ae la ke alii i aha mokomoko, a hele mai la na
kanaka a nui loa, a me na wahine a nui loa, a hele mai la ke kauwahi
akua paani o Lono, Makawahine kona inoa; a kani mai la ka pihe a na
kanaka, a me ua wahine akua paani nei e hooluolu ana i ka naau o na
kanaka i nui ka hoihoi o lakou, a kahiko mai la na wahine, a me na
kanaka a pau loa, a mokomoko iho la na kanaka a me na wahine.
A pau ae la ia, alaila hele aku la ua akua loa la, e poai ana i ka aina
a puni, a ua hookupu mai la no na aina a pau loa i ka waiwai, na ke
akua, i ke kapa, a me ka puaa, a me ka hulu, a me ka moa, a me ka ai, a
hala lakou, a noho iho la ke alii i ka iu, i o Kane. A hoi mai la ke
akua poko, i ka la i o Kane, alaila kaki mai la ka pala, alaila oluolu
mai la ka maka o ke akua, a hoi mai la ke akua poko a puka mai la ia i
ka luakini; a ahiahi iho la kukulu iho la na kao he loina no ia na ke
kahuna, a he ano no ia no ka makahiki, a po iho la kakai iho la ka aha,
o Puea i keia po a lele wale ae la ia; a lohe ae la ka makaainana i ka
lele wale ana o ka aha olioli nui iho la lakou, hoihoi nui iho la ko
lakou naau, a i ae la lakou penei: “E ola kakou, ua maikai ae la ka po
o ka ai, a ua lokomaikai mai la ka po ia kakou.” A ao ae la ia i o Lono
auau ae la lakou i ka wai, a.....
A hiki mai la kekahi la hou, o Hoaka ka inoa, a kapu uuku iho la ka
luakini po akahi no ae la i o Kukahi, a iho la ke alii, a lana aku la
ka waa i kai e lawaia ia no ka ahi, a he kalahua ka inoa o keia pule, a
ua lana e no hoi i keia la hookahi no ka waa o na aina a puni; a pau ae
la ia, alaila, hiki mai la kekahi o lakou, o Hua ka inoa, a unuhi maka
’e la ke aku i o Hua, a he loina no na ke kahuna; a kokoke aku la i na
la e hiki mai ai ke akua Lou i ka luakini i o Malani, a ku mai la ke
akua ia la, a holo mai la ke alii i ke ’lii, a kokoke aku la ke alii
makai o ka luakini, ma ke kai, a ike aku la ke alii i ka nui ana o na
kanaka me ke akua, a holo hoiholo mai la kekahi poe kanaka mamua o ke
alo o ke akua, a he nui loa lakou, a ua paa mai la lakou me na ihe i ko
lakou mau lima, a ia i kekahi kanaka o lakou na ihe o mai ai i kekahi
kanaka i lele pu aku ai me ke alii mai ka waa aku, a lele aku la ke
alii a lele ae la kona koolua, a ike mai la ke kanaka ia ia ua mau ihe
nei a kukini mai la ia, a o mai la ia i ko ke alii koolua i lele pu aku
ai laua, a pale ae la ia i kana mea e paa ’na i kona lima, a lele ae la
iluna, a uwa ae la ka pihe i ke akamai, a hoopa’e la ua kanaka la i ka
lua o kana ihe i ke alii, a noa ae la ia, hakaka iho la na kanaka, a
kaua nui iho la lakou.
A hele aku la ke alii iloko o ka luakini, a me na kahuna a pule aku la
lakou i keia ahiahi i o Malani, a mohai aku la ke alii i ka puaa, i aku
la ia i ke akua: “E Lononuiakea, eia ko puaa o ko wawae luhi keia i
hele aku nei i ka aina o kaua, a hoi mai no oe, e nana mai oe ia’u, a i
ka aina o kaua.” A oki ae la ka olelo ana aku a ke alii i ke akua a
haalele iho la lakou i ka luakini.
A moe iho la lakou i keia po, a ao ae la i o Kulu, aohe waa holo mai i
keia la, a kalua iho la na puaa a ke alii i keia la, a po iho la pule
nui iho la lakou i keia po, a he kaihaanalu ka inoa o neia pule, a he
oe kekahi pule o keia po, a ao ae la hele aku la lakou iloko o ka
luakini, a luakini iho la lakou i keia la ilaila, a wehewehe ae la
lakou i ua mau akua makahiki nei, a pau ae la ka lakou luakini ana, a
hele ae la ke kahuna mawaho iho o ka luakini e hoonoa i ka makahiki, a
he kuikuipapa ka inoa o keia pule, a noa loa ae la lakou i keia la i o
Laau, (ulu laau ae la ka makahiki), a holo mai la ka waa akea. A pau
loa ae la keia oihana a ke kahuna, a hoi aku la ke alii i kona wahi, a
mahope poalima iho o ka ke alii hoi ana aku ia mau la, alaila hoi hou
aku la ke alii e kapu i ka luakini, a he kaloakamakamaka ka inoa o ia
pule; a hiki aku la ia i ka luakini, a me ke kahuna nui, a me na kanaka
o ke alii a nui loa, a ahiahi iho la kapu iho la lakou i o Olekukahi a
hoonoho iho la i na kanaka e lalani aku ae la ke kahuna iluna, a noho
iho la ia ilalo a pule.
[NALOWALE KE KOENA.]
VARIOUS HEATHEN PRAYERS.
Opened is the earth to Elekau-Kama,
Enlarged the growth of Nao,
The eyes behold the dawning progress
Of Luamaha, the strong youth.
He is beneath; beneath is Kama.
Perplexed is the mind of Kukuluhalaaniani,
Shifting hither, shifting thither; he is shifting the time of Kama,
Of the foundation of the heavenly Kama
Kuoni, Pepeilani, Hakaniholua,
Are the source of bitterness.
Hou is the real Kanekama; Kiha of the Kama people,
He is beneath, he is beneath,
His is, his is the folded body.
Formed is the pillar in the presence of Haumeakalani.
Who art thou, that comes to life with the drums?
By the drum is that chief ennobled!
A drum that is braided is being beaten.
The basket is finished; open the basket;
Fill up the basket, the basket, the basket, the roomy basket.
Two baskets for Kaeleha,
Two [for] Mamahauula and others;
At Oiolele double that action and derive four,
From four to five, from five to six;
Six [for] Honouliuli, Hoaeae and Waikele.
From Waikele on to Waipio until the ninth;
At the ninth pass by the bend in the pond at Makawa,
For Kanaloa ten;
Ten [for] Kipahulu, ten [for] Kaupo;
Ten [for] Honuaula, ten [for] Kula;
For Makawao one, for the ascent of Aalaloloa two,
Two for Ukumehame, two [for] Olowalu, two [for] Launiupoko;
For Lahaina ten, ten for Makila, ten for Lile;
Ten [for] Niihau, ten [for] Kauai, ten [for] Oahu,
Ten [for] Molokai, ten [for] Lanai, ten [for] Maui,
Ten for joining and completing the islands of Kamalalawalu.
I was at Puuiki; at Puuiki
I struggled, struggled until disgusted.
I loosened my garments and shouldered them,
Thence I went to Puaai, and from Puaai
To Kilua, and from Kilua
To Kilele and on to Kihoa
[Where] the vines are vigorous, the men energetic, the women active,
[The] children sprightly, [the] food vessels supplied, the red glow
intense.
Such red glow being caused by Lono, Oh!
Your paramour, oh Lono, shall be a lizard;
Scarce and few will be the meeting of friends at Kualoa,
[For] the barren land is strangling Kakaia.
There Hilo is thatching,
Finishing, ridging,
Trimming until satisfactory,
Rounding off, boards standing,
Boards stood up and cut.
For the house there is spreading of the grass,
Unfolding and spreading of the mat,
Covering over with bed-clothes,
And using of pillows; there is sleeping,
Awaking, standing up and walking about.
There is preparation of food;
The fish and the water; there is eating;
There is the end to the eating.
There is washing of the hands,
And there is a coming out.
Say, there! There is your container, O Lono, getting to the point where
the mouth will move, the hands will point, the head will nod, the eyes
will wink, lest shame awakens. No earnest prayer has reached the hills
to store water; to store it mountain high until Kaunuohua is lowered;
and yet keep storing, for a creeping hill is Nihoa. Those hills, these
hills, Palaau ye water below, stay on, stay on at Kuihiki.
I arise an Iwa, seeking freedom from restraint,
Apprehending fully my strength, the strength of a bird;
That I have the beak of a bird, a bird-like beak;
The eyes of a bird, the head of a bird;
The comb of a bird, the ears of a bird;
The neck of a bird, the body of a bird;
The wings of a bird, the feet of a bird;
The feathers of a bird, the tail feathers of a bird
That the bird can fly, the bird can breathe;
That the bird is found, the bird is prepared,
That the bird is struck, the bird is dead.
Bring the bird, pluck the bird,
Fire-dry the bird, disembowel the bird,
Extract the intestines of the bird, the gizzard of the bird,
The heart of the bird, the gall of the bird,
The stomach of the bird, the meat of the bird,
The bones of the bird, the claws of the bird,
The joints of the bird; cook the bird.
The bird is cooked; tear up the bird,
Distribute the bird, eat the bird
Until it is finished; such is a bird container.
My companions prepared the breadfruit and the pandanus
In little bundles at Lepau,
[Also] the kaee flower at Keii, the flower receptacle of Keaau,
The progress of their work [being] impeded by Kilohana the lowly,
The very lowly, the very flat-lying.
A hill facing inland casts its shadows seaward,
As the house stands, the shade is within.
The ungrateful companions being lazy sent a messenger
To run spying on the evening birds.
Place the snare in the uplands of Kahumuula,
The rocky hill of Kaalamea, pleasant sounding,
And when your godly ancestors hear,
Kapulupulu, Kualanawao, Kumokuhalii,
Kupepeiaoloa, and Kupaikee.
They will hew down the canoe [tree] until it falls, using many axes.
Trim off the canoe [tree] that it may be light,
Then draw it forth with ropes, tightly held,
And drag it down to Halauoloolo and place it within;
[Then] hew the canoe, shape the canoe,
Blacken the canoe, set the cleats,
Tie the cords to the end of Hakea,
That is the important cord of the canoe.
Carry the canoe and drop it in the sea,
Set up the mast and tie with ropes;
A rope to the bow, a rope to the stern.
A rope for packing, a rope for the stay,
Put on the sails, the bundle of red sails,
At the dawn of day push off the canoes until they float;
Load on the baggage designated for that canoe.
Let men board the canoe with bundles
And stow them away and tie them fast;
Push off, sit down and paddle away.
Head for the landing place of Lepau;
Land and crowd on with the others,
Entrench as the ohiki in its hole;
[For] inhospitable are the uplands of this Kona.
The house which stands in Kona
Faces towards Koolau, the posts toward Halawa;
The roof is thatched and finished off with net fastening,
Kahikinui and Kaupo are the ends;
The veranda is unprotected and empty.
Thatching sticks corded to the crowning ridge-pole.
Maui land of Kihapiilani,
Hana land of Kalahumakua,
Kaiwiopele the parting of the east wind,
And Nualele by the sea,
And Kapueokahi of the roaring sea which echoes at Mokuhano.
Kaluanui, Kaluanui!
They stand as twin hills, the hat-palm houses
Which Kane thatched;
The birds are calling me from the kakio
Which Kane cultivated;
Tilled by Kikau of Hana
During the oopu season of Waikolu.
I am going home to eat;
Kala is the fish I will eat until satisfied,
It is the fish sacred to my god; alas!
Weep, O Kauai!
Great Kauai, standing with irresolute hand!
Situated under the lee of Waianae,
With Koolau to the rear, Kona to the fore,
Full of pandanus is Kahuku, a cape is Kaena;
A mountain ridge frequented with dew is Kaala;
Waialua lies below Mokuleia,
Mokuleia with its level plain;
Shark is the fish, the white-tailed fish of Kaena;
A wandering shark, it has gone down,
Down to Kauai, my land.
Kauai the beloved,
Green are thy banks of flowers,
Flanked by the hau blossoms down at Wailua.
Wide spreading lay the spirited sons
Separating me from the Koolau flowers of Moenu;
Inviting me is Apu, god of Kiki,
By the calm sea of Kamakauhiloa.
Kaiona-wards is the cape of Opuaahaunui.
Useless becomes the nose of Kuawalu when Kaupo obstructs,
Useless Kaupo is shielded who would live at Kaupo?
Your land that is wind-swept, your land of the treacherous sea;
Your land of the ferocious shark, furiously attacking the
black-red-skinned man.
Reddened is the skin of the sharp-finned shark of Auwahi,
Rising to the surface of the rocks. This month is Makalii.
Direct the water of my land,
Waikapu’s water, Honokea’s,
The fishermen [in the canoe] at Kahului cry out,
Motioning shoreward directing the stranger
As to the true condition of life ashore;
Hamakua is distinct, revealed by the red glow at the shore of Mokuwi,
[As] the best shore here, exceeded only by Kakuihewa.
There it is, there it is;
It is the mirage of Mana.
It is following the water of Kamakahoa,
Water that is not water is the mirage of Mana.
Like the sea is the water, like the water is the sea,
Of the water, of the sea,
The cane-land which I enjoyed and forgot, rejected and forsook.
What was seen behind again appears in front.
O Pali, leaf-wilted in the sun,
As the plentiful dew of the morning.
Like a smoke column passes the alkali dust,
Passed by are the emblems of the god of the year,
Gone to bury the dead.
Bending low are coconut trees seaward.
The wizard designated is Kauai.
HE MAU PULE PEGANA.
O Kahi ka Honua ia Elekau-Kama,
O halala ka ulu o Nao,
O nana na maka i kaele, ua aka
O Luamaha, o hoolua kama ia,
O lalo ia, o lalo ae Kama,
O hoowili ku loko i ka manawa o Kukulu hala aniani,
O hanee aku o hanee mai o hoohanee i ke au kana,
O ka papa o ka lewa Kama; o Kuoni, o Pepeilani, o Hakaniholua.
Ke kupu wai awaawa ke au,
O Hou o kaio Kanekama o Kiha a ka poe Kama,
O lalo ia o lalo ia,
O noia o noia, kino opiopi.
Hookauhua ka eho i ke alo o Haumeakalani, Owai oe?
Owai ola o ka ka eke?
O ka ka eke ia ’lii ku i ka ieie;
He kaeke nanala ka eke e ulana ka eke,
Ua paa ka eke, e wehe ka eke
E uhao ka eke, ka eke, ka eke, ka eke, eke,
Kaeke ia Kaeleha elua,
Elua Mamahauula ma
Ma Oiolele kaulua ia moe lele a, eha,
Eha aku a elima, elima aku a eono,
Eono Honouliuli, Hoaeae me Waikele.
A Waikele la, a Waipio la, eiwa,
Eiwa ka hala kee loko o Makawa,
Ia Kanaloa he umi;
He umi Kipahulu, he umi Kaupo,
He umi Honuaula, he umi Kula;
I Makawao hookahi; i ke ala pii i Aalaloloa elua,
Elua Ukumehame, elua Olowalu, elua Launiupoko;
I Lahaina he umi, he umi a Makila, he umi o Lele;
He umi Niihau, he umi Kauai, he umi Oahu,
He umi Molokai, he umi Lanai, he umi Maui,
He umi ka hookui ka hoolawa o na moku o Kamalalawalu.
A Puuiki au a Puuiki
E kope a, e kope a, e kau mai ka hoowahawaha,
E kiola kapa e haawe na kapa i ke kua;
A Puaai au a Puai (Puaai) au a
A Kilua au a a Kilua au a
A Kilele au a Kihoa
He ka kiki, he kane kiki, he wahine kiki,
Keiki kiki, ipukai kiki, o hooehu kiki
He hookiki kiki e Lono, o,
O ko ipo o Lono o i moo;
A Kualoa la kalawalawala ka pili i ka hoaaloha,
He umi ke kaha ia Kakaia.
Aia Hilo a, ke ako mai a,
Ua paa mai a, kaupaku mai a,
Ke koli mai a, maikai mai a,
Poepoe mai a, papa ku mai a,
Papa ku mai la, ooki mai la,
O ka hale mai la, halii mai la ka mauu mai la,
Hohola mai la, ka moena mai la,
Uhia mai la ke kapa mai a,
Ka uluna mai a, ka moe mai—a,
Ke ala mai—la, ke ku mai la, ke hele mai la:
Hoolako mai—a, o ka ai mai a,
O ka ia mai—a, o ka wai mai—a; ke ai mai—a:
Ua pau mai—a, ka aina mai—a,
Holoi mai a, o ka lima mai—a;
Ke puka mai la, e.
Aia, aia ko ipu e Lono, ke hele ae la e kalalau ka waha, e kuhikuhi ka
lima, kunou ke poo e awihi na maka, o hilahila i ola: aole i ulono ia
’ku kilau pali e, wai o ahu, e ahu mauna i luna haahoa o Kaunuohua,
hoomau puu e, he puu kolo iho Nihoa; kela pali e, keia pali e, Palaau
e, kahi wai ilalo e, e noho, e noho o Kuihiki.
Ku Iwa wau e, ku ka hau lani,
Ku maka laau, laau manu e;
Nukunuku manu e, nuku manu e,
Mau maka manu e, he poo manu e,
O ka lepe manu e, pepeiao manu e,
Ai manu e, o ke kino manu e,
Eheu manu e, wawae manu e,
O ka hulu manu e, puapua manu e;
Ua lele manu e, haia manu e,
Ua loaa manu e, hana manu e,
Ua pa manu e, ua make manu e,
Lawe mai manu e, hukihuki manu e,
Olala manu e, kuai manu e,
Naau manu e, mau puu manu manu e,
O ke ake manu e, o ke au manu e,
Opu manu e, o ka io manu e,
O ka iwi manu e, manamana manu e,
Kuekue manu e, e poeholo manu e,
Ua moa manu e, haehae manu e,
E haawi manu e, e ai manu e,
Pauloa manu e, kauwa ipu manu!
Hana mai o’u hoa noho i ka ulu, na hala,
I ka hipa la ma Lepau e;
Ke kaee pua o Keii, ka hopai pua o Keaau;
I a hana mai ka puu lohi ia Kilohana ia me haahaa
Ia haahaa loa, ia papapa loa;
Nuku i uka ka puu, hala i kai ke aka,
Ku iluna ka hale hoi iloko ka malu;
Molowa na hoa ino, hoouna ka elele
E holo e manu kin o manuahiahi,
A moa kai i uka o Kahumuula,
O ke kepue o Kaalamea kani leo lea,
Ia (i) lohe ko kupuna akua
O Kapulupulu, o Kualanawao, o Kumokuhalii.
O Kupepeiaoloa, o Kupaikee.
Kua ia ka waa a hina i lalo, i lau ke koi
Kupa ke ehu o ka waa a mama,
A pu kaula a paa i ka lima,
O alako i kai i Halauoloolo hookomo i ka waa;
Kalai o ka waa, aulia o ka waa,
Paele o ka waa, hoonoho o ka wae,
Hoa mai ka aha i ka piko o Hakea
Ka aha hoa ia la o ka waa a paa;
E hapai ka waa a haule i kai,
Kukulu ke kia a pu kaula;
O kaula a ihu, o kaula a hope,
O kaula waha, o kaula hee,
O kau o ka welu ka pu welu ula;
Hoala o ka la; panee na waa a lana i kai,
Hoouka ka ukana, ee kela waa,
Ee aku kanaka me na opeope
Me na houhou me na nakinaki,
Ee aku noho aku hoe aku,
Ua kau i ke alo waa o Lepau;
Opae a kohia, ohiki o ka lua,
He uka aho ole ka uka o Kona nei.
Ku i Kona ka hale,
I Koolau ke alo, i Halawa ka pou;
I kauhuhu a Peli (e), a Pepeu, he kuolo upena;
He lia Kahikinui, kalaku Kaupo,
He Lanai kaula he Nanai Kanaloa,
Kahua o lole o Wailuku;
Aho, e aho la kaupaku lanakila,
O Maui aina o Kihapiilani,
O Hana aina o Kalahumakua,
O Alau Kaiwiopele a na Nualele i kai,
A Kapueokahi i kai halulu i Mokuhano e elua.
Kaluanui, Kaluanui,
Ke ku la i Puumahoe na hale loulu papale
A Kane i ako e
Auwe mai ana ia’u ka manu i kakio
A Kane i mahi
E mahi mai la o Kikau o Hana.
Kau mai ka oopu ko Waikolu.
E hoi ana wau e ai;
He kala ka’u ia, i ai ai au a maona,
Uwe he ia paia na kuu Akua;
Uwe o Kauai,
Kauai nui ku apaapa ka lima;
Noho ana i ka lulu o Waianae
Kua Koolau, he alo Kona,
He hala o Kahuku, he lae o Kaena,
He kuamoo holo na ke kehau o Kaala,
Moe mai ana o Waialua i lalo o Mokuleia.
O Mokuleia kahalahala,
Ka ia he mano, ka ia hiu lala kea o Kaena
He mano hele ua hele lalo,
O lalo o Kauai o kuu aina.
Loloha wale Kauai e,
Ke ku mao a ka pae pua (opua) e
I koakua (ko kua) puahau e i kai o Wailua;
Palahalaha wale ka moe a na keiki ehuehu
Mao ana ia’u ka pua o Koolau o Moenu
Koii mai ana ia’u o Apu, akua o Kiki,
Ma ka kailaila (kai lai la) o Kamakauhiloa
Ma ka Kaiona ka lae o Opuaahaunui
U’a i ka ihu o Kuawalu ke alai a Kaupo,
I pale Kaupo, nawai e noho Kaupo?
Kou aina kua makani, kou aina kai kalohe,
Kou aina mano nahu, ke hae’la i ke kanaka ula ili ele
Ula ka ili o ka mahamoe kuala nui o Auwahi,
Ea aku la me ka pohaku; O Makalii no keia malama.
Hookipa ka wai o kuu aina,
Ko Waikapu wai ko Honokea,
Uwe o ke kanaka huki kaula kolo o Kahului
E peahi ana i-a uka i kuhi ka malihini
He oiaio pakeekee ana ka uka o Kula;
Noho e ana Hamakua, kuai a ke awe ula o ke kaha i Mokuwi,
O ke kaha e oi wale nei, oi wale ana o Kakuihewa.
Aia la, aia la,
O ke alialia liu la o Mana,
Ke uhai la no o ka wai a Kamakahoa,
Wai liu wai alialia o Mana,
Me he kai la ka wai, me he wai la ke kai
O ka wai o ke kai.
O ka aina ko a’u i ai a poina a kiola a haalele,
Hoi ana i ke kua, hoi ana i ke alo;
O pali lau loha i ka la, puolo hau kakahiaka.
Hele ke aeae pukoakoa o Alia,
Hele ke Alia o Aliaopea;
Hala ko huna kupapau,
Hala na niu i kai;
O ke kupua la e, o Kauai.
CONCERNING THE CONSTRUCTION OF THE HEIAU.
In the evening the adze was placed in the cloth, saying at the time to
the god: “Here is the adze together with the cloth. Tomorrow will be
obtained the timber for your house, ye god.” In the [following] early
morning, all the people and the chiefs went up the mountain, no one
remained; the men who had the adze which was wrapped in the white kapa
(oloa), first cut the main posts [53] and tied a strip of kapa around
each; the rest of the timber of the house, i.e., the other posts, the
rafters, the vertical and the other battens and the plates were brought
down by the other people, and on that same day were the posts set and
the house thatched. When completed the same crowd of people again went
up the mountain, where a man would be killed. This man sacrificed on
cutting down a tree to make idols was called haalelea; the people then
returned from the mountain with leaves of the forest. They were covered
all over with these shrubs. These things were heaped outside of the
enclosure of the heiau where a large idol stood; where that rubbish was
deposited was called a kuahu. The heiau was then sacred. Another man
was then killed and placed on the lele (these were four long sticks
which had been erected to form a square; the four sides were lashed
with battens, also the top, and to this was tied the oloa in such a way
that the kapa hung down loosely), together with a pig, coconut, banana
and kapa.
This was how the priest would pray on returning with the malukoi:
Whither the procession, O Kane, being carried along?
The procession, O Kane, marches upward.
The heavens recognize the procession;
Kanehekili above receives the procession;
Sacred is the procession marching past;
The procession passes away from earth
By many separate paths of numerous gods,
Slowly moving and singly is the going.
O Kane! Grant us life.
Ku! O Kuamu!—mu!
Ku, O Kuawa—wa!
With springing step, courageous,
Then Laka came.
And so keep on until the heiau is reached, then [the chant] stops.
The things of the heaven which were worshiped: The sun, the moon, the
stars, the cloud, the thunder, the lightning, the heavy rain, the light
rain (mist), oili, [54] meteor, rainbow.
The things of the earth which were worshiped: The earth, sand, taro
patch, palapala, coconut grove, hill, reef, island, the tide, the land.
The mountain: Mountain, a mountain top, a valley, a stream, the calm,
the mountain side, the outer forest, kupulupulu, kualanawao,
kunakupali, laka, laeae, kawahinekuawaa.
The sea: The sea, the black sea, the white sea, the raging sea, the
foaming sea, pulupulu, porpoise, nuao, shark, eel, etc.
The land: Pig, chicken, dog, coconut, kapa, taro top (luau), spring of
water, taro.
The aumakuas: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema,
Kilo-i-ka-lani, Nana-i-ka-lani, Kama-kilo-lani, Ka pinao ula holo lani.
O Kahiki, Kahiki with the same eyes,
Kahiki with deaf ears,
Kahiki with hearing ears,
Give heed.
O heavy lightning at the rending of heaven,
O thunder, cease reverberating,
[And] rumbling in heaven
Lest I carve a change.
Roar in Kahiki,
Rumble in Kahiki,
Speak in Kahiki,
Alone in Kahiki,
O Kahiki! Kahiki, grant life to Kuwalu.
NO KE KUKULU ANA I KA HEIAU.
Ike ahiahi hoomoe koi me ka aahu me ka hai aku i ke akua: “Eia ke koi
ame ka aahu, apopo pii ka laau o ko hale e ke ’kua.” Kakahiaka nui pii
na kanaka, a pau na ’lii aole mea koe. O na kanaka ia ia ke koi i
hoomoe ia me ka oloa, o na pouhana ka laua e oki mua ai a hikii i ka
aahu, a o na laau i koe o ka hale pou, na hui aho, lohe lau, na na
kanaka e lawe mai ia mau laau a kukulu a paa, ako no ia la a paa.
Alaila pii hou ka malukoi o na kanaka apau a ke kuahiwi, pepehi ia
kekahi kanaka a make no mauhaalelea ia kanaka, hoi mai na kanaka mai ke
kuahiwi mai me na lau nahelehele ua uhi ia ke kanaka a paapu ia
nahelehele a hooumu ma ka li e ku ana kekahi kii nui mawaho o ka pa o
ka heiau, malaila e hooumu ai ia opala, ua kapa ia he kuahu. Alaila
kapu ka heiau. Pepehi hou ia kekahi kanaka a kau ia iluna o ka lele (he
mau laau loloa ia eha i kukulu huinaha ia, ua hoako ia na aoao a eha a
paa a maluna iho, ua hikii ia i ka oloa a kuelu) me ka puaa, ka niu, ka
maia ame ka aahu.
Penei ke kahuna e pule aku ai i ka wa e hoi mai ai ka malukoi:
Ka i hea ke ala e Kane, Maueleka,
Ka iluna ke ala e Kane, Maueleka!
O mai ko luna ’la Maueleka,
O Kanehekili ko luna, Maueleka!
E aha ana Maueleka,
E wele o nei kana alanui Maueleka,
O ka ia ke ala i kaawala o Lono-a-kini, o Lono-a-lau,
Maaweawe, maakahikahi, a ke kuina,
I ka hele ana a Kane
O ka ke ola Ku-e-Kuamu-mu.
Ku-e-Kuawa-wa,
Kuawa-wa lanakila,
O Laka mai.
A pela aku no a hiki ka heiau, alaila oki.
Ko luna mau mea i hoomana ia: La, mahina, hoku, ao, hekili, uila, ua
paka, ua hea, oili, makakualele, anuenue.
Ko ka honua mea hoomana ia: Honua, oneone, loi kalo, palapala, uluniu,
nuu, papa, moku, he au, aina.
Ko ke kuahiwi: Kuahiwi, kualono, awawa, manowai, he hei, he kuamauna,
he kuahea, kupulupulu, kualanawao, kunakupali, laka, laea,
kawahinekuawaa.
Ko ke Kai: Kaiuli, kaikea, kaikoo, kaiwawe, he pulupulu, naia, nuao,
mano, puhi, a pela aku.
Ko ka aina: Puaa, moa, ilio, niu, aahu, luau, waipuna, kalo.
Na aumakua: Namu, Nawa, Kahinakua, Kaakua, Kaalo, Kaakau, Kaahema,
Kilo-i-ka-lani, Nana-i-ka-lani, Kaena-kilo-lani, Kapinao-ula-halo-lani.
E Kahiki, i Kahiki maka like,
Kahiki pepeiao kuli,
I Kahiki pepeiao lohe,
Hoolohe mai.
E ka uila nui makehai ka lani,
E kahekili mai uuina
Nakolo i ka lani
O huli hau owau kalai
Halulu i Kahiki
Kawewe i Kahiki
Olelo i Kahiki
Meha i Kahiki
E Kahiki! Kahiki ia ola Kuwalu.
HISTORY OF THE HAWAIIAN PRIESTHOOD CALLED THE ORDER OF SORCERY.
PREFACE. [55]
From the earliest days of this people there were many useful customs
known to them relating to the order of priesthood, but the
establishment of this order in this nation cannot be fully explained at
this writing, nor the genealogies of those who founded it, because
there are none living who can give explicit information of the time of
its establishment among this people, nor of those who instituted it.
Neither can it be said that the useful order had no foundation in these
islands, nor that the founding of the order of priesthood was in vain,
because their characteristics are shown in Bible history in the time of
Aaron, and the generations which followed, down to the time of Jesus.
The offices of the priesthood of the days before Jesus continued down
to His time and thereafter, and the priesthood so continued in order
down to the last generations of these days. Therefore it may be assumed
that some one established the learned customs in this nation; but
because of the envelopment of this race by the dark clouds of ignorance
the works of this people of that time are obscured.
On reflection these days, things which were [thought] facts in former
times have become mere fables, thus confusing the history of the
country at the present time. However, certain things transpired in
those days which were true in some respects, and in writing this
history it is not unprofitable for me to preserve in this book the
useful customs of that time, though I do not pretend to be free from
all error in this history writing.
S. N. Haleole.
Honolulu, August 13, 1862.
THE ORDER OF PRIESTHOOD.
NUMBER 1.
A diviner, a weather prophet, an architect were all called priests, and
in these people were embodied the department of knowledge. They could
read the omens in the clouds, whether favorable or unfavorable; good or
evil; profitable or unprofitable; fortunate or unfortunate; or the
death of a chief, or a land [overseership] withdrawn [56] perhaps.
These people could prophesy of coming events and reveal things which
were hidden in secret places, and explain things which had transpired
many years. From this department emanated certain branches, which were:
the profession of praying to death, sorcery, and the practice of
medicine; therefore they were all included in the order of priesthood.
2. OF THE DIVINER AND WEATHER PROPHET.
A person who was called a diviner and a weather prophet meant the same
office but with two separate branches of knowledge. If the office of
diviner and that of weather prophet were so vested in one man, then
that man possessed two branches of knowledge. If a man possessed but
one branch of knowledge he could not see into that of another. The
architect could not perform the art of healing. But if all the callings
of the priesthood were vested in one man, then he was called a
“puhiokaoka,” [57] because all the callings of the priesthood were
embodied in him.
3. MEANING OF DIVINATION.
Divination was an office in the priesthood whereby the diviner could
discern the right and the wrong. Supposing a man, or a district chief
wished to build himself a house, he must first send for the diviner to
come and select a suitable site for it to stand, and when he had chosen
it he would say to the owner of the house: “Here is the location for
your house; live on this foundation until you are bent, dim-eyed,
feeble and in the last stages of life.” At the time that the house was
to be built it was proper that the diviner should be sent for to see to
the mode of its erection. He had the right to approve or condemn and
pass upon it as all right. But if the diviner was not sent for from the
beginning of the work on the foundation until the completion of the
house, the diviner could come and condemn or approve.
4. DIVINING A LOCATION FOR THE HOUSE.
If the diviner went and found a house standing on the edge of a cliff,
and that the door of said house opened toward the cliffs, then the
diviner would say: “This is a bad position; it is unfavorable
(leleopu). The owners of this house will not live long ere they die
unless they go away.” If they were to be saved from death, to move
elsewhere was their only safety. The meaning of the word “leleopu” was
desolation, just like a lot of people falling down the precipice who
could not go back again.
Here is the second: If a house was standing on a mound, or hill, then
the diviner would say: “This is a bad position; there are two meanings
to this situation, leleopu and holua; holua because there would be many
people during the holua season, but after the sport was over the result
would be loneliness. This house is like a leleopu.”
This is the third: If a house stood in a place adjacent to a stone
wall, and there was a hill directly at the rear of the house, if the
door was facing the wall, then the diviner would say: “This is a bad
situation; it is a leleopu position, but if a door should be opened at
the back of the house, that would be well.”
Here is the fourth: If the diviner saw that the house of a commoner
stood in a nice level place which had not before been built upon, then
he would say: “This is a good house, and the location is clear; a chief
will enter this house, because a chief’s house stands on a prominence.”
Here is the fifth: If a house was built at the slope of the cliffs with
the front of the house partly facing the cliffs, or kahanahana pali
perhaps, then the diviner would say: “This is a bad location; it is an
uwaukaha, and its meaning is the same as that of the house on the
leleopu and holua sites, and the end would be the death of the people
living therein; safety only could be had by leaving that place.”
5. OTHER UNFAVORABLE LOCATIONS.
If a house was built right on a burying place, then the diviner would
say: “This is a bad location, one of lamenting noises, which will
result in the death of all, safety being only assured by removal.”
And again: If the location where the house stood was good, as also the
position of the house, yet if the location was crossed by a highway
which passed the door and continued on, if the door was at the corner,
or at the front, then the diviner would say: “This is a bad location,
an amio, [58] and those who live therein would be afflicted with
continual illness, safety being only in removal.”
And again: If a house was erected right in the temple [enclosure] with
the knowledge of the builder, then the diviner would say: “This is a
bad location; it is a deep pit because it is situated in a place of
gloom. Not one of those who would dwell in that house would live. In
the same manner that a man enters the high rolling surf, he would be
lost.”
6. DIVINING ON THE ERECTION OF HOUSES.
If a house was being erected, and the posts were set and the plate for
the rafters laid on and fastened by tying with ropes, and afterwards
that which was fastened was taken off again, perhaps because it was
found that the positions of the posts were not uniform, so that one or
more posts must be drawn out of their holes, the diviner, on
inspection, when he sees that the house was being built that way would
say: “The house is improper; the owner will not dwell long therein
before he goes to another place. In the same manner that he removed one
of the posts, so would he discontinue to live in the house.”
If the house was being erected and the posts were set, the rafters put
up and fastened, or perhaps battened with sticks and thatched and then
taken to pieces, its divination was as those mentioned in the next
above paragraph; but if the house belonged to the king and it was being
thatched by an overseer of a division of land, or of a district, or of
an island, then the divination mentioned in the first paragraph of this
number would not apply.
If posts, however, were withdrawn while erecting a house for the king,
then the tenor of a former paragraph in relation to the king’s house so
erected would not be exempted but applied; though if the house to be
erected was a barn, then this divination would not apply to such house,
or if the posts were drawn out, or taken to pieces again; it was
applicable only to dwelling houses.
7. FAULTILY CONSTRUCTED HOUSES.
If the house was erected and completed, being thatched, and all
particulars observed, and the owner residing therein, whether a chief
or a commoner, and the diviner came in and saw that the plate piece in
the front wall over the entrance had not been cut then the diviner
would say: “That plate piece is improper for not being cut near the
entrance.” Those uncut pieces of plates were called the stretcher,
which betokened death.
If the plates were in order and had been trimmed, a mistake might be in
the position of the posts. Other faults might be found in the batten
sticks if they were fastened too tightly. There might be a mistake in
the side posts, or those nearer to the end posts. If, however, the bend
in the crook of a side post was towards an end post, then the diviner
would say: “The owner of the house will die, or his people perhaps; the
ban would be partially overcome by the death of some one, and the
complete renovation of the house by direction of the diviner in the
order of priesthood.” Such a position of the side post was called
mihiauau. [59] The side post was bemoaning, just as some people would
mourn on the death of the head of a household.
If there were two side posts and both were crooked, and the crook of
one was turned toward the other, then the diviner would say: “Some of
the people within will be continually quarreling, just as one crook was
opposite the other.” If the crooks of the posts were bent toward
themselves, then the diviner would say: “There are two interpretations
relative to the position of those side posts. All those who will live
in this house will be stingy people. If two persons are eating they
will bend over their own particular meals, and so will others within.
They will not call others, and few will be the occasions for
agreeableness, for avarice will predominate. All those who dwell in
said house will be avaricious people only.”
If a stranger happens to arrive at that house he would not be invited
to come and partake of food, the only words to be heard then, are: “We
are eating.” “Are you filled?” “How are you?” “Will you have something
to eat?” because these words were only interrogations without any
intention of inviting him, and it was those words which forbade the
person addressed.
8. DIVINATION OF A POST DENOTING DISEASE.
If one side post, or more, stands with the crook of the post bulging
toward the inside of the house the diviner would say: “It is a bad
post; dropsy will be the disease of the owner of the house, or other
person.” And if the protuberant crook of the post was turned towards
the thatching of the house the diviner would say: “A broken humpback
will be the malady of the owner of the house, or of some other person
perhaps.”
9. DIVINING THE POSITION OF TWO OR MORE HOUSES.
If two, three or more houses were standing in a row, and one house was
higher than the rest of the row, and that house was owned by a
commoner, then the diviner would say: “The owner of that house will
become rich, perhaps a division land holder, or perhaps a district land
holder.” But if two houses are in the same position, the owner of one
being a division land holder and a low farmer be the owner of the
other, and the house with the high roof belongs to the low farmer, the
diviner would remark: “The owner of that other house will cease to be a
division land holder and the owner of the high house will own the
property.”
10. DIVINATION OF ONE OR TWO HOUSES BEHIND A ROW OF DWELLINGS.
If one or two houses were standing in the rear of a row of several then
the diviner would say: “There will be fighting amongst these houses.
The melee will be started by the house in the rear; the conduct of the
houses in front will make them enemies for the rear houses, and those
living in front will become opponents for him or them who live in the
house in the rear.”
MOOLELO NO KO HAWAII OIHANA KAHUNA I KAPAIA KA OIHANA HOOMANAMANA.
HE MAU HOAKAKA.
Mai kinohi mai o keia lahui, he nui no na oihana ike a keia lahui i ka
wa mamua, ma na mea e pili ana i ka oihana kahuna, aka, aole nae e hiki
ke hai maopopo ia ma keia kakau moolelo ana ka hookumu ana o ia oihana
ma keia lahui, aole no hoi e hiki ke hai maopopoia ka mookuauhau o ka
poe nana i hookumu keia oihana ike. Nokamea, aole i ike ia ka mea e ola
nei nana e hoomaopopo mai ka wa i hookumu ia ai keia oihana ma keia
lahui, a me ka poe nana i hookumu mai keia oihana. Aka, aole nae e hike
ke olelo iho, ua kumu ole na oihana ike ma keia mau aina, a he mea ole
nana i hookumu ka oihana kahuna, nokamea, ua ike ia ma ka moolelo o ka
Baibala i ke ano o ka oihana kahuna i ka wa o Aarona ma, a me ka
hanauna mahope mai a hiki i ka wa o Iesu.
A ua mau no ka poe oihana kahuna o na la mamua o Iesu a hiki i kona mau
la, a ma ia hope mai, a ua hele papa mai pela ka hoonohonoho ana o ka
oihana kahuna a hiki i na hanauna hope o keia mau la e hele nei, a no
ia mea, he hiki ke kapa aku, he mea nana i hookumu na oihana ike ma
keia lahui; aka, no ka uhi paapu ia ana mai o keia lahui kanaka e na ao
polohiwa o ka naaupo, nolaila, ua pouli wale na hana o keia lahui ia
manawa.
Aka, i ka hoomaopopo ana i keia mau la, ua lilo na mea oiaio o ia
manawa i olelo kaao i keia mau la, a nolaila, ua huikau aku a huikau
mai na moolelo o ka aina i keia wa. Aka, i ka hoomaopopo ana, ua oiaio
no na mea i hanaia i kela wa, ma kekahi mau mea nae, aka, i kuu kakau
ana i keia moolelo, aole wau i makehewa ke malama i na oihana ike o
kela manawa ma keia buke, aole no hoi wau i manao ua kina ole au ma
keia kakau moolelo ana.
S. N. Haleole.
Honolulu, Augate 13, 1862.
NO KA OIHANA KAHUNA.
HELU 1.
Ua kapa ia ke kilokilo, ka nanauli, ke kuhikuhipuuone, he poe kahuna,
aia i loko o keia poe, he oihana ike. He hiki i keia poe ke ike i na
ouli o ke ao, i na he pono, ina he hewa, ina he ino, ina he maikai, ina
he waiwai, ina he waiwai ole, ina he pomaikai, a ina he ilihune, a ina
he alii make, a he aina hemo paha. He hiki i keia poe ke wanana mai no
na mea e hiki mai ana mahope, a me na mea i huna ia ma kahi malu, a me
na mea i hala mahope no na makahiki he nui. A no loko mai o keia
oihana, i puka mai ai he mau lala hou, oia hoi ka anaana, ka hoopiopio,
ke kahuna lapaau maoli. A nolaila, ua hui pu ia lakou ma ka oihana
kahuna.
2. NO KE KILOKILO A ME KA NANAULI.
O ke kanaka i olelo ia he kilokilo a he nanauli, hookahi no ia ano,
elua nae ia oihana ike. Ina e hui ia ka oihana nanauli a me ka oihana
kilokilo i ke kanaka hookahi, alaila, elua oihana ike i ke kanaka. Ina
he hookahi wale no oihana ike i loaa i kekahi, alaila, aole e hiki ia
ia ke ike aku i ka oihana a ke kuhikuhipuuone. Aole no hoi e hiki i ke
kuhikuhipuuone ke lawe mai e hana ma ka oihana lapaau. Aka, ina e hui
pu ia na oihana ike a pau o ka oihana kahuna i ke kanaka hookahi,
alaila, ua kapa ia aku ia he “puhiokaoka.” No ka mea, ua pau na oihana
kahuna a pau ia ia.
3. KE ANO O KE KILOKILO.
O ke kilokilo, he oihana kahuna no ia, he hiki i ua kanaka kilokilo la
ke ike i ka pono a me ka hewa. Ina paha i manao kekahi kanaka, a he
alii aimoku paha e kukulu i hale nona, alaila, e kii mua aku i ke
kilokilo e hele e nana i ke kahua kupono e ku ai ka hale, a ike ke
kilokilo i ke kahua, alaila olelo aku i ka mea hale: “Eia ke kahua o ko
hale, e noho oe i keia kahua a kolopupu, a haumakaiole, a kanikoo, a
palalauhala.” I ka manawa e kukulu ai ka hale, he pono no e kii ia ua
kanaka kilokilo la e hele mai e nana i ke ano o ke kukulu ana. Aia no
ia ia ka pono a me ka hewa, alaila olelo aku, ua pono. Aka, ina e kii
ole ia ka mea kilokilo mai ka hoomaka ana i ke kahua a ka paa ana o ka
hale, alaila, he hiki i ua kilokilo la ke hele aku a hoahewa, a hoapono
paha.
4. KE KILOKILO ANA NO KE KAHUA KAHI E KU AI KA HALE.
Ina ua hele aku ke kilokilo e ku ana ka hale i ke kae o ka pali, a ua
huli pono ka puka o ua hale nei i ka pali, alaila e olelo auanei ke
kilokilo: “He kahua ino keia, he leleopu keia kahua, aohe he liuliu ka
poe nona keia hale pau i ka make, he hele ka pakele.” A ina ua pakele i
ka make, he hele aku ma kahi e ka manalo. A o ke ano o ka huaolelo
“leleopu,” he neoneo, e like me ka haule ana o na mea he lehulehu i ka
pali, aole e hiki ke hoi hou aku.
Eia ka lua: Ina e ku ana ka hale i luna o kekahi ahua, a puu paha,
alaila, he hiki i ke kilokilo ke olelo: “He kahua ino keia. Elua ano o
keia kahua, he leleopu, a he holua; nokamea o ka holua, e lehulehu ana
no i ka manawa hee holua, a pau ae ka lealea, he mehameha ka hope. Ua
like no keia hale me ka leleopu.”
Eia ke kolu: Ina e ku ana kekahi hale i kahi e kokoke ana i ka pa
pohaku, a he puu paha ma ke kua ponoi o ua hale nei. Alaila e olelo
auanei ka mea kilokilo, ina e huli pono ana ka puka o ka hale i ka pa:
“He kahua ino keia, he leleopu no ia kahua, aka, ina e weheia i puka ma
ke kua o ka hale, alaila, ua maikai.”
Eia ka ha. Ina ua ike ke kilokilo ua ku ka hale o kekahi makaainana i
kahi palahalaha maikai, aole nae i ku hale ia mamua, alaila, e olelo
auanei ka mea kilokilo: “He hale maikai keia, he alaneo keia kahua, he
alii ka mea nana e komo keia hale; nokamea, no ke alii ka hale ku i ka
alaneo.”
Eia ka lima: Ina e kukulu ia ka hale i ka au kipapali, a ua huli hapa
ke alo o ua hale nei i ka pali, a kahanahana pali paha, alaila, e olelo
auanei ke kilokilo: “He kahua ino keia; he uwaukaha ia kahua, ua like
no kona olelo ana me ka hale i ku i ke kahua leleopu a me ka holua, a o
ka hope ka make o ka poe e noho ana maloko, a ina he haalele i ua wahi
la ka manalo.”
5. KEKAHI MAU KAHUA KUPONO OLE E AE.
Ina i kukulu ia ka hale i luna pono o ka ilina kupapau, alaila, e olelo
no auanei ka mea kilokilo: “He kahua ino keia kahua, he kupinai ia
kahua, he pau i ka make ka hope, he hele ka pakele.”
Eia hou: Ina ua maikai he kahua kahi i ku ai ka hale, a ua maikai pu me
ke ku ana o ka hale, aka, ina e moe ia e ke alaloa (alanui) a hiki ke
alanui ma ka puka o ka hale, a hala loa, ina ma ka hakala ka puka, a
ina ma ke alo paha, alaila e olelo auanei ke kilokilo “He kahua ino
keia, he amio keia kahua, o ka poe e noho ana maloko, he mai mau ko
lakou, he hele ka pakele.”
Eia hou: Ina ua kukuluia ka hale i loko pono o ka heiau, me ka ike no
nae o ka mea nana i kukulu, alaila e olelo no auanei ke kilokilo: “He
kahua ino keia, he halehale ia kahua, nokamea, ua ku i loko o ke poi
pu. Aole e ola hookahi o ka poe nana e noho ua hale la, e like me ke
komo ana o ke kanaka i ka halehale poi pu a ka nalu, aole e pakele kona
nalowale.”
6. KE KILOKILO ANA NO KE KUKULU ANA O NA HALE.
Ina e kukulu ia ana kekahi hale, a paa ka pae pou, a ua kau ia ka lohe
lau, a ua paa i ke kauhilo ia, a mahope, wehewehe ia ka mea i paa, no
ka ike ia paha, ua like ole ke kulana o na pou, a unuhi hou ia kekahi
pou, a mau pou paha mai kona lua ae; a nana aku ka mea kilokilo, a ike
e hanaia ana ka hale pela ke ano, alaila, e olelo auanei ke kilokilo:
“Ua hewa ka hale, aole e liuliu ka noho ana a ka mea nona ka hale i
loko o ua hale nei, hele aku i kahi e. E like me ka unuhi hou ana i
kekahi pou, pela no oia e noho ole ai i loko o ka hale.”
Ina hoi ua kukulu ia ka hale a paa na pou, a kau na o-a, a paa i ke
kauhilo, a hoaho ia paha, a ua paa i ke ako ia, a wawahi hou ia paha,
alaila ua like no kona kilokilo ana me ka loina o ka pauku mua; aka,
ina no ke alii ka hale, he ahupuaa nae ka mea nana e ako, a he okana
paha, a moku paha, alaila, aole e pili ke kilokilo ana o ia hana ana ma
ka loina o ka pauku mua o keia helu.
Aka, ina he mau pou ka mea i unuhi ia ma ke kukulu ana o ka hale o ke
alii, alaila, aole no e kaawale ka loina o ka pauku mua i ka hale alii
ina e hana ia pela, ua pili no; a ina hoi, i hana ia ka hale, he
halepapaa, alaila, aole no e pili keia kilokilo ana no ia hale. Ina ua
unuhi hou ia na pou, a wawahi hou ia paha, ua pili wale no, no na hale
noho.
7. NA HALE I KUKULU PONO OLE IA.
Ina ua kukulu ia ka hale, a ua hana ia a paa, a ua paa i ke ako, ua pau
na hemahema a pau, a e noho ana ka mea nona ka hale i loko; ina he
alii, a he makaainana paha, a komo mai ka mea kilokilo, a ike ua oki
ole ia ka lohelau ma ka paia o ke alo ma ka wa e kupono ana i ka puka
komo, alaila, e olelo auanei ke kilokilo: “Ua hewa kela lohelau, no ke
oki ole ia ana o kahi i ka puka komo.” Ua kapa ia ua mau lohelau la i
oki ole ia he manele, he make no ka hope o ia ano.
A ina ua maikai na lohelau, ua oki ia paha, alaila, aia kekahi hewa ma
ke kulana o na pou. Aia kekahi hewa ma na ahokele, ina e ako ia ua mau
ahokele la a paa loa. Aia kekahi hewa ma na kukuna, ina paha o ke
kukuna pili pouhana ka mea i ike ia ka hewa. Ina nae ua huli pono ke
kulou ana a ke kekee o ke kukuna i ka pouhana, alaila e olelo auanei ke
kilokilo: “E make auanei ka mea nona ka hale, a i ole, o kona poe paha,
aia no ka manalo iki, he make no kekahi mea, a he hana hou ia paha ma
ke kauoha a ke kilokilo, ma ke ano oihana kahuna.” O ke ano o ia hana a
ke kukuna i like peia ke ano, alaila, he mihiauau kona ano. E uwe aku
ana ke kukuna i ka pouhana, ua like no ia me ka uwe ana o kekahi poe i
ka make ana o ka haku mea hale.
Ina e ku ana kekahi mau kukuna elua, a he mau kukuna kekee laua a elua,
ua huli aku paha ke kekee o kekahi i kekahi, alaila e olelo aku ke
kilokilo: “He hakaka mau ko kekahi poe o loko, e like me ke kue o
kekahi kekee i kekahi kekee.” A ina ua kulou kekahi kekee o na kukuna
ia laua iho, alaila, e olelo auanei ke kilokilo: “Elua ano e pili ai ka
hana a kela mau kukuna. O ka poe a pau o loko o keia hale, he poe aua
wale no. Ina e ai ana na mea elua, kulou no laua i ka laua mea ai iho,
pela no kekahi poe e ae o loko. Aole e hiki i kekahi mau mea ke hea aku
i kekahi mau mea, he kakaikahi ka manawa like, no ka aua ka nui. O ka
poe a pau e noho ana i ua hale la, he poe aua wale no lakou.”
Ina e hoea aku kekahi malihini ma ua hale la, aole e hiki ke kahea mai
e ai pu, a o ka huaolelo e loaa ia wa: “Ke ai nei makou.” “Ua maona
oe?” “Pehea oe?” “E paina paha?” Nokamea, o kela mau huaolelo, he ninau
wale no, no ka makemake ole e kahea aku, a na kela mau huaolelo i
keakea mai i ka mea i kahea ia mai.
8. KE KILOKILO ANA O KE KUKUNA MAI.
Ina e ku ana ke kukuna a mau kukuna paha, ua hoohu mai ke kekee o ka
kukuna i loko o ka hale, e olelo no ke kilokilo: “He kukuna ino ia, he
opuohao ka mai o ka mea nona ka hale, a o kekahi mea e ae paha.” A ina
ua huli ke kanahua kekee o ke kukuna i ka pili aho o ka hale, e olelo
auanei ke kilokilo: “He uhai kuapu ia ka mai o ka mea nona ka hale, a i
ole o kekahi poe e ae paha.”
9. KE KILOKILO ANA O KE KU ANA O NA HALE ELUA A OI AE PAHA.
Ina e kupapa like ana na hale elua, ekolu, a oi aku paha; a ina ua
kiekie kekahi hale hookahi maluna o kela papa hale: Ina nae he
makaainana ka mea nona ua hale kiekie la, alaila, e olelo no ke
kilokilo: “E waiwai aku ana ka mea nona kela hale ma keia hope aku, he
ai ahupuaa paha, he ai okana paha.” Aka, ina elua mau hale e ku like
ana, he ai ahupuaa ka mea nona kekahi hale, a he lopa ka mea nona
kekahi hale, a o ka hale kiekie o ke kaupaku o ke kulana o ka hale, no
ka lopa, alaila, e olelo auanei ke kilokilo: “E pau ana ka aimoku ana o
ka mea nona kela hale, a o ka mea nona ka hale kiekie, nona ka waiwai.”
10. KE KILOKILO ANA O KA HALE MAHOPE MAI O KA PAPA HALE E KU ANA MAMUA.
Ina paha e ku mai ana kekahi hale hookahi a elua paha mahope mai o ka
papa hale lehulehu, alaila e olelo auanei ka mea kilokilo: “He hakaka
ka hope o keia poe hale. O ka hale mahope ka mea nana e hoouluulu ka
hakaka, a e lilo na hana a ka poe hale mamua i enemi no ka hale mahope,
a e lilo ana ka poe e noho ana mamua i mau hoa hakaka no ka mea a mau
mea e noho ana ma ka hale mahope mai.”
HISTORY OF THE HAWAIIAN PRIESTHOOD IN OLDEN TIME, CALLED HOOMANAMANA.
EXPLANATORY REMARKS.
In writing the history of the priesthood I am not able to present the
genealogy of those who established the order in these islands in this
historical account of the priesthood, because I do not know of any one
now living who could verify the account of those who founded the order
among this people. However, this is what I do know of this subject. I
recollect, through hearsay, of the works of the priesthood of these
islands in ancient times, because when I was at the age of fourteen
years I began to have a clear understanding of the character of the
order of Priesthood, and from that time until A.D. 1838, I occasionally
heard of the practices of the order.
In the year 1838, when Mr. E. Bailey and Mr. I. Bliss, American
missionaries, arrived in Kohala and were erecting Hawaiian houses for
themselves, my guardian was residing at Nunulu in Kohala. His name was
Kaili, and he was in the line of chiefs of the Kalanimoku chain, and an
uncle of Haalelea.
While the missionaries were erecting their houses according to Hawaiian
custom, my guardian at the same time showed his knowledge of the order
of priesthood, thus: Mr. Bliss was the first to build his house. My
guardian observed that the position of the house was improper and the
location of the building was also faulty. There were also defects in
the position of the posts. Kaili then remarked, “Had this been in the
times that have passed, this house would be [considered] faulty; the
owner of the house would not long reside [therein] before removing to
another place. Not so, however, in this new era which is under the
power of Jehovah. It will not occur.”
When Mr. Bliss’s house was completed, a few days afterward Mr. Bailey
erected his house, in the Hawaiian style also. At its erection, and
completed except one corner, one side was then undone and rethatched.
Kaili again remarked, as he had done of the house of Mr. Bliss. They
lived in those two houses nearly two years, after which they moved to
Iole, [60] and in A.D. 1841, Mr. Bliss left for America, while Mr. E.
Bailey removed to Wailuku, Maui. This was the fulfillment of his
priestly knowledge. From that time down to A.D. 1854, in the month of
June, I heard from time to time of the order of priesthood.
At that period my knowledge increased regarding the various divisions
of the priesthood, relating to the office of true priestly healing; the
office of divination; weather prophesying and architecture; also of the
art of praying to death and sorcery; for, my said guardian was taught
in the art of divination (kilokilo) and weather prophesying; he was
also trained in the art of true healing and had some knowledge of
praying to death and sorcery. He, however, lacked in architecture. The
husband of my mother’s elder sister, my father’s elder brother, and my
elder brothers were trained in some calling of the priesthood, while
myself, my sister and our mother and aunt remained untrained.
Through these conditions I casually came to know about the priesthood
in some things taught my relatives, and for these reasons I have
written this history of the priesthood. I had not, however, expected to
preserve such an account, but in June, A.D. 1862, I commenced to write
this record of the priesthood, from the things which I had heard from
A.D. 1837 to the time that I made a circuit in the interest of the
newspaper “Hoku o ka Pakipika” (Star of the Pacific).
In A.D. 1863, in the month of April, a society was formed for the
purpose of searching for the ancient things of Hawaii. [61] It was at
this time that I wrote further on this subject, but I have not written
this record with the impression that I am free from any shortcomings.
Perhaps blame will be placed upon the writer of this history. From the
beginning of my knowledge of the nature of the priesthood until I began
to write this account, I had not realized the value of these things.
Since those days impressions have come to me of the importance of
preserving records of events relating to this people in ancient times,
for, thought I, if the early history of this people is not recorded how
can the future generations know the occurrences of those days in these
islands.
Therefore I have prepared this record with the idea that it will be
greatly beneficial to myself, my heirs and my people. This, however, is
not the first of my traditional writings. I began writing a legend for
this people in the month of August, A.D. 1844, and in A.D. 1862, in the
month of July, on the 4th day, I completed another legend. [62] But
this is the most important of all records kept by me, because in this
record the origin of these islands began to be known, also the
discovery of this people; the great battles from the origin of this
people down to Kamehameha—ninety-seven generations from
Opuukahonua—said record being called “A Chronicle of Kings.”
S. N. Haleole.
Honolulu, June 13, 1863.
A HISTORY OF THE [SORCERY] PRIESTHOOD.
1. ITS DIVISIONS AND ORDINANCES.
The priesthood spoken of here in Hawaii relates to a man or a woman who
comprehended its characteristics. There are ten divisions in the Order
of Priesthood, the Anaana (praying to death); Hoopiopio (sorcery);
Hoounauna (the sending of evil spirits on errands of death);
Hookomokomo (causing sickness); Poi-Uhane (spirit entrapping);
Oneoneihonua (a special prayer service); Kilokilo (divination); Nanauli
(weather prophecy); Lapaau (medical practice), and Kuhikuhi puuone
(heiau locators and designers). [63] When all these divisions were
vested together in one man he was called a high priest, because he had
knowledge of all the offices. If a person possessed but one calling,
though he excelled in the power he was invested with, he was not
considered a high priest.
Within the ten divisions of the priesthood smaller branches relating to
it have issued forth on account of the idol worship, and setting up of
deities, wind spirits and other things of varied character. In the ten
offices of the order of priesthood, he who preserved the calling vested
in him had a god. Each division priest had a god. No one would revere
the priesthood without he had a god. If priestly calling was being
taught by some one without a god, then knowledge of the priesthood
could not be imparted by such a one.
The priesthood had certain ordinances for the training of those who
desired to acquire knowledge, and if an ordinance or ordinances were
broken before proficiency, failure would result; no matter how great
the effort, the knowledge of the callings of the priesthood could not
be obtained. Only by strict adherence to the laws of the priesthood to
the end would the result be satisfactory.
If one had studied the priesthood under strict observance of the laws
of the god of the priesthood until he reached the day of offering a
sacrifice and a fault happened in the act of offering [failure
resulted], for if the service was imperfect the instructor of the order
of priesthood could interpret its good or evil, and if the service was
indeed defective the instructor would say to the student: “You can not
learn the priesthood.” If the services were faulty the instructor in
priesthood would then remark whether they portended some adversity or
tribulation and would dismiss the student from further instruction,
because the knowledge gained by the instructor was obtained through the
services.
2. OF THE SACRIFICE SERVICES OF THE STUDENT.
This is a test of the priestly [qualification]; with a pig perhaps, or
a dog, or a fowl. The services must be performed in accordance with the
directions of the instructor. The sacrifice services in the priesthood
relates to its callings as well as to manual labors, such as fishing
and cultivation, all of which belong to the service of the priesthood.
A knowledge in bone-breaking, in boxing, spear-throwing and other
methods of fighting are shown to be efficient through the powers of the
priesthood. Many things would show one’s competency in learning about
the priesthood. Supposing that a person wished to study priesthood for
praying to death. That person would not attain proficiency by an
animal, or a fowl [offering]. He would only become expert in the death
of a human being through praying to death. That is efficiency in
learning praying to death. And if bone-breaking was the study engaged
in, its knowledge was shown in the same way as that of praying to
death. Efficiency, however, is not the same with all instructions in
priesthood; it is alike in some things and different in others.
3. DIVINATION.
From those who uphold the priesthood come various kinds of knowledge
thereof, and one of these is divination (hoomanamana); and here is the
method. If a person contemplated stealing the property of another, then
it would be improper to go without first receiving some auguries before
attempting his theft. Some augury through the priesthood must be
obtained. Thus: Take some pebbles (small stones) about fifty, more or
less; these pebbles are placed before those who intend to go stealing,
and are covered with a piece of cloth, then the person having knowledge
of the priesthood makes some remarks before praying and dividing the
heap of pebbles, thus: after the heap of pebbles has been placed before
them and covered with a piece of cloth, the priest says: “The heap of
pebbles is before us, and you intend to go after Kanumua’s pig. Right
here will be shown the wisdom or folly of your undertaking. If it is
improper to procure it, it shall be so; if proper, it is well. It rests
with you to choose which shall be your own side, the remaining side
being for the person whose pig you intend to obtain. If the odd be on
your side it is well; if your side has the even number and the odd be
on the side of the person whose pig you seek to obtain, then do not go,
else you will be caught.”
After these remarks the priest stands in prayer, and when near the
latter part of the time therein he places his hands upon the heap of
pebbles, dividing it in two, at the same time uncovering it. Then
counting by twos he would set aside the odd pebble; then count the
other side in the same way, and if there was no remainder, the side of
the intending thieves having the even, and the owner of the pig the odd
number, then the priest would say: “Don’t you go, else you will be
caught by the property owner.” If, however, the odd was on the side of
the thieves, then the priest would say: “You all go; no one will hinder
you on your way.”
If both sides were odd in the division of the pebbles, the priest would
say: “It is bad;” or if alike even, the priest would also say: “It is
bad.” In like manner also are all the auguries of the callings of the
priesthood performed. Such callings were named Sorcery.
The pebble heap was not the only test method of the order of the
priesthood. There were other tokens. The awa (plant) was one of the
revealing substances [64] of the order.
Supposing that Kaoao died by being prayed to death, and the owner of
the corpse was sorely grieved; he, the owner of the corpse, would go
before a sorcerer priest. Upon meeting, the owner of the corpse would
relate the object of his coming before the sorcerer or (anaana) priest;
in that very moment the priest would become cognizant of the person who
had prayed Kaoao to death, because the shadow of the person who had
wrought his death plainly stood before the priest. The priest would
then say: “Here stands a tall yellow-haired man with a fish in his
hand.” The owner of the corpse would then surmise that fish was the
motive for the death of Kaoao. At the same time that the priest was
cognizant of the one who had prayed him to death, he was also cognizant
of the person who procured the fatal material (maunu), [65] because it
was a common occurrence that those who were proficient in the knowledge
of a sorcerer priest were at the same time cognizant of the person who
procured the material (maunu), through which death to one happened.
When the likeness of the person who did the praying to death appeared
before the priest it would be accompanied by that of the maunu
procurer, if he was other [than the one who did the praying to death].
4. OF PRAYING TO DEATH.
A person who was called an anaana priest was one who had vowed to
strictly observe the laws of the order of priesthood, for a person
could not learn anaana unless he first made a pledge to observe the
ordinances of the order. A brief explanation is perhaps necessary. A
person who was learning the practice of anaana was warned against anger
and jealousy. He who did not observe the laws of the priesthood was
called a “remnant-eater (aihamu) [66] priest,” and those priests who
were called “remnant-eaters” did not live long, but died, because the
god that caused their death was the god of the order of priesthood.
About sorcery: Sorcery was on the same footing as the anaana, only
differing in their callings, but the object of the two was the coveted
death of some one. Anaana, and hoopiopio (sorcery), were greatly
studied by some people as necessary and beneficial to themselves, and
as a protection against death which might be directed against them.
There were some among the people of the royal court who desired greatly
to learn anaana, [67] that the life of the king might be protected. It
was the same among those who nourished royal personages; they were
called “seekers of chiefs,” [68] and “preservers of chiefs.”
5. GODS OF THE PRIESTHOOD.
Many and innumerable were the gods belonging to the order of
priesthood, but the supreme head of the gods of the order was Uli.
Before performing the works of the priesthood prayers were offered to
the gods of the order. The priests of the order held their deities in
great reverence; the names of the deities were not used in profanity in
olden times. If the name of the deity was blasphemed the devotees of
the order felt fearful of its consequences.
6. OF DIVINATION.
A priest of divination was termed a man of profound knowledge. A
diviner could foretell coming events, whether good or bad. He could see
the misfortune that would come upon the people, whether war or other
danger or distress. He could also foretell the death of some chief,
thus, “A certain chief will die.” A diviner had several callings. He
knew the defects in the positions of a house or houses, and [the effect
on] those who dwelt therein. A diviner could foretell the dispossession
of a land from one’s stewardship, [69] whether of an island, a
district, or a division chief.
7. KNOWLEDGE OF A DIVINER PRIEST RELATING TO HOUSE POSITIONS.
Supposing that three houses are erected on the same ground, and that
one of the houses stands in the rear of the other two houses (as in
Figure 1 A), then the diviner priest will come and look upon them
standing thus and remark: “The positions of the houses are improper;
the consequence to said houses will be constant quarreling because one
house stands behind the other two; the house which stands in the rear
will be the one to raise the tumult, which can only discontinue by
breaking up the rear house.”
Supposing that two houses are built in line (as shown in Figure 1 B).
If a chief of the island or a division chief owns the lower house, and
a farmer, a low farmer, owns the taller house, when the priest comes
and finds the houses standing thus, he will say: “One of these houses
will be profitable; it is the taller house; the fortunes of the owner
of the lower house will be possessed by the owner of the higher one.”
But if the houses stand alike and of the same height, the diviner
priest will pronounce the houses good, because they are not in
opposition to each other. And if several houses in one or two rows were
all alike, having similar positions and corresponding heights except
one, which towers above the others in the rows of houses, then the
priest will come, and if he finds them standing thus, he will say: “Of
all those houses one will be profitable; the one with the high roof is
their lord, and the one who will rule over the people (those who own
the lower houses).”
If, however, two houses are standing in one place facing each other,
the entrance to one house being directly opposite to that of the other,
when the diviner priest finds the houses standing thus, if one belongs
to a division overseer and the other to a section overseer, the priest
will say: “One of them will lose his stewardship.” This, however,
refers only to the owners of the houses so standing.
8. DIVINING A LOCATION UPON WHICH TO BUILD A HOUSE.
There are various locations for the building of a house; it is not
proper for a house to be built without a diviner priest being sent for.
The location. Supposing that a house is standing on the side of a
precipice, with the front of the house facing the cliff and its
entrance is directly opposite said cliff, when the diviner priest comes
and finds the house standing in such a position, he will say: “That is
a bad situation, the name of it being a leleopu [70] location. There
are two important significations in its position: either the occupants
will all die, or they will remove to some other locality, which will
make the place desolate.” If a house is built upon a knoll or hill the
predictions are the same as the house standing on the side or edge of a
precipice. This location has two appellations, leleopu and holua. [71]
If the diviner priest finds that the locations are improper, but
discovers a way of making them favorable, then houses may be built
thereon. Should a house be built at the foot of a knoll, with bluffs on
one side, then the character of the location is the same as that of the
leleopu and holua. But if the front of the house is facing towards the
knoll or hill with the entrance turned towards the bluffs, the diviner
priest will say: “The house is perfect,” the reason for its perfection
being on account of its front turning towards the hill or knoll.
9. DIVINATION ON THE HOUSE TIMBER.
Supposing that the appearance of the house is perfect and the location
also perfect, defects may be found in the main posts, or in the end
posts. If faultless in all these, the imperfections may be found in the
plate piece or perhaps in the timbers.
10. DIVINATION ON THE ERECTION OF A HOUSE.
Assuming that the posts are placed in position, the plate pieces laid
on and tied fast, when it is found that the position of one of the
posts is faulty and the post is drawn out, then the priest will say:
“The house is defective; the owner will not remain long therein before
he goes away.”
Of re-thatching a house. Supposing that a house has been thatched and
the owner finds that the thatching is defective and removes it, when
the diviner priest sees it done thus, he will say: “The owner of the
house will not remain long therein before he goes away, some one else
becoming the occupant thereof.” But if a king be the owner of the
disparted house the prediction will have no bearing; [72] it only
affects the house of a commoner.
11. DEFECTIVE HOUSE FRAMING IN THE OPINION OF THE DIVINER.
Supposing that the side posts of a house are standing in this wise
(Figure 2 A), and that the diviner priest comes and finds the walls of
the house built in that way. If they are posts for the front, then the
priest will say: “There are two defects to the house in the position of
the row of posts; one fault is in the leaning post at the end, and
marked (d), and the other defect is in the plate-beam, because the
door-plate is not cut.”
Of the leaning post. The leaning post position is faulty on account of
the crooked bulge being toward the next post. If the bulging is on the
outside near the temporary battens that would be a little better; but
the best way, in the opinion of the diviner, is to draw out the post
altogether and replace it by another post similar to the rest of the
posts which were put up, then it will be well. Such posts, however,
shall not be drawn out at random without referring it to the gods of
the priesthood, that the error of such acts may be pardoned. But if all
the posts of said house are similar to the leaning post then it is
well. A house that is continued in building as above described, the
owners thereof will die.
Of the plate-beam. If the plate beam of a doorway is not cut, then the
priest will say: “The house is not good on account of the plate for the
doorway not being cut.” The name of a house made that way is called a
“manele” (bier). But if the plate-beam for a doorway be cut in the
front (as in Figure 2 B), then it is well.
12. DIVINATION FOR END POSTS AND MAIN POSTS.
In Numbers 10 and 11 posts and beam plates are fully explained. This
number will treat of end posts and main posts.
Defects in the position of a house also lie with the side posts and
main posts. If the positions of the end posts of a house are as in
Figure 3A, and a diviner comes and sees such position of the end posts,
he will say, if a king happens to be the owner of the house: “The
positions of the end posts near the main posts are defective,” because
the two end posts adjacent to the main post are in opposition to the
main post, and the true expression of the position made by the said end
posts is that some of the king’s men will rebel against him, for,
according to the character of the house timbers, the center post is the
king. Supposing, however, that the end posts stand as in Figure 3B, the
priest will then make an interpretation of the real meaning of them.
End posts adjacent to a main post. The end posts which are adjacent to
the main post in the position shown in the diagram are not properly
placed; they are in a repentant position. It represents the end posts
in a mourning attitude, predicting the death of the owner of the house.
Of the end posts (c) and (s), which are adjacent to a main post. If the
end posts were placed in the same manner as the end posts (c) and (s),
the real interpretation is that those end posts indicate baseness,
always opposing and quarreling, because their position is that of
contending one against the other. And if posts were standing in the
position represented by (s) and (w) in the diagram, their character is
the same as that of the end posts adjacent to the main post.
13. THE CONVEYANCE OF TIMBER TO THE SITE OF ERECTION.
Supposing that the timbers for a house were cut and brought from the
place where they were felled and left at the place intended for its
erection, but the ground was found unsuitable, and the location thought
to be appropriate had been passed when the timbers were on the way
down, as for example: Nuuanu is the place where the timbers were cut;
said timbers being brought down and left at the sugar refinery, [73]
that being the ground intended for the building of the house, but being
judged unsuitable Peleula [74] was chosen as the best location. If it
was intended that the timbers be taken back to Peleula, then the
diviner priest would say that the taking back of the timbers was
improper, and for that reason the location was called “A hole for the
sand crabs.” [75] In a house erected under these circumstances none of
the occupants thereof would remain alive, including the owners of the
house and others who might dwell therein. The only thing to do was that
if the material was brought in the manner above set forth, and it was
thought that the location where the timber had been left was
unsuitable, and the location was changed to Peleula, a location
supposed to be favorable, then the timber should be taken back by way
of Leleo to Liliha street, thence mountainward until Peleula on the
seaward side was passed, thence to Kaalaa, [76] thence again seaward to
Peleula; then it would be well.
14. OF THE DIVINER PRIEST.
A diviner priest was a very sacred person and would not enter a house
that he had passed judgment upon, although the restriction was not on
the owner of the house but upon himself, for it is customary that
houses which were restricted should be released from the ban by
supplication to the gods of the priesthood. And if the priest who made
the prediction entered the house that he had adjudged, he would die
immediately after praying to the gods of the priesthood; he would die
suddenly in one or two days after entering the house, because the house
was held under the prayers of the priesthood. For that reason the
diviner priest is himself restricted from entering a house that he had
passed judgment upon.
The entry of a house by a priest. Should a diviner priest enter a house
and notice that it was defective, he would remark on the defects of the
house he had noticed, then the owner of the house would tell the priest
to remove [such defects]. And if another diviner priest entered the
house without knowledge of what had been done by the other diviner
priest through prayers of the priesthood; and if he noticed the same
defects referred to by the other and remarked that “the house is
defective”, this priest would soon surely die.
15. THINGS TO DO ON A CONDEMNED HOUSE.
A house which was seen to be defective, as mentioned in former numbers
about priesthood, the priest should come and exercise in his official
capacity.
Things to do. It was the duty of the diviner priest to cleanse the
inside of the house with the fire [77] of the order of the priesthood
at the same time, kuapaa, makaa (species of small fish), and banana
plants were brought. The diviner priest was to prepare everything
brought for cleansing the house. Pigs and chickens were roasted as a
sacrifice to the god of the order. The priest, however, must perform
some significant ceremonies upon the pigs and chickens before preparing
and roasting them. And all these things done for the house were for the
purpose of cleansing it by virtue of the power of the god of the order
of priesthood.
DIVINING OMENS BY THE CLOUDS.
This was one of the most profound accomplishments of a diviner priest
because he could foresee the fortunes to be obtained in coming days,
and also the death of a king and the approach of war. By the omens in
the clouds could be foreseen the approaching stranger. If the omens in
the clouds were observed in the evening he would prophesy the things
that he saw and some day it would come to be fulfilled.
16. ABOUT THE FORTUNE-TELLER.
The fortune-teller was one of the most learned men in the order of
priesthood. He was similar to the diviner priest in some respects, and
in the religious ceremonies of the order their duties were alike.
Fortune-telling consisted of discerning the character or disposition of
a person, whether he be rich or poor, stingy or benevolent, wrathful or
affectionate, mischievous or of quiet demeanor. All the characteristics
of a person, and all that he does the fortune-teller could reveal,
exactly as he will in fact do.
INTERPRETING THE CLOUD OMENS. [78]
Only in the evening could the omens in the clouds be interpreted, at
the time that the sun was about to set; that was the time when the
omens in the various dark clouds could be observed. This was more
noticeable in the evenings of Ku, when the clouds were more conspicuous
and these were the evenings when those who desire might learn
[thereof].
OF A FORTUNE OMEN CLOUD.
Supposing that a cloud stood in the form of a man as though holding a
parcel in his hand as shown in Figure 4A. If the fortune-teller or
weather prophet noticed that a cloud stood as a man in this form and if
the parcel continued to be in the hand until the cloud disappeared,
then the fortune-teller would say: “No fortunes will be received on the
morrow (if the observation was in the evening).”
On the other hand, if a cloud stood as in Figure 4B, and was thus
observed, then the fortune-teller would say: “Fortune will be received
on the morrow; if not brought in then it will be found on the way.” If
there were several clouds in the form of said Figure B then the day
would be most auspicious.
In the same manner, if a cloud resembling a canoe or canoes was seen in
the evening, canoes would surely appear the next day. If a cloud was in
the form of an oblong or coffin-like box, a corpse would be seen the
next day.
FORETELLING BY A WEATHER PROPHET OF A TEMPEST OR A CALM.
Supposing that every day was tempestuous for a long period, rainy and
windy perhaps, then the weather prophet would look up to the stars; if
they did not twinkle but remained steadfast, the weather prophet would
say: “A calm will prevail. Tomorrow good weather will settle down, and
on the following day the calm will be general.” In the same manner if
indications of a calm were observed in the clouds, or in any other
object in the heavens, the weather prophet’s explanation about it would
be the same as that of the omens of the stars.
17. ONE WAY OF FORETELLING THE WIND.
Supposing that the Kona was the prevailing wind for some time, about a
month or more in duration; if the prophet discerned that the heads of
the clouds leaned toward the east he would remark: “The Kona wind is
about to subside; tomorrow the regular breeze (east wind) will return
as heretofore.” In like manner if the regular breeze, or a general calm
was prevailing, and the weather prophet perceived that the position of
the clouds was inauspicious, that the heads of the clouds leaned toward
the west, or to the south, he would observe: “The Kona wind is about to
set in; the days will not be many before it comes.” As the appearance
of the omens in the clouds, so would the weather prophet (Nanauli)
interpret.
FORETELLING A GREAT STORM; WINDY OR RAINY.
Supposing that a general calm had prevailed over the land for some
time, and had so continued for nearly a year, or perhaps six months;
and if the weather prophet scanned the heavens and saw that they were
thickly covered with white clouds, and spotted like a white-spotted
dog, such spotted clouds was called a “konane board.” When the clouds
are seen in such a condition the weather prophet would observe: “A
tempest will arise and its duration will be as long as the calm had
prevailed.”
OF THE STARS.
The character of a coming tempest could be discerned through the stars.
If the twinkling of the stars was observed during a general calm the
weather prophet would say: “A tempest is near; the stars are
twinkling.” The auguries in this are the same as are those of the
konane board.
18. OF A TEMPEST AT SEA.
A weather prophet’s interpretation of the omens for a land tempest was
different from the omens for a tempest at sea. If there was general
calmness on the ocean sometimes, the sea simply quiet, and if the
weather prophet found that the clouds were hinano [79] white, and the
borders of heaven [80] seemed to heave tumultuously, the evening clouds
vying with each other, and the dark clouds gathered at the top of the
mountains, then the weather prophet would say: “There will soon be high
surf, because the clouds vie with each other.” In case the weather
prophet saw that these premonitions as mentioned above, were apparent
in the clouds, and ocean-going canoes were to leave at that time, then
the prophet could forewarn the ocean-going people to wait, and those
who were familiar with the customs of the order of priesthood would
abide by the instructions of the weather prophet.
19. OF THE HEALING PRIESTS.
There were various classes of healing priests known in Hawaii, of
different denominations according to their official titles, which were
divided as follows: Healing priests, massage priests, ancestral god
priests and priests of wandering spirits. All these priests had
different callings; some were appropriate, while the callings of others
were not so, although the priests of this class were learned in their
professions.
SERVICES OF A MEDICAL PRIEST.
Before a medical priest commenced to perform his duties, he did not
operate on the sick without first seeing a sign. Again, if he did not
cast lots before he was called upon by the friends of the sick, it was
because he was already aware of it, and afterwards was apprised by the
persons who called upon him, because there were exceptional signs
through which the medical man would be apprised, whether the patient
would live or die, providing the special signs were applicable to the
complaint; thus: When a medical man is called upon to visit a patient,
one who might then be in a precarious condition; if the caller came to
the house of the medical man and said: “I have called upon you to come
and administer unto Punikauamoku, who is in a very critical state; the
day may not close before death occurs.” During the time that the caller
was talking of the condition of the patient, if the medical man
happened to be eating his meal he would say: “He will not die, [though]
he is really sick. Had you arrived while I was not eating, then death
would happen. But no! You came while I was eating, with the calabash
open, therefore the calabash disavows the illness of Punikauamoku. Go
back; I will come later.” Such would be the reply of the medical man.
When the medical man arrived at the patient’s place, through his being
called upon, he would not offer medicine at the outset, but in order
that his operations on the patient might be strengthened and fully
understood he would draw lots in such manner as he thought was proper,
and if it agreed with boldness to administer unto the sick, then he
would do so. And if the drawing indicated the inappropriateness of his
administering unto the patient, the medical man would tell him, saying:
“I cannot cure you; seek another healer; had it been according to my
drawing I would venture to operate on you.”
On the other hand, if a medical man had been called upon to visit a
patient, and the caller arrived while the medical man or other person
was cooking food: or if the medical man was present at the time the
oven was being prepared, or heating; then the medical man would remark,
after he had been apprised of the nature of the complaint by the
caller: “Yes, sick indeed! I cannot cure him, I’m afraid. If you had
not spoken until after the oven was covered there would be no danger;
while you were talking of the patient I was firing the oven, therefore
he will surely die.” This was the second of the special disclosures
given to medical men.
Should these special signs be had at home, other signs would be met
with on the way. As the danger was seen at home through special signs,
so would the danger on road be conveyed through exceptional signs.
20. CUSTOMARY SIGNS OF THE PRIESTHOOD RELATING TO MEDICAL MEN.
In the foregoing section special omens were shown, but not all. In this
section customary signs will be given in full. Many and numerous were
the customary signs relating to the priesthood, and in those signs were
indicated right and wrong, danger, fortune and need.
Of a canoe dream. This was one of the unfavorable signs relating to the
subject of healing by some people. If a medical man thought of going to
treat a patient, if he had been called upon on the previous day and had
resolved to go and heal the person for whom he was called, if he had a
dream the night before in which he saw a canoe, the medical man would
say: “It is not proper for me to go, because there was an unfavorable
dream in the night.” This was a customary sign among this people from
ancient times to the present day, and it is not known when these signs
will pass away in the future.
This omen did not pertain to the office of healing only, but also to
other callings of the people. It pertained to the offices of a medical
man, to agriculture, to fishing, and other like vocations, for, if a
man had intended on a previous day to go fishing, with the hope of
catching some fish, and had made all his preparations for so doing, and
dreamt the night before an unfavorable dream, then the person who made
such preparations for fishing could not go, because there was an
unfavorable dream in the night. So would a person who had hoped to gain
personal benefit through some vocation, if he had a canoe dream after
meditating on his expected gain, then he would not succeed in his
intentions.
21. ANOTHER INTERPRETATION OF A CANOE DREAM.
Supposing that a person was occupied in pleasant reflections without
any thought of being unduly arrested, but such person was suspected of
being a criminal or an offender, and as such was sent for and brought
before the king, or landlord perhaps, if he had a canoe dream the night
before being brought before the king, then such person suspected of
being a criminal or offender would say: “I will not be in danger,
because a canoe dream was had in the night, for death lurks in the day,
but the night contradicts it.”
Supposing a person was sometimes meditating, with hopes only, that he
had great lawful privileges, thinking that he would not be condemned
for the offense that he was complained of before the king, or judge
perhaps, and he had a canoe dream in the night, then the favor would
not be obtained by him before the place of judgment. And if these omens
were first revealed to such a person, other signs of a like nature
would also be noticed.
22. ANOTHER VERSION OF A CANOE DREAM.
Canoe dream means a canoe as seen in a dream. If a canoe was seen in a
dream and one actually boarded it; or if one saw a canoe coming toward
or going from him; or a canoe on dry land, all are related to the canoe
dream. Canoe dreams are of two divisions, favorable and unfavorable.
(The unfavorable division of the canoe dream has already been
explained.) The persons, however, who were accustomed to this omen of
the office of healing did not altogether agree upon its interpretation.
To some a canoe dream was auspicious and beneficial, providing it
related to property.
23. A FAVORABLE CANOE DREAM.
If in a sleep a canoe dream occurred and the actual hand lifting and
launching of a canoe or canoes from land into the sea and loading it
with freight until it was filled took place, then the person having
such a dream would obtain some gain. This benefit from the canoe dream
did not, however, occur except to him who was accustomed to it. It is
the same with all other signs spoken of in this history on the omens of
the priesthood. In the observance of the canoe dream the people did not
all agree on its interpretation, some believing in one thing and some
in another. But to those who were familiar with it, the occurrence of a
canoe dream resulted in the non-fulfillment of the things greatly
desired.
24. AN ADVERSE SIGN IN THE PRIESTHOOD.
Crossing the hands in the back was one of the signs of adversity in the
things that a person greatly desired for his benefit and prosperity. If
a person intended to go to a place with the hope of obtaining that
which he had greatly longed for, if he met this sign on the road then
he had reason to doubt the propriety of journeying on, and that he had
better return. If, however, he should meet this sign twice on his way,
then his thought about adversity vanished, the fulfillment of the wish
only remained, with no reason for doubt and returning back to the
house. Crossing the hands in the back was a recognized omen by the
priesthood, from the earliest days to the present time.
25. OF CROSSING THE HANDS IN THE BACK.
If a medical man met one with hands crossed in the back while he was on
the way in the interest of his profession, he would say: “I can not
cure the patient.” Doubt would then come in, resulting in his returning
home. If he continued on to the patient’s house, then he would not
treat him; the only thing for him to do was to tell the patient “I
cannot treat you.”
Supposing that a medical man knew of a complaint, one that he knew
could be cured, being within the range of his possible cures, and if
some one was sent to obtain the medicine for the sick by order of the
medical man, and while on his errand should meet a man on the road with
his hands crossed behind his back, the messenger would say: “I can not
go to get the medicine.” If he met that bad omen, yet with that
knowledge, went to get the medicine, when he returned, he would not
hide the incident experienced but would reveal it to the priest. When
the priest heard of this adversity he would remark: “The complaint will
not be remedied by the medicine; the ailment is different and the
medicine is different.”
26. ANOTHER INTERPRETATION OF CROSSING THE HANDS.
Crossing the hands behind the back is of two kinds; the crossing of the
hands by some other person seen on the road, and the crossing of the
hands by a person himself while walking; these both have the same
meaning in their interpretation.
OF A PERSON CROSSING THE HANDS TO HIMSELF.
The crossing of the hands shown here is not quite similar to those
already mentioned. The interpretations of the omens were alike in some
things and different in others. There were, however, two particular
circumstances to which this crossing of the hands applied; it
appertained either to privation, or to the affliction of the person
crossing the hands. The adepts and those accustomed to the knowledge of
the priesthood express their interpretations as follows: If a person
was walking along, and while doing so on the road crossed his hands
behind his back without a reason for so doing, then the priest of the
order of priesthood would say: “You will be found guilty for the
offense that you were complained of, because there was no cause for
your crossing your hands behind your back.” If a person had hopes to
himself that he would be exonerated before a court which made the
complaint, or by any man, and if the crossing of the hands happened
through himself while on his way, then vindication would not be
obtained by him, because the omen stood for condemnation.
ANOTHER FORM OF CROSSING THE HANDS.
If a person was climbing a precipice and had reached a great height, if
he crossed his hands at that time, then the act did not appertain to
the omens of the priesthood, being simply the result of fatigue in
climbing; and if an old man or old woman was seen crossing the hands,
old age was accounted as the cause of such act. It was not applicable
to the signs of the order of priesthood. If the person who crossed the
hands happened to be a sickly person, the act was due to his weak
condition, and did not apply to the signs of the order of priesthood.
It is the same with other things of like nature.
27. OF A ONE-EYED PERSON.
This was a knowledge of customary signs relating to the priesthood, the
principles and interpretations are the same as the former signs. For if
a person thought that he had a profit, a great privilege perhaps for
himself, by traveling, or else in some way he had reason to hope, if he
met a one-eyed man on the road while thus going, the priest would
remark: “It is impossible for him to go where he had hoped; no great
profit would be obtained by him, because he met a one-eyed man.” If a
second one-eyed man was encountered on the road, or more perhaps, then
the augury of adversity would not apply in that case, because the end
of want had passed by; ill luck had vanished. As the signs were related
to all profitable callings so was this knowledge related to the signs
of the order of the priesthood.
28. CALLING FROM BEHIND.
This also was a recognized omen of the order of the priesthood relating
to unfavorable and other signs as set forth in former numbers. If a
person had very great hopes that he would derive a great benefit by
traveling as he had already planned, and if he was called by some
person from behind, then the priest would say: “It is unfavorable, and
no benefit will be obtained, because of the call from behind.” If a
person was going where he thought he would obtain a blessing or a great
benefit, if he was not called from behind, his trip was considered well
and beneficial.
PRECAUTIONS AGAINST BEING CALLED FROM BEHIND.
On starting to make his intended trip, with the hope of obtaining a
great blessing he should first plan with care to prevent his being
called from behind. He should do thus: When he starts forth he should
be very careful of those whom he saw, if they were old acquaintances.
Then he must first come up to those he met and tell them his
destination, and all else pertaining to him or them; and on leaving,
first bid them farewell, and depart. That was the only way to prevent a
call from behind. But if called back by those he first met then it was
indeed an unlucky trip.
29. OF MEETING A HUNCHBACK.
Meeting a hunchback on the road was one of the omens of the priesthood
indicating destitution and want. If a person was going to where he
expected to obtain a great blessing or a benefit, if he met a hunchback
on that trip the priest would say: “This is a most unfortunate trip;
better return; nothing will be gained by going on because an unlucky
hunchback was in the road.” The hunchback met with on such a trip was
called a hahailua hunchback. But should two or more hunchbacks be
encountered by a person on such trips then the unlucky spell ceased. To
some, however, the spell continued; all those who observed the auguries
of this nature did not exactly agree.
30. OF STANDING AKIMBO.
This sign of standing akimbo was the resting of the two hands on hips
on the right and left side of a person. If one in this position was
seen by a person going out in the road for what he hoped to obtain,
then ill luck would be the result. This sign did not only apply to a
journey but it also applied to gambling crowds, as follows: If there
was a gambling contest, such as stone-hiding, stick-throwing, or
bowling, if one was found standing akimbo the anger of the promoters of
the gambling concourse would immediately be aroused and he would be
driven away, because the ill luck (losses) by such act would fall upon
the owners of the gambling joint.
31. GOING FORWARD AND THEN TURNING BACK.
If a person thought of going to a place where he had intended to go
with the hope of obtaining a benefit or a blessing on that trip, and
after passing some fathoms or a mile perhaps, if he turned back for
something forgotten, or some idea or other reason, then he could not
obtain what he had hoped for. This was one of the omens of the order of
priesthood among this people from the earliest days to the present.
32. STUBBING ONE’S TOES.
This was one of the principal signs of all the recognized omens of the
order of priesthood, and a common occurrence, for if a person thought
to go where he had intended, and if his toes struck [something] while
walking, all that he had greatly desired would not be fulfilled. The
interpretations in this are similar to former signs in this record.
OF INFLAMED EYES.
This was one of the signs which had similar interpretation with that of
a hunchback and the one-eyed. For if a person met another who had
running sore eyes, no good or benefit would be obtained if the former
was bent on his own benefits and blessings. All the blemishes of a
person like this sign, were regular auguries of the order of
priesthood.
OF A DEFORMED FOOT.
The interpretation of this was the same as the sore-eyed. If a person
with a deformed foot was met with on the road it was a sign of failure,
according to the order of priesthood.
33. OF THE RAINBOW AND THE RAIN.
These are regular symbols of the order of priesthood indicating
destitution and prosperity, privileges and blessings; for to some these
were customary signs of want, while to others they were recognized
omens of blessing.
Supposing that a person or persons were brought as criminals or
offenders, and therefore he or they expected that they would be
condemned for the complaint preferred against them, but while on the
way they encountered a shower of rain, or saw a rainbow, great hopes
would come upon the captive that condemnation would not fall on him or
them. On the other hand, if the person supposed to be a criminal or
offender had hopes only that he had a good claim and right, and that he
would not be condemned by the court that had ordered him up, if he met
a shower of rain, or a rainbow, then he could not expect to obtain
favorable results on such trip, nor would he be benefited, because the
adverse symbols of the order of priesthood were before him hindering
his claim.
34. ONE INTERPRETATION OF THE RAINBOW AND THE RAIN.
From the viewpoint of some medicine-men rain and rainbows were
auspicious, for, said one of the medical priests, “rain is a good
thing.” If a medical priest was called upon to visit a person, and it
was raining at the time the patient was being talked about, it was
well, and the medical priest promptly showed a willingness to go and
administer [to the sick] with a confidence that the patient would
recover. There were a few priests, however, who believed in such
interpretation of the omens of the order of priesthood; but in
reference to the patient, and the cure, in the opinion of some medical
priests, rain was unfavorable to such complaint as herein mentioned.
If a medical priest was called upon to visit a patient who was not
weak, and it should rain while the conversation in reference to the
sick person was in progress, the priest would say: “The patient will
not recover; go back and mourn; it is better to seek one who can effect
a cure, for, the rains indicate tears, interpreting a mourning for the
patient.” Those who were accustomed to this augury of the order of
priesthood would not call upon a medical priest if they encountered a
shower of rain on the way, nor would they send for the remedies if they
were in the house when the rains fell.
Of the rain. This was an omen much more favorable than some others.
This was the way a medical priest would answer a call to visit a
patient: “You go back; I will come tomorrow. If it rains tonight, there
is indeed a complaint and I will come in the morning; if it does not
rain tonight I will not come.” Thus one medical priest would say
providing it was calm at the time that he was talking before
instructing the messenger. Another medical priest would reply, if it
was raining at the time that he was called upon to visit a patient:
“You go back; tomorrow I will come. If a calm prevails throughout this
night without rain then I will come; if the rain continues till morning
I will not come.” Such would be the reply of some priests before
visiting and seeing, or treating the patient.
Of the signs relating to the order of priesthood, the opinions of the
priests did not quite agree; some were of one, and some of another
opinion. Just as one was familiar with one sign so was another familiar
with another sign.
OF THE RAINBOW.
The rainbow was sometimes called “makole.” [81] The views of the
priests on this omen of the priesthood did not coincide; in the
judgment of some the rainbow was an auspicious sign if it stood in a
favorable position, while in the opinion of others it was unfavorable
if it did not meet the occasion.
This is the reply a medical priest would make if called upon to come
and minister unto a patient: “I will not come today, but you go home
and watch this night; if the makole (rainbow) appears tonight or in the
morning then I will not come; but if the night be clear until daylight,
then it is well and I will surely come.” Another priest would say this
regarding the rainbow: “As you are going to watch this evening; if the
rainbow appears I will come to minister unto the sick because it
accords with my course of healing, but if the rainbow arches not till
the night is over, then my method is rejected.” Therefore all auguries
of the priesthood mentioned in this account were either for good or
evil and such like.
35. OF THE EXCREMENTS.
This was one of the auguries which opposed benefits or blessings; right
or wrong, the serf or the free; life or death, according to the
conceptions of some who were endowed with the priesthood. Thus: If a
priest was called to visit a patient, or for some other purpose; and
while on the way to the patient if he came across this sign, he could
not go to minister unto any patient, because this augury of the
priesthood stood forth. But if one supposed that he had a good claim,
or a benefit at some place, thinking that he would receive a blessing
or a benefit at such place as he had hoped, and while on the way he
came across this sign, then it would be plain to him that his
expectations would not be realized, because he had already met with
that which would hinder his progress. This, however, did not apply to a
person expecting to receive that which he hoped for in another island,
or different district, but to the neighboring places only.
If one had been brought to account for transgression, and he felt that
he would be condemned before the king or court, and if, while on the
way he labored with excrement then he knew that he would not be found
guilty. On the other hand, if a person who always had a favorable
impression of himself and was confident that his innocence would be
established before the king or court, and should labor with excrement
while on the way, he would not obtain his claim. In the opinion of
some, however, this was a favorable sign; as some of the auguries
heretofore shown were favorable so was this one.
36. OF BANANAS.
This was one of the signs which indicated denial of benefits and great
blessings of some people, the wrong or the right, or other condition.
If while one was walking on his way hoping to receive some blessing for
himself thereby and should meet a person with bananas, he would obtain
no great blessing or benefit by thus encountering the banana. The
interpretations of this sign were similar to those of the sightless and
the canoe dream. These three were similar in their significations. This
was what some people declared: “If preparations were made with the idea
of going fishing this evening, but while on the way a sightless person
was met, this made it unfavorable.”
And if bananas were met with on the way, ill luck was attributed to it,
and this was what some said: “No luck will be obtained in going, for I
had a banana dream.” Others would say further: “Nothing will be
obtained, for a sightless person is in the way.” These were the usual
expressions of those who were accustomed to those signs.
TO PREVENT ILL LUCK FROM BANANAS.
This was the only preventative of ill luck when banana was encountered
on the way, as told by some of those of the order of priesthood: If the
banana was met with on the road by a person who was walking, on coming
up to it, it was necessary to touch it with the hand, or else take hold
of it properly and lift it without looking back at it; that was the
only way to overcome that sign to some people, providing they were
accustomed to it; but with others no sanction would be given for such
annulment when met with in the road.
37. OF A BANANA DREAM.
This was one of the most potential auguries of the priesthood,
recognized by all classes, including those who were not learned in the
profession. The interpretation of this omen was similar to those of the
auguries heretofore mentioned. No approval [82] of it could be
obtained.
The banana dream. This was bananas seen in a dream at night, or day,
the result of which dream during sleep was unfavorable. As for example:
If one intended to go fishing, or tilling ground, or to minister unto
the sick, or otherwise in relation to benefit and blessing, if a banana
dream was had in the night, then it was useless to go; no good or
benefit would be obtained by such venture because he had a banana
dream. And this was what some declared of this dream: “I can not go
because I had a banana dream; nothing would be obtained by my going.”
DREAMING OF A BLIND PERSON.
Ill luck did not follow only by meeting a sightless person in the road
during the day, but meeting with such a person in a dream was also a
sign of failure to obtain the object greatly desired. As in the
interpretation for the banana dream so would the interpretation of this
augury in a dream be applied. In the same manner were the hunchback,
the lame, the crooked footed, or others of a like nature met with in a
dream.
38. OF THE MUD-HEN [83] (ALAE).
This was a deity to some people, and it was a sign of warning that
death would happen to some person, because, where there were many
houses, as in Honolulu, and in places occupied by the people, there
would the work of the mud-hen be shown. For example: If a mud-hen
clucked on one side, a person on the other side would surely die; and
if it clucked in the uplands, some of those in the lowlands would die.
Some of those endowed with the order of priesthood thus declared, when
they heard the clucking of the mud-hen: “Some persons will soon die;
the mud-hen is clucking. If it continues clucking again and again until
the voice is hoarse, some person will then die.” These were regular
omens of death.
39. OF HIGH SEAS AND FLOOD.
These were important signs with the order of priesthood relating to the
chiefs, for if these events occurred at certain times the high priest
declared: “A great peril to a ruling chief will be the sequel to this
high sea, or great flood, if such occurred at the time; it will be the
death of a king, or if not the death of a king then the overthrow of
the government.”
AUGURY OF THE HIGH SEA IN RELATION TO KINGS.
If a high sea happened at some time, the like of which was not seen
before, as a tidal wave (like the Flood); or, if a tidal wave was not
seen, only a great, high sea which threw up the white sand inland,
unlike anything of the kind before, a high priest of the order of
priesthood would declare: “A great chief will soon die; and if no chief
shall die after this, then the overthrow of the kingdom will be the
sequel to this high sea.” In like manner was a tidal wave. If a tidal
wave occurred their predictions were similar on this omen of the order
of priesthood with reference to chiefs.
An Incident: About A.D. 1836, a high sea occurred, the like of which
had never been seen before. At that time Kaili was living at Lamaloloa,
in Kohala, when the writer of this account was thirteen years of age.
At that time Kaili predicted of this great sea, he being a man taught
in weather prophecy, of chiefly rank on the side of Kalaimoku. This is
what he prophesied: “A chief will soon die,” and shortly afterwards,
Naihe, [84] a chief, died at Kaawaloa.
Again: About A.D. 1840, a great tidal wave occurred, at which the death
of Keaweikekahialiiokamoku took place. That tidal wave was felt in
severity at Hilo. Such are similar incidents of the signs.
40. SWARMING FISH.
These also were signs of the order of priesthood relating to chiefs. If
a swarm of fish was seen sometime, a swarm greater than was ever seen
before, or if the fish had stranded on dry land, or simply died in the
sea, the chief priest of the order of priesthood would declare: “A
[new] ruling chief is the meaning of this swarm of fish.” (Just as
happened at [the death of] Nahienaena and also Kaahumanu).
OF AN ECLIPSE OF THE MOON AND SUN AND STARS.
These were signs of the priesthood relating to great chiefs and their
relatives. If any of these signs were seen sometimes, the death of a
chief was the result. An eclipse of the moon was sometimes alluded to
as “The moon is consumed by the gods.” In like manner reference was
made to sun, and star.
OF AN AUREOLA.
The halo which sometimes surrounds the sun and the moon was called by
the people a luakalai [85] (aureola). If an aureola was seen encircling
the sun or the moon, then a dead chief would be the sequel. So the
priests of the order of priesthood declared.
OF THUNDER.
This was one of the signs which predicted the death of a chief. It did
not, however, apply to the thunderbolt at its proper time. When a clap
of thunder occurred out of its proper time, or a dry thunder [86], then
only would the priest declare: “A dead chief will be the sequel of this
dry thunder.”
OF THE PRIEST.
If the priest knew of these signs he could not declare these things
before the chiefs if they referred to them. Only when the king inquired
the interpretations of these signs, and the meaning thereof, would it
be safe to declare them; for, if the priest spoke of his translation
regarding these signs, the king’s own attendant would command [87] a
priest for so doing.
41. REGULAR SIGNS OF GREAT CHIEFS.
There were many regular signs of the order of priesthood relating to
the great chiefs in ancient times through the knowledge of the omen
readers, or the counselors.
A PILLAR OF CLOUD.
If a pillar of cloud appeared on the ocean or over the land, the
counselors of the king knew that such cloud portended the coming of a
great chief; perhaps a king. This sign did not, however, apply to a
place where the chiefs regularly resided; only when a king went from
place to place would this sign be seen. For instance: If a priest, or a
counselor resided in Hawaii and a pillar of cloud was seen on the
ocean, the priest would exclaim: “Who can this chief be now coming on
the ocean? He is a great chief.” [88]
OF THE CENTRAL SIGN (ONOHI).
This was a mist on the crest of the clouds encircled by dark clouds; a
mist in which the colors of the rainbow were mingled. This was called
an onohi [89] by the counselors of the king, and was one of the signs
relating to royalty belonging to the order of priesthood.
OF BLOOD RAIN.
This was one of the signs of royalty. It was called red rain as also
blood rain, whether on land or on the ocean. Whenever a red rain was
seen on land or sea, then a priest would remark: “I wonder who will be
the chief that will die, as foretold by this red rain?” The
interpretations of this sign, in relation to the chiefs were many,
concerning the demise, or the birth of a chief, or, of the approach or
departure of a chief. These signs, such as the clappings of thunder,
the flashings of lightning, and the rain and wind on the ocean were all
signs of royalty and pertained either to a dying chief, a traveling
chief, or the birth of a chief. These signs do not appear every day,
being only seen at their proper time for such revelation.
42. OF THE MASSAGE [90] PRIEST.
This was one of the divisions relating to the medical priests of the
order of priesthood. These priests have their own particular knowledge
and as a result other priests know not the attainments of the massage
priest, because the skill of a massage priest included a knowledge
relating to the bones of the sick [91], and he could explain the
ailment which would appear at some future time.
A massage priest could feel all over the body of a new-born babe, on
account of which he was called a massage priest. The work of the
massage priest did not pertain very much to adults; he could, however,
tell the nature of the disorders or complaints, explaining fully the
cause of the same, and he himself would prescribe the proper remedy to
give the sick.
There were not very many remedies used by the massage priest for the
ailments his profession was qualified to treat, like that of the
regular medical priests; nor did he have auguries like them. His
knowledge of complaints was by massage; by feeling the bones and the
arteries, and in that way only.
43. KNOWLEDGE OF THE MASSAGE PRIEST.
Whenever the massage priest commenced the work of his calling he would
feel all over the body, and if the complaint was found in an artery he
would say: “Your ailment is in the artery.” And so it would be if the
ailment was found in the bones. He could discourse on the complaints of
the bones. A massage priest would sometimes say: “If this ailment
continues in the artery, death will be the result.” In the same way
would he know of death if the ailment was found in the bone.
If the complaint was located in the bone, and he found that a bone was
broken, and had been in that condition for some years, if the massage
priest felt the body and found such a disorder, then he would inquire:
“Did you have a fracture of the bone?” The reason for this inquiry by
the priest was because he knew that a bone was fractured. Sometimes the
massage priest would ask: “Did you not fall from a precipice, or from a
tree, or from a horse?”
The young or new-born babes were for the most part taken before a
massage priest, as some people supposed, “in order to cure the ailment
in childhood, lest it grow upon them to develop when he becomes man
grown.”
44. OF THE HOOUNAUNA (SENDING) [92] PRIEST.
The hoounauna priest was one who sent an evil spirit into a person not
afflicted by disease. He was the keeper of the evil spirit or spirits.
Evil Spirits. They were gods of the hoounauna priest. If the keeper
were to send his gods (the evil spirits) to go and heal a patient, then
the healing gods would all go on such service in accordance with the
order of the keeper of the gods. The hoounauna priesthood was one of
the divisions of the order of medical priests, though they did not
practice with medicines, because these priests never kept any such. A
priest of this class had only one remedy, which was the awa.
The practices of an hoounauna priest are not as plain as that of other
priests, except this; the hoounauna priest had only the following
course to pursue: Supposing that the said hoounauna priest was called
to heal a patient, he would go only to ascertain the nature of the
complaint, and discovering it, he would declare that awa was the first
thing to be sought; that when the awa was obtained the hoounauna priest
was the only one to drink thereof, for the proper performance of his
work. The following was what some people said: “Drink the awa that the
ancestral spirits (evil spirits) may be pacified.” Then the hoounauna
priest, before he drank his cup of awa, would enjoin his gods to go and
heal the patient. If one person was envious of another, the hoounauna
priest was summoned to send the gods to go and impart sickness and
death upon the envied by another.
This priest was one of the most dreaded of the priests of the order of
priesthood. These priests were feared as much as the anaana and
hoopiopio [93] priests. If an hoounauna priest was seen to enter a
house, great apprehension would come upon some people, because this
class of priests in the order of priesthood was called “the priests of
Milu.” [94]
45. OF THE HOOKOMOKOMO (ENTERING) PRIEST.
This was one of the priests enrolled as a class of the order of
priesthood. The calling of the hookomokomo priest was the same as that
of the hoounauna priest; the former, however, did not relate very much
to the healing of the sick. The principal work of this priest consisted
in taking the life of another, a sick person perhaps, thus: Supposing
that a person was envious of another, he then would summon an
hookomokomo priest to impose death upon the envied one.
The hookomokomo priest had gods, in the same manner as the hoounauna
priest. He did not have any auguries as the medical priest had. The
regular custom with him was the use of the awa, which was the only
thing to be partaken of before the gods were sent on their errand [of
death].
46. OF THE MAKANI (MYSTIC) PRIEST. [95]
This was one of the divisions of the order of priesthood, relating to
medical priests. But it was not like the prophesying divisions
regarding auguries; these the mystic priest did not possess, as the
medical priest did. This priest had not even a healing calling. Awa was
the principal element with him, and what was mentioned regarding the
sending priest, the same applies to the mystic priests.
DESCRIPTION OF A MYSTIC PRIEST.
A mystic priest was either a male or a female, with an entire human
body, but who had no knowledge of healing. When a mystic spirit
possessed a priest, then he is called a makani priest, and this power
which was upon him told him what was necessary for him to do, and
according to its dictation others obeyed, if they were of the sick.
DESCRIPTION OF THE MYSTIC POWER WHICH POSSESSED A PRIEST.
The mystic power spoken of as controlling this priest was an evil
spirit, or an ancestral god, and if it was not the latter that sat on
the priest, then it was the spirit of a man or a woman, or a young
child who had died.
For instance: When a mystic priest was summoned to come and examine a
patient he would first drink the awa. Then some people would remark:
“Drink the awa to strengthen the [power of] the spirits.” For if the
mystic priest did not drink the awa the efficacy of its power would not
properly settle upon him. Sometimes, however, awa was not the only
inducement for the spirit power “to settle;” it simply happened. Such
operations were called a “sitting of the deity.” [96]
47. THE WORK OF MYSTICISM POSSESSING A PRIEST.
During a priest’s possession of the spirit power, the malady in a
person, and the cause of it would be known. The spirit “sitting” on the
priest would then say: “You are sick because of your vow.” If the
complaint was not caused by a vow, then the priest would say: “You are
sick because some one is jealous of you.” If these causes failed to
substantiate the priest’s declaration, then he would remark: “Your
maunu [97] has been taken away,” and so forth. Various and many were
the spirits which sat speaking through the mystic priest.
If the summoning of the makani priest was not for sickness, but for
some other cause perhaps, thus: Suppose a person had some property
stolen and there was not the least trace of the thief, then the mystic
priest would be called in to investigate, provided the power was
“sitting” on the priest. When the mystic power possessed the priest
then he would say: “So and so stole your money, which is hidden in the
ground,” or such like—there were many ways of mentioning it.
48. OF A LOVE-INDUCING PRIEST.
This is a calling of the order of priesthood relating to prophecy,
because a love-inducing priest operated in auguries. The love-inducing
priest was either a man or a woman who understood the power of love to
infatuate one, and who could also break the spell of infatuation if the
influence was meant for a man or a woman. He was, therefore, also
called a “love-releasing priest.” The calling of this priest did not
apply to the love of the father or the mother or the family, but
referred to those who married, or lived in adultery.
DESCRIPTION OF THE CALLING OF THE LOVE-INDUCING PRIEST.
A deity dominated over the calling of the love-inducing priest, and
there were love potions to be prepared. Sometimes it was practiced with
an evil intent, and sometimes worthily. The deity dominating this
calling would not comply if its ordinances were not observed.
METHOD OF THE LOVE-INDUCING PRIEST TO MAKE INFATUATION EFFECTIVE.
Suppose that a man and his wife were living in harmony, but after a
while their living together became disagreeable, so that the wife moved
to some other place and lived there a long time, a willful desertion
perhaps on the part of the wife for some reason, and afterwards the
husband learned that his wife had been won over by another man; on that
account perhaps he went to bring her back, but she would not return at
the time, or, if not so, perhaps the wife went to seek the husband’s
return and through such effort came together, but not long afterwards
left again and went with the man with whom she committed adultery in
the first place. For this reason her own husband became worried in mind
for the child-bearing [possibilities] by this distressing desertion.
Then, in order to bring his wife back to cling to him as before, it was
necessary for the husband to summon the love-inducing priest to
exercise his power for her return. The love-inducing priest would then
perform his services in accordance with the wishes of the deserted
husband, whereby she was brought back and joined him as before.
AUGURY OF THE LOVE-INDUCING PRIEST.
A love-inducing priest had an augury. He would not perform any work [in
his calling] unless in accord with an augury assuring the return of the
deserting man or woman. If the priest had drawn lots relating to the
return of the wife, and the result was favorable, he would explain the
omen according to his knowledge; or if unfavorable, in this manner: “We
will not do anything with you because your wife will not return.” If
favorable, others would say thus: “Your wife will return; tomorrow at
night your wife will arrive at your house.” These were the words of the
love-inducing priest after he had performed his ceremonies. A
love-inducing priest had great influence in his calling. Though a
person to be won back was over twenty miles away, or, it may be had
gone to another island, through the power of the love-inducing priest
he would return in a very short time.
THE EVIL WORK OF A LOVE-INDUCING PRIEST.
The evil work of the love-inducing priest mentioned in this number
consisted in the priest performing according to the dictation of the
person ordering him. Some people would express their desire to the
priest in these words: “Make my wife ill with sores.” If not this way
then in some other way, thus: “Make my wife to leap down a precipice.”
The priest performed only according to the words of the person so
ordering.
THE LOVE OF A PERSON ENCHANTED BY THE PRIEST.
When a love-inducing priest wrought his power upon a person if intended
to be a deep infatuation that would bring the parties to live together
again, when the love of the deserted wife or husband, it may be, arose
it was either an intense love or else an idiotic infatuation.
Consequently the person so enchanted had nothing else to think about,
not even an affection for her paramour, all the love being placed upon
the husband, or the child-bearing wife [as the case may be].
CHARACTER OF INDUCED LOVE.
There is a vast difference between true love and induced love. When the
latter love arose it came with a heat, with trembling, with a hate for
all other things; the only thing in mind being the wife, or the
husband, the eyes seeming to remain fixed. Such was the character of
induced or concocted love.
49. OF THE ONEONEIHONUA (DEDICATION SERVICE).
This is a certain ordinance of the priesthood relating to the high
priest, to the government, the chiefs and the common people.
Oneoneihonua was a prayer form of service. On the occasion of erecting
a temple, and when near its dedication, the district chiefs were
assembled together, with the nobles and the courtiers, who all occupied
the forward part of a building prepared for the priesthood of the
chiefs. The services then took place for the dedication of the temple.
At this time the oneoneihonua priest arose, and with an invocation
dedicated the temple before the assembly. This was a great honor to
stand forth on the day of the dedication of the temple, or in
sanctifying a temple.
50. SOME SIGNS PERTAINING TO FISHERMEN.
Fishermen had signs pertaining to the order of priesthood, important
signs too; auguries which exposed the mischievous actions of a husband
or wife, or some one in the home. For example: The parting of a hook.
Supposing that a person was going out fishing with the hope of making a
good catch, if the hook parted once and again and so continued, the
fisherman would murmur, “Those at home have transgressed.” Thus the
fisherman grumbled because he knew that the reason the hook parted was
the transgression of those at home, whether the wife or others.
Therefore the parting of the hook was an omen of the fishermen,
relating to the order of priesthood.
THE TRANSGRESSION OF THOSE AT HOME.
It was customary with those whose vocation was that of fishing to have
certain regulations. Before a person went out fishing he would admonish
those who remained at home not to do any act which would interfere with
the fishing trip. He cautioned them in this wise:
1. The wife was forbidden from committing adultery.
2. Adultery by other inmates of the house of the fisherman was also
forbidden.
3. Fighting was forbidden in the house of the person going out fishing.
4. Inquiries such as “Where is (the fisherman)” while he was out on the
ocean were forbidden.
5. Eating the bait reserved by the fisherman was forbidden.
6. Covetousness during the fisherman’s absence at sea was prohibited.
If any one of these things was violated by those at home while one was
out fishing his labor was in vain; by observing the sanctity of the
house of those going out fishing success would result.
The breaking of a hook was a recognized indication to the husband that
his wife committed adultery. The same would apply to all the inmates of
the house. In view of these interdictions some people strictly observed
them when a person went out fishing.
GODS OF THE FISHERMEN.
Fishermen had gods just the same as other callings; none followed the
occupation of fishing without a deity.
CUSTOMS OF THE FISHERMEN.
The fishermen observed the customs of the order of priesthood. If a
fisherman had a new seine, it was necessary to bring a sacrifice
sanctioned by the order of priesthood, to be offered before using the
new net that it might be dedicated in the name of the gods [98] of
fishing. The services were as follows: A pig was brought to a place as
near as possible to where the fishing was to be done; some of the
people roasted the pig and some went fishing; the fish or fishes first
caught in the net were to be roasted together with the pig; it was
called a sacrificing net.
When the pig was cooked all those who arrived at the place of fishing
assembled together. The owner of the net then took a small portion of
the spleen, and of the snout, and of the tail of the pig, and took also
the nose of the first fish caught in the net, putting all these little
things together and placing them in a piece of potato, or kalo.
Thereupon the owner of the net first prayed to the god of fishing
according to the ordinances of the priesthood; after prayer the real
owner of the net would be the first to eat the things set apart
according to the custom of such service, and together with the others
would partake of the things prepared, after the services of the
sacrifice according to the rites of the order of priesthood were
performed.
This service was observed in all kinds of fishing. If a new line was to
be used, the same service performed for the net was also given it. No
net or line was used without first making an offering according to the
rites of the order of priesthood.
ANOTHER WAY OF PERFORMING THE SERVICES.
Here is another way wherein the fisherman performed the services for
nets. If a fisherman had obtained an old net from another person,
perhaps obtained by said fisherman through purchase, or made a present
of; or perhaps said fisherman had a net which was desired to be changed
into a flying-fish net, it was therefore classed as a new net, for
which the sacrificial offerings of the order of priesthood must be
carried out in the same manner as of a new net.
51. THE OCCUPATION OF FARMERS.
Agriculture had its god. [99] No person could cultivate without
recognizing the god of agriculture of the order of priesthood, for
among those who served the said god of agriculture, it was necessary to
pray to them that the vocation might flourish.
AUGURIES IN AGRICULTURE.
The occupation of agriculture had its auguries. No farmer would plant
his seed unless he observed the auguries of agriculture according to
the order of priesthood. A farmer could not even plant his seed unless
he did so in the days suitable for planting. Should a person plant his
seed in days known to be unfavorable, the more experienced farmers
would predict failure through their observance of the rites of the
order of priesthood.
THE PLANTING OF POTATOES.
In the cultivation of potatoes there were certain rules to be observed
in their planting, because a person could not take one or another
potato sprig at random, without properly examining the condition of the
leaves that would be productive. For example: In plucking the potato
sprigs that would bear fruit, the thriving condition of the leaves must
be seen to. If they were observed to be of a fine soft growth, or
perhaps somewhat light colored, those sprigs were selected as being
adapted to planting. The planter would then declare, “Those sprigs will
not fail of yielding potatoes.” But though the leaves were good and the
day unfavorable for planting, they would not bear fruit; nothing but
the roots would be seen.
ANOTHER METHOD OF SELECTING SPRIGS.
Another method of selecting the potato sprigs was similar to the
aforementioned, but the farmer must be very careful in the plucking of
the same, thus: On proceeding to select the potato leaves, let him
first dig down the potato hills to ascertain if they were full of
potatoes, if so, then with assurance he could pluck the sprigs from its
vine. The farmer would say: “These leaves will not fail to be prolific
when planted, because the hills are full of potatoes.”
52. FAVORABLE DAYS FOR THE FARMER TO PLANT HIS SEEDS.
The days of a month were not all favorable for planting potatoes, for
one day had its own benefits, and another its favors; in the same
manner were the twelve months of the year, they were not all favorable
months for cultivation. The following were the favorable days for the
planting of potatoes, melons and bananas:
Hilo.—That was the first day of the month according to Hawaiian
calculation. That day was so named on account of the diminutive size of
the moon, and mentioned as being slender in appearance, and because of
that fact in the appearance of the moon it was called “Hilo.” It was a
favorable day, and the potato, melon and banana seeds planted by the
farmer on this day would bear well.
Hoaka.—That was the second day of the month, so named on account of the
similarity of the moon that night with the arch of a door. [100] In
likeness to the curved lintel of a door so was the day named “Hoaka.”
Those who planted their seeds on that day would find them yielding
plentifully. The favors of this day were similar to those of Hilo.
The Ku days.—There were four of these days, and were called the cluster
days, each being named: Ku-kahi, Ku-lua, Ku-kolu, Ku-pau. The auspices
of these days were similar to those of Hilo and Hoaka. If potatoes,
bananas, or melons were planted in those days the bearing would be
good.
Huna.—This day was called after the moon, on account of the vanishing
of the horns of the moon and becoming somewhat rounded. Therefore the
name of this day was called “Huna.” [101] It was a favorable day for
potato planting; the potato sprigs planted this day would bear fine
full potatoes; but if overburdened with soil forming the hills, the
potatoes would be fibrous; otherwise they would be fiberless.
Akua.—The name of this day was called after the gods of the farmers, a
day in which to kuloa [102] the growing plants of the farmer. The day
was of a two-fold character, a favorable and an unfavorable day. If
potatoes were planted this day they would have, at bearing, a prolific
yield, the following being applied by the farmers regarding it: “The
potato has a monstrous yield.” If the potato did not yield, the farmer
would refer to it as follows: “How unnatural is the unproductiveness of
my potato field.”
Hoku.—The time when the moon becomes complete and round was called
Hoku. [103]
Mahealani.—The name of this day was so called because the moon was full
and appeared early. And on account of the fullness of the moon it was
called Mahealani. On these two days, Hoku and Mahealani, the potatoes
would be plentiful and of good large size. But if the leaves grew in
abundance, the potatoes would be unwholesome; of a bitter or insipid
taste.
The appellation was given this day on account of the short retirement
of the moon before it rose again. [104] This was a good day for
planting potatoes; the products would be long, but large-cored and the
stem fibrous.
Kulu.—The name was applied to this day on account of the lateness of
the moon, [105] rising shortly after midnight; this was a good day to
plant potatoes; they are long, but full of ridges; [and] its principal
root has many branching ones.
The Laaus.—These were three days. [106] They were free-bearing days,
but the potatoes were not good, being full of fibers. If the sprigs
were planted in the morning of any of these days they would not bear
fruit for one year and a few months over.
Muku.—This was the last day of the month. This day was so called from
the fact that the moon was not seen the previous night, therefore it
was called Muku. [107] This was a favorable day for the planting of
potatoes, bananas and melons, similar to Hilo, Hoaka, and the four Kus.
53. OF DREAMS. [108]
There are many things related to dreams; some are beneficial and some
not. In a dream some things are revealed whereby a person may be
advised of what he should do, and the accomplishment of every thing
which he intended to perform. Dreams have certain auguries in relation
to the order of priesthood. Those who had knowledge of the
interpretation of dreams were among those who had a deep understanding
of the auguries of dreams pertaining to life and death.
THE BENEFIT OF DREAMS.
Supposing that one had a dream, a water dream, it was certainly a good
sign.
The water dream. If a person was afflicted with a severe ailment, an
ailment which might be fatal, then before the medical priest operated
on him, he (the priest) would assert: “Should you dream a water dream
tonight, you will recover.” This was one of the customary auguries by
dream in connection with the order of priesthood.
THE SEA DREAM.
This was one of the worst dreams to be had in sleep. If a person had a
sea dream before he was ill it foretold that the dreamer would be taken
sick. Again. If a person dreamt of seeing another bathing in the sea,
the dreamer would not be affected but the person seen in the dream as
bathing would be taken ill. But the usual result of a sea dream was to
indicate blotches or other skin eruptions.
GOING NAKED.
This was one of the most inauspicious dreams as it concerned illness
and death. Supposing that a person was seen by another in a dream going
without apparel, then the priest would remark: “Misfortune will befall
that man;” that is, the person seen in the dream going about without
clothing.
OF THE TOOTH EXTRACTING DREAM.
This was one of the most unfavorable dreams. If, in his sleep a person
had a tooth extracting dream, it was a dream foretelling the death of
one of his own blood. If the tooth extracted was from the left side,
then one would die from among the wife’s relatives; but if the tooth
was drawn from the right side, then death would correspondingly occur
from among the relatives of the dreamer. If the teeth extracted were
from the front, the eye-teeth for instance, upper or lower jaw, then
the fulfillment of the dream would occur in the death of a near
relative of the dreamer. This, however, did not occur to those who were
unaccustomed to the interpretation of the dream, and who had no idea
that the dream meant anything.
THE BURSTING [OF AN ABSCESS].
The interpretation of this dream is similar to that of the
tooth-extracting dream. If a person suffered a “burst” in a dream or a
vision, if it happened right in front, then the priest of the order of
priesthood said: “Your own relatives will die, those who are nearest to
you.” If the burst occurred on the left side, then it concerned the
wife and others who held relationship. On the other hand, if the
bursting occurred on the right side, death would befall the husband or
his relatives, in case a man had the dream or vision. And if a woman
was the dreamer, death would befall her or her own relatives, if the
abscess broke in front or on the right side.
OF A HOUSE CONSUMED BY FIRE.
This was one of the dreams which foretold of the events which would
transpire the next day. If a dream of this character occurred to a
person at night, of a house being consumed by fire, its interpretation
would be as follows: A charge would come forth, perhaps an accusation
liable to trial, and justly so; no good word had any reference for this
dream. If a blaze was seen in a dream, but which (blaze) had not made
any headway before it died out, then the charges would not be made
public; they would be adjusted and settled within the home. But if in
the dream the blaze was seen to spread and was not extinguished when
the dreamer awoke, then the accusations would become public, or perhaps
before a trial court.
ANOTHER INTERPRETATION OF A FIRE DREAM.
Supposing that a blaze was seen by a person in a dream, and that the
dreamer endeavored to quench the fire and perhaps extinguished it; then
some words would come forth during the day, which, however, would not
spread being only of small moment. If there was an encounter from the
words which came forth during the day, then the person who extinguished
the fire would be the one to suppress the quarrel during the day, if
the words referred to an encounter.
ANOTHER VERSION OF A FIRE DREAM.
Supposing that a dreamer saw that one side of the house was destroyed,
then from the side destroyed by fire would the words of judgment come
forth, or words of altercation or strife. If a person dreamed of a fire
which spread all over the land, that fire did not have any relation to
the blaze above described. But a fire seen in this manner had reference
to the kingdom, if an epidemic prevailed, or it might mean war. If not
of that character perhaps the overthrow of the government. The high
priests of the king were the interpreters of this dream to the island
rulers.
OF A TORCH LIGHT MOVING FROM ONE LAND DIVISION TO ANOTHER.
Supposing that a light was seen moving from one division of land to
another, or from one house to another, in a dream, an interpreter of
dreams or a counselor of the great order of priesthood would say: “The
ruling power of a certain chief will cease, and be given to another
island chief. If not an island chief, then a division or a district
chief will be removed.” However, if in the dream a light was plainly
seen coming direct from a certain place and entered a dwelling, the
house in which the light entered with the person holding it being
plainly seen, then the interpreter of dreams, and the counselor of the
great order of priesthood would say: “An overseership, or a division or
island administratorship will cease, and the benefits given to the
person who carried the lamp from another place.” If the person who
carried the light and the owner of the house into which the light was
taken were plainly seen, then the dream had reference to them.
OF TWO LIGHTS.
Supposing [in a dream] that two lights were seen burning, going in
opposite directions, each carried by an island chief, the dream meant
that they were two opposing lights, one chief opposing another chief.
And if the dreamer saw the two lights burning, and the light carried by
one was extinguished, the high priest of the order of counselors would
say: “War will follow, and the person whose light was extinguished will
be vanquished. Victory will not be attained by him in wars.”
54. OF A BOWEL DREAM.
Supposing that a man or woman had a bowel dream, and that the
intestines were drawn out and not returned to their usual form, the
interpretation of the dream would be as follows: A man would leave his
wife, or vice versa. If it did not so refer, the interpretation of the
dream would be fulfilled in the death of either. The dream, however,
did not particularly apply to any other person; it referred to the
dreamer himself.
OF A KITE FLYING DREAM.
This dream had reference to no one else but the dreamer, whether it
related to property, or referred to something else that he was perhaps
in need of. If the dreamer, in a dream flew a kite and drew in the
line, piling it up before him, he would have great hopes the next day
of receiving a large fortune. If gambling occupied his mind it would
succeed. But if the dreamer flew a kite and while pulling in the line
the kite broke away, then he would not be fortunate the next day. If he
went out to gamble he would lose all, nothing remaining to him.
55. OF POI FERMENTING AND SPILLING OVER A CALABASH.
This was one of the worst dreams in relation to altercations, or to
other matters liable to trial. If a person dreamed of fermented poi,
that it spilled outside of the calabash, then the interpreter of dreams
would say: “A word will come in the morning; a word which will be
widespread.” But, if the dreamer saw that the poi fermented without
spilling outside of the calabash before he awoke, then the interpreter
of dreams would say: “A word will come in the morning, which, however,
will not go forth at large.” But if fermenting poi was seen in the
calabash, and that the calabash broke as the dreamer saw it, then the
interpreter of dreams would say: “This is a bad dream. If word comes
and it relates to transgression, then it will not be without
misfortune.”
56. SOME AUGURIES RELATING TO THE ORDER OF PRIESTHOOD.
There were various auguries recognized among this people relating to
the order of priesthood and which were not mentioned in the former
numbers. There were other auguries also which concerned everyone, those
of the order of priesthood as well as others. But it was through the
order of priesthood that these auguries became known to all the people.
OF SMALL SPIDERS (KUUKUU).
This was one of the recognized omens and a lasting one. This kuukuu is
a spider which pays out its web from within itself. Suppose that a man
was resting sometime, and a spider was seen to drop right before him
then the meaning of such spider was that a benefit will come forth, or
else a stranger will arrive. But if the spider was seen to drop on the
right, or left side, or had dropped behind, then it was a spider of no
benefit.
57. TWITCHING OF THE EYES.
The twitching of the eyes was a sign which pertained to the order of
priesthood. If the twitching of the eyes happened to a person then it
was something that foretold the arrival of a stranger, or mourning for
some dead person. Therefore the twitching of the eyes was followed by
wailing, whether it be for the stranger, or for the deceased. If the
twitching of the eyes continued for several days, perhaps ten or more,
then ceased, its portent was about to be fulfilled; its consummation
would surely follow.
RINGING IN THE EAR.
Ringing in the ear was also a sign which pertained to the order of
priesthood. If a ringing in the ear occurred to a person, he would know
that he was being spoken ill of by some person. If the ringing was in
the right ear the priest of the order of priesthood would say that a
man was the person speaking ill. And if the ringing was in the left ear
then the divining priest of the order of priesthood said that a woman
was the one speaking ill. The ringing of the ear did not refer only to
evil speaking. It had reference also to matters of a different nature.
If sickness was to befall the person having ringing ears, that was to
be expected. These were the only two ways which it had any application.
BRISTLING UP OF THE HAIR OF THE HEAD.
It is a creeping sensation in the head as though made by lice. There
were two appellations given to this sensation, “Bristling up of the
head,” and “Swelling of the head.” If this sensation, the bristling up
of the hair of the head, was felt by a person while he was simply
idling away the time, with a feeling of contentment, there being no
cause for dissatisfaction, the sensation coming on suddenly, then the
person thus affected knew that he was being spoken ill of. This had the
same divination as the ringing in the ears. This sign did not, however,
refer to this condition only, but had reference also to other matters.
For instance: Supposing that sometime remembrances came to a man
through fear, of the sudden death of a person; if the recollection of
the dead person became very great, then the bristling of the hair of
the head would surely happen to that man. Fear was the cause.
58. THROBBING OF THE FEET.
Throbbing of the feet is a pulsating on the under or upper side of the
feet as though of something moving. If the throbbing of the feet
happened to a person at sometime it was an indication of removal to
another location at an unexpected time for removal, therefore when the
throbbing occurred a reality of the removal was apparent. However, if
the portent of the throbbing of the feet was not in this case
consummated, then it would be realized in the arrival of a stranger.
Therefore this sign had reference to two instances only, the removal to
another location and the arrival of a stranger.
MOLES OF PERSONS.
There are in the moles of persons some signs pertaining to the order of
priesthood, but some people did not agree upon the interpretation of
these signs, some having different interpretations from others; but the
high priests of the order of priesthood, and the counselor of the king
knew the character of a person by the location of the mole, and would
accordingly interpret the character of a person and all his acts.
OF MOLES BETWEEN THE FEET AND THIGHS.
If the mole of a person was located on the feet, or on the calves of
the legs, or on the thighs, the counselor would say that he would be a
person moving about from place to place. But the counselor would
explain more fully thus:
On the Feet.—If the mole of a person be located on the instep he was
the laziest of all persons, who merely loitered around without any
serious thought for work; he would not remain settled in one place.
On top of the Foot.—If the mole of a person was located on top of the
foot, it indicated him to be a wandering, lazy man, but not so lazy as
the man with the mole on the instep.
Between the Feet and the Knees.—If a mole is located between the feet
and the knees, it denotes an itinerant person, one not altogether given
to wandering, but who would not remain in his birthplace.
Between the Knees and the Thighs.—If the mole of a person was located
between the knees and the thighs it denoted a migratory person, who
had, however, no great desire for roving but who would not settle down
in his own place. He had, however, great desire for work.
OF MOLES ON PRIVATES AND MONS VENERIS.
If the mole of a person was located on his privates it denoted him to
have a great tendency to lasciviousness, as Keawe, a most notorious
person in unlawful sexual intercourse.
OF MOLES ON THE BACK.
If the mole of a person be on the back it shows him to be a selfish
man, one who had no great consideration for his relatives. If the
person whose mole was thus located saw his relatives coming, he would
immediately turn his back in the direction his relative was coming,
while the face was turned the other way.
MOLE ON THE BACK OF THE NECK.
If the mole of a person be on the back of the neck it indicated him to
be the most powerful man in carrying loads on his shoulders, and who
enjoyed lifting heavy weights. It had the same interpretation as the
mole on the lower part of the neck where it meets the shoulders.
MOLE ON THE NECK.
If the mole of a person be on the neck, especially on the throat, he
was very fond of edibles, thereby attaining the reputation of a
glutton, provided it was upon his “Adam’s apple”.
MOLE ON THE NOSE.
If a mole was located on the nose the interpreter would say it is a
kissing mole, because it is located at a place subject to kissing [or
being kissed].
MOLE ON THE EYE.
If the mole of a person be on the eye, the interpreter of moles would
say: “It is a contemptuous eye.” That man or woman would not fail to
criticise the conduct of a person and all the acts that he did. Another
interpretation of this mole was: “A lascivious and lustful eye,” on the
husband or wife of another; also coveting the property of others, and
things of like nature.
MOLE ON THE FOREHEAD.
It was said by wise counselors that if a mole was located on the
forehead [of a person] he was an attentive and righteous man who would
not shrink from a resolution that he would make. If he failed through a
drawing back then his hopes also failed notwithstanding his great
desires.
MOLE ON THE CROWN OF THE HEAD.
If the mole of a man was on the crown of his head, he was the most
learned man in a calling, whether it be that of a counselor, or a
diviner, learned in the edifying works of former times. Kings would be
his associates, and he would be a favorite of the chiefs. He would be a
person who would strictly observe the laws of the god of the order of
priesthood.
MOLE ON THE HANDS.
If the mole of a person be on the wrist-bone of the right or left arm
it denoted him to be a powerful man in a fisticuff or an encounter, and
in wrestling; one who would be victorious in all conflicts. Another
attribute which this man would possess was his strength in playing the
pahee (sliding) and in bowling.
MOLE ON THE LIP.
If the mole of a person was on the lip, that person would be fond of
tattling, his usual occupation being that of a tale-bearer, and the
confidences of private conversations with his friends would not be
observed. It would not be long before he would divulge what they had
resolved to do. And if a woman was the possessor of the mole she would
excel in tale bearing.
MOLE IN THE PALM OF THE HAND.
If the mole of a person was on the palm of the hand then the high
priest of the order of priesthood would say: “He is a man who will take
anything he desires, stealing without being seen; he is a man who will
excel in mischief.”
MOLE ON THE EYEBROWS.
If the mole of a person was on either or both eyebrows, the counselor
priest of the order of priesthood would say: “He is a very ill-natured
man, and selfish also, seldom being amiable and kind, termed by
character readers as ‘a bunch of bulrushes which could be smashed with
a rock.’ If the man was eating and saw his friend coming, he would cast
his eyes down on the ground. If his anger was aroused his mind was
suddenly made up for a fight although he was not a man of strength.”
59. OF FAVORABLE MONTHS FOR BIRTHS.
Among the auguries that the character readers practiced, in the order
of priesthood, the deportment and attributes of persons are known by
the months, as the character readers knew all about a person and his
doings by the month of his birth. As the auguries of the month of his
birth, so would his character and deportment be, whether rich, or poor,
or favored.
THE MONTH OF IKIIKI.
If a child was born in the month of Ikiiki [109] he would become a man
very fond of agriculture. He had no great desire for a large number of
people in the home, especially if they were strangers; his own family
was uppermost in his mind.
THE MONTH OF KAAONA.
If a child was born in Kaaona, [110] if a boy he would be much sought
after by women and favored in all his works. Ruling chiefs would be his
associates and he would be a general favorite among them. As the name
of the month indicates, so were the acts of the man; such a person was
called: “The intoxicating shrub of Makalei” [111] (which was a favorite
intoxicant plant of the fishes).
THE MONTH OF HINAIAELEELE.
If a child was born in Hinaiaeleele [112] he would be a lazy person,
greatly desiring pleasure, and an ignoramus. As the month was something
of a shady hue, so were all the acts of this man.
THE MAHOE-MUA AND MAHOE-HOPE.
If a child was born in the Mahoe-mua [113] and the Mahoe-hope, [114] he
would be a man who sometimes indulged in doing mischief, and sometimes
a man of good behavior. He was fond of agriculture and fishing. If he
did mischief in the first place, all his future acts would be of evil.
If good behavior was his first act and an evil deed the second he would
continue in evil deeds till death; his mind would not revert back to
his first act.
THE MONTH OF IKUWA.
If a child was born in the month of Ikuwa, [115] he was a loud-voiced
child but a man much liked by the chiefs as a heralding officer. Like
the thunder clap in Ikuwa so he was considered in the opinion of the
counselors of the order of priesthood.
THE MONTHS OF WELEHU AND MAKALII.
If the birth of a child occurred in Welehu, [116] or Makalii [117]—they
being auspicious months—he would be a man of many children. It referred
to women also. If a man and woman were married, and their birth month
the same, their family would be large and termed “an assembly of
manini, or school of uhu.”
THE MONTH OF KAELO.
If a boy or girl was born in the month of Kaelo, [118] he had much
affection for his wife and family; the same of a woman. He was also
affectionate to a person who made an impression upon him; he, or she,
was charitable and had a host of friends.
THE MONTH OF KAULUA.
If a person was born in the month of Kaulua, [119] “he was a chief, an
island chief, a mighty man in battle who would be victorious at all
times. He would be a very brave man, a violent tempered chief or
commoner.” Like the month so would be the character of the child born
in this month, because during that month the sea broke in billows in
the ocean, which were called “the violent billows of Kaulua.”
THE MONTH OF NANA.
If the birth of a person occurred in the month of Nana, [120] he always
had faith in receiving everything that he desired; he had confidence in
farming, in fishing and every occupation which he could think of,
whether it be right or wrong.
THE MONTH OF WELO.
If a person was born in the month of Welo, [121] he was a man skilled
in divination and counseling. He was an illustrious person, and his
children were distinguished also after him. His descendants were always
eminent.
60. OTHER AUGURIES OF THE MONTHS ACCORDING TO THE ORDER OF PRIESTHOOD.
Mention has been made in former numbers in relation to agriculture
regarding favorable days for planting, but no mention was made of the
favorable months. Divination of days was different from that of months.
The works of the farmers were named after the months; according to the
names of the months so would be the result of the work.
THE MONTH OF IKIIKI.
Before the approach of the month of Ikiiki, the farmer prepared to work
his field and set out his plants; after his plants had matured, then
the farmer was ready to eat the produce which he had cultivated in the
month of Ikiiki; and this was what the farmer said: “In the month of
Ikiiki the first fruits of my plants will be gathered.” But if the
yield in the field changed, famine would be the result. This month had
only two interpretations, “weariness from food,” or “hard pressed by
famine.” Therefore this month was favorable to the farmers, but
distressing to certain others. The words of the farmers, applied,
however, to dry land; they did not refer to wet lands.
THE MONTH OF KAELO.
This was the favorable month for the plover snarer’s ambitions, as it
was the season in which the plover fattens. Hence the saying by the
counselors of the order of priesthood: “Kaelo is the month when the
plover are plump.”
THE MONTH OF NANA.
Prior to the month of Nana the fishermen prepared the flying-fish
seine, because the fish diviners foretold that: “In the month of Nana
the flying-fish are fat.” The fish diviners, when the fishing months
came, could foretell the time of performing the works of their vocation
which were soon fulfilled according to their words.
61. AUGURIES OF THE CANOE-HEWING PRIESTS.
The canoe-hewing priest was a notable personage. He was a capable man
in his calling; he also had an augury in keeping with his profession of
canoe hewing. He could not commence to perform the duties of his
calling unless he supported the ordinances of his profession according
to his gods; only by having a favorable night during sleep could he go
and perform the duties of his vocation; but if his dream had reference
to death, then he could not go up to hew canoes. If he persisted then
the result would be fatal.
BEGINNING OF CANOE HEWING.
A canoe-hewing priest should first instruct a person who desired to
learn canoe hewing, also teaching him other things which were edifying,
by acknowledging the deity, and instructing him also in the auguries
relating to the vocation of canoe hewing.
LEARNING OF THE CANOE-HEWING PRIEST.
When the canoe-hewing priest reached the koa tree which he had chosen
to hew into a canoe, he must first look up to the branches of the tree
so selected, and when he had noted the traveler’s branch, [122] he
would cut at the base and at the side of the tree bearing said
traveler’s branch.
OF THE TRAVELER’S BRANCH.
This was the branch of the tree which the canoe hewers and timbers
cutters took particular observation of because, on the side of that
branch the tree would fall when cut, and that was why it was called by
canoe-hewing priests “a traveler’s branch.”
MARKS OF A GOOD OR A DEFECTIVE CANOE.
When the koa tree intended for a canoe fell and the top was cut off,
then the canoe-hewing priest watched for the coming of the elepaio
bird, which augured its perfectness for a canoe, or its defect. When
the elepaio bird darted down from the sky and landed on the trunk of
the tree intended for a canoe, the canoe-hewing priest watched its
conduct.
BEHAVIOR OF THE ELEPAIO BIRD RELATING TO THE DEFECT OF THE CANOE.
If the bird darted down and perched on the trunk of the tree and then
ran along the trunk to the other end, the canoe-hewing priest would
remark: “The canoe is perfect.” The conduct of the bird in running
direct from the base to the end was the sign which enabled the priest
to pronounce it perfect. Where the bird traversed was the top opening
of the canoe. Supposing that the opening of the canoe which the bird
apparently intended was underneath, the bird would fly to a certain
height, then circle over the tree, the priest would understand that it
was urging the turning of the tree. But if the opening that the elepaio
intended to be was on the side, it would fly in that direction. On the
other hand, if the bird came and stood on the trunk of the tree
intended for a canoe, if it continued to remain there for some time,
the canoe-hewing priest knew that a defect was at that point. If the
bird again ran from the trunk and stood in another place, then another
defect was at that locality, and thus the bird would indicate all the
defects in the canoe, whether it be rottenness, hollow-cored, or
knotted. In this way the canoe-hewing priest was made aware of the
defects of the [tree for a] canoe.
62. THE GOD OF THE CANOE-HEWING PRIEST.
Kupulupulu was the god of the canoe-hewing priests, and Mokuhalii the
canoe-hewing priest who attended the deity. They, Mokuhalii, a male
deity, and Leaka, his wife, a female deity, were deities of the canoe
hewers, and the canoe-hewing priests and their offspring descending
from them.
OF THE INITIATION SERVICE OF THE CANOE-HEWING PRIEST.
Canoe-hewing priests performed an initiation service at the beginning
of canoe-hewing, but the service did not relate to priests already
established. When a person desired to learn canoe hewing he had to do
as his instructor directed him. When his canoe was completed it was
essential to purchase a pig and other necessaries, which should not be
bought cheaply as in the case of other canoes. The requirements for the
canoe of a new priest being purchased cheaply depended upon the
acceptance of the offering service. In the service if the augury stood
favorably, it would be apparent to the instructor that his pupil would
prosper in the vocation of canoe hewing, but if the augury was
inauspicious, then the instructor in canoe hewing would say that the
pupil could not learn the calling. If the augury foretold death then
that person would surely die if he persisted in canoe hewing; therefore
it had better be left alone.
63. THE PROFESSION OF SPEAR HURLING.
Spear hurling was an exhilarating profession, and a warlike vocation
also. Spear hurling was practiced for offensive and defensive fighting;
it was not generally taught to the common people, but only to those at
court; only a few of the common people understood fighting with spears.
Spear throwers had a tactical profession, one of skill; an accomplished
spearsman could stand before many [123] spears hurled at him; if a
score of spears were hurled at an able spearsman they would not
overcome him, in spite of their number.
There were two principal things in spear hurling; dexterity in dodging,
and skill in throwing, the spear. One who was dexterous in throwing the
spear, however, could not make a success before one who was clever in
dodging. If an expert dodger was seen [in action] then tremendous
applause for him would be heard. Dexterity in throwing and agility in
dodging should be incorporated in one person.
64. AUGURIES IN SPEARSMANSHIP.
Instructors in spearsmanship maintained certain auguries in relation to
the order of priesthood. One would not instruct spearsmanship if an
inauspicious augury foretold misfortune and adversities which might
occur afterwards. One could not go to fight in a spear battle unless
skilled; only by practice, if the augury was favorable, could a person
go to battle. Otherwise it was improper to go.
AUGURY FOR INITIATION.
When one is learning spearsmanship efficiency must be certified to by
the initiation ceremony. If a pig was to be the sacrifice, the spear
instructor would examine it after being cooked and taken from the oven.
If he was satisfied that the pig of the ceremony was appropriate he
would say: “the ceremony is well.”
AUSPICES OF THE INITIATION CEREMONY.
The perfectness of the graduation ceremony of the scholar in
spearsmanship depended upon the uncracked condition of the roasted pig,
and the completeness of all the work done from the initial lesson to
the time of the ceremony. Then only was the service considered perfect.
AN IMPERFECT CEREMONY.
If the instructor in spear hurling noticed that the roasted pig was
defective, perhaps a crack on its back, then the back of the novitiate
would be pierced by his opponent in battle. Wherever cracks appeared on
the initiation pig there would the injuries be inflicted on the person
of the scholar. According to the priest’s ordinances so would be the
result.
65. OF THE PROFESSION OF BONE BREAKING.
Bone breaking was a profession of hostility; it was taught in
preparation for the day of battle or other encounters; it was practiced
to guard against the strength of an opponent intending to inflict an
injury. But practicing bone breaking did not always bring victory to
one having an excellent knowledge of the profession. If a person had
great strength and was uninstructed in the profession of bone breaking,
his great strength would not avail him against a feeble old man who was
skilled in bone breaking. Of two experts in bone breaking who had the
same instructions, if one had more strength than the other, the
stronger would be victorious.
Of bone breaking. Pikoi [124] and bone breaking constitute this
profession. When a person desired to learn the profession, he was
taught by the instructor in the ordinances of bone breaking deity,
strictly obeying the counsels of the instructor. During the course of
instruction only ten evenings or ten noon times were occupied, after
which the augury pig was roasted. If the pig was faultless in its
preparation, then his bone breaking practice would be successful. But
if the augury pig was faulty, chinked perhaps, the instructor would
say: “It is of no use seeking to learn bone breaking, because, where
the pig was cracked, there an injury would be inflicted.”
An incident of Kekuaokalani. During his instruction in the profession
of bone breaking, and after the augury pig was roasted, the whole pig
was faultless except for a chink on the leg. His instructor then said
in accordance with the rites of the order of priesthood: “It will not
be safe for you to go into engagements of war or of any other conflict,
because you will receive an injury in the same place as the chink on
your pig.” But Kekuaokalani did not pay attention to the words of his
bone breaking instructor, and during the battle at Kuamoo, in Kona,
Hawaii, he was hit by a bullet in the calf of the leg.
THE DEITY OF THE BONE BREAKERS.
Kuialua was the name of the deity of the bone breakers. Before entering
the instruction house of the profession of bone breakers, the scholar
must first offer reverence to the deity, Kuialua, at the same time
making a noise by stamping the ground near the doorway of the house
with his feet. After the scholar had first made a noise with his feet,
then the instructor would respond in the same manner as the scholar had
done.
MANNER OF MAINTAINING THE BONE BREAKING DEITY.
The manner of maintaining the deity of the profession of bone breaking
was very strict; all that the instructor advised must be complied with.
There were numerous sacred ordinances of the god of the profession of
bone breaking; if any ordinance thereof was violated, judgment would be
meted out by the deity, if it be the crippling of a leg, well and good;
or if the punishment was of another form of deformity according to the
wish of the god of bone breaking it would be the penalty.
66. TRADING AS RELATED TO AGRICULTURE.
There were auguries relating to trading in the order of priesthood. If
a person desired to exchange the produce of his field, intending to
barter, if for fish the auguries would begin to show when the food for
the exchange was placed in the oven. If the signs were favorable for
the disposal of his product it was an assurance that he would quickly
exchange the food he had roasted for his trading. For instance: If the
food was placed in the oven, failure in trade would be shown when the
oven was uncovered. If the oven was without heat and the food uncooked,
the diviner of trade would say: “A trip for trading can not be made.
Persistency would result in death on the ocean.”
Success of a trading trip depended upon the proper tying of the
bindings of the bundles of food. If, at the time of tying the ki, or
pandanus leaf wrappers the bindings snapped, the priest of trading
would say: “It will not be long before my bundles of food are disposed
of, because the bindings of the bundles of food tell of their quick
disposal.”
67. FUNCTIONS OF THE ORDER OF PRIESTHOOD AT CEREMONIAL SERVICES.
The high priest of the king had an important duty to perform at the
rites of a dedication service in the temple on sacred nights. It was an
important work to preside over a service during these ceremonies;
noises were not to be made; pigs must not squeal, dogs must not bark,
it was so strict. If the mud-hen chirped when the services were being
observed, the high priest would say: “The services are inauspicious and
improper;” it was inappropriate for the priest to perform the services
then on account of the chirping of the mud-hen.
OF HULAHULA.
Hulahula was the name of the services of the sacred palm (loulu), which
was an important ceremony observed in large temples like Leahi, [125]
Mookini, and Puukohola, and other temples of like character, and in
which only the chiefs participated on that night.
METHOD OF CONDUCTING THE CEREMONY.
The ceremony was held only at night, at a time when everybody was in
slumber, in the solitude of night. At that time the high priest and the
chiefs entered the place where the services were to be held, an
occasion whereby the king might learn clearly the favorable or ill
auspices of coming events. The observance of the ceremony made it a
most solemn night, [so sacred] that death would be meted out to the
person who casually passed by; animals would also be slain. On the
evening when the king made his entry into the temple, and at the proper
time for the service the high priest performed his duties in accordance
with the order of priesthood; if the ordinances were perfectly
observed, the chirping of a mud-hen not occurring throughout the
ceremonies, then the high priest of the order of priesthood would say:
“The ceremony is perfect; there was no flaw. If there is to be a battle
tomorrow victory will be the result.”
Again: As the priest became cognizant of the thoroughness of the
services he would lie down on the ground and look for omens in the
heavens. If the priest noticed that the heaven was thickly covered with
clouds and clear in the center, he would boastingly exclaim: “Fish will
be surrounded by the seine tomorrow; now save the salt.” But if the
priest noticed that one side of the heaven was over-clouded, and the
other side was clear, then he would say: “Tomorrow, place the canoes in
the shed; let no voyages be taken, else death will result.” [126] These
were the interpretations of the priest in relation to the omens in the
heavens. For if the king did not heed the words of the priest,
misfortune would be the consequence. It was better to be mindful.
68. OF WAIMAKAUA.
Waimakaua was the name of a service maintained in a temple whose
timbers were of the lama [127] tree. This service was for the
flourishing of the crops. If the land had suffered under a great famine
on account of the heat, perhaps, and that it was a very scorching
season so that the things planted did not grow, then it was necessary
that the Waimakaua service be held. [128] If the same was auspicious
throughout the works of the order of priesthood, rains would soon
follow. That is why that service was called Waimakaua, a crop
flourishing service.
OF PUEA.
This is the name of a service relating to the Makahiki (or New Year’s)
god. The observance of this service was held during the journey of the
akualoa (long god) and akuapoko (short god) [129] directed its
ceremonies.
HOOWILIWILIMOO. [130]
It is the name of another service which was observed for the benefit of
all the people, which was held in the daytime. If the service was
properly conducted without the least defect, the people would be
profited, and no misfortune would occur.
ONEONEIHONUA. [131]
This was a service which related to the chiefs only; ohia was the
timber used for the temple which was called the Hakuohia [132] (Lord of
the Ohia).
69. METHOD OF BUILDING THE TEMPLE.
When the king desired to build a temple the high priest of the order of
priesthood would select the place where the temple was to be erected,
this priest [133] was called the architect. In relation to the work of
the temple, the priest must first prepare the sacrifices of pigs, red
fish, coconuts, as offerings to the deities. When the people reached a
tree, the pig and other sacrifices prepared were offered to the gods.
[134] After the tree was cut and hauled down, then was the time for a
transgressor to be sacrificed and laid near the hole where the timber
was to be placed. The post ka pouamanu, [135] was then erected. It was
the post at the rear of the house at a place opposite the entrance. At
the completion of the temple an altar was built where the human
sacrifice was placed.
In building a temple for the use of the people, it was not constructed
exactly like that of the chiefs. The chiefs had large temples, and the
people of several districts, or an island, built them. A temple was
constructed with a name for each division from the exterior to the
interior. Outside of the temple it had a certain name called the kipapa
(pavement); inside of the kipapa was the drum house, and further in
from this place were the pebbles, [136] which was nearer the paehumu,
and still further in was the kamana, the paehumu [137] itself; and
coming to a higher place in the temple was the moi [138] which was
equal to the mounting division of the anuu. It was customary in the
large temples of the chiefs that two compartments were set apart, [139]
one for the king at a certain place, and one for the priest at a
certain place in which he observed the ordinances of the order of
priesthood.
OF DEDICATION SERVICES.
During the dedication services, those days were very solemnly observed
until the restrictions were raised or released; then if a battle
occurred soon after and the king of one side was killed, a most
atrocious work was enacted. The dead king was placed on the altar
platform and two pigs were placed together with him, one on his right
side and one on his left. As the dead king had been laid face downward,
his right hand was placed on one pig and the left hand on the other. He
was to remain thus until in a very advanced state of decomposition,
stretched and swollen on the platform.
ERECTION OF TEMPLES FOR THE COMMON PEOPLE. [140]
If the common people desired to erect a temple, a small enclosure would
be satisfactory; a place for the reception of the idol was raised while
the person who offered the sacrifice had a lower place [prepared for
him]. The image was wrapped in cloth, either red or white cloth, as
suited the opinion of the idol keeper, and the things to be sacrificed
were pigs, red fish, coconuts and other things that the keeper thought
were proper to offer as sacrifices.
If a person committed a very grave offense, his sacrifice must be
brought before the deity, with supplication, thus: “O god, here are
edibles, pigs, coconuts, red fish, and also garments. O Kanehekili, O
Kanewawahilani, O Kauwilamakaehaikalani, [141] watch over your
offspring.” In this manner a person’s very serious transgressions were
atoned for.
70. GOD OF THE HIGH PRIESTS CONDUCTING THE SERVICES.
A feather idol [142] was the deity of the high priests who conducted
the services. The image must be well taken care of. It was an idol with
feathers braided around its head, and the priest depended upon it for
the success of his calling. If his deity was forgotten [143] where the
services were held the result would be an overthrow. Under a similar
circumstance Hewahewa [144] prophesied the overthrow of the government
of these islands, in the following manner: Maliu was a priest who, at
one time, conducted a palm (loulu) temple service called Hulahula
[145]. At the conclusion of the services that night Maliu walked out of
the temple, and when he was a few fathoms distant therefrom his
companion asked him of the image. Maliu replied that he had forgotten
and left it.
Just then the thought of his blunder occurred to Maliu, and he said to
his priest companion that, according to the augury which applied to
him, “An overthrow will be the result of this neglect of the deity, an
event the like of which was never seen before.” The matter was
therefore reported by Maliu to Hewahewa, the high priest of Kamehameha.
On hearing of it Hewahewa remarked: “There will be an overthrow in the
future; no greater reverses will ever occur than the one forthcoming;
hillock places in the land will become ravines; the cliffs table lands;
the smooth faces of the steep precipices will become settlements.”
[146]
Fulfillment followed this prophesy of Hewahewa; idols were cast down,
temples became useless, and people of the lower class were raised above
and ahead of some of the dignified personages, and some of the latter
became worthless, and the great chiefs became subject [147] to the laws
of the land.
71. OF CELEBRATED PRIESTS IN RELATION TO THE PRIESTHOOD.
There were numerous celebrated priests of former times spoken of in the
priestly records and in legends. They were god-serving people,
righteous and peaceful under the laws of god; they observed holy days
and sacrifices; they were devout.
SOME FAMOUS PRIESTS.
There were only a few priests who were famous for their learning in
foretelling future events. Moi [148] was a famous priest in prophesying
of forthcoming events; he was the priest of Kapepeekauila, a king of
Molokai, whose royal abode was on Haupu. [149] Kapukaihaoa was the
famous priest of Oahu. He could discern mysteries and secrets and
forthcoming events. He lived in Kaipapau, Koolauloa.
MOOLELO NO KO HAWAII OIHANA KAHUNA I KA WA MAMUA, I KAPA IA HE
HOOMANAMANA.
HE MAU OLELO HOAKAKA.
Mamua o kuu kakau ana i ka moolelo no ka oihana kahuna, aole e hiki
ia’u, ke lawe mai i ka mookuauhau o ka poe nana i hookumu ka oihana
kahuna ma keia aina, ma keia kakau moolelo ana, no ka oihana kahuna,
nokamea, aole wau i ike i kekahi mea e ola ana i keia manawa nana e
hoomaopopo mai ka moolelo o ka poe nana i hookahua ka oihana kahuna ma
keia lahui; aka, eia wale no ka mea maopopo ia’u, ma keia moolelo ana:
Ua hoomaopopo ia e a’u ma ka lohe ana i na hana oihana kahuna o keia
mau aina i ka wa mamua, nokamea, i ka umikumamaha o ko’u mau makahiki,
ia manawa ka hoomaka ana o’u e lohe maopopo i ke ano o ka oihana
kahuna, a mai ia manawa mai a hiki i ka M. H. 1838, ko’u lohe liilii
ana no ke ano o ka oihana kahuna.
I ua makahiki 1838 la, oiai ua noho ae o Mr. E. Bailey a me Mr. Berist
[Bliss] ma Kohala, he mau Misionari Amerika, i ka manawa hoi i kukulu
ae ai laua i mau hale Hawaii no laua, i kela manawa, aia ko’u mea nana
i hanai e noho ana ma Nunulu i Kohala, ia manawa. O Kaili kona inoa, ua
komo i loko o ka papa helu o na ’lii ma ka aoao o Kalanimoku, he
makuakane oia no L. Haalelea.
I ka manawa i kukulu ae ai ua mau misionari la i mau hale no laua ma ke
ano Hawaii, ia manawa i hoike ae ai ua mea nei o’u nana i hanai i ka
ike ma ka oihana kahuna, a penei. Kukulu mua o Mr. Berist i kona hale,
nana aku la ua mea nei o’u nana i hanai, a ike aku la ua hewa ke kulana
o ka hale, a hewa pu me ke kahua kahi i kukulu ai, a hewa hou ma ke
kulana o na pou. Ia manawa, olelo ae la ua o Kaili: “Ina o kela manawa
i hala aku nei, ua hewa ka hale. Aole e liuliu ka mea nona ka hale,
hele aku ma kahi e. Aole hoi, he wa hou keia, ua paa i ka mana o
Iehova, aole hoi e hiki.”
A paa aku la ko Berista hale, he mau la mahope mai kukulu ae la o Mr.
E. Bailey i kona hale, ma ke ano Hawaii no. Ia kukulu ana a paa, a koe
hookahi kala. Ia manawa, wawahi hou ia kekahi aoao, a ako hou. Ia
manawa, olelo hou ae la no ua o Kaili e like me ka olelo ana i ka hale
o Mr. Berist. Aneane elua makahiki ka noho ana maloko o ua mau hale
nei, alaila hoi aku la i Iole. A ma ka M. H. 1841, hoi loa aku la o Mr.
Berist i Amerika, a o Mr. E. Bailey hoi, hoi aku la i Wailuku, Maui.
Oia ka hooko ia ana o kana ike oihana kahuna. A mahope mai o ia manawa
ko’u lohe liilii ana no ka oihana kahuna, a hiki i ka M. H. 1854, ma ka
malama o Iune.
Ia manawa, ua mahuahua mai ia’u ka lohe ana, no na ano oihana kahuna a
pau. E pili ana i ka oihana kahuna lapaau maoli, oihana kahuna a
kilokilo, nanauli, a me ke kuhikuhi puuone, o ke kahuna anaana a me ka
hoopiopio, nokamea, o ua mea la o’u nana i hanai, ua ao ia i ke
kilokilo a me ka nanauli. Ua ao ia no hoi i ka lapaau maoli, a ua ike
no hoi i ka anaana ana a me ka hoopiopio. A ua koe ia ia ke kuhikuhi
puuone. A o ke kane a ke kaikuaana o ko’u makuahine, a me ke kaikuaana
o ko’u makuakane, a me ko’u mau kaikuaana, ua ao ia lakou ma kekahi mau
ano oihana kahuna, a owau a me ko’u kaikuwahine, a me ko maua mau
makuawahine, na mea i ao ole ia.
Ma keia mau mea, ua lohe wale wau i ke ano o ka oihana kahuna ma kekahi
mau mea, ma na mea i ao ia e ko’u hanauna; a mamuli o keia mau kumu i
kakau iho ai wau i keia moolelo o ka oihana kahuna. Aka, aole nae wau i
hoomaopopo e malama i moolelo o keia ano, a ma ka malama o Iune M. H.
1862, hoomaka iho la wau e kakau i keia moolelo o ka oihana kahuna, no
loko mai nae o na mea a’u i lohe ai, mai ka M. H. 1837 a hiki i kuu
kaapuni ana no ka Nupepa “Hoku o ka Pakipika.”
A ma ka M. H. 1863 ma ka malama o Aperila, hoomaka ia ke kukulu ana i
Ahahui imi i na mea kahiko o Hawaii nei. Ia manawa kakau hou au maluna
o keia kumumanao. Aka, aole wau i kakau i keia moolelo me kuu manao ua
kina ole wau ma keia kakau moolelo ana. Malia paha o ili mai ia hewa
maluna o ka mea nana i kakau keia moolelo.
Mai kinohi mai o ko’u lohe liilii ana i ke ano o ka oihana kahuna a
hiki mai i ko’u hoomaka ana e kakau i keia moolelo, aole wau i manao
maopopo i ka waiwai o keia mau mea. A mahope mai o ia mau la, akahi no
a loaa ia’u ka hoomaopopo ana i ka waiwai o ka malama moolelo, no na
hana e pili ana i keia lahui i ka wa mamua, nokamea, i iho la wau, “Ina
paha aole e malama ia na moolelo o keia lahui i ka wa mamua, pehea la e
ike ai na hanauna hope i ke ano o ka hana a keia mau aina i keia wa.”
A nolaila, ua malama wau i keia moolelo, me ka manao he waiwai nui ia
no’u, a no ko’u hooilina, a me ko’u lahui. Aka, aole nae keia o ka maka
mua o ka’u kakau moolelo ana, ua hoomaka wau e kakau i ka moolelo kaao
o keia lahui, ma ka malama o Augate M. H. 1844, ma ka M. H. 1862, ma ka
malama o Iulai ma ka la 4, ua loaa hou ia’u he moolelo hou. Aka, o ka
oi no keia o ka moolelo mamua o na moolelo i i malama ia e a’u,
nokamea, aia i loko o ia moolelo, ka hoomaka ana e ike ia keia mau
aina, a me ka loaa ana o keia lahui, na hoouka kaua nui mai ka hoomaka
ana o keia lahui a hiki ia Kamehameha, he kanaiwakumamahiku hanauna mai
a Opuukahonua mai a hiki ia Kamehameha—a ua kapa ia ua moolelo la, “He
Oihanalii.”
S. N. Haleole.
Honolulu, June 13, 1863.
KA MOOLELO NO KA OIHANA KAHUNA.
1. NA MAHELE A ME NA KANAWAI.
O ka oihana kahuna i olelo ia ma Hawaii nei, ua pili i ke kane a wahine
paha, i ike i ke ano o ka oihana kahuna. He umi no mahele nui o ka
oihana kahuna. O ka Anaana, ka Hoopiopio, ka Hoounauna, ka Hookomokomo,
ke Poi Uhane, ke Oneoneihonua, ke Kilokilo, ka Nanauli, a me [Lapaau me
Kuhikuhipuuone]. Ina ua huipuia keia mau Oihana a pau i ke kanaka
hookahi, alaila e kapa ia aku ia he Kahuna Nui, nokamea ua pau na
oihana a pau i ka ike ia e ia. A ina hoi ua pakahi wale no na oihana i
ke kanaka hookahi, a ua oi kona akamai ma ka oihana i loaa ia ia, aole
e kapa ia he Kahuna Nui.
I loko o na mahele he umi o ka oihana kahuna, ua puka mai he mau lala
liilii e pili ana i ka oihana kahuna, mamuli o na akua hoomanamana, he
mau akua hoonohonoho, he mau makani, a me na mea e ae he lehulehu ke
ano. O na moolelo he umi o ka oihana kahuna, a o ka mea e malama ana i
ka oihana kahuna i loaa ia ia, he akua no kona. He akua ko kela oihana,
keia oihana. Aole e malama wale ana kekahi i ka oihana kahuna me kona
akua ole. Ina ua ao wale ia kekahi oihana kahuna i kekahi me ke akua
ole, alaila, aole no e loaa ana ka ike ma ka oihana kahuna i kekahi ke
ao.
He mau kanawai no ko ka oihana kahuna, ke ao ia, a makemake paha e ike.
A ina ua hai kekahi kanawai a mau kanawai paha mamua o ka ailolo ana,
alaila, aole no e pono ana, e ao wale no aole e ike ana i na oihana
kahuna. Aia no a malu loa i na kanawai o ka oihana kahuna a hiki i ka
ailolo ana, alaila maikai. A ina ua ao kekahi i ka oihana kahuna, me ka
maluhia i na kanawai o ke akua o ka oihana kahuna a hiki i ka la e
ailolo ai, alaila, aia kekahi hewa i ka lolo ana, nokamea, ina e ino ka
lolo ana, alaila, he hiki i ke kumu o ka oihana kahuna ke hoakaka mai i
ka maikai a me ke ino. A ina ua ino ka lolo ana, alaila e olelo auanei
ke kumu o ka oihanakahuna i ka haumana: “Aole e hiki ia oe ke ao i ka
oihana kahuna.” Ina paha ua ku ka lolo ana i ke ino, alaila, e olelo
auanei ke kumu o ka oihana kahuna, ina he lolo ku i ka pilikia, a i ka
poino paha; alaila, e hoopau no ke kumu o ka oihana kahuna i ka haumana
aole e ao. Nokamea, ua ku ka ike a ke kumu oihana kahuna ma ka lolo
ana.
2. NO KA AILOLO ANA O KA HAUMANA.
No ka Ailolo. He hoailona no ia no ka Oihana kahuna, he puaa paha a he
ilio paha, a he manu paha. Aia e like me ka olelo a ke kumu o ka oihana
kahuna, pela no ka e hana ai. Ua pili no ka ailolo ana o ka oihana
kahuna i na oihana kahuna, a me na oihana paahana, no ka lawaia a me ka
mahiai, a oia mau mea a pau, he oihana kahuna no ia.
O ke ao ana i ka lua, ke kui, ka oo ihe, a me na ano hakaka e ae, ua
ailolo no ma ka hailona o ka oihana kahuna. He nui no na mea e ailolo
ai no ke ao ana i ka oihana kahuna. Ina paha, ua makemake kekahi e ao i
ka oihana kahuna no ka anaana, aole no e lolo ia kanaka, ma kekahi o na
holoholona a me na manu. Aia no ka ailolo he make no ke kanaka ma ka
anaana ana. Oia iho la ka ailolo no ke ao ana i ka anaana. A ina he lua
ka mea i ao ai, alaila, ua like no kona ailolo ana me ke ao ana o ka
anaana. Aka, ma na kumu oihana kahuna a pau, aole no he like o na mea e
ailolo ai, ua like ma kekahi mau mea, a like ole ma kekahi.
3. NO NA OIHANA IKE.
Aia i loko o ka poe e malama ana i ka oihana kahuna i puka mai ai he
mau oihana kahuna. A ua kapa ia ka oihana ike, he hoomanamana. A penei
e hana ai: Ina paha e manao ana kekahi e kii aihue i ka mea a kekahi,
alaila, aole e pono ke hele mua me ka hailona ole mamua o ka hele ana e
aihue i kekahi mea. E pono ke lawe mai i kekahi hoailona o ka oihana
kahuna. Eia. E lawe mai i mau iliili (pokahu liilii) he kanalima a oi
aku a emi mai paha, a e waiho ia no ua mau iliili la i mua o ka poe e
manao ana e aihue, a e uhi ia i kekahi apana kapa paha. Alaila e
hoakaka mua aku ka mea ike i ka oihana kahuna mamua o ka pule ana a me
ka mahele ana o ka puu iliili, penei. Aia a ku ka puu iliili i mua o
lakou me ka uhi ia i ka apana kapa, alaila e olelo auanei ke kahuna:
“Eia ka puu iliili i mua o kakou, ke manao nei oukou e kii i ka puaa a
Kanumua. Eia no ianei ka pono a me ka hewa o ka oukou hele ana. Ina ua
pono ole ke kii, oia iho la no, a ina he pono, oia no. Aia no i ka
oukou aoao e koho ai, oia iho la no ko oukou aoao, a o ka aoao i koe no
ka mea ia nana ka puaa a oukou e kii ai. Ina ua oi ko oukou aoao, ua
maikai, a i pahu ko oukou aoao, a oi ka mea nana ka puaa a oukou e kii
ai, alaila, mai hele oukou o loaa mai.”
A pau ka ke kahuna hoakaka ana, alaila, ku ke kahuna i ka pule a kokoke
paha i ka hapa hope o ka manawa, alaila e lalau iho na lima o ke kahuna
i ka puu iliili a mahele ae a kaawale na aoao a elua, alaila wehe ae i
ke kapa. Alaila, helu palua aku, a koe ka iliili hookahi, a puunaue
palua hoi i kekahi aoao, a ina i pau pono aole he koena hookahi,
alaila, ina o ko ka poe manao aihue kai pahu, a oi ko ka mea puaa,
alaila e olelo auanei ke kahuna: “Mai hele oukou, o loaa mai oukou i ka
mea waiwai.” A ina hoi o ko ka aihue ka aoao i oi, alaila, e olelo
auanei ke kahuna: “O hele nui, aole mea nana e keakea i ko oukou hele
ana.” A ina ua oi like na aoao elua ma ka puunaue ana i na iliili,
alaila e olelo auanei ke kahuna, “Ua ino.” A ina ua pahu like, alaila,
e olelo no auanei ke kahuna: “He ino.” A pela no na hailona ike o kela
a me keia o na oihana ike o ka oihana kahuna e hana ai. Ua kapa ia ia
mau hana ike, he “hoomanamana.”
Aole no o ka puu iliili wale no na hoailona o ka oihana ike o ka oihana
kahuna. He mau hoailona e ae no kekahi. O ka awa kekahi mau hoailona
ike o ka oihana.
Ina paha, ua make o Kaoao i ka anaana ia, a minamina ka mea nana ke
kupapau, alaila, e hele aku ka mea nana ke kupapau i mua o kekahi
kahuna kuni. Aia a halawai aku ka mea nana ke kupapau a hai i ke kumu o
kona hiki ana i mua o ke kahuna kuni (kahuna anaana), ia manawa, e
hoomaka mai ai ka ike o ke kahuna i ka mea nana i anaana o Kaoao.
Nokamea, ua ku okoa mai la ke kahoaka o ka mea nana i anaana i mua o ke
kahuna kuni. Alaila e olelo auanei ke kahuna: “Eia keia kanaka ehu
loihi ke ku mai nei me ka ia i ka lima;” alaila e manao auanei ka mea
nana ke kupapau, he ia ka mea i make ai o Kaoao. Aia no ia manawa a ke
kahuna e ike la i ka mea nana i anaana, e ike ai i ka mea nana i lawe
ka maunu. Nokamea, he mea mau i ka poe maa i ka oihana ike o ke kahuna
kuni, ka ike pu i ka mea nana i lawe ka maunu i make ai kekahi. Aia a
ku aku ke kahoaka o ka mea nana i anaana, e ku pu aku no auanei i mua o
ke kahuna ka mea nana i lawe ka maunu. Ina nae he mea okoa ka mea nana
i lawe ka maunu.
4. NO KA ANAANA.
O ke kanaka i kapa ia he kahuna anaana, he kanaka ia i hoohiki e malama
loa i na kanawai o ka oihana kahuna. No ka mea, aole no e hiki ana i
kekahi ke ao i ka anaana, ke ole oia e hoohiki mua e malama i na
kanawai o ka oihana kahuna. (E pono paha e hoakaka iki aku.) Ua papa ia
ka huhu, ka opu inoino i ka mea e ao ana i ka anaana. O ka mea malama
ole i ke kanawai no ka oihana kahuna, ua kapa ia ia he “kahuna aihamu.”
A o ke kahuna i olelo ia he aihamu, aole e loihi kona ola ana, a make
aku, no ka mea, o ke akua no e make ai, o ke akua no o ka oihana
kahuna.
No ka Hoopiopio. Ua like no na kulana o ka hoopiopio me ko ka anaana;
aka, ua kaawale na oihana, a o ka hope o ia mau mea elua, o ka make o
kekahi ka mea i manao nui ia ai. Ua ao nui ia ka anaana, a me ka
hoopiopio e kekahi poe, he mea e pono ai a e waiwai ai nona iho, a he
paku nona iho, ma ka make e hiki mai ana ia ia iho. Aia i waena o na
kanaka o ke alo alii kekahi poe, makemake lakou e ao nui i ka anaana, i
malama ia ai ke ola o ke Alii. Pela mau i waena o ka poe hanai alii, a
kapa ia lakou “he imi haku,” a “he malama haku.”
5. NA AKUA O KA OIHANA KAHUNA.
He nui a lehulehu wale na akua e pili ana i ka oihana kahuna, aka, o ke
poo nui o ke akua o na akua o ka oihana, o Uli. Mamua o ka lawelawe ana
i na hana o ka oihana kahuna, a me ka hoomaka ana e hana, ua malama ia
ka pule ana i na akua o ka oihana kahuna. He poe malama nui na kahuna o
ka oihana kahuna i ko lakou mau akua, aole e hoohiki ino ia ka inoa o
na akua i ka wa mamua. Ina ua olelo ia me ka hoohiki ino ka inoa o ke
akua, alaila he mea menemene loa ia i ka poe malama akua.
6. NO KE KILOKILO.
Ua kapa ia ke kahuna kilokilo, he kanaka ike hohonu. He hiki i ke
kanaka kilokilo ke hoakaka mai no na mea e hiki mai ana mahope, ina he
ino, a ina he maikai paha. He hiki no i ua kilokilo nei ke ike i ka
pilikia e hiki mai ana maluna o ka lahui, ina paha he kaua, a he mau
pilikia e ae paha. Ua hiki no hoi i ke kilokilo ke hai e mai i ka make
ana o kekahi alii, e like penei: “E make ana kekahi alii.” He nui na
oihana ike a ke kilokilo, he ike i ke ino o ke ku ana o ka hale, a mau
hale paha, a me ka poe e noho ana maloko. Ua hiki i ke kilokilo ke hai
mai i ka aina hemo, ina he alii aimoku, ai okana paha, a ina he alii ai
ahupuaa.
7. KA IKE O KE KAHUNA KILOKILO NO KE KU ANA O KA HALE A MAU HALE PAHA.
Ina paha ua kukulu ia kekahi mau hale ekolu ma ke kahua hookahi, ina
nae mahope mai o ke ku ana o kekahi hale o na hale elua e like me ke
kii malalo iho (Helu 1, A), alaila e hele mai ke kahuna kilokilo a nana
iho e ku ana me keia, e olelo auanei ke kahuna: “Ua hewa ke kulana o na
hale, o ka hope o ia mau hale, he hakaka mau. Nokamea, ua ku kekahi
hale mahope o na hale elua. Nokamea, o ka hale ma ke kua mai o na hale
elua, ka mea nana e hoouluulu ka hakaka, aia ke oki o ka hakaka he naha
no ka hale mahope mai.”
A ina paha ua kukulu ia kekahi mau hale, elua, ma ka lalani hookahi e
like me keia kii malalo iho (Helu 1, B). Ina he Aliiaimoku ka mea nona
ka hale haahaa, a he Alii Ai Ahupuaa paha, a ina he lopa a lopa kuakea
paha ka mea nona ka hale kiekie. Alaila hele mai ke kahuna kilokilo, a
ike e ku ana na hale penei ke ano, alaila, e olelo auanei ke kahuna:
“Hookahi mea waiwai o keia mau hale e ku nei, o ka mea nona ka hale
kiekie; e lilo ana ka pomaikai o ka mea nona ka hale haahaa i ka mea
nona ka hale kiekie.”
Aka, ina he kulike wale no na hale elua, me ka like o na kiekie, e
olelo auanei ke kahuna kilokilo, ua maikai na hale, no ka mea, aole i
kue kekahi i kekahi.
A ina hoi ua kulike wale no na hale he lehulehu ma ka papa hookahi, a
elua paha, a he like wale no ke kulana o na hale, a like wale no na
kiekie, a hookahi hale oi o ia mau papa hale, e like paha me ka kii
maluna ae, alaila e hele aku ke kahuna a ike, e ku ana me ia ke ano,
alaila e olelo auanei ke kahuna kilokilo: “Hookahi hale waiwai o kela
mau hale. O ka hale i kiekie o kaupoku; a o ko lakou haku no ia, a nana
e hoounauna iho na kanaka,” (ka poe nona ka hale haahaa).
Ina hoi e ku like ana na hale elua ma kahi hookahi, ua huli aku a huli
mai ke alo o na hale, a kupono hoi ka puka komo o kekahi hale i ka puka
komo o kekahi hale; a ike ke kahuna kilokilo e ku ana ka hale peia ke
ano, ina he ai ahupuaa kekahi a he ai ili kekahi, alaila, e olelo
auanei ke kahuna: “E hemo ana ka ai ili o kekahi.” Aia wale no nae ma
na mea nona na hale e ku ana e pili ai, aole e pili ae i ka mea e.
8. KE KILOKILO NO KE KAHUA KAHI E KU AI KA HALE.
He nui na ano a me na loina o ke kahua, kahi e ku ai na hale; aole e
pono e kukulu wale ia kekahi hale ke ole e kii ia ke kahuna kilokilo.
No ke Kahua. Ina paha e ku ana kekahi hale ma ke kae o ka pali, a ua
hoohuli ia ke alo o ua hale nei i ka pali, me ke kupono o ka puka komo
i ua pali nei. A hele mai ke kahuna kilokilo, a ike e ku ana ka hale i
like peia ke ano, alaila e olelo auanei ke kahuna kilokilo: “He kahua
ino kela, he leleopu ka inoa o kela kahua; elua mea nui i loko o kela
kahua, he pau loa i ka make, a he hele aku paha ma kahi e; alaila e
lilo ana kela wahi i neoneo.”
Ina hoi ua kukulu ia ka hale maluna o kekahi ahua, a puu paha, alaila,
ua like no ko laua loina me ko ka hale ku i ka pali. Aka, elua nae inoa
o keia kahua, he leleopu, a he holua. Aka ina ua ike ke kahuna
kilokilo, ua ino ke kahua, a ua loaa kekahi kumu e ae e maikai ai,
alaila, ua pono no ke ku ka hale ma ia mau kahua.
A ina hoi ua kukulu ia kekahi hale ma ke kumu o kekahi ahua, a he ano
pali, ma kekahi aoao, alaila, hookahi no loina o ia kahua me ka
leleopu, a me ka holua. Aka, ina ua hoohuli ia ke alo o ka hale i luna
o ke ahua a puu paha, me ka hoohuli ia o ka puka komo i ka pali,
alaila, e olelo auanei ke kahuna kilokilo: “Ua maikai ka hale;” ke kumu
i maikai ai, o ka huli ana o ke alo i ka puu, a ahua paha.
9. KE KILOKILO ANA NO KA LAAU HALE.
Ina paha ua maikai ke kulana o ka hale, a maikai pu me ke kahua, aia
kekahi hewa i ke kulana o na pou a me na kukuna paha. Ina paha ua
maikai ma keia mau mea a pau, aia kekahi hewa i ka lohe lau. A i ole ia
aia ma ka laau.
10. KE KILOKILO ANA NO KE KUKULU ANA O KA HALE.
Ina paha ua kukulu ia na pae pou o ka hale a paa, kau na lohe lau,
kauhilo ia a paa, a ike ia ua hewa ke kulana o kekahi pou, a kii aku e
unuhi hou, alaila e olelo aku ke kahuna: “Ua hewa ka hale, aole e
liuliu ka mea nona ka hale i loko, alaila hele aku.”
No ka Wawahi Hou ana i ka Hale. Ina paha ua ako ia kekahi hale a ua paa
a ike ka mea nona ka hale ua ino ka ako ia ana, a wawahi hou ia, a ike
mai ke kahuna kilokilo e hanaia ana pela, alaila, e olelo auanei ke
kahuna, “Aole e liuliu ka mea nona ka hale i loko, alaila, e hele aku
oia ma kahi e, he okoa ka mea nana e noho o loko.” Aka, ina he alii
aimoku ka mea nona ka hale i wawahi ia, alaila, aole e pili ia loina ma
ia ano. Aia wale no o ka hale o na makaainana ka mea pili ia loina.
11. KA HEWA O KA LAAU HALE MA KA IKE A KE KILOKILO.
Ina paha penei ke ku ana o ka pae pou paia o kekahi hale (Helu 2, A), a
hele mai ke kahuna kilokilo, a ike penei ke kukulu ia ana o ka paia o
kekahi hale, ina nae he pae pou keia no ke alo, alaila, e olelo auanei
ke kahuna: “Elua hewa o keia hale ma ke kulana o na pae pou; aia kekahi
hewa ma ka pou hio ma ke kihi, (i hoailona ia i ke d), a o kekahi hewa
aia ma ka lohe lau, nokamea aole i oki ia ka lohe lau puka.”
No ka Pou Hio. Ua hewa ke ku ana a ka pou hio, no ka huli ana o ke
kanahua kekee ma ka aoao o kekahi pou. Ina ma waho ke kanahua kekee, ma
ka pili kuahui, alaila maikai iki. Aka, o ka pono loa i ka manao o ke
kilokilo, o ka unuhi loa, a kukulu hou iho i pou ano like me na pou e
ae o ia kululu ana, alaila maikai. Aole nae e unuhi wale ia ua pou la,
ke hana ole ia i mua o na akua o ka oihana kahuna, i mea e kala ia ai
ka hewa o ia hana ana. Aka, ina he ano like wale no na pou a pau o ua
hale nei, e like me ka pou hio, alaila ua maikai no. O ka hale i hoomau
ia ke kukulu ana me ke kii malalo iho, alaila, e pau na mea nona ka
hale i ka make.
No ka Lohe Lau. Ina e oki ole ia ka lohe lau o ka wa puka o kekahi
hale, alaila, e olelo auanei ke kahuna: “Aole he maikai o ka hale, o ke
oki ole ia o ka lohe lau ma ka wa puka ke kumu i ino ai.” O ka inoa o
ka hale i hana ia pela, he manele. Aka, ina i oki ia ka lohe lau ma ka
wa puka o ka paia ma ke alo, e like me ke kii malalo iho, (Helu 2, B),
alaila maikai, e like me keia.
12. KE KILOKILO ANA NO NA KUKUNA A ME NA POUHANA.
Ma ka helu 10 a me ka helu 11, ua pau ka hoakaka ana no na pou a me ka
lohe lau. A ma keia helu, no na kukuna a me ka pouhana.
Aia ma na kukuna a me na pouhana, kekahi hewa o ke kulana hale. Ina
paha penei ke ku ana o kekahi mau kukuna o kekahi hale, e like me ke
Kii (Helu 3, A). Ina paha me kela ke ku ana o na kukuna a hele mai ke
kilokilo, a ike penei ke ku ana o na kukuna, alaila e olelo auanei ke
kahuna, ina nae he alii ka mea nona ka hale: “Ua ino ke ku ana a na
kukuna pili pouhana,” nokamea, o na kukuna pili pouhana elua, ua kue
laua i ka pouhana. A o ka hoakaka ana i ke ano io maoli o ke kulana o
ua mau kukuna la, e kipi auanei kekahi mau kanaka o ke alii i ke alii;
nokamea ma na ouli o ka laau o ka hale, “he alii ka pouhana.”
A ina hoi penei ke ku ana o na kukuna e like me ke kii malalo iho,
alaila, penei ka hoakaka ana a ke kahuna, i ke ano maoli o ke kulana o
na kukuna.
No na Kukuna Pili Pouhana. O na kukuna pili pouhana i like ke kulana me
keia kii (Helu 3, B), alaila, aole i maikai ia kulana o na kukuna, he
mihiau. E uwe ana ke ano o ia mau kukuna, aole auanei e ole ka make o
ka mea nona ka hale.
No ke kukuna pili pouhana (c) a me kekahi kukuna iho (s), ina ua
kukuluia na kukuna e like me ke kukuna (c) a me ke kukuna (s). O ka
hoakaka ana i kona ano io maoli, he mau kukuna ino kela, o ka laua hana
he kue mau, a hakaka no hoi. Nokamea, ua kue aku a kue mai ke kulana o
ia mau kukuna. A ina hoi e ku ana ke kukuna (s) a me kukuna (w) e like
me ke kulana ma ke kii i olelo ia, alaila, ua like no ko laua loina me
ko na kukuna pili pouhana elua.
13. NO KA LAWE ANA O NA LAAU HALE I KAHI E KUKULU AI.
Ina paha ua oki ia na laau o kekahi hale, a lawe ia mai mai uka mai o
kahi i oki ia ai, a waiho ia ma ke kahua i manao ia ai e kukulu ka
hale. Aka, ua hewa nae ia kahua. A o ke kahua i manao ia ai he maikai,
ua hala hope paha, ma kahi i laweia mai ai ka laau. E like paha me
keia. O Nuuanu kahi i oki ia ai ka laau, a ua laweia mai a waiho ma ka
hale hoomaemae ko. Oia ke kahua i manao ia e kukulu, aka, no ka hewa
ana o ua kahua la, ua olelo ia o Peleula ke kahua maikai. Alaila, ina i
manao ia e hoihoi hou ka laau i Peleula, alaila, e olelo auanei ke
kahuna kilokilo, “Ua hewa ia hoihoi hou ana o ka laau i uka.” A no ia
mea, ua kapa ia aku ia kahua, “He lua no ka Ohiki.” O ka hale i hana ia
pela, aole e ola ana kekahi poe ke noho i ua hale la. Pau pu ka poe
nona ka hale a me ka poe e aku ke noho i ua hale la. Penei wale no ka
pono e hana ai; ina ua lawe ia mai ua mau mea hana la e like me na
loina maluna, a manao ia ua hewa ke kahua e waiho la na laau, a hoihoi
hou ia paha i Peleula ke kahua i manao ia he maikai, alaila, e lawe aku
i ka laau ma o o Leleo a ma ke Alanui Liliha pii hou i uka, aia a hala
hope i kai o Peleula, alaila, e hele aoao aku a hiki ma Kaalaa, alaila
iho hou i kai a hiki i Peleula, alaila maikai.
14. NO KE KAHUNA KILOKILO.
He kanaka kapu loa ke kahuna kilokilo, aole e komo iki i loko o ka hale
ana i hooiloilo ai, aole nae no ka mea hale ka hookapu ana, aka no ua
kahuna kilokilo la no; no ka mea, he mea mau i na hale i hooiloilo ia,
he hana ia ma ka pule ana i na akua o ka oihana kahuna. A ina e komo ua
kahuna nei nana i hooiloilo i loko o ka hale ana i hooiloilo ai, alaila
e make koke no mahope iho o ka pule ana i na akua o ka oihana kahuna.
Hookahi, a elua paha la mahope iho o kona komo ana, alaila, e make koke
no, no ka mea ua paa ka hale i ka pule no ka oihana kahuna.
A nolaila ke kahuna kilokilo i hookapu ai ia ia, aole e komo i loko o
ka hale ana i hooiloilo ai.
No ke Komo ana o ke Kahuna i loko o ka Hale. Ina i komo ke kahuna
kilokilo i loko o kekahi hale, a ike oia ua hewa ka hale, alaila, e
olelo no ke kahuna i ka hewa o ka hale, e like me kana ike ana. Alaila
na ka mea nona ka hale e olelo e hana ke kahuna, alaila hana ma na akua
o ka oihana kahuna. A ina ua komo mai kekahi kahuna kilokilo i loko o
ka hale me ka ike ole i ka hana ia ana e kekahi kahuna kilokilo ma ka
pule o ka oihana kahuna. A ina i ike i ka hewa i ike ia ai e ke kahuna
mua nana i hana, a hooiloilo ae, “ua hewa ka hale,” alaila, e make koke
auanei ua kahuna la.
15. NA MEA E HANA AI O KA HALE I HOOILOILO IA.
O ka hale i ike ia ka hewa e like me na helu mua o ka oihana kilokilo,
alaila e hele mai ke kahuna kilokilo e hana ma ka oihana kahuna.
Na Mea e Hana ai. Na ke kahuna kilokilo e puhi ia loko o ka hale me ke
ahi o ka oihana kahuna, a e lawe ia mai ke kuapaa, ka makaa, (he ia
liilii) ka pohuli maia. Na ke kahuna kilokilo e hana i na mea a pau i
lawe ia mai no ka hana ana i ka hale. E kalua ia ka puaa a me ka moa, i
uku i ke akua o ka oihana kahuna. E hoailona mua nae ke kahuna kilokilo
i ka puaa a me ka moa, mamua o ka hana ana, a me ke kalua ana. A o keia
mau mea a pau i hana ia no ka hale, oia ke kala ia ana o ka hewa o ka
hale, ma ka mana o ke akua o ka oihana kahuna.
NO KE KILOKILO ANA I NA OULI O NA AO.
O keia kekahi oihana ike hohonu a ke kahuna kilokilo. Nokamea, he hiki
i ke kilokilo, ke ike aku i ka waiwai e loaa ana i kekahi la ae, a he
hiki ke ike aku i ke alii make, a me ke kaua. A he hiki ke ike ia ma na
ouli o na ao ka malihini puka mai. Ina he ahiahi ka ike ia ana o ke ano
o na opua, alaila, e wanana mua oia no na mea ana e ike ai, a ma kekahi
la e hooko ia ai.
16. NO KE KAHUNA NANAULI.
O ke kahuna nanauli, o kekahi kanaka ike hohonu keia o ka oihana
kahuna. Ua ano like no nae me ke kahuna kilokilo ma kekahi mau mea,
aka, ma na oihana akua o ka oihana kahuna, ua like no ka mea a laua e
hana ai. O ka Nanauli. O ka nana ana no ia i na uli o ke kanaka, ina he
kanaka waiwai, a ina he kanaka ilihune. A ina paha he kanaka aua, a he
lokomaikai paha, a ina he huhu, a ina he oluolu, a ina he kalohe, a ina
he noho malie. O na ano a pau o ke kanaka, a me na mea a pau a ke
kanaka e hana ai, ua hiki i ka nanauli ke hoike mai e like me ka ke
kanaka e hana ai.
NO KA NANA ANA I NA OULI O KE AO.
Ma na ahiahi wale no e ike ia ai ka ouli o na ao. Aia i ka manawa e
kokoke aku ana o ka la e napoo, oia ka manawa e ike ia ai ke ano o kela
opua keia opua. Aia nae i na ahiahi i o Ku, oia ka wa kuku o ka opua. A
oia na ahiahi e ike ai ka mea makemake e ao.
NO KA OPUA WAIWAI.
Ina paha ua ku mai kekahi opua me he kanaka la a he ukana paha ko ka
lima, e like paha me ke kii malalo nei (Helu 4, A). Ina e nana aku ka
nanauli ua like ke ku ana a kekahi opua me he kanaka la, e like me keia
ke ano, a ina i paa loa kela mea ma ka lima a hiki i ka nalowale ana o
ua opua nei, alaila, e olelo auanei ka nanauli. “Aole he waiwai e loaa
mai ana ma ka la apopo,” ina i ke ahiahi ka nana ana.
Aka, ina penei ke ku ana o kekahi opua e like me ke kii (Helu 4, B)
malalo nei, a ike ia ia ka opua me keia, alaila, e olelo auanei ka
nanauli: “E loaa ana ka waiwai i ka la apopo. Ina aole e lawe ia mai,
alaila, ma kahi e hele ai, malaila no e loaa ai ka waiwai ke hele.” Ina
paha ua nui loa na opua i like ke ano me ke kii maluna ae, alaila, he
la waiwai nui loa ia.
Pela hoi, ina he waa a mau waa paha ke ano o ka opua, i ike ia ai i ke
ahiahi, alaila, he waa no ka mea e hiki mai ai i kekahi la ae. Ina he
holowaa ke ano o ka opua, he ano holowaa kupapau paha, alaila, he
kupapau no ka mea e ike ia ai i kekahi la ae.
KE KILOKILO ANA A KA NANAULI NO KA INO A ME KA MALIE.
Ina paha he ino wale no na la a pau i kekahi manawa, he ua, a he makani
paha, alaila, e nana ae ka nanauli i na hoku, a ina aole e amoamo mai
na hoku, he kau malie wale no, alaila, e olelo auanei ka nanauli: “E
malie auanei, a po hookau ka malie, a kela la aku, haalele loa ka
malie.” Pela no, ina i ike ia ka ouli malie ma na opua, a ma kekahi ano
okoa ae paha o ka lani, alaila ua like me ka wehewehe ana a ka nanauli
ma keia mea, me ka wehewehe ana i na ouli o na hoku.
17. KEKAHI ANO O KA KILOKILO ANA NO KA MAKANI.
Ina paha he Kona ka makani mau e pa ana i kekahi manawa, he malama a he
mau malama paha ka pa ana. A ina e nana aku ka nanauli a ike e hina ana
ke poo o na opua i ka hikina, alaila, e olelo auanei ka nanauli: “He
malie koe o ka makani Kona, apopo e hoi mai ka makani mau (makani
hikina) e like me mamua.”
Pela hoi, ina o ka makani mau ka makani e pa ana i kekahi manawa, a i
ole ia he malie wale no, a ina e nana aku ka nanauli, ua inoino ke
kulana o na opua, a ua hina aku paha ke poo o na opua i ke komohana, a
i ka hema paha, alaila, e olelo auanei ka nanauli: “He pa koe o ka
makani Kona, aole e liuliu na la e koe hiki mai.” E like me ka ouli o
na ao opua, pela no ke kilokilo lani (nanauli) e hoakaka ai.
KE KILOKILO ANA NO KA INO NUI; HE MAKANI A UA PAHA.
Ina paha he malie wale no ka aina i kekahi manawa, a ua aneane
makahiki, a hapa makahiki paha ka malie ana; a ina e nana aku ke
kilokilo lani, a ike ia ka lani ua uhi paapu ia e na ao keokeo, ua ano
kikokiko mai me he ilio kikokiko keokeo la, ua kapa ia ua ao kikokiko
la, he papa konane. A ike ia pela ke ano o na ao, alaila, e olelo
auanei ka nanauli kilokilo lani: “E ino auanei, e like me ka loihi o ka
malie ana, pela no ka loihi o ka manawa e ino ai.”
NO NA HOKU.
Ma na hoku e ike ia ai ke ano o ka ino e hiki mai ana. Ina e ike ia ka
imoimo ana o na hoku i loko o ka manawa malie nui, alaila, e olelo
auanei ke kilokilo lani: “He ino koe, ke imoimo nei na hoku.” Ua like
no ke ano o na loina o keia me ka papa konane.
18. KA INO MA KA MOANA.
He okoa no ka hoakaka ana a ke kilokilo lani i na ouli o ka ino ma ka
aina, a he okoa no ka hoakaka ana i na ouli o ka ino ma ka moana. Ina
he malie wale no ka moana i kekahi manawa, he kai make wale no, a ina e
nana aku ke kilokilo lani, ua hinano keokeo mai na ao, a okupukupu
inoino mai na kumu lani, a kuee na opua, a pauli eleele mai na ao i ka
piko o na mauna. Alaila, e olelo auanei ke kilokilo lani: “He kaikoo
koe, no ka mea, ua kuee na opua.” Ina e ike ke kilokilo lani ua ike ia
na ouli o na ao e like me ka hoike ana maluna, a ina he mau waa holo
moana ia manawa, alaila, e hiki no i ke kilokilo lani ke papa mua aku i
ka poe mea holo moana e kaohi. A o ka poe i maa i ke ano oihana kahuna,
e hoolohe no lakou i ka ke kilokilo lani.
19. NO NA KAHUNA LAPAAU.
He nui na ano o na kahuna lapaau i olelo ia ma Hawaii nei, he mau
mahele okoa ko lakou, a me ko lakou inoa kahuna. A penei ka mahele ana
o na inoa. He kahuna lapaau, he kahuna paaoao, he kahuna hoonohonoho, a
me ke kahuna makani. O keia mau ano kahuna a pau, ua kaawale na oihana;
ua kupono na oihana a kekahi poe, a kupono ole ka kekahi poe o keia poe
ano kahuna. Aka, he mau oihana ike no ka ka poe o keia ano kahuna.
NA OIHANA IKE A KE KAHUNA LAPAAU.
I ka hoomaka ana o ke kahuna lapaau i kana oihana, aole oia e hele wale
e hana i ka mai, ke ole oia e ... hoailona e mamua. Eia hoi. Ina aole
oia e hoailona e mamua o ke kii ia ana mai e ka poe nana ka mai,
alaila, ua ike e no ke kahuna lapaau, mahope o ka olelo ana mai a ka
mea nana i kii ke kahuna. No ka mea, he mau hoailona ku waho okoa ae no
kekahi a ke kahuna lapaau e ike ai, ina he mai ola, a ina he mai make,
ke ku nae i ua hoailona kuwaho la. Penei: Aia a kii ia mai ke kahuna
lapaau no kekahi mai, a he mai aneane pilikia loa paha, a ina i hiki
mai ka mea kii kahuna a hiki i ka hale o ke kahuna, a olelo aku, “I kii
mai nei wau ia oe, e hele ae e lapaau ia Punikauamoku, ua aneane
pilikia loa, he uku paha ka po o keia la, alaila make.” I ka manawa a
ka mea kii kahuna e olelo la no ka pilikia o ka mai, a ina e ai ana ke
kahuna lapaau ia manawa, alaila e olelo auanei ke kahuna lapaau. “Aole
e make, he mai no. Ina i hiki mai nei la oe, aole wau e ai ana, alaila
la ua pilikia. Aole! hiki mai nei oe e ai ana wau, e hamama ana ka
umeke. Nolaila, ke hoole mai nei ka umeke i ka mai o Punikauamoku. O
hoi a mahope aku nei wau.” Pela ke kahuna lapaau e olelo ai.
Aia a hiki aku ke kahuna lapaau, ma kahi o ka mai mamuli o kona kii ia
ana ae, alaila, aole oia e hoomaka mua e haawi i ka laau. Aka, i mea e
ikaika ai ka ke kahuna lapaau hana ana i ka mai, a i mea hoi e maopopo
ai, alaila, e hoailona mua ke kahuna i ka hailona ana e manao ai e
hailona. A ina ua ku i ka aa o ke kahuna lapaau e hana i ka mai, alaila
e hana no. A ina ua ku ka hailona i ka hiki ole ke hana i ka mai,
alaila, e olelo auanei ke kahuna lapaau i ka mai, me ka i aku, “Aole oe
e ola ia’u, imi hou ia ua kahuna hou, ina i ku iho nei i ka’u hailona,
alaila, aa wau e hana ia oe.”
A ina hoi ua kii ia aku kekahi kahuna no ka mai, a ina i hiki aku ka
mea kii kahuna, a e kahumu mai ana ke kahuna, a i ole o kekahi mea e ae
paha, a ina e noho ana ke kahuna i ka manawa e kukulu ana ka umu, a i
ole, e hoa ia ana paha, alaila, e olelo auanei ke kahuna lapaau, mahope
iho o ka hai ia ana aku o ka mai ia ia e ka mea kii kahuna, “Ae! mai
io!! Aole no e ola ia’u, ua hopo ae la wau. Ina i olelo ole mai nei oe
a pau ka umu i ke kauwewe, alaila, aole e pilikia. Olelo mai nei oe i
ka mai, e hoaa aku ana wau i ka umu, nolaila e make io ana no.” O keia
ka lua o ka hoailona kuwaho a na kahuna lapaau.
A ina i loaa keia mau hoailona kuwaho i ka hale, e loaa no auanei na
hoailona kuwaho e ae ma ke alanui i ka hele ana. E like me ka ike ia
ana o ka pilikia ma ka hale mamuli o na hoailona kuwaho, pela no auanei
e loaa ai ka pilikia i na hoailona kuwaho ma ke alanui.
20. NA HOAILONA MAA O KA OIHANA KAHUNA E PILI ANA I NA KAHUNA LAPAAU.
Ma ka mokuna maluna ae ua hoike ia kekahi mau hoailona kuwaho, aka,
aole i pau; ma keia mokuna e hoike pau ai, na hoailona mau. He nui a
lehulehu na hoailona mau e pili ana i ka oihana kahuna, aia i loko o ia
mau hoailona ka pono a me ka hewa, ka pilikia, ka loaa a me ka nele. O
ka moe waa. O keia kekahi o na hoailona o ka maikai ole, i ke kulana
lapaau a kekahi poe e ae. Ina i manao kekahi kahuna lapaau e hele e
lapaau no kekahi mai, ina nae ua kii ia mai paha i kekahi la e ae. A
manao ua kahuna nei e hele e lapaau i ka mai i kii ia mai ai, a ina e
loaa ka moe uhane i ka po iho, a he moe waa nae ka mea i loaa i ka po,
alaila, e olelo auanei ke kahuna. “Aole e pono ke hele no ka mea, he
moe waa ko ka po.” O keia hoailona, he hoailona maa mau keia a puni
keia lahui mai kinohi mai a hiki i keia manawa. Aole i ike ia ka manawa
e pau ai keia mau hoailona ma keia hope aku.
Aole keia hoailona i pili wale no ka oihana lapaau, aka, ua pili no
kekahi mau oihana e ae e pili ana i ke kanaka. Ua pili i ka oihana
kahuna lapaau, ka oihana mahiai, ka oihana lawaia, a me na oihana like
e ae e pili ana i keia mau oihana. No ka mea, ina e manao mua ke kanaka
i kekahi la okoa e hele i ka lawaia me ka manao e loaa mai na ia, a ua
makaukau mua paha no na lako e lawaia ai, a ina e loaa ka moe waa i ka
po iho, alaila, aole e hiki i ua mea nei i hoomakaukau no ka lawaia ke
hele, no ka mea, he moe waa ko ka po. Pela no ke kanaka e manao ana no
kekahi oihana paahana, e manao ana e loaa ia ia kekahi pomaikai nona, a
ina he moe waa ka mea i loaa ia ia mahope iho o kona manao ana ia mea,
alaila, aole no oia e hiki no kana mea i manao ai e loaa he pomaikai
nona.
21. KEKAHI ANO O KA MOEWAA.
Ina e noho ana kekahi me ka manao maikai wale no, me kona ike ole i
kona mea e hoopaa wale ia mai ai. Aka, ua manao wale ia aku ua kanaka
la he pio a lawe hala paha, a ma ia ano, ua kii ia aku oia ma kona ano
lawehala, a lawe ia i mua o ke alii, a haku aina paha. A ina ua loaa ia
ia ka moe waa i ka po iho, mamua o kona lawe ia ana i mua o ke alii.
Alaila, e olelo auanei ua mea la i manao ia he pio, a lawehala paha,
“Aole au e pilikia ana, no ka mea, he moe waa ko ka po; no ke mea, he
make ko ke ao, a ke hoole mai nei ka po.”
Ina paha e noho ana kekahi mea a he manaolana wale no kona i kekahi
manawa he pono nui kona, me ka manao ana, aole oia e hoahewa ia no ka
hewa ona i hoopii ia ai i mua o kekahi alii, a lunakanawai paha. Aka,
ina he moe waa ka mea i loaa ia ia i ka po, alaila, aole no e loaa ana
ka pono nona i mua o kahi nana e hoahewa mai. A ina hoi ua ike mua ia
keia mau hoailona i kekahi mea, pela no e pili mai na hoailona e ae e
like ana ma keia ano.
22. KA HOAKAKA ANA I KEKAHI ANO O KA MOE WAA.
O ke ano o ka moe waa, he waa no ia i ike ia ma ka moe uhane. Ina he
waa ua ike ia ma ka moe uhane ana, ina ua ee maoli i luna o ka waa, ina
ua ike aku he waa e holo mai ana, a e holo aku ana, a he waa e kau ana
i ka maloo, ua pili no ia i ka moe waa. Elua no mahele ana o ka moe
waa, he moe waa waiwai, a he moe waa waiwai ole. (Ua hoakaka mua ia nae
ke ano o ka waiwai ole o ka moe waa.) Aole nae he like loa ka manao o
na kanaka maa ma keia hoailona o ka oihana kahuna. I ke kulana o kekahi
poe, he maikai no ka moe waa, a he waiwai no, ke ku nae ia moe waa i ka
waiwai.
23. KEKAHI MOE WAA WAIWAI.
Ina i loaa kekahi moe waa i loko o ka moeuhane ana, ina, ua hapai maoli
na lima i ka waa, a mau waa paha mai ka aina aku a lana i loko o ke
kai, a hooili i ka ukana a komo ka waa, alaila o ka mea nana ka
moeuhane, e loaa ana no ia ia ka pomaikai. Aole no e pili wale ana ka
pomaikai ma keia moe waa ke ole e maa kekahi no keia moe uhane. Pela no
i na ano hoailona a pau i olelo ia i loko o keia moolelo no na hoailona
o ka oihana kahuna. I loko o ka malama ana o kekahi poe i ka moe waa,
aole no i like ko lakou mau loina, ua kaawale ka kekahi a kaawale ka
kekahi poe. Aka o ka mea mau i kekahi poe, o ka loaa ana o ka moe waa
ma ka moe uhane ana i ka po, he nele ka hope o na mea i manao nui ia.
24. KEKAHI HOAILONA NELE O KA OIHANA KAHUNA.
No ka Opeakua. O keia kekahi o na hoailona no ka nele ma ka mea a ke
kanaka e noonoo nui ai no kona pono, a me ka pomaikai. Ina e manao ana
ke kanaka e hele i kana wahi i manaolana ai e hele, me ka manao e loaa
kana mea i manao nui ai, aka, ina e loaa keia hoailona ia ia ma ke
alanui, alaila, ua loaa kona kumu kanalua no ka hele ana, o ka hoi wale
no kona pono.
A ina hoi ua palua mai ka opeakua mua ana ma kona hele ana, ma ke
alanui, alaila ua pau kona manao no ka nele; o ka loaa wale no ka manao
i koe, aole kumu kanalua e hoi hou ai i ka hale. O ka opeakua. (Oia no
ka opea ana o ke kanaka i kona mau lima ma ke kua, he opeakua ia.) He
hoailona mau keia o ka oihana kahuna mai kinohi mai o keia lahui a hiki
mai i keia manawa.
25. NO KA OPEAKUA.
Ina e loaa ka opeakua i kekahi kahuna lapaau ma ka hele ana i kana
oihana, alaila, e olelo auanei ke kahuna, “Aole e ola ia’u ka mai;”
alaila o ke kanalua iho la no ia, o ka hoi wale no ka pono. A ina i
manao e hele i kahi o ka mai, alaila, aole a ke kahuna lapaau aku. Eia
wale no kana, o ka olelo aku i ka mai, “Aole e hana.”
Ina paha ua ike ke kahuna lapaau no kekahi mai, a he mai e ola ana ma
kana ike ana, a ua ku hoi i na kulana mai a ia kahuna; a ina i kena ia
kekahi e kii i laau no ka mai mamuli o ke kauoha a ke kahuna. A i ke
kii ana i ka laau, a ina e loaa ia ia ke kanaka ma ke alanui e opeakua
mai ana, alaila, e olelo auanei ua mea kii laau la, “Aole e hiki ia’u
ke kii i ka laau.” A ina i ike ka mea kii laau i keia hewa, a meia ike
no, kii no i laau. A i kona hoi ana, aole e hiki ia ia ke huna no keia
hewa ana i ike ai, aka, e hai aku no ua mea kii laau la i ke kahuna.
Aia a lohe ua kahuna la i keia hewa, alaila, e olelo auanei ke kahuna.
“Aole i ku ke kulana mai i ke kulana laau, he okoa ke kulana mai, a he
okoa ke kulana laau.”
26. KEKAHI ANO O KA OPEAKUA.
Elua no ano o ka opeakua. O ka opeakua e pili ana i kekahi kanaka e aku
ma ka ike aku i ke alanui, a o ka opeakua o ke kanaka ia ia iho ma kona
hele ana, ua like no ko laua kulana ma ka hoakaka ana.
KA OPEAKUA O KE KANAKA NONA IHO.
Aole i like loa ke ano o keia opeakua, me ka opeakua i olelo mua ia. O
ka nana ana nae i na ouli, ua like ma kekahi mau mea, aole like ma
kekahi mau mea. Elua nae ano o ka pili ana o keia opeakua; o ka pili i
ka nele i ka pomaikai, a o ka pili i ka pilikia o ka mea nona ka
opeakua. I ka nana ana o ka poe ike, a maa hoi ma ka ike o ka
oihanakahuna penei: Ina e hele ana kekahi kanaka ma kona hele ana ma ke
alanui a opeakua wale iho, me ke kumu ole o ia opeakua ana, alaila, e
olelo auanei ke kahuna o ka oihanakahuna, “E pilikia ana oe no kou
hewa, ina he hewa kou mea e hoopii ia ai, no ka mea, aole he kumu o kou
opeakua ana.” Ina e manaolana wale ana no kekahi ia ia e pono ana oia i
mua o ka aha nana i hoopii, a i ole, e kekahi kanaka paha; a i loaa ka
opeakua nona ponoi iho ma kona hele ana, alaila, aole no e loaa ka
hoaponoia nona, no ka mea, ua ku i ka hoailona e hoahewaia ai oia.
KEKAHI ANO O KA OPEAKUA.
Ina no e pii ana kekahi kanaka i ka pali a ua oi na mile a emi mai paha
ka pii ana i ka pali, a ina e opeakua oia ia wa, alaila, aole i pili ia
opeakua ma ka hoailona o ka oihanakahuna, ua pili no ia opeakua no kona
maluhiluhi i ka pali. A ina he elemakule a luahine paha ka mea i ikeia
e opeakua ana nona iho, alaila, no kona elemakule a me kona luahine no
ia opeakua ana. Aole ia e pili ia opeakua ma ka hoailona o ka oihana
kahuna. A ina no he mea maimai ka mea i opeakua alaila no kona maimai
no ia opeakua ana, aole e pili ia no ko ka oihanakahuna hoailona. Pela
no i na mea like a pau.
27. NO KA MAKAPAA.
O keia kekahi oihana ike o na hoailona maa e pili ana i ka oihana
kahuna, ua like na loina a me na wehewehe ana me na hoailona mua. No ka
mea, ina i manao kekahi kanaka he pomaikai kona ma ka hele ana, a he
pono nui paha nona, a i ole, ua manaolana wale aku ma kekahi ano e ae
paha. A ina e loaa ia ia kekahi kanaka makapaa ma ke alanui ma ia hele
ana, alaila e olelo auanei ke kahuna, “Aole e hiki ke hele ma kahi i
manaolana ai, aole e loaa he pomaikai nui nona, no ka mea, ua halawai
me ka makapaa.” A ina i palua ka loaa ana o ka makapaa ma ke alanui, a
oi aku paha, alaila, aole e pili ka hoailona no ka nele ma ia ano, no
ka mea, ua hala ka palena o ka nele, ua pau ka paoa. E like me ka pili
ana o na hoailona i na oihana loaa a pau, pela no e pili ai keia oihana
ike ia mau oihana hoailona o ka oihana kahuna.
28. NO KE KAHEA KUAIA.
O keia kekahi hoailona ike o ka oihanakahuna e pili ana i ka moewaa a
me na hoailona e ae i hoakakaia ma na helu mua. Ina he manaolana nui
loa ko kekahi kanaka he pono nui kona ma kona hele ana e like me kana
mea i noonoo mua ai, a ina i kaheaia mai e kekahi mahope, alaila, e
olelo auanei ke kahuna, “O ka moewaa iho la no ia, aole e loaa ke hele,
no ka mea, ua kahea ia mahope.” Ina e hele ana kekahi ma kahi ana i
manao ai, he pomaikai, a he pono nui kona, a ina aole oia e kahea ia
mahope mai alaila, ua maikai ia hele ana, a waiwai no hoi.
KA MEA E PONO AI O KA HELE ANA I OLE E KAHEA KUAIA.
I ka hoomaka ana o kekahi e hele i kana wahi i manao ai e hele, no ka
manao ana he pono nui a pomaikai hoi kona ma ia hele ana e noonoo mua
oia mamua o kona hele i ole oia e kahea ia mai mahope, me ka makaala no
hoi. Penei oia e hana ai: Aia a hoomaka aku oia e hale, e makaala loa
oia i ka poe ana e ike aku ai, ina nae he poe ua launa mua, alaila, e
hookokoke mua aku oia i ka poe ana e halawai aku ai, me ka hai aku i
kana wahi e hele ai, a me na mea a pau e pili ana ia ia, a ia lakou
paha; a manao e haalele ia lakou, e aloha mua aku, alaila hele, pela
wale no e pono ai ke hana i ole e kahea ia mahope. Aka, ina no i hea
houia e ua poe la ana i halawai mua ai, alaila, he huakai paoa no ia.
29. KA HALAWAI ANA ME KE KUAPUU.
O ka halawai ana me ke kuapuu ma ke alanui, oia kekahi hoailona o ka
oihanakahuna no ka paoa (nele). Ina e hele ana kekahi ma kahi ana i
manao ai he pono nui, a he pomaikai hoi, a ina e halawai me ke kuapuu
ma ia hele ana, alaila, e olelo auanei ke kahuna: “He huakai paoa loa
keia, e pono ke hoi, aole loaa ke hele, no ka mea, he moewaa (kuapuu)
ko ke alanui.” A o ke kuapuu i loaa ma ia hele ana, ua kapaia; “he
kuapuu hahailua.” Aka ina paha he elua a oi aku na kuapuu i halawai me
kekahi kanaka ma ia hele ana, alaila, ua pau ka paoa. I kekahi poe nae,
a i kekahi poe, e mau ana no ka paoa. Aole no he like loa o na kanaka
malama i na hoailona ike o keia ano.
30. NO KA HOOKUAKII ANA
O keia hoailona he kuakii oia no ke kalele ana o na lima elua ma ka
puhaka, ma ka aoao akau a me ka aoao hema o ke kanaka. Ina ua ikeia
keia hoailona ma ka hele ana ma ke alanui no kana mea i manaolana ai,
alaila o ka paoa no ka hope. Aole nae i pili wale no keia hoailona no
ka huakai hele, aka ua pili no no ka aha lealea pili waiwai kekahi e
like me keia: Ina he aha lealea piliwaiwai kekahi, he puhenehene paha,
pahee, a olohu paha. Ina ua ike ia kekahi mea e hookuakii ana, alaila,
e huhu koke auanei ka poe nana ka aha pili waiwai, a o ke kipaku koke
no ia; no ka mea, e ili mai auanei ka paoa (nele) oia hookuakii ana
maluna o ka poe nana ka aha pili waiwai.
31. NO KA HELE ANA I MUA A HOI HOU I HOPE.
Ina i manao kekahi e hele i kana wahi i manao ai e hele, me ka manao
ana e loaa ka pomaikai a me kona pono ma ia manao ana e hele; a i ka
hoomaka ana e hele a hala kekahi mau anana a mile paha, a ina e hoi hou
i hope, no kekahi mea poina paha; a manao i koe paha, a ma kekahi ano e
ae paha; alaila, aole no e loaa ana kana mea i manaolana ai mamua. O
keia no kekahi o na hoailona o ka oihanakahuna i waena o keia lahui mai
kinohi mai a hiki i keia manawa.
32. NO KE KUIA O KA WAWAE.
O keia kekahi o na hoailona nui o na hoailona mau o ka oihanakahuna, a
he hoailona maa no hoi. No ka mea, ina i manao kekahi e hele ma kahi i
manao ai e hele, a ina i kuia kona wawae ma ia hele ana, alaila, o na
mea a pau ana i manaolana nui ai e loaa, aole no e hookoia ana, ua like
no na wehewehe ana o keia me ko na hoailona mua ma keia moolelo.
NO KA MAKOLE.
O keia kekahi hoailona i like kona wehewehe ana me ko ke kuapuu a me ka
makapaa. No ka mea, ina e halawai ana ka mea e hele ana me ka kanaka
makole, aole no he pono a he pomaikai e loaa i kekahi ma ia hele ana,
ina o ka pomaikai a me kona pono kana i manao ai. O na ano kina a pau o
ke kanaka e like ana me keia hoailona, he hoailona mau no ia no ka
oihanakahuna.
NO KA WAWAE KUKUE.
Ua like pu ka wehewehe ana o keia hoailona me ka makole. Ina ua halawai
mai ke kukue ma ke alanui, alaila, he hoailona no ia no ka nele e pili
ana i ka oihanakahuna.
33. NO KE ANUENUE A ME KA UA.
O keia mau hoailona mau keia o ka oihanakahuna, e pili ana i ka nele, a
me ka loaa, i ka pono a me ka pomaikai, no ka mea, i ka mea maa o
kekahi poe, he hoailona no ka nele keia mau hoailona, a ma ke kulana
hoi a kekahi poe, he hoailona no ka pomaikai.
Ina ua kiiia mai kekahi kanaka a mau kanaka paha, no ka mea i manaoia
ua pio a ua lawe hala paha. Alaila a no ia mea, ina ua manaolana ke pio
a lawehala paha, e hoahewa ia ana ia a o lakou paha, ma ia mea i hoopii
wale ia aku ai. A i ka hele ana, a halawai me ka ua ma ke alanui, a i
ole he anuenue paha, alaila e manaolana nui auanei ke pio aole e ili
mai ana ia hoahewa ia maluna ona, a o lakou paha. Aka hoi, ina he
manaolana wale no ko kekahi kanaka i manaoia he pio a he lawehala paha,
me ka manao he pono nui kona a he pomaikai paha, a e hoahewa oleia ana
paha i mua o ka Aha nana i kauoha; a ina i loaa i ka ua mamua mai, a he
anuenue paha, alaila, aole e manaoia ana, he pono nui kona ma ia hele
ana, aole no hoi he pomaikai, no ka mea, aia i mua ona ka hoailona o ka
oihanakahuna nana e keakea i kona pono.
34. KEKAHI ANO O KE ANUENUE A ME KA UA.
Ma na kulana o kekahi poe kahuna lapaau, he mea maikai ka ua a me ke
anuenue, no ka mea, wahi a kekahi o na kahuna lapaau, “he mea maikai ka
ua.” Ina i kiiia mai kekahi kahuna no kekahi mai, ina he ua i ka manawa
e kamailio ia ana ka olelo no ka mai, alaila ua maikai, o ka aa koke no
ia o ke kahuna lapaau e hele e hana, me ka manao o ke kahuna e ola ana
no ia mai. He kakaikahi nae o ia poe kahuna ma ia ano o ia hoailona o
ka oihanakahuna. Aka, o ka mea mau i ke kulana mai, a kulana laau a
kekahi poe kahuna lapaau, he mea hewa ka ua, no ke kulana mai e like me
keia.
Ina ua kiiia mai kekahi kahuna lapaau no kekahi mai, aole nae he
nawaliwali, a ina i ua ia i ka manawa e kamailio ia ana no ka mai,
alaila e olelo auanei ke kahuna lapaau: “Aole e ola ka mai, o hoi a uwe
iho, pono ke imi aku i mea nana e hana; no ka mea, o ka ua, o ka
waimaka no ia, he mea e hoike ana i ka uwe aku no ka mai.” A ina no o
ka poe i maa ma keia hoailona o ka oihanakahuna, aole no e hiki ke
kiiia ke kahuna ke halawai ma ke alanui me ka ua, aole no hoi e hiki ke
kii i ua kahuna nei ke loaa i ka ua ma ka hale.
O ka ua. He hoailona maikai loa keia i oi aku mamua o kekahi mau
hoailona e ae. Penei e olelo ai kekahi kahuna lapaau i kona manawa e
kiiia mai ai e hele e lapaau no kekahi mai: “E hoi oe, apopo wau hele
aku. Ina i haule ia e ka ua i keia po, alaila ua mai, kakahiaka wau
hele aku. A ina i loohia ole e ka ua i keia po, aole wau e hiki aku.”
Pela e olelo ai kekahi kahuna lapaau, ina nae he malie wale no ia
manawa ana e kamailio la, mamua o kana kauoha ana i ka mea kii kahuna.
A penei e olelo ai kekahi kahuna lapaau, ina he ua ka manawa i kiiia
aku ai e lapaau no kekahi mai: “E hoi oe, apopo wau hele aku, ina i
loaa ka malie i keia po a ao, aole e loohia e ka ua, alaila hele aku
wau, a ina he mau no ka ua a ao, aole wau e hiki aku.” Pela e olelo ai
kekahi mau kahuna mamua o kona hele ana e nana i ka mai, a e hana paha.
Ma na hoailona e pili ana i ka oihana kahuna, aole he like loa o ka
manao o na kahuna ma ia ano, okoa, a okoa ka kekahi; e like me ka
hoailona i maa i kekahi, pela no kekahi e maa ai i na hoailona i maa ia
ia.
NO KE ANUENUE.
Ua kapaia ke anuenue i kekahi manawa he “makole.” Aole he like loa o ka
ike a na kahuna ma keia hoailona o ka oihana kahuna. Ma ke kulana ike a
kekahi poe kahuna, “he maikai ke anuenue”, ke ku mai i kahi e maikai
ai, a ma ke kulana ike hoi a kekahi poe “he maikai ole”, ke ku no hoi i
ke kulana e maikai ole ai.
A penei i olelo ai kekahi kahuna lapaau, ke kiiia mai e hele e lapaau
no kekahi mai: “Aole wau e hiki aku i keia la, e hoi nae oe, a nana mai
i keia po. Ina i ku ka makole i keia po, a i ole i ke kakahiaka paha,
alaila aole wau e hiki aku, aka, i laelae wale keia po a ao, alaila, ua
maikai, o ko’u hele aku ka hoi ia.” A penei hoi e olelo ai kekahi
kahuna no ke anuenue. “Ke hoi la oe, a nana mai i keia ahiahi, i pio
anuanei ke anuenue, alaila hele aku wau e hana i ka mai, no ka mea, ua
ku i ka’u kulana lapaau. Aka hoi i pio ole ke anuenue a ao wale keia
po, alaila ua hooleia ka’u hana.” Nolaila, o na hoailona a pau o ka
oihanakahuna i oleloia i loko o keia moolelo, he maikai, a he ino, a
pela aku.
35. NO KA HANALEPO ANA.
O keia kekahi o na hoailona nana e hoole mai ka pono a me ka pomaikai,
ka hewa a me ka pono, ke pio a me ka lanakila, ka make a me ke ola,
mamuli o ka ike a kekahi poe o ka oihana kahuna. Penei: Ina paha ua
kiiia mai ke kahuna no kekahi mai, a i ole, no kekahi ano e ae. Aia a
hele aku ke kahuna no ka mai, a i halawai oia me keia hoailona, alaila,
aole e hiki ia ia ke hele no ka lapaau i kekahi mai, no ka mea, ua ku
keia hoailona o ka oihanakahuna. A ina hoi e manao ana kekahi he pono
nui kona, a he pomaikai paha ma kahi e, me ka manao ana he pono, a he
pomaikai e loaa mai ana ia ma kahi ana i manao ai e loaa; a i kona hele
ana a ma ke alanui loaa ia ia keia hoailona, alaila e maopopo auanei ia
ia, aole e hookoia ana kona manaolana, no ka mea, ua loaa mua ia ia ka
mea nana e keakea i kona hele ana. Aole nae e pili keia no ka mea e
manao ana e loaa ma kahi e no ka mokupuni kaawale aku, a apana e paha;
aka ua pili no no kahi kokoke.
A ina hoi ua kiiia mai kekahi no kona hewa, a e manaolana mau ana oia e
hewa ana i mua o ke alii a me ka aha paha; a ina i ka hele ana, a pu’a
hanalepo oia ma ke alanui, alaila, e manao auanei oia aole e hewa ana.
A ina hoi, he pono wale no ka noonoo mau ana o kekahi ia ia, a me kona
kuko nui, e oia mau ana kona pono i mua o ke alii a me ka aha
lunakanawai paha. A ina i puua hanalepo oia ma ke alanui, alaila, aole
e loaa kona pono ma ia hele ana. Aka hoi, ma ka manao o kekahi poe no
keia hoailona, he maikai no, e like me ka maikai o na mea i hoike ia ma
na hoailona mua, pela no ka hoakaka no keia hoailona.
36. NO KA MAIA.
O keia kekahi o na hoailona nana e hoole mai ka pomaikai a me ka pono
nui o kekahi poe, a ina he hewa, a ina he pono, a ina ma kekahi ano e
ae. I ka hele ana o kekahi ma kahi i manao ai e hele, me ka manao e
loaa ka pomaikai nona iho ma ia hele ana, ina e halawai aku me ke
kanaka e hele mai ana me ka maia. Alaila, aole e loaa he pono nui, a he
pomaikai paha ma ia halawai ana me ka maia. Ua like na loina o na
wehewehe ana o keia hoailona, me ko ka makapaa a me ka moewaa, akolu
keia mau hoailona i like ma ko lakou kamailio ana. Penei i olelo ia e
kekahi poe: “Ina manao hoi ka hoomakaukau o keia ahiahi e iho i ka
lawaia, o ka iho aku nei no ia, e noho mai ana ka makapaa mamua, o ka
moewaa iho la no ia.”
A ina hoi he maia ka mea i loaa ma ia hele ana, alaila, lawe mai la ke
kamailio ana ia mea no ka moewaa. A penei hoi i oleloia e kekahi poe:
“Aole e loaa ke hele, he moe maia ka’u.” A penei hou “Aole e loaa, he
makapaa ko mua.” A pela wale no e olelo mau ai ka poe maa ma keia mau
hoailona.
KA MEA E PAU AI KA PAOA NO KA MAIA.
Penei wale no e pono ai ke halawai me ka maia ma ke alanui i oleloia e
kekahi poe o ka oihanakahuna. Ina ua loaa ka maia i kekahi ma ke alanui
ma ka hele ana, aia halawai aku me ka maia, e pono ke hoopa aku ka
lima, a i ole, e hopu pono aku paha i ka maia, a haalele aku, me ka
alawa ole aku i hope, alaila, pela wale no e pau ai ka paoa oia
hoailona i kekahi poe nae, ke maa ma ia ano; a i kekahi poe, aole e
loaa iki ana ka hoaponoia no kela hoailona ke loaa ma ke alanui.
37. NO KA MOE MAIA.
O keia kekahi o na hoailona mana o ka oihanakahuna e pili ana i na
kahuna a pau, a me ka poe i ao ole i ka oihanakahuna. Aka, ua like no
ka wehewehe ana o keia hoailona me ko na hoailona mua ae nei. Aole no e
loaa ka hoapono ia o keia hoailona.
O ka Moe Maia. He maia no ia i ikeia ma ka moe uhane ana i ka po, a i
ke ao paha. A o ka hope o keia moe uhane ke loaa ma ka moe ana, he
nele. E like me keia: A manao kekahi e hele i ka lawaia, a mahiai paha,
a he lapaau paha, a ma kekahi ano e ae e pili ana i ka pomaikai a me ka
pono; a ina he moe maia ka mea i loaa i ka po, alaila, he mea makehewa
ke hele, aole no e loaa he pono, he pomaikai, ma ia hele ana, no ka
mea, he moe maia kana. A eia ka olelo a kekahi mea no keia moe uhane,
“Aole wau e hiki, no ka mea, he moe maia ka’u. A hele aku auanei,
loaa.”
HE MOE UHANE MAKAPAA.
Aole o ka halawai wale no me ka makapaa i ke ao ma ke alanui kekahi
loina nele o ka makapaa. O ka halawai ana me ka makapaa ma ka moe
uhane, kekahi kumu hoomapopo no ka nele o ka mea i manao nuiia. E like
me ka wehewehe ana no ka moe maia, pela no keia hoailona ma ka moe
uhane. A pela no ke kuapuu, a oopa, ka wawae kukue, a kekahi ano e ae e
like ana me keia, ke loaa ma ka moe uhane.
38. NO KA MANU ALAE.
O keia kekahi o na akua o kekahi poe. Aka, he hoailona nae keia e pili
ana i ka hoike mai “e make ana kekahi kanaka.” No ka mea, ma na wahi
lehulehu o na hale e like me Honolulu, a ma na wahi e noho ia ana e na
kanaka, malaila e hoikeia ai ka hana a ka manu alae. Penei: Ina e ke’u
ka alae ma kekahi aoao, alaila, e make auanei ke kanaka o kekahi aoao;
a ina mauka ke kani ana o ka alae, e make auanei kekahi poe o kai.
Penei i olelo ia e kekahi poe o ka oihanakahuna, ke lohe aku nae e kani
ana ka alae. “He make koe o kekahi poe, ke kani mai nei ka alae. Oi
kani mai auanei, a kani hou, a hano ka leo, o ka make no hoi ia o
kekahi.” He mau hoailona mau keia e pili ana i ka make.
39. NO KE KAI NUI, A ME KA WAIKAHE.
O na hoailona nui keia o ka oihanakahuna e pili ana i na ’lii, no ka
mea, ina e hiki keia mau hoailona i kekahi manawa, alaila e olelo
auanei ke kahuna nui, “He poino aku no kekahi alii aimoku ka hope o
keia kai nui, a i ole, o ka waikahe nui paha, ina he waikahe nui ka mea
e hiki ana i kekahi manawa. O ka make o kekahi alii, a ina aole e make
kekahi alii, alaila, he auhulihia ka hope.”
KE ANO O KE KAI NUI E PILI ANA I NA ’LII.
Ina paha i ikeia kekahi kai nui i kekahi manawa, aole nae i ike ia
mamua ke kai nui e like me ia, ina he kai hoee (ano kaiakahinalii); a
ina aole he kai hoee ka mea i ike ia, he kaikoo nui paha, ku ka punakea
i uka, aole nae he kaikoo mamua e like me ia, a penei i olelo ia e
kekahi kahuna nui o ka oihanakahuna. “He make aku koe o kekahi alii nui
ma keia hope aku, a ina aole he alii e make ma keia hope aku, alaila he
auhulihia ka hope o keia kaikoo.” A pela no ke kai hoee, ina he kai
hoee ka mea e ike ia, ua like no ko laua kilokilo ana ma keia hoailona
o ka oihanakahuna e pili ana i na ’lii.
He Olelo Hoohalike. Ma ka M. H. 1836 paha, ia manawa ka ikeia ana o
kekahi kaikoo nui. Aole i ikeia kekahi kaikoo nui mamua aku e like me
ia; ia manawa, e noho ana o Kaili ma Lamaloloa, Kohala, i ka
umikumamakolu o na makahiki o ka mea nana i kakau keia moolelo. Oia ka
wanana ana a Kaili no ia kaikoo nui; he kanaka ua aoia i ke kilokilo
lani, he kanaka kaukaualii no, e pili ana ma ka aoao o Kalaimoku. A eia
kana olelo: “He make koe o kekahi alii,” a mahope iho o keia manawa,
make iho la o Naihe, kekahi alii, ma Kaawaloa.
Eia hou: Ma ka M. H. 1840 paha, ua ike ia kekahi kai hoee nui ia
manawa, oia ke kai i make ai o Keaweikekahialiiokamoku, ma Hilo nae
kahi i ike ia ai ia kai hoee. (Kaiakahinalii. Pela ka hoohalike ana no
keia mau hoailona.)
40. NO KA IA KU.
O keia kekahi hoailona o ka oihanakahuna e pili ana i na ’lii. Ina e
ike ia kekahi ia ku i kekahi manawa, he ia ku i oi aku mamua o na ia ku
i ike ia, i na ua pae wale ae ka ia ma ka maloo, a ina ua make wale ma
ka moana paha; alaila e olelo auanei ke kahuna nui o ka oihanakahuna,
“He Alii Aimoku ka hope o keia ia ku.” (E like me ka ia ku ia
Nahienaena, a me Kaahumanu.)
NO KA MAHINA POULI, A ME KA LA POULI, A ME NA HOKU.
O keia kekahi mau hoailona o ka oihanakahuna e pili ana i na ’lii nui,
a me ko lakou koko. Ina ua ike ia kekahi o keia mau hoailona i kekahi
manawa; alaila, o ka make o kekahi alii ka hope o keia mau hoailona.
(Ua oleloia ka mahina pouli i kekahi manawa, “Ua pau ka mahina i ke
Akua.” Pela ka la, a me ka hoku.)
NO KA LUAKALAI.
O ka poai e hoopuni ana i ka la a me ka mahina, ua kapaia e keia lahui
he luakalai. Ina ua ikeia kekahi luakalai e hoopuni ana i ka la, a i ka
mahina paha, alaila, he alii make ka hope; pela na kahuna o ka
oihanakahuna e olelo ai.
NO KA HEKILI.
O keia kekahi hoailona e hoike ana i kekahi alii make; aole nae i pili
keia hoailona no ka hekili kui i kona manawa mau. Aia no a kui ka
hekili i ka manawa kupono ole no ke kani, a he hekili pa-malo paha o ke
kani ana, alaila, e olelo auanei ke kahuna. “He Alii make ka hope o
keia hekili pa-malo.”
NO KE KAHUNA.
Ina paha ua ike ke kahuna i keia mau hoailona, alaila, aole e hiki ia
kahuna ke olelo hoike i mua o na ’lii i keia mau mea, ke ku i ka
hailona alii. Aia no a ninau mai ke alii i ke ano o ia mau hoailona, a
me ka hope o ia mau hoailona, alaila pono ke olelo ae. No ka mea, ina e
olelo ke kahuna i kona ike ma keia mau hoailona, alaila o na kahu ponoi
o na ’lii ke kii mai i ke kahuna e hana pela.
41. NA HOAILONA MAU O NA ’LII NUI.
He nui na hoailona mau o na alii nui e pili ana i ka oihanakahuna i
kela manawa, mamuli o ka ike a ke kahuna kilokilo lani a me ke
kakaolelo paha.
NO KA PUNOHU.
Ina e ku ka punohu i ka moana a i ka aina paha, alaila e maopopo auanei
i na kakaolelo o ke alii, he alii nui ka mea nona kela hoailona, he
alii aimoku paha. Aole nae e pili keia hoailona ma kahi e noho mau ai
na ’lii. Aia a hele aku ke alii ma kahi e aku, malaila e ike ia ai keia
hoailona. Penei: Ina paha i Hawaii ke kahuna kahi i noho ai, a i ole ke
kakaolelo paha, a ina i ikeia ka punohu i ka moana, alaila e olelo
auanei ke kahuna, “Owai la keia alii e holo mai nei i ka moana? Eia la
he alii nui.”
NO KA ONOHI.
Ka Onohi. He wahi ua no ia maluna pono o na ao, i hoopuniia e na
aopolohiwa; he wahi ua i huipuia e na waihooluu o ke anuenue. Ua kapaia
aku ia e na kakaolelo o ke alii, he onohi. O keia kekahi o na hoailona
alii e pili ana i ka oihanakahuna.
NO KA UA KOKO.
O keia kekahi o na hoailona alii. He ua ula kekahi olelo ana o ka
uakoko, ina ma ka aina, a ina ma ka moana. Ina e ike ia kekahi uakoko
ma ka aina a ma ka moana paha, alaila, penei i oleloia e kekahi kahuna.
“Owai la ke alii e make ana i keia uakoko?” He nui na ano o keia
hoailona e pili ai i na ’lii, ina he alii make, a i ole, he alii hanau
paha, a i ole he alii e hiki mai ana paha, a i ole e hele aku ana paha.
O keia mau hoailona alii, ua like no ia me ke kui ana o ka hekili, a ma
ke olapa ana o ka uwila, a me ke kualau ma ka moana, he mau hoailona
alii lakou a pau, ina he alii make, alii hele paha i ka huakai, a i
ole, he alii hanau paha. Aole no e hiki wale ana keia mau hoailona i na
la a pau, aia no a hiki i ka manawa e kupono ai no ia mau hoailona,
alaila ike ia aku la.
42. NO KE KAHUNA HAHAPAAOAO.
O keia kekahi o na mahele e pili ana i na kahuna lapaau o ka
oihanakahuna. He mau oihana ike no ka keia poe kahuna; a ma keia ano,
ua ike ole na kahuna e ae i ka oihana ike a ke kahuna hahapaaoao. No ka
mea, o ka ike o ke kahuna hahapaaoao, he ike kona i ka mai e pili ana i
na iwi o ka mea e mai ana, a he hiki ia ia ke hoakaka mai i ka mai e
hiki aku ana mahope.
O ke kahuna hahapaaoao, he hiki ia ia ke haha i ke kino a puni o ke
keiki hanau hou, a mamuli o ka haha ana i na keiki opiopio oia i kapaia
ai he kahuna hahapaaoao. Aole no e pili nui ana na hana ana a ua kahuna
hahapaaoao la i na kanaka makua. Aka, he hiki i ua kahuna hahapaaoao la
ke hoike i ka mai a mau mai, me ka hoakaka lea ana i ke kumu o ka mai,
a na ua kahuna hahapaaoao la e olelo i ka laau kupono e haawi aku ai i
ka mai.
Aole no he nui loa na laau a ke kahuna hahapaaoao e hana ai, no ka mai
i ku i kana oihana, e like me ke ano o na kahuna lapaau maoli. Aole no
he hoailona ike a ke kahuna hahapaaoao e like me ko na kahuna lapaau
maoli. Aia no ka hoailona ike a ke kahuna hahapaaoao ma ka haha ana i
ka mai i loko o ka iwi a me na aakoko, a malaila wale no.
43. KA IKE O KE KAHUNA HAHAPAAOAO.
I ka manawa e hoomaka ai ke kahuna hahapaaoao i kana oihana, e haha no
oia ma ke kino a puni, a ina ua loaa ka eha ma ke aakoko, alaila, e
olelo auanei ke kahuna, “Aia i ke aakoko kou mai.” A pela no i ka mai
ke loaa ma ka iwi. He hiki i ua hahapaaoao la ke olelo no ka mai i ka
iwi. Ua olelo kekahi kahuna hahapaaoao i kekahi manawa: “Ina e mau keia
mai i ke aakoko, alaila o ka make ka hope.” A pela no oia e ike ai i ka
mai make ke loaa ka mai i ka iwi.
Ina e loaa ka mai i ka iwi, a ina ua ike oia ua hai kekahi iwi, a he
mau makahiki ka loihi oia hai ana, a haha aku ke kahuna hahapaaoao, a
loaa ka mai i like me ia, alaila e ninau auanei ke kahuna hahapaaoao,
“Aole anei oe i hai?” Eia ke kumu o ka ninau ana o ke kahuna, no ka
mea, ua ike ua kahuna hahapaaoao la ua hai ka iwi. Ua ninau iho ke
kahuna hahapaaoao i kekahi manawa. “Aole anei oe i haule i ka pali, i
ka laau paha, i ka lio paha?”
O na keiki opiopio hanau hou na mea lawe nui ia i mua o ke kahuna
hahapaaoao, wahi a kekahi poe; “i pau ka mai i ka wa kamalii, i ole e
ulu ke paaoao mahope aku ke hiki i ka manawa e kanaka makua ai.”
44. NO KE KAHUNA HOOUNAUNA.
O ke kahuna hoounauna, he uhane ino no ia i hoouna ia i loko o kekahi
kanaka i loohia ole e ka mai. Aka o ke kahuna nana i hoounauna, oia no
ke kahu o ka uhane ino a mau uhane ino paha.
O ka Uhane Ino. He mau akua no ia o ke kahuna hoounauna, ina he hoouna
ka ke kahu i kona mau akua (uhane ino) e hele e hoola i ka mai, alaila
e pau auanei na akua e hoola i ka mai, mamuli o ke kauoha a ka mea nona
ke akua.
O ke kahuna hoounauna, oia no kekahi mahele o na kahuna lapaau. Aole
nae e hana ana keia kahuna ma ka laau, no ka mea aole he laau a keia
ano kahuna, hookahi no laau a keia kahuna, he awa.
Aole i maopopo na hoailona ike a ke kahuna hoounauna; e like me na
kahuna e ae. Aka, penei wale no e hana ai ke kahuna hoounauna: Ina
paha, ua kiiia mai ua kahuna hoounauna nei e lapaau no kekahi mai,
alaila, e hele wale no ke kahuna hoounauna e nana i ke ano o ka mai, a
ike, alaila, e olelo aku oia i awa ka mea e huli mua, a loaa ka awa,
alaila na ke kahuna hoounauna wale no e inu ka awa i mea e pono ai kana
hana. A penei i olelo ia e kekahi poe: “E inu i ka awa i laka mai na
aumakua” (uhane ino). Alaila, o ke kahuna hoounauna; mamua o kona inu
ana i ka apu awa, e kauoha no oia i kona mau akua e hele e hoola i ka
mai. A ina hoi, ua loaa ka manao ino i kekahi mea, alaila, e kiiia no
ke kahuna hoounauna, e hoouna aku i na akua e hele e haawi i ka mai a
me ka make maluna o ka mea i manao ino ia e kekahi.
O keia kahuna kekahi kahuna makau ia o na kahuna o ka oihanakahuna. Ua
like ka makau ia o keia mau kahuna, me ko na kahuna anaana, kahuna
hoopiopio. Ina e ike ia kekahi o na kahuna hoounauna e komo ana i
kekahi hale, alaila e kau auanei ka weli o kekahi poe, no ka mea, ma
keia ano kahuna, o ka oihanakahuna, ua kapaia o ke “kahuna a Milu.”
45. NO KE KAHUNA HOOKOMOKOMO.
O keia kekahi o na kahuna i helu pu ia i loko o ka papa helu o ka
oihanakahuna. Ua like no nae na oihana a ke kahuna hookomokomo me ke
kahuna hoounauna, aole nae i pili nui ka oihana kahuna a ke kahuna
hookomokomo i ka hoola i ka mai. O ka mea nui a keia kahuna, oia no ka
lawe ana i ke ola o kekahi kanaka okoa, a kanaka mai paha. Penei: Ina
paha ua manao ino kekahi i kekahi, alaila, na ka mea i manao ino e kii
i ke kahuna hookomokomo, e hookomo aku i ka make maluna o ka mea i
manao ino ia.
He mau akua no ko ke kahuna hookomokomo, e like no me na akua o ke
kahuna hoounauna. Aole no he mau oihana lapaau. O ka mea mau i keia
kahuna, o ka awa; oia wale no ka mea e hana ai mamua o ka hookomokomo
ana i na akua.
46. NO KE KAHUNA MAKANI.
Oia kekahi o na mahele o ka oihanakahuna e pili ana i ke kahuna lapaau.
Aka, aole i like ma na oihana ike, aole no he mau hoailona ike a ke
kahuna makani, me ka na kahuna lapaau; aole no he mau oihana lapaau;
aole no he mau oihana lapaau ka keia kahuna. O ka awa no ka mea nui i
keia kahuna, e like me ka hoakaka ana o ke kahuna hoounauna, pela no ka
hoakaka ana i ka oihana a ke kahuna makani.
KE ANO O KE KAHUNA MAKANI.
He kane a he wahine ke kahuna makani; he kino kanaka okoa, aole no hoi
i ike i ka lapaau. Aia a noho mai ka makani i luna o kekahi kahuna,
alaila he kahuna makani ia, a na ua makani la i luna o ke kahuna e hai
mai ka mea e pono ai i ke kahuna makani ke hana, a mamuli o ua makani
nei e hoolohe aku ai na mea e ae, o na olelo a pau a ka makani e olelo
ai, malaila e hoolohe aku ai na mea e ae, ina he poe no ka mai.
KE ANO O KA MAKANI I LUNA O KE KAHUNA.
He uhane ino ka makani i olelo ia i loko o keia kahuna, a i ole he
aumakua paha, a ina aole he aumakua ka makani i luna o kekahi kahuna,
alaila, o ka uhane o kekahi kane a wahine paha i make, a i ole ia, he
keiki opiopio paha i make penei: Aia kiiia aku ke kahuna makani e hele
mai e nana no kekahi mai, alaila, e inu mua ke kahuna makani i ka awa.
Alaila, ua olelo ia e kekahi poe penei: “E inu i ka awa i ikaika na
makani.” No ka mea, ina aole e inu ke kahuna makani i ka awa, aole no e
ili pono iho ka ikaika o ka makani i luna o ke kahuna. I kekahi manawa
nae, aole o ka awa wale no ka mea e ili mai ai ua makani nei, he ili
wale iho no kekahi. Ua kapaia ia oihana, “he hoonohonoho akua.”
47. KE ANO O KA HANA A KA MAKANI I LUNA O KE KAHUNA.
Aia a ili iho ka makani i luna o ke kahuna, ia manawa e ike ia ai ka
mai o kekahi, a me ke kumu o ka mai. A penei e olelo ai ka makani i
luna o ke kahuna. “I mai oe i ko hoohiki.” A ina aole he hoohiki ka mea
i mai ai, alaila, e olelo auanei ke kahuna: “I mai oe i hoounaunaia e
mea.” A ina aole ma keia mau ano ka ike ana a ke kahuna, alaila, e
olelo auanei ke kahuna, “Ua lilo ko maunu,” a pela aku, he nui a he
lehulehu na makani i luna o ke kahuna makani ke olelo mai.
Ina aole he mai ka mea i kiiia aku ai ke kahuna makani, ua kiiia paha
ma kekahi ano e ae, penei: Ina he mau waiwai ko kekahi ua aihue ia,
aole nae i ike iki ia ka mea nana i aihue ka waiwai, alaila, e kiiia ke
kahuna makani, a e hele mai e nana, ke hiki iho nae ka makani maluna o
ke kahuna. Aia a ike aku ka makani i luna o ke kahuna, alaila, e olelo
auanei ke kahuna: “Ua lilo ko dala ia mea, na mea i aihue, aia i loko o
ka lepo kahi i hunaia ai.” A pela aku, he lehulehu wale na ano.
48. NO KE KAHUNA HANA ALOHA.
O kekahi keia o ka oihana kahuna e pili ana i na oihana ike, no ka mea,
he mau hoailona ike ka kahuna hana aloha. O ke kahuna hana aloha, he
kane a he wahine ia i ike i ka hana aloha, i mea e aloha mai ai kekahi,
a he hiki no hoi i ua kahuna hana aloha la ke hoopau i kona aloha, ina
ua hanaia ke kane a wahine paha no ke aloha. A nolaila, ua olelo ia ua
kahuna la, “he kahuna kala aloha.” Aole no i pili ka oihana ike a keia
kahuna, no ka hana ana i ke aloha o ka makuakane a me ka makuahine, a
me ka ohana hoi, aka, ua pili no ka poe i hoao (mare) maoli, a me ka
poe noho moekolohe.
KE ANO O KA OIHANA A KE KAHUNA HANA ALOHA.
He akua no ko ka oihana kahuna hana aloha, a he mau laau no e hana ai.
Aka, he oihana ino nae i kekahi manawa, a he oihana maikai no i kekahi
manawa. Aole no e hooko ana ke akua o keia oihana ke malama ole i na
kanawai o ke akua hana aloha.
KE ANO O KA HANA ANA A KE KAHUNA HANA ALOHA E ALOHA AI.
Ina paha e noho ana kekahi kanaka me kana wahine i kekahi manawa, he
oluolu wale no ko laua noho ana, a mahope, pono ole paha ko laua noho
ana; a hele aku paha ka wahine ma kahi e aku, a loihi ka noho ana, ua
haalele maoli ia paha e ka wahine, no kekahi kumu. A mahope, lohe mai
ke kane, ua lilo kana wahine me kekahi mea e aku paha, a no ia mea, kii
aku paha kana kane hanaukama i ua wahine nei e hoi mai ka wahine. Aka,
aole nae he hoi mai ma ia kii ana. A ina aole pela, ua kii aku no paha
ua wahine nei, a ua kane nei paha, i ka wahine, a ma ia kii ana ua hoi
mai no. Aka, aole nae i liuliu, haalele hou no, a hele aku paha me ke
kane no ana i moekolohe ai mamua. A no ia mea, ua pono ole ka manao o
ke kane hanaukama no ia haalele mau. Alaila i mea e hoi mai ai ka
wahine a pili e like ma mamua, e pono i ke kane ke kii aku i ke kahuna
hana aloha, e hana i mea e hoi mai ai.
Na ke kahuna hana aloha no e hana e like me ka makemake o ka mea nana
ka wahine haalele, alaila o ka hoi mai la no ia a pili e like me mamua.
KA HOAILONA O KE KAHUNA HANA ALOHA.
He hoailona no ka ke kahuna hana aloha. Aole no e hana wale ana ua
kahuna nei, ke ole e ku i ka hoailona hiki ke hoi mai ka wahine a kane
paha i haalele. Ina ua hoailona ua kahuna nei, a i ku i ka hoailona o
ka hoi mai o ka wahine, alaila e hoakaka no ke kahuna hana aloha i ka
hoailona i ku i kana ike, ina paha he pono, a ina paha he pono ole,
penei: “Aole kaua e hana ia oe, no ka mea, aole e hoi mai ana ko
wahine.” A penei hoi kekahi e olelo ai, ina he pono: “E hoi mai ana ko
wahine, apopo a po iho hiki mai ko wahine ma kou hale.” O ka olelo keia
a ke kahuna hana aloha mahope iho o kana hana ana. He mea mana ke
kahuna hana aloha ma kana oihana. Ina paha mawaho o na mile he iwakalua
a oi aku paha ka mea i hana ia, a i ole ia, ua kaawale aku paha i ka
mokupuni okoa, alaila, ma ka mana o ka ke kahuna hana aloha, ua manawa
ole, ua hiki mai.
NO KA HANA INO A KE KAHUNA HANA ALOHA.
O na hana ino a ke kahuna hana aloha i olelo ia ma keia helu, oia no ka
hana ana o ke kahuna mamuli o ka makemake o ka mea nana ke kauoha, a i
olelo e hana. Penei e olelo ai kekahi poe i ke kahuna hana aloha: “E
hana oe i kuu wahine a makaaha.” A ina aole pela, alaila ma kekahi ano
e ae. Penei: “E hana oe i kuu wahine e lele i ka pali.” Mamuli wale no
o ka mea nana ka hana e olelo ai, pela no e hana ai ke kahuna hana
aloha, aia e like me ka makemake o ka mea nana ke kauoha.
NO KE ALOHA ANA O KA MEA I HANA IA E KE KAHUNA.
I ka hana ana a ke kahuna hana aloha i kekahi, ina ua hana ia no ke
aloha kupouli, he mea e hoihoi ana a noho pu. Ka manawa e hiki aku ai
ke aloha o ka mea i haalele ia e ka wahine, a e ke kane paha, alaila, e
kupouli auanei ke aloha ke hiki mai, a he aloha naaupo loa paha. Alaila
o ua mea la i hanaia, aole ana mea manao wale ae, aole he aloha i ke
kane manuahi, hoi ae la ke aloha a pau loa i ke kane, a wahine i
hanaukama.
KE ANO O KE ALOHA I HANA IA.
He okoa loa no ke aloha maoli, a he okoa loa no ke aloha i hana ia. Aia
a hiki mai ke aloha, he wela, he haalulu, he hoowahawaha i na mea e ae,
aka o ka mea manao nui, o ka wahine, o ke kane, he kau na maka ma kahi
hookahi. Pela iho la ke ano o ke aloha i hana ia.
49. NO KE ONEONEIHONUA.
O keia kekahi ano o ka oihanakahuna e pili ana i na kahuna nui, e pili
ana i ke aupuni, na ’lii a me na makaainana, he pule nae ke ano o ke
oneoneihonua. I ka manawa e kukulu ia ai ka heiau, a kokoke i ka hoolaa
ana, alaila, e hoakoakoa ia na ’lii aimoku, a me na kaukaualii, a me na
aialo o ke alo alii a pau, e hele no lakou a pau i mua he hale i
hoomakaukau ia no ka oihanakahuna o na ’lii. I kela manawa e hoomana ai
ke anaina no ka hoolaa ana i ka heiau, ia manawa e ku mai ke kahuna
oneoneihonua, ma ka pule, i hoolaa ia ai ka heiau, i mua o ke anaina. O
keia ka oihana nui e ku i mua o ka la e hoolaa ia ai ka heiau, a e kapu
heiau ai paha.
50. KEKAHI MAU HOAILONA IKE E PILI ANA I KA POE LAWAIA.
He mau hoailona ike no ka ka poe lawaia e pili ana i ka oihanakahuna,
he hoailona ano nui no, he hoailona hiki ke hoike mai i ke kalohe ana o
ke kane a wahine paha, a i ole, o ko ka hale paha. Eia. Ka moku ana o
ka makau.
Ina e holo ana kekahi i ka lawaia, a me ka manao e loaa ka ia; a ina ua
moku ka makau; a moku hou ka makau, a pela mau aku, alaila e olelo
auanei ka lawaia, “Ua hewa aku nei ka noho hale.” Pela e olelo mai ai
ka mea lawaia, no ka mea, ua maopopo iho la i ka mea lawaia ke kumu i
moku ai ka makau, “O ka hewa ana o ka poe e noho ana i ka hale, ina o
ka wahine, a ina he poe e ae.” Nolaila o ka moku ana o ka makau, ka
hoailona ike no ia a ka poe lawaia, e pili ana i ka oihanakahuna.
NO KA HEWA O KA POE MA KA HALE.
He mea mau i ka poe nana ka oihana lawaia, he mau kanawai mau ko lakou.
Mamua o ko ke kanaka hele ana i ka lawaia, e papa mua oia i ka poe ma
ka hale, aole e hana i kekahi mau mea e keakea ai i ka hele ana i ka
lawaia. Penei e olelo ai ka lawaia:
1. Ua kapu ka moekolohe ana aku o ka wahine me kekahi kane e aku.
2. Ua kapu ka moekolohe ana o na mea e ae i loko o ka hale o ka mea
lawaia.
3. Ua kapu ka hakaka ana o na mea e ae i loko o ka hale o ka mea e hele
ana i ka lawaia.
4. Ua kapu ka ninau ana o kekahi i ka manawa aia ka lawaia i ka moana,
me ke ninau ana “auhea o mea?”
5. Ua kapu ka ai ana i ka maunu a ka lawaia.
6. Ua kapu ke kuko ana i ka manawa aia ka lawaia i ka moana. O keia mau
mea a pau, ina e hana ia kekahi o keia mau mea e ko ka hale poe, i ka
manawa aia kekahi i ka lawaia, alaila ua poho wale kona luhi; aia no a
malama ia ka maluhia o ka hale o ka poe e holo ana i ka lawaia, alaila
pono.
O ka moku ana o ka makau he kumu maopopo no ia i ke kane, ua moekolohe
kana wahine me kekahi mea e aku. Pela no i na mea a pau e noho ana i ka
hale. A mamuli o keia mau mea kapu, ua malama loa kekahi poe i keia mau
mea ke hele kekahi i ka lawaia.
NA AKUA O KA POE LAWAIA.
He mau akua no ko ka poe lawaia, e like me na oihana e ae, aole no e
malama ana kekahi poe i ka oihana lawaia me ke akua ole.
KE ANO O KA HANA A KA POE LAWAIA.
O ke ano o ka hana ana a ka poe lawaia, he poe malama no lakou i na
hana o ka oihanakahuna. Ina paha he upena hou ka kekahi lawaia, e pono
ke lawe mai i ka mohai o ka oihanakahuna, e hana ia mamua o ka lawaia
ana o ka upena hou, i pule ia ai mamuli o ka inoa o na akua lawaia.
Penei hoi e hana ai: E lawe ia ka puaa ma kahi e kokoke aku ana i kahi
e lawaia ai; a e kalua kekahi poe i ka puaa, a e hele kekahi poe i ka
lawaia, a o ka ia a mau ia paha i hei mua i ka upena, oia na ia e kalua
puia me ka puaa, ua kapa ia ia, he upena kahukahu.
Aia a moa ka puaa, alaila, e akoakoa like ka poe i hiki ma kahi i
lawaia ai. Ia manawa e lawe ae ka mea nana ka upena i kahi hapa iki o
ke akeniau o ka puaa, a me kekahi wahi hapa o ka ihu o ka puaa, a me ka
hapa o ka huelo, alaila e lawe mai i ka nuku o ka ia i hei mua ai i ka
upena, alaila e huipu ia mau mea liilii a pau i loko o kekahi apana
uwala a kalo paha. Alaila, e pule mua ka mea nana ka upena i ke akua o
ka oihana lawaia, mamuli o ka hana o ka oihanakahuna, a pau ka pule
ana, alaila o ka mea ponoi nana ka upena ke ai mamua i na mea i
hookaawale mua ia no ka oihanakahuna, alaila e ai pu me na mea e ae
mahope iho o ka pau ana o ka hana i ka mohai no ka oihanakahuna.
Pela no e hana ai na mea ano lawaia a pau. Ina he aho hou, e like me ka
oihana no ka upena hou, pela no e hana ai. Aole e pono e hana wale ia
kekahi upena a aho paha ke ole e lawe mua i ka mohai no ka
oihanakahuna.
KEKAHI ANO O KA HANA ANA.
O kekahi ano o ka hana ana a ka poe lawaia no na upena. Ina he upena
kahiko ka kekahi lawaia na kekahi mea e mai, ua loaa paha ia lawaia ma
ke kuai ana, a haawi wale ia mai paha, a na ua lawaia nei paha kekahi
upena, a manaoia e hana i hano malolo (upena malolo). Alaila, he upena
hou no ia, a e pono e lawe i ka mohai o ka oihana kahuna e like me ka
hana ana o ka upena hou.
51. NO KA OIHANA A KA POE MAHIAI.
He akua no ko ka oihana mahiai. Aole e hiki i kekahi poe ke mahiai me
ka malama ole i ke akua mahiai o ka oihanakahuna, no ka mea, i waena o
ka poe malama i ke akua no ka mahiai, he mea mau no ka pule ana i na
akua mahiai, i mea e ulu nui ai ka oihana mahiai.
NA OIHANA IKE O KA MAHIAI.
He mau oihana ike no ka oihana mahiai. Aole e kanu wale ana kekahi
mahiai i kana mea kanu, ke ole oia e malama i ka oihana ike o ka mahiai
e pili ana i ka oihanakahuna. Aole no e hiki i kekahi mahiai ke kanu
wale i kana mau mea kanu ke kupono ole i na la maikai i ke kanu. Ina i
kanu wale kekahi i kana mau mea kanu i loko o na la i olelo ia he
maikai ole, alaila, e hooiloilo auanei ka poe maa i ka mahiai ana,
mamuli o ka oihanakahuna.
NO KE KANU ANA I KA UWALA.
Aia i loko o ka mahi ana i ka uwala kekahi mau hoailona e pono ai ke
kanu i ka uwala, no ka mea, aole no e hiki i kekahi ke lawe mai i kela
lau uwala keia lau uwala e kanu me ka nana pono ole i ke ano o ka lau
uwala e hua ai. Penei: I ka hoomaka ana e ako mai i na lau uwala e hua
ai, e nana mua i ke ano maikai. Ina ua ike ia ka lau uwala ua nahenahe
maikai ka ulu ana, a ua ano aiai paha ke kino ako mai ia mau lau, ua
kupono ia mau lau uwala i ke kanu aku. Alaila e olelo auanei ka mahiai,
“Aole e ole ka hua o keia mau lau uwala.” Aka, ina i maikai ka lau, e
inoino ka la e kanu ai alaila, aole no e hua ana ia uwala; o ke aa wale
no ka mea e ike ia.
KEKAHI ANO O KA LAU UWALA.
O kekahi ano o ka lau uwala e kii ai, ua like no kona kii ana me ka mea
i hoakaka mua ia no kela mea mua. Aka, e pono no i ka mahiai ke makaala
loa i kona ako ana i na lau. Penei: I ka hoomaka ana e hele e ako i ka
lau uwala, e heluhelu mua iho oia i ka pue uwala, a ina he hua na pue
uwala, alaila, e pono ke ako mai i na lau. Penei e olelo ai kekahi
mahiai: “Aole e ole ka hua o keia lau ke kanu aku, no ka mea, he hua ka
pue.”
52. NO NA LA KUPONO E KANU AI NA MEA KANU A KA MAHIAI.
Ma na la apau o ka malama, aole e lilo i mau la maikai wale no no ke
kanu uwala, no ka mea, he okoa ka maikai o kekahi la, a he okoa ka
maikai o kekahi la; pela no na malama he umikumamalua o ka makahiki,
aole i lilo na malama a pau o ka makahiki i mau la maikai wale no, no
ka mahiai ana. Eia na la maikai no ke kanu uwala ana, a me ka ipu, a me
ka maia.
O Hilo. Oia ka la mua o ka malama ma ko Hawaii helu ana. Ua kapaia ka
inoa o ia la, mamuli o ka uuku o ka mahina. Ua oleloia, he mahina
puahilohilo. O ka mahiai e kanu i ka uwala, ipu, maia ia la, alaila, he
la maikai ia, he hua pono na mea kanu.
O Hoaka. O ka la elua ia o ka malama; ua kapaia ka inoa o ia la, no ka
like ana o ka mahina ia po me ka hoaka o ka puka. E like me ka pio ana
o ka hoaka o ka puka hale, pela i kapaia ai ka inoa o ia la Hoaka. O ka
poe kanu i ka lakou mau mea kanu ia la, e hua nui ana no na mea kanu.
Ua like no ka maikai o ia la me Hilo.
O na Ku. Eha no ia mau la, ua kapaia ka inoa o ia mau la no na la
huihui, a ua helu ia ko lakou mau inoa ma ka helu aha penei: O Kukahi,
o Kulua, o Kukolu, o Kupau. Ua like no ka maikai o keia mau la me Hilo
a me Hoaka. Ina e kanuia ka uwala, maia, ipu, ia mau la, alaila he
maikai no ka hua ana.
O Huna. Ua kapaia keia la mamuli o ka mahina, no ka huna ana o na kihi
o ka mahina, a lilo i ano poepoe. Nolaila ua kapaia ka inoa o ia la o
Huna. He la maikai keia o ke kanu uwala ana; o ka lau uwala e kanu ia
la, he nemonemo maikai ka uwala. Aka, ina e kaumaha loa ka lepo ma ka
pue, alaila, he aa nui o loko o ka uwala, aka, ina e mama ka lepo
maluna o ka pue, alaila aole e aa nui ka uwala.
O Akua. Ua kapaia ka inoa o keia la mamuli o na akua o ka poe mahiai,
he la kela e kuloa ai i na mea ai i ulu mai a ka mahiai. Elua mea ma
keia la, he la maikai a he la ino. Ina i kanu ia ka uwala i keia la,
ina e hua mai, aole o kana mai a ka hua; a penei i olelo ia ai e ka poe
mahiai: “Hoakua ka hua a ka uwala.” A ina he hua ole ko ka uwala,
alaila penei e olelo ai ka mahiai: “Hoakua ka hua ole o ka’u mahinaai
uwala.”
O Hoku. O ka piha pono ana ae ia o ka mahina i ka poepoe ana. Ua kapaia
o Hoku.
O Mahealani. Ua kapaia ka inoa o keia la no ka malani ana o ka mahina,
aole e liuliu puka koke mai. A no ka malani o ke mahina, ua kapaia aku
o Mahealani. Iloko o keia mau la elua, o Hoku a me Mahealani, he mau la
uwala keia, he maikai nunui ka uwala. Aka, ina e ulu nui ka ulu ana o
na lau, alaila, inoino ka uwala, he awaawaa mukakaka.
O Kulu. Ua kapaia ka inoa o keia la, no ke kulu ana aku o ka mahina
aole e liuliu loa puka mai; he la maikai no keia no ke kanu uwala, he
loloa, he oihoiho nae, he aa nui ka mole.
O na Laau. Ekolu keia mau la, he mau la uwala keia, aka, aole nae he
maikai o ka uwala, he aanui. A ina ma ke kakahiaka o keia mau la e kanu
ai ka uwala, aole e hua koke hookahi makahiki me na malama keu, alaila
hua.
O Muku. O ka la hope keia o ka malama. Ua kapaia ka inoa o keia la no
ka ike ole ia ana o ka mahina i ka po. A nolaila ua kapa ia o Muku. He
mau la maikai keia no ke kanu uwala, maia, ipu, e like ko lakou maikai,
me Hilo, Hoaka a me na Ku eha.
53. NO KA MOE UHANE.
He nui na mea e pili ana i ka moe uhane, he moe waiwai kekahi, a he moe
waiwai ole kekahi; aia no i loko o ka moe uhane ana e hoikeia ai na mea
e hiki ai i ke kanaka ke hana, a me na mea a pau e hookoia ana a ke
kanaka e manao ai e hana. He mau oihana ike no ko ka moe uhane e pili
ana i ka oihanakahuna. O ka poe ike i ka hoakaka ana o na ano o ka moe
uhane, o keia kekahi o ka poe ike hohonu i na ouli o ka moe uhane e
pili ana i ka make a me ke ola.
KA WAIWAI O KA MOE UHANE.
Ina ua loaa i kekahi ka moe uhane, “he moe wai,” alaila he moe maikai
ia ke ike ia moe uhane. Ka moe wai. Ina paha e waiho ana kekahi mea i
ka mai nui, a he mai ua ike ia ka pilikia, alaila, mamua o ka hana ana
a ke kahuna lapaau ia ia, e kauoha auanei ke kahuna, “Ina e loaa ka moe
wai ia oe i keia po, alaila ola oe.” O keia kekahi o ka hoailona mau ma
ka moe uhane e pili ana i ka oihanakahuna.
KA MOE KAI.
O keia kekahi o na moe ino loa ke loaa i loko o ka moe uhane. Ina e
loaa ka moe kai i kekahi mamua o kona manawa mai ole, alaila e mai aku
ana no ua kanaka la nana ka moe uhane. Eia kekahi. Ina paha ua ike ia
aku kekahi e auau ana i ke kai, ma ka moe uhane e kekahi mea e aku,
alaila o ka mea nana ka moe uhane ke pilikia ole, a o ka mea i ike ia
ma ka moe uhane e auau ana i ke kai ke mai. Aka o ka mea mau i ka moe
kai ke loaa ma ka moe uhane, he kakio ka mai, a he mai ano puupuu e ae.
NO KA HELE WALE AOLE KAPA.
O keia kahi o na moe ino ke loaa ma ka moe uhane, he moe uhane keia e
pili ana i ka mai a me ka make. Ina paha ua ike ia kekahi e hele wale
ana, aole he kapa, ma ka moe uhane e kekahi mea e aku, alaila, e olelo
auanei ke kahuna: “He pilikia aku ka hope oia kanaka,” o ke kanaka nae
i ike ia e hele wale ana aole he kapa ma ka moe uhane.
NO KA MOE UNUHI NIHO.
O keia kekahi o na moe uhane ino loa. Ina paha ua loaa ka moe unuhi
niho i kekahi ma ka moe uhane, alaila he moe uhane no ia e pili aku ana
i ka make o kekahi o kona koko. Ina paha ma ka aoao hema ka niho i
unuhiia, alaila, ma ka aoao o ka wahine ka mea e make ana; aka hoi i na
ma ka aoao akau, ka niho i unuhiia, alaila ma ka aoao kupono iho no o
ka mea nana ka moe e hooko ia ai ka make. A ina hoi ma ke alo ponoi na
niho i unuhi ia, o na niho aiwaiu paha, ina maluna a malalo paha,
alaila, maluna o ke koko ponoi no o ka mea nana ka moe uhane e hooko ia
ai ka make. Aole nae e hiki wale ana ia mea i ka poe maa ole ke hoakaka
ae i ke ano o ia moe uhane, aole no hoi e manao ana he hana ka ia moe
uhane.
NO KA PAHU ANA.
Ua like ke ano o keia moe uhane me ko ka moe unuhi niho. Ina paha ua
loaa i kekahi kanaka he “pahu” ma ka moe uhane, a ma ka hihio paha. Ina
ua pahu pono ae ma ke alo i loko o ka hihio a moe uhane paha, ma ka moe
uhane ana, alaila e olelo auanei ke kahuna o ka oihanakahuna, “E make
ana kou poe ponoi, ka poe no e pili ana ia oe.” Ina ma ka aoao hema ke
pahu ana, alaila, ua pili no ma ka aoao o kana wahine, a me kekahi poe
pili e ae.
Aka hoi, ina ma ka aoao akau ke pahu ana, alaila, ua pili ka hookoia
ana o ka make ma ka aoao o ke kane, ina he kane ka mea nana ka moe a me
ka hihio. A ina he wahine, ka mea nana ka moe o ia ano, ua pili no ka
make ma kona aoao ponoi ke pahu pono ma ke alo, a me ka aoao akau.
KA MOE PAU O KA HALE I KE AHI.
O kekahi keia o na moe uhane e hoike mai ana i na hana e hiki mai ana
ma ke ao ana ae. Ina ua ike ia keia moe uhane e kekahi ma ka po, ina
paha ua pau kekahi hale i ke ahi, alaila, eia ka hoakaka ana i ke ano o
ia moe. He olelo e hiki mai ana mahope, ina he olelo no ka hewa e ku ai
i ka hookolokolo ia, oia iho la, aole e pili ana ka olelo pono ma keia
moe. Ina, ua ike ia ka moe ahi ma ka moe uhane ana, ua a ke ahi, aole
nae i a loa, a ua pio koko no, alaila, aole e puka loa ka olelo i waho,
i ka hale wale iho no ia olelo e hookolokolo ai a pau wale iho. Aka,
ina ua ikeia ke ahi ma ka moe uhane, ua a loa paha, aole i pio iki a
hiki i ka puoho ana o ka mea nana ka moe, alaila e puka loa ana ka
olelo i ke akea a i ka aha hookolokolo paha.
KEKAHI ANO O KA MOE AHI.
Ina paha ua loaa ka moe ahi i kekahi mea ma ka moe uhane paha, a ua ike
ia ke ahi, a ina ua kinai iho ka mea nana i moe ua ahi la, a ua pio
paha ma ia kinai ana. Alaila, he olelo ko ke ao, aole nae e puka, he
wahi olelo uuku wale iho no. Ina he hakaka ka olelo i puka i ke ao ma
ia manawa, alaila o ka mea no nana i kinai ke ahi, oia no ka mea nana i
papa ka olelo i ke ao, ina he olelo no ka hakaka.
KEKAHI ANO E AE O KA MOE AHI.
Ina paha ua pau kekahi aoao o ka hale ma ka ike ana a ka mea nana i
moe, alaila o ka aoao no i pau i ke ahi ma ka ike ana a ka mea nana i
moe, malaila no ka olelo hookolokolo e puka ai, a i ole he olelo no ka
hoopaapaa, a hakaka paha. A ina ua loaa ka moe ahi i kekahi ma ka moe
uhane, a he ahi ua a ae a puni ka aina, alaila, aole i pili ia ahi me
ke ahi i hoakaka ia maluna. Aka o kela ahi ina e ike ia pela, alaila,
ua pili ia ahi i ke aupuni, ina he mai laha, a i ole he kaua paha. A
ina aole ma ia ano, he auhulihia paha. Na na kahuna nui no o ke alii e
hoakaka lea i ke ano o ia moe i na ’lii aimoku.
NO KE KUKUI A MAI KEKAHI AINA A I KEKAHI AINA.
Ina paha, ua ike ia kekahi kukui e a ana mai kekahi aina mai a komo i
kekahi aina, a i ole ia, mai kekahi hale mai paha a komo i kekahi hale,
ma ka moe uhane nae ka ike ia ana, alaila, e olelo auanei ke kilokilo
moe uhane, a kakaolelo paha o ka oihanakahuna nui, “E pau auanei ke
alii aimoku ana o kekahi alii, a e lilo auanei i kekahi alii aimoku e
aku. A ina aole he alii aimoku, alaila, he alii aiokana, a aiahupuaa
paha ka mea e hoopauia ana.” Aka hoi, ina ua ike maopopo ia ke kukui ma
ka moe uhane e hele pololei ana mai kahi e mai a komo i kahi hale, ua
ike maopopo ia ka hale i komo ai ke kukui, a me ka mea nana i paa mai
ke kukui, alaila e olelo auanei ke kilokilo moe uhane, a me ke
kakaolelo o ka oihanakahuna nui, “E pau ana ka noho konohiki ana, a
noho aiokana paha, a aimoku paha, a e lilo auanei ka pomaikai i ka mea
nana i paa ke kukui mai kahi e mai.” Ina ua ike maopopo ia ka mea nana
i paa mai ke kukui, a me ka mea nona ka hale a ke kukui i komo ai,
alaila no laua ka hana ma ka moe uhane.
NO NA KUKUI ELUA.
Ina ua ike ia na kukui elua e a ana, e hele aku ana kekahi kukui, a e
hele mai ana kekahi kukui, he mau alii aimoku nae na mea nana i paa na
kukui ma ka moe uhane; o ke ano o ia moe uhane, he mau kukui paio laua,
e paio ana kekahi alii me kekahi alii. A ina i nana aku ka mea nana ka
moe uhane, ua a na kukui elua, a i pio ke kukui a kekahi, alaila e
olelo auanei ke kahuna nui o ke kakaolelo, “He kaua ka hope, a o ka mea
nana ke kukui i pio, oia no ke pio ana, aole e loaa he lanakila nona i
loko o na hoouka kaua.”
54. NO KA MOE UHANE NAAU.
Ina ua moe uhane kekahi kane, a wahine paha, a he moe uhane naau ka mea
i loaa ma ka moe uhane ana, ina paha penei ke ano o ka unuhi ana i ka
naau. Ina ua unuhi ia ka naau a pau i waho, aole nae i hoihoi hou ia
mai ka naau e like me ka mea mau, alaila eia ka hoakaka ana i ke ano o
ia moe. E haalele ana ke kane i ka wahine, a i ole ka wahine i ke kane
paha. A ina aole i pili ma ia ano, alaila, e hooko ia ua moe uhane la
ma ka make o kekahi, aole nae e pili keia moe ia hai, aka, e pili ana
no i ka mea nana ka moe uhane.
NO KA MOE UHANE HOOLELE LUPE.
O keia moe, aole ia e pili ana ina mea e ae, aka i ka mea ponoi nana ka
moe, ina ua pili i ka waiwai, a ina ua pili i kekahi mea e ae, no ka
nele paha. Ina ua hoolele ka mea nana ka moe uhane i ka lupe ma ka moe
uhane ana, a ina ua hukihuki oia i ke aho a puu ma kona alo ponoi,
alaila e manaolana nui auanei ka mea nana ka moe he pomaikai nui kona
ma ke ao ana ae. Ina he piliwaiwai kana i manao ai, e ko no auanei. Aka
hoi, ina e hoolele ua mea la nana ka moe uhane i ka lupe a hukihuki i
ke aho, a i moku aku ka lupe, alaila aole e loaa ka pomaikai nona ma ke
ao ana ae. Ina e hele i ka pili waiwai, e pau ana no i ke eo, aole e
koe nona ka waiwai.
55. NO KA HU ANA O KA POI A HANINI MAWAHO O KA UMEKE.
O keia kekahi o na moe uhane ino e pili ana i ka hakaka, a i ole i
kekahi olelo e ae paha e pili ana i ka hookolokolo. Ina paha ua loaa i
kekahi ka moe hu poi, ma ka moe uhane ana, a ua hanini paha ka poi i
waho o ka umeke, alaila, e olelo auanei ke kilokilo moe uhane: “He
olelo ke hiki mai ana ma ke ao ae, olelo e puka loa ana i ke akea.” Aka
hoi, ina i ike ka mea nana ka moe uhane, ua hu ae ka poi aole i hanini
mawaho o ka umeke, a puoho wale ka mea nana ka moe, alaila, e olelo
auanei ke kilokilo moe uhane, “He olelo ke puka mai ana ma ke ao ae,
aole nae e puka ana i waho o ke akea ia olelo.” Aka hoi, ina ua ike ia
he poi hu, i ka umeke, a naha pu paha me ka umeke ma ka ike ana a ka
mea nana ka moe, alaila e olelo auanei ke kilokilo moe uhane, “He moe
ino keia. Ina e puka mai he olelo no ka hewa, alaila aole e nele ka
pilikia.”
56. KEKAHI MAU OIHANA IKE E PILI ANA I KA OIHANA KAHUNA.
He nui na hoailona ike a keia lahui e pili ana i ka oihanakahuna i
olelo ole ia ma na helu mua. A he hoailona e ae no kekahi e pili ana i
na mea a pau, ua pili i ka poe o ka oihanakahuna, a ua pili i na mea e
ae. Aka, no loko mai nae o ka poe malama i ka oihanakahuna i puka mai
ai keia oihana ike i na mea e ae.
O KE KUUKUU.
O keia kekahi o na hoailona maa, a he hoailona mau no hoi. O ke kuukuu.
He nananana no ia e hookuukuu ana i ka punawelewele i loko ona. Ina
paha e noho ana kekahi kanaka i kekahi manawa, a ina e ike ia kekahi
kuukuu e haule pono iho ana ma ke alo, alaila, o ke ano o ia kuukuu,
“He waiwai e puka mai ana mahope, a i ole he malihini paha e hiki mai
ana.” Aka, ina ua ike ia aku, he kuukuu e hookuukuu ana ma ka aoao akau
a hema paha, a i ole ua haule ia kuukuu ma ke kua, alaila he kuukuu
waiwai ole ia.
57. NO KA HULAHULA O KA MAKA.
O ka hulahula o ka maka, he hoailona no ia, e pili ana i ka
oihanakahuna. Ina paha ua hiki mai ka hulahula o ka maka i kekahi,
alaila, he mea ia e hoike mai ana no ka malihini puka, a i ole no ka
uwe aku i kekahi mea make paha. A nolaila, o ka hulahula o ka maka, he
uwe ka mea e hookoia ana mahope mai, ina no ka uwe i ka malihini, a i
ka mea make paha. Ina e hoomau ana ka hulahula o ka maka i kekahi, a
hala kekahi mau la, a anahulu a oi aku paha, a ina i hoomalolo iho,
alaila o ka hooko ia koe. Alaila e hiki io mai ana no ka hooko ana.
KE KANI ANA O KA ULA O KA PEPEIAO.
O ke kani ana o ka ula o ka pepeiao, he hoailona no ia e pili ana i ka
oihanakahuna. Ina i loaa ke kani o ka ula o ka pepeiao i kekahi kanaka,
alaila, e maopopo auanei i ka mea nona ka ula e kani ana, e olelo ino
ia ana oia e kekahi mea e ae. Ina hoi ma ka pepeiao akau ke kani ana o
ka ula, alaila, e olelo auanei ke kahuna o ka oihanakahuna, he kane ka
mea nana e olelo ino ana. A ina hoi ma ka pepeiao hema ke kani ana o ka
ula, alaila, e olelo auanei ke kahuna kilokilo o ka oihanakahuna, he
wahine ka mea nana e olelo ino ana. Aole nae i pili wale no ke kani o
ka ula o ka pepeiao no ka olelo ino wale no, aka, ua pili no no kekahi
ano e ae. Ina he mai e hiki mai ana maluna o ka mea nona ka ula oia iho
la no. Alua wale no ano e pili ai ma keia ano.
NO KA OKAKALA O KE POO.
Oia no ka naholo ana o ke poo me he uku la. Elua no inoa ma keia mea, o
ka “okakala o ke poo,” a me “malama o ke poo.” Ina ua loaa keia mea o
ke okakala o ke poo i kekahi mea, ina e noho wale ana ke kanaka me ka
manao maikai wale no, aole he kumu e ino ai, a hiki honua mai ka
okakala o ke poo, alaila e maopopo auanei ka mea nona ke okakala, e
olelo ino ia ana oia. Ua like no keia ano me ke kani ana o ka ula o ka
pepeiao. Aole nae e pili wale keia hoailona o keia ano wale no, ua pili
no ma kekahi ano e ae. Penei: Ina paha, ua hiki mai ka hoomanao ana i
kekahi manawa no ke kupapau make koke, a he ano makau paha, alaila, ina
ua nui loa ke kuko i hiki mai no ua kupapau make la, alaila e hiki io
mai no ka okakala o ke poo ia ia. O ka makau nae ke kumu.
58. NO KE KONI O NA WAWAE.
O ke koni o ka wawae, he mea ia e koni ana malalo a maluna paha o na
kapuai wawae, me he mea la e oni ana. Ina i puka mai ke koni ana o ka
kapuai wawae i kekahi kanaka i kekahi manawa, alaila he hoailona ia no
ka hele ana aku ma kahi e, i kahi manawa, ka manawa hoi i ike ole ia e
hele ana, nolaila, ina i puka mai ke koni, alaila, e hoomaopopo ana no
ka hele ana. A ina aole i hookoia ma keia ano kela koni ana o ka wawae,
alaila e hookoia ma ka malihini puka mai, a nolaila, elua wale no mea e
pili ai keia hoailona, o ka hele ma kahi e, a me ka malihini puka mai.
NO NA ILA O KE KANAKA.
Aia i loko o na ila o ke kanaka kekahi hoailona ike e pili ana i ka
oihanakahuna. Aole nae he like o ka manao o kekahi poe ma keia mau
hoailona, ua kaawale ka hoailona a kekahi a ua kaawale ka hoailona a
kekahi, aka o na kahuna nui o ka oihanakahuna, a me na kakaolelo o ke
alii ka poe ike i na ouli o ke kanaka, e like me kahi i ku ai ka ila,
pela no e hoakaka ai ke kahuna i ke ano o ia kanaka, a me kana mau hana
a pau.
MAI NA KAPUAI MAI A HIKI I NA KUMU UHA.
Ina e ku ka ila o kekahi ma na kapuai, a i ole ia ma na oloolo wawae
paha, a i ole ma na uha paha, alaila, e olelo auanei ke kakaolelo, he
kanaka hele ia, ia wahi aku ia wahi aku, aole ia e mau ana me kona
hanau. Aka, penei nae e hoakaka lea ai ke kakaolelo.
Ma na Kapuai.—Ina ma ka poli wawae ka ila o kekahi, oia ka oi o ke
kanaka palaualelo, he hele wale iho no kana, aole he manao nui i ka
hana, aole e kuonoono ana oia ma kahi hookahi.
Maluna o ke kapuai.—Ina e ku ka ila o kekahi maluna o ke kapuai, he
kanaka hele no, he palaualelo, aole nae e like kona palaualelo me ko ke
kanaka ma ka poli wawae ka ila.
Mai na kapuai a na kuli.—Ina e ku ka ila mai ke kapuai a na kuli, he
kanaka hele no, aole nae he lilo loa o ka manao i ka hele, aole nae oia
e mau ma kona aina hanau.
Mai ke kuli a ke kumu uha.—Ina e ku ka ila o kekahi ma ke kuli a hiki i
ke kumu uha, he kanaka hele no, aole nae ona manao nui ma ka hele, aole
nae e mau ana ma kona wahi. Aka, he kanaka manao nui i ka hana.
NO KA ILA MA NA WAHI HUNA A ME KA PUUKOLE.
Ina ma kahi huna ka ila o kekahi, alaila, oia ka oi o ke kanaka manao
nui i na hana a Keawe, he kanaka oi o ke kalohe ma na hana pili i ka
moekolohe.
NO KA ILA MA KE KUA.
Ina ma ke kua ka ila o kekahi, he kanaka aua, a he kanaka manao nui ole
i kona mau makamaka. Ina e ike mai ka mea nona ka ila i kona makamaka e
hele mai ana, alaila o ka haawi koke aku no ia i kona kua ma kahi a
kona makamaka e hele mai ana, a o ke alo huli aku ma kahi e.
NO KA ILA MA KA HONO.
Ina ma ka hono ka ila o kekahi, oia ke kanaka oi o ka ikaika i ke amo,
a he kanaka manao nui no hoi i ka hapai i na mea kaumaha. Ua like pu ka
hana a ia ila me ka hana a ka ila ma ka hokua ponoi.
NO KA ILA MA KA AI.
Ina ma ka ai ka ila o kekahi, o na mea ai kana mea e ono ai, ua kapa
ia, “he kanaka puni ai,” ke ku nae ka ila ma ke kaniai.
NO KA ILA MA KA IHU.
Ina e ku ka ila ma ka ihu, alaila e olelo auanei ka mea kilokilo o na
ila, “he ila honi” no ka mea ua ku ma kahi o ka honi.
NO KA ILA MA KA MAKA.
Ina ma ka maka ka ila o kekahi kanaka, alaila, e olelo auanei ke
kilokilo ila, “he maka loi.” Aole e nele ka loiloi o ia kane a wahine
paha i ke ano o ke kanaka, a me na hana a pau a ke kanaka e hana ai. A
o kekahi hana a ia ila, he ila anoi a makaleho wale aku i ke kane a
wahine paha a kekahi; me ke kuko wale aku, ina he waiwai na hai, a me
na mea like o ia ano.
NO KA ILA MA KA LAE.
Ua oleloia e ka poe akamai i ke kakaolelo, ina e ku ka ila ma ka lae,
he kanaka hoolohe, he hoopono, aole oia e hoi hope ma kona manao ana e
hooholo ai. A ina e haule oia i ka hoi hope, alaila o kona hoi hope iho
la no ia o kona manao me ka nana ole i na mea ana e manao nui ai.
NO KA ILA MA KA PIKO POO.
Ina ma ka piko poo ka ila o kekahi kanaka, alaila oia ke kanaka naauao
loa ma na hana, ina he kakaolelo, a kilokilo paha, he akamai ma na hana
naauao o ka wa kahiko, he mau alii aimoku kona mau hoa kuka, a he
kanaka punahele i na ’lii, he kanaka malama pono i na kanawai o ke akua
o ka oihana kahuna.
NO KA ILA MA NA LIMA.
Ina e ku ka ila o kekahi ma ke kano o ka lima akau, a lima hema paha,
he kanaka ikaika i ke kuikui a me ka mokomoko, a he ikaika i ke
kulakulai, e lanakila no oia i na manawa hakaka a pau. O kekahi ano o
ia kanaka, he kanaka ikaika i ka pahee, a me ka olohu (maika).
NO KA ILA MA KA LEHELEHE.
Ina ma ka lehelehe ka ila o kekahi kanaka, alaila, he kanaka puni
kamailio, he holoholo olelo kana hana nui, aole e nalo na olelo huna
ana i kuka malu ai me kona hoaloha, aole e liuliu e hai koke aku no oia
i ka laua mea i hooholo ai e hana. A ina he wahine ka mea nona ka ila,
o ka pakela aku ia o ke akamai i ka holoholo olelo.
NO KA ILA MA KA PULIMA.
Ina ma ka pulima ka ila o kekahi mea, alaila e olelo auanei ke kahuna
nui o ka oihana kahuna, “He kanaka lawelawe i kela me keia mea ana e
manao ai, he kii aihue me ka ike ole ia. He oi o ke kanaka manao nui i
ke kalohe.”
NO KA ILA MA NA KUE MAKA.
Ina ma ke kue maka a mau kue maka paha ka ila, o kekahi mea, alaila e
olelo auanei ke kahuna kakaolelo o ka oihana kahuna, “He oi o ke kanaka
huhu, a he aua no hoi, kakaikahi kona manawa oluolu, a me ka
lokomaikai; ua kapaia e ka poe ike i ka nanauli, he pu-makoloa ia
kanaka, aole e naha i ka pohaku ke wawahi.” A ina e ai ana ua kanaka
la, a ike i kona hoa e hele mai ana, i lalo wale no kona maka e kulou
ai. A ina e hiki kona huhu, ua puni koke kona manao i ka hakaka, he
kanaka ikaika ole nae.
59. NO NA MALAMA MAIKAI O KA HANAU ANA.
Ma na oihana ike a ka poe nanauli e pili ana i ka oihanakahuna, aia
kekahi mau hana a na kanaka, a me na ano ma na malama, he mea maopopo i
ka poe nanauli ke ano o ke kanaka, a me kana mau hana i loko o kona
malama hanau. E like me ka malama hanau, pela no kona ano a me kana
hana, ina he waiwai, a ina he ilihune, a ina he punahele.
KA MALAMA O IKIIKI.
Ina e hanau ke keiki i ka malama o Ikiiki, he kanaka makemake nui i ka
mahiai. Aole ona makemake nui i ka lehulehu o ka hale, ina he poe e
mai; o kona ohana iho no kana e manao nui ai.
KA MALAMA O KAAONA.
Ina no Kaaona ka hanau ana o ke keiki, ina he keiki kane, he kanaka
kulia i ka wahine, he kulia i kela hana keia hana. He mau alii aimoku
kona mau hoa hele, a he kanaka punahele no i na ’lii. E like me ka
malama, pela no ka hana a ke kanaka; ua kapaia ia kanaka, “He laau ona
o Makalei.” (Oia ka laau ona ia e ka ia.)
KA MALAMA O HINAIAELEELE.
Ina no Hinaiaeleele ke keiki e hanau, “he kanaka molowa, he makemake
nui i ka lealea, he kanaka naaupo. E like me ke ano eleele o ka malama,
pela ka poele o na hana a pau a ia kanaka.”
KA MAHOE-MUA A ME KA MAHOE-HOPE.
Ina no ka Mahoe-mua a me ka Mahoe-hope ka hanau ana o kekahi keiki, he
kanaka manao nui i ke kalohe i kekahi manawa, a i kekahi manawa, he
kanaka noho malie. He kanaka manao nui i ka mahiai a me ka lawaia. Ina
o ke kalohe ka hoomaka ana a ua kanaka nei, alaila, o ke kalohe wale no
kana mau hana. A ina o ka noho malie ka hana mua, a ina he kalohe ka
hana hope, alaila o ke kalohe wale no a make, aole e huli hou kona
manao i kana hana mua.
KA MALAMA O IKUWA.
Ina e hanau kekahi keiki i ka malama o Ikuwa, he keiki leo nui, he
kanaka makemake nui ia nae e na ’lii i luna kala. E like me ke kui ana
o ka hekili i loko o Ikuwa, pela i manao ia ai e na kakaolelo o ka
oihanakahuna.
KA MALAMA O WELEHU A ME KA MALAMA O MAKALII.
Ina no Welehu a me Makalii ka hanau ana o kekahi keiki, he mau malama
maikai ia, he kanaka keiki nui, a wahine paha. Ina ua hoao ke kane a me
ka wahine, a ua like ko laua malama hanau, alaila na laua na ohana nui,
ua kapaia, “he naho manini, a he uhukai.”
KA MALAMA O KAELO.
Ina ua hanau kekahi keiki i ka malama o Kaelo, a kaikamahine paha, he
kanaka aloha nui i kana wahine a me kona ohana, a ina he wahine oia no.
A he kanaka aloha no hoi i kana mea e manao aku ai, he kanaka
lokomaikai a wahine lokomaikai paha, he kanaka makamaka nui.
KA MALAMA O KAULUA.
Ina e hanau kekahi i ka malama o Kaulua, “he kanaka alii, he alii
aimoku, he kanaka ikaika i ke kaua, a e lanakila no oia i na manawa a
pau. He kanaka koa loa, he alii huhu, a kanaka huhu paha.” E like me ke
ano o ka malama, pela no ke keiki hanau ia malama, no ka mea, o kela
malama, ia malama e poi ai ke kai ma ka moana, “Ua kapaia, na akuku
nalu o Kaulua.”
KA MALAMA O NANA.
Ina no ka malama o Nana ka hanau ana o kekahi, alaila, he manaolana mau
oia ma na mea a pau ana e manao ai, he manaolana i ka mahiai, lawaia,
kela hana keia hana a pau ana e noonoo ai, ina he pono, ina he hewa.
KA MALAMA O WELO.
Ina e hanau kekahi i ka malama o Welo, he kanaka akamai i ke kilokilo a
me ke kakaolelo. He kanaka kuauhau, a kuauhau pu me kana mau keiki ke
hanau aku. He hanauna kuauhau ka ia kanaka a mau aku.
60. KEKAHI MAU ANO HOU AE O KA MALAMA MAMULI O KA IKE OIHANAKAHUNA.
Ua hoikeia ma kekahi mau helu e pili ana i ka mahiai, no na la maikai o
ke kanu ana, aka aole i hoikeia na malama maikai. He okoa no ke
kilokilo ana o na la, a he okoa no ko ka malama. Ua kapaia na hana a ka
poe mahiai mamuli o na inoa o na malama; e like me na inoa o ka malama,
pela no na hana e hiki mai ana.
KA MALAMA O IKIIKI.
Mamua o ka malama o Ikiiki, ua makaukau ke kanaka mahiai e hana i kana
mahinaai, a me kana mau mea kanu; a mahope iho o ka ulu pono ana o kana
mau mea kanu, alaila, ua makaukau ka mahiai e ai i kana hua i mahiai ai
ma ka malama o Ikiiki, a penei e olelo ai ka mahiai: “A ka malama o
Ikiiki, hahai ka hua mua o ka’u mau mea kanu,” aka hoi i ano e mai ka
hua o ka mahinaai, alaila o ka wi ka hope. Elua wale no ano o ia
malama, “he ikiiki i ka ai,” a “he ikiiki i ka wi.” Nolaila ua maikai
ia malama i ka poe mahiai, a ua ino ia malama i kekahi poe. Ma na aina
kula nae e pili ai ka olelo a ka poe mahiai, aole e pili ma na aina
waikahe.
KA MALAMA O KAELO.
He malama maikai ia a ka poe kapio kolea e manao nui ai; oia ka manawa
momona o ke kolea. A nolaila, ua oleloia e ka poe kakaolelo o ka
oihanakahuna, “O Kaelo ka malama e kapule ai ke kolea.”
KA MALAMA O NANA.
Mamua o ka malama o Nana, e hoomaukau ai ka poe lawaia i ka upena
malolo, no ka mea, ua ike ia e ka poe kilokilo lawaia, “O Nana ka
malama, hoonanana ka malolo.” O ka mea kilokilo lawaia ke hiki i ko
lakou malama lawaia, he hiki ia lakou ke olelo e mamua o ka manawa e
hana ai i ka lakou oihana, a e hookoia no auanei e like me ka lakou
olelo ana.
61. KA OIHANA IKE A KA POE KAHUNA KALAIWAA.
He kanaka kaulana ke kahuna kalaiwaa. He kanaka akamai no ma kana
oihana kalaiwaa; a he hoailona ike no kana, me ka malama no i kana
oihana kalaiwaa. Aole no e hiki i ua kahuna kalaiwaa la ke hoomaka e
hana ma kana oihana kahuna, ke ole oia e malama i na kanawai o kana
oihana mamuli o kona akua; aia wale no a maikai ka po o ka moe ana,
alaila pono ke hele e hoomaka ma kana oihana; aka, ina ua pili ka moe
uhane i ka make, alaila, aole e hiki ke pii i kuawaa. Ina hoopaa aku,
alaila o ka make ka hope.
NO KA HOOMAKA ANA E KALAIWAA.
E ao mua no ke kahuna kalaiwaa i ke kanaka e makemake ana e ao i ke
kalaiwaa, me ke ao pu aku i na oihana e ike ai, mamuli o ka malama ana
i ke akua; a me ke ao pu aku no i na hoailona ike e pili ana no ka
oihana kalaiwaa.
KA IKE O KE KAHUNA KALAIWAA.
I ke kahuna kalaiwaa i manao ai e kii i ke koa i manao ai he waa, aia a
hiki aku ke kahuna ma ke koa ana i manao ai i waa, alaila, e nana mua
oia i luna o na lala o ua koa nei, aia a ike aku oia i ka lala
kamahele, alaila, e oki oia ma ke kumu o ua koa nei ma ke kua o ke kumu
laau, e ku ana i ke alo ma ka aoao e pili ana i ka lala kamahele.
NO KA LALA KAMAHELE.
Oia ka lala o ka laau a ka poe oki waa, a oki laau paha e makaala ai,
no ka mea o ua lala kamahele la, malaila no e hina aku ai ka laau ke
okiia, a oia ka mea i olelo ia e na kahuna kalaiwaa, “he lala
kamahele.”
KA HOAILONA NO KA WAA MAIKAI A ME KA WAA INO.
Aia a hina ke koa i manaoia i waa, a moku ka welau; ia manawa e nana
aku ai ke kahuna kalaiwaa i ka lele mai a ka manu elepaio, oia ka manu
nana e hailona mai ka maikai o ka waa, a me ke ino. I ka manawa e lele
mai ai ka manu elepaio mai ka lewa mai a kau ma ke kumu o ka laau i
manaoia ai he waa, ia manawa e nana aku ai ke kahuna kalaiwaa i ke
kuhikuhi a ka manu elepaio.
KE KUHIKUHI ANA A KA ELEPAIO I KA HEWA O KA WAA.
Ina e lele mai ka manu a kau ma ke kumu o ka laau, a holo mai ka manu
mai ke kumu a ka welau, alaila, e olelo auanei ke kahuna kalaiwaa, “Ua
maikai ka waa.” O ka holo pololei ana o ka manu elepaio mai ke kumu a
ka welau ka hoailona a ke kahuna kalaiwaa i olelo ai “he maikai.” O
kahi a ka manu e holo ai, oia iho la no ka waha o ka waa. Ina paha, ua
kaa ka waha a ka manu i manao ai malalo, alaila, e lele no ka manu a
kau maluna, a lele poai a puni ka laau, alaila e maopopo auanei i ke
kahuna kalaiwaa, e hoolale mai ana e hoohuli ka laau. Aka hoi ina ma ka
aoao ka waha a ka elepaio i manao ai, alaila e lele no auanei ka manu
ma ka aoao.
Ina hoi i lele mai ka manu a kau ma ke kumu o ka laau i manaoia he waa,
a i hoomau loa ka manu i ke kau malaila a liuliu iki, alaila, e manao
auanei ke kahuna kalaiwaa, aia malaila ke ino, (kina) o ka waa. Alaila,
holo hou mai ka manu mai ke kumu mai a kahi no e ku ai, aia hou no
malaila ke kina, a pela aku ka manu e kuhikuhi ai i na kina a pau o ka
waa, ina he puha ke kina o ka waa, ina he iho kaa, a he lala paha. Pela
e ike ai ke kahuna kalaiwaa i ke kina o ka waa.
62. KE AKUA O NA KAHUNA KALAIWAA.
O Kupulupulu ke akua o ka poe kahuna kalaiwaa, a o Mokuhalii ke kahuna
kalaiwaa, o ke kahuna ia nana i malama ke akua. He mau akua no laua no
ka poe kalaiwaa, he akua kane o Mokuhalii a o Leaka kana wahine, he
akua wahine ia, a o na kahuna kalaiwaa mahope mai o laua, no loko mai o
laua a me ka laua mamo.
NO KA AILOLO ANA O KE KAHUNA KALAIWAA.
He ailolo ko na kahuna kalaiwaa ma ka hoomaka ana e kalaiwaa, aole nae
i pili ka ailolo no ka poe kahuna kahiko.
Aia a manao kekahi e ao i ke kalaiwaa, alaila, e hana no oia mamuli o
ke kauoha a kana kumu. Aia a paa kana waa i kapili ai, alaila, e pono e
kuai aku i ka puaa, a me kekahi waiwai e ae, aole nae e kuai makepono
ia e like me na waa e ae. He kuai makepono loa ko ka waa a ke kahuna
hou, aia ka pono o ka ailolo. I ka ailolo ana, ina ua ku ka lolo i ka
maikai, alaila e maopopo auanei i ke kumu kalaiwaa, e pono ana kana
haumana ma ka lawelawe ana i ke kalaiwaa. Aka, ina ua ku ka hailona i
ke ino, alaila, e olelo auanei ke kumu kalaiwaa, aole e hiki i kana
haumana ke ao i ke kalaiwaa. Ina ua ku ka hailona i ka make, ma ka
hoike ana a ka lolo, alaila e make ana no ia kanaka ke hoomau aku i ke
kalai waa, nolaila o ka haalele loa no ka pono.
63. NO KA OIHANA OO IHE.
He oihana lealea ka oo ihe, he oihana kaua no. I hoomakaukauia ka
oihana oo ihe no ke kaua aku, a kaua mai; aole nae e ao waleia ia mea
ma na kanaka kuaaina, ma ke alo alii wale iho no ia, he kakaikahi wale
no na kanaka kuaaina i ike i ke kaua oo ihe.
He oihana ike no ka ka poe oo ihe, he oihana akamai; he hiki i ke
kanaka akamai ke ku i mua o na ihe e haule makawalu ana i mua ona, ina
he iwakalua ihe e houia i ka mea hookahi, aole e lanakila ana ia mau
ihe he lehulehu i mua o ka oo ihe akamai.
Elua no mea ano nui i ka oo ihe ana, o ke akamai i ka alo, a o ke
akamai i ka oo ihe. Aole nae e hiki i ka mea akamai i ka oo ihe ke
lanakila i mua o ka mea akamai i ka alo ihe. Ina e ikeia ke kanaka
akamai i ka alo ihe, alaila nona ka pihe nui ke loheia aku. O ke akamai
i ka oo ihe, a me ke akamai i ka alo ihe, e pono no e huiia ia mau mea
elua i ke kanaka hookahi.
64. NA HOAILONA IKE O KA OO IHE.
He mau hoailona ike no ka ka poe kumu oo ihe e pili ana i ka
oihanakahuna. Aole no e ao wale ana kekahi i ka oo ihe ke ku i ka
hailona ino e pili ana i ka poino a me ka pilikia mahope e hiki mai
ana. Aole no e hiki ke hele i ke kaua oo ihe ke ailolo ole; aia no a
ailolo, a maikai ka lolo ana, alaila, pono ke hele i ke kaua. Aka ke
ino ka lolo ana, aole e pono ke hele.
KA HAILONA NO KA AILOLO ANA.
I ke ao ana o kekahi i ka oo ihe alaila e pono ke hailona ma ka ailolo
ana. Ina he puaa ka lolo, alaila, e nana ke kumu oo ihe i ka puaa
mahope iho o ka moa ana mai ka imu ae. A ina ua ike ke kumu oo ihe o ka
oihanakahuna, ua maikai ka puaa o ka lolo ana, alaila e olelo auanei ke
kumu oo ihe, “Ua maikai ka lolo.”
NO KA MAIKAI O KA LOLO.
O ka maikai o ka ailolo ana o ka haumana oo ihe, o ka nakaka ole o ka
puaa i kaluaia, o ka holokahi o ka hana ana, mai ka hoomaka ana e ao a
hiki i ka lolo ana. Alaila, he lolo maikai ia.
KA LOLO INO.
Ina ua ike ke kumu oo ihe ua ino ka puaa, he nakaka paha, ina paha ma
ke kua o ka puaa lolo ka nakaka ana, alaila ma ke kua no o ka mea nona
ka lolo e ku ai i ka ihe a kona hoa kaua. Ma kela wahi keia wahi o ka
puaa lolo e nakaka ai, alaila, malaila no e loaa ai ka pilikia; e like
me ke ano mau o ka oihanakahuna, pela no e hookoia ai.
65. NO KA OIHANA LUA.
He oihana kaua ka oihana lua; ua aoia ka oihana lua, no ka la kaua, a
no ka la e hakaka ai; ua malamaia ka oihana lua, i mea e pale aku ai i
ka ikaika o kekahi mai, me ka manao e hoeha mai. Aka, ma ka malama ana
i ka oihana lua, aole ia he mea e lanakila ai i ka ike oi o ka mea e
malama ana i ka oihana lua. Ina he ikaika nui ko kekahi kanaka, me kona
ao ole i ka oihana lua, alaila, aole no e lanakila ana kona ikaika
mamua o ka elemakule nawaliwali i ike i ka oihana lua. A ina he mau mea
ike hohonu i ka lua, a ua like no na ai a laua i ao ai, a me na kaina
ai a laua, aka, ina ua oi ka ikaika o kekahi i mua o kekahi, alaila, na
ka mea ikaika no o laua ka make.
O ka Lua. He pikoi, a he haihai ka oihana lua. Aia makemake kekahi e ao
i ka lua, e aoia no ia e ke kumu lua, i na kanawai o ke akua lua, me ka
malama pono loa i na kauoha a ke kumu. I ke ao ana o ke kumu i kana
haumana, he umi no ahiahi, a awakea paha e ao ai, alaila, kalua ka puaa
hoailona.
Ina ua maikai ka puaa o ka lolo ana, alaila, e pono ana no kana oihana
lua. Aka, ina ua ino ka puaa hailona, ua nakaka paha, alaila, e olelo
auanei ke kumu lua, “aole e pono ke ao i ka oihana lua, nokamea, ma
kahi o ka puaa e nakaka ai, malaila no e loaa ai ka pilikia.”
E like me Kekuaokalani. I kona manawa i ao ai i ka oihana lua, a i ka
manawa i kalua ai ka puaa hoailona, aia hoi, ua maikai ka puaa a pau, a
ma ka wawae o ka puaa ka nakaka. Ia manawa, olelo aku kana kumu, ma ke
ano o ka oihanakahuna; “aole e pono ia oe (ia Kekuaokalani) ke hele i
mua o na hoouka kaua, ina e hele oe i ke kaua, a i ole i kekahi aha
hakaka e ae, no ka mea, e loaa ana no ia oe ka eha ma kahi i loaa ai ka
hakaka o ko puaa.” Aka, aole i hoolohe o Kekuaokalani i ka olelo a kana
kumu lua, a i ka manawa o ka hoouka kaua ma Kuamoo i Kona, Hawaii, ku
iho la o Kekuaokalani i ka poka ma ka oloolo wawae.
KE AKUA O KA POE LUA.
O Kuialua ka inoa o ke akua o ka poe lua: Mamua o ka hoomaka ana e komo
i ka hale o ka oihana lua, ia manawa e haawi aku ka haumana i ka
hoomana ana i ke akua Kuialua, me ka hoohalulu ana i ke kapuai wawae ma
ke keehi ana i ka honua ma ka puka o ka hale. Aia a halulu mua mai ke
kapuai o ka haumana, alaila, e hoohalulu hope aku ke kumu o ka oihana
lua e like me ka hoohalulu a ka haumana.
NO KE ANO O KA MALAMA ANA I KE AKUA O KA OIHANA LUA.
He nihinihi loa ka malama ana o ke akua o ka oihana lua; o na mea a ke
kumu lua e olelo ai, malaila no e hoolohe ai. He nui na kanawai kapu o
ke akua o ka oihana lua; ina i hai kekahi kanawai o ke akua o ka oihana
lua, alaila, e hoopai ia no e ke akua, ina he oopa no ka wawae ka
hoopai, oia iho la no; a ina he kina e ae ka hoopai, e like me ka manao
o ke akua lua, pela no e hoopai ai.
66. KA OIHANA KALEPA E PILI ANA I KA POE MAHIAI.
He mau hoailona ike no e pili ana i ka oihanakahuna, ma ke kalepa ana.
Ina e manao ana kekahi kanaka e kalepa i kana mau mea kanu o kana
mahinaai, me ka manao o ka ia ka mea e kalepa aku ai, aia i ka manawa e
kalua ai ka ai kalepa, e hoomaka ai e ike i ka hoailona. Ina paha ua ku
ka hoailona i ka lilo o kana mau mea kalepa, he mea maopopo e lilo koke
ana kana mau mea i kalua ai no ka oihana kalepa. Penei: Ina i kaluaia
ka ai i ka umu, aia ma ka huai ana o ka umu e maopopo ai ka nele o ka
oihana kalepa. Ina i unoo ka umu, aole i moa ka ai, alaila, e olelo
auanei ke kahuna kilokilo o ka oihana kalepa, “Aole e hiki ke holo i ke
kalepa, ina i hoopaa aku, alaila o ka make ma ka moana ka hope.”
Aia ma ka nakii ana o ke kaula o ke pai, a holoai, a wailau paha, e
ikeia ai ka pono ke hele i kalepa. Ina i ka manawa e moku ai ke kaula o
ke pai ma ka nakii ana mawaho o ka lai a me ka lauhala paha, alaila, e
olelo auanei ke kahuna o ka oihanakalepa, “Aole e emo pau koke ka’u mau
pai ai i ka lilo, no ka mea, ke hai mai nei ke kaula o ke pai i ka lilo
i ke kuaiia.”
67. KA HANA A KA OIHANA KAHUNA I KA MANAWA E KAI AI KA AHA.
He oihana nui ka ke kahuna nui o ke alii i ka manawa e kai ai ka aha ke
hiki aku i na po kapu heiau. He hana nui ka malama ana o ka aha i ka wa
e kai ai ka aha; aole e pono ke walaauia, aole e alala ka puaa, aole
aoa ka ilio, he kapu loa no. Ina e keuia e ka alae ka aha i ka manawa e
kai ai, alaila e olelo auanei ke kahuna nui, “Ua lele wale ka aha, aole
e pono;” aole e ku i ke kahuna ke hana ia manawa, no ka mea ua keuia e
ka alae.
NO HULAHULA.
O Hulahula. Oia ka inoa o ka aha no ke kapu loulu ana, he aha nui ia no
na heiau nui e like me Leahi, Mookini a me Puukohala, a me na heiau nui
e ae e like ana me keia heiau, na na ’lii wale no e noho i kela po e
kai ai ka aha.
KE ANO O KE KAI ANA A KA AHA.
Ma ka po wale no e kai ai ka aha, aia ma ka manawa e pau ai na mea a
pau i ka hiamoe, i ka manawa anoano o ka po. Ia manawa, e komo aku ke
kahuna nui a me na ’lii i kahi e kai ai ka aha, he mea e maopopo ai i
ke alii ka maikai a me ke ino o na mea e hiki mai ana mahope. O ke kai
ana o ka aha, he po kapu loa ia, he make ke kanaka ke maalo ae, he make
na holoholona.
Ma ke ahiahi e komo aku ai ke alii iloko o ka heiau, aia a hiki i ka wa
kupono e kai ai, alaila, lawe mai ke kahuna nui i kana oihana e pili
ana i ka oihanakahuna, a ina i maikai ke kai ana o ka aha, aole e keuia
e ka alae a pau wale ke kai ana, alaila e olelo auanei ke kahuna nui o
ka oihanakahuna, “Ua maikai ka aha; aole wahi kinaunau. Ina he hoouka
kaua i ka la apopo, e lanakila no.”
A eia kekahi, aia a ike ke kahuna ua maikai ka aha ia manawa, e moe ke
kahuna i ka honua a e nana aku i na ouli o ka lani. A ina ua ike ke
kahuna, ua uhi paapu ia ka lani e na ao, a ua kalae o waena konu o ka
lani, ia manawa e olelo kaena ae ke kahuna nui o ka aha, “Apopo puni ka
ia i ka upena. Penei malama ka paakai.” Aka, ina ua nana aku ke kahuna,
ua paapu mai kela aoao o ka lani i na ao, a kalae keia aoao, alaila, e
olelo ae ke kahuna, “Apopo hookomo na waa i ka halau; aole he holo
moana, holo no make.” Oia na olelo nane a ke kahuna no ke ano o na ouli
o ka lani. No ka mea, ina e hoolohe ole ke alii i ka olelo a ke kahuna,
alaila o ka pilikia ka hope. O ka hoolohe wale no ka pono.
68. O WAIMAKAUA.
Oia ka inoa o kekahi aha e kai ai, he lama ka laau o ia heiau, he aha
hoouluulu ai ia. Ina paha ua pauhia ka aina e ka wi nui, no ka la paha,
a he kau papaala nui loa ia, aole nae e ulu na mea kanu, alaila e pono
ke kai i ka aha o Waimakaua. Ina i maikai ke kai ana o ka aha a pau ka
hana a ka oihanakahuna, alaila e haule koke no ka ua. Nolaila i kapaia
ai ka inoa o ia aha “O Waimakaua,” he aha hoouluulu ai.
O PUEA.
Oia ka inoa o kekahi aha e kai ai, no ke akua makahiki ia aha; i ka
manawa e hele ai ke akualoa me ke akuapoko, alaila kai ia aha.
HOOWILIWILIMOO.
O ka inoa ia o kekahi aha e kai ai, no na kanaka a pau ia aha, i ke ao
e kai ai ia aha. Ina ua maikai ka aha o ke kai ana, aole he wahi kina
iki, alaila e pono ana no na kanaka, aole he loaa o ka pilikia.
KE ONEONEIHONUA.
He aha no ia e pili ana i na ’lii wale no, he ohia ka laau o ia heiau,
ua kapaia, “Ka Hakuohia.”
69. NO KE ANO O KA HANA ANA I NA HEIAU.
Ina i makemake ke alii e kukulu i heiau, alaila, na ke kahuna nui o ka
oihanakahuna e kuhikuhi i kahi e kukulu ai ka heiau, ke kahuna i
kapaia, he “Kuhikuhipuuone.” Ma ka hana ana i ka heiau, e hoomakaukau
mua, ke kahuna i na mohai e makana aku ai i na akua; oia ka puaa, ka ia
ula, ka niu. I ka hiki ana o na kanaka malalo o ke kumu laau, alaila e
hoomoe aku i ka puaa, a me na mohai a pau i hoomakaukau ai no ke akua.
I ka moku ana o ka laau, kauo a hiki i kai, ia manawa e make ai ke
kanaka lawehala, a waihoia ma ka lua o ka laau e ku ai; alaila kukulu
ka pou, ua kapaia o “Kapouamanu.” Oia ka pou ma ke kua o ka hale ma ka
wa e kupono ana i ka puka komo. Aia a paa ka heiau i ka hana ia,
alaila, e hana i umu, oia ka lele e kau ai ke kanaka.
I ka hana ana hoi i ka heiau a na kanaka, aole i like loa me ka heiau a
na ’lii. He mau heiau nui ka na ’lii, he mau okana ka poe nana e hana,
a i ole, he moku paha. Ua hanaia ka heiau, me na inoa pakahi, mai waho
o ka heiau a hala loa i loko. Mawaho mai o ka heiau, he inoa okoa kona,
ua kapa ia he kipapa; maloko mai o ke kipapa, o ka halepahu, a maloko
mai o ia wahi, o kailiili, oia kahi kokoke mai i ka paehumu, a maloko
mai o kailiili, o kamana, o ka paehumu no ia; a i ka ae ana aku i luna
o ka luakini, he moi ia, o ka ae ana aku no hoi ia i luna o ke anuu. He
mea mau i na heiau nui a na ’lii, e hookaawaleia na keena elua, o ko ke
alii ma ke kaawale, a o ko ke kahuna ma ke kaawale, malaila oia e
malama ai i na hana o kana oihanakahuna.
NO KE KAPU HEIAU ANA.
I ka manawa e kapu ai ka heiau, he mau la ihiihi loa ia a hiki i ka noa
ana; alaila ina he kaua ma ia manawa iho, a i make ke alii o kekahi
aoao, ia manawa e hanaia ai kekahi hana hoomainoino loa. O ke alii i
make, e kauia no ia i luna o ka lele, a i ka manawa e kau ai ka mea
make i luna o ka lele, ina he alii, alaila, elua mau puaa e kau pu ia
me ia, ma ka aoao akau kekahi, a ma ka aoao hema kekahi. A o ke alo o
ka mea make, e hoohuli ia no ke alo i lalo i luna o ka lele, alaila kau
aku ka lima akau i luna o kekahi puaa, a o ka lima hema hoi i luna o
kekahi puaa. A e kau mau ia no ia a hiki i kona ino loa ana, e manana
mai ai i luna o ka lele.
KA HANA ANA O KA HEIAU A KANAKA.
Ina i manao na kanaka e hana i heiau, he wahi pa poepoe no; a o kahi o
ke akua (kii) e kukulu ai, ua hookiekie ia ia wahi, a o ka mea nana e
haawi aku i na mohai, he wahi haahaa kona. Ua wahiia ke kii i ka aahu,
i na he aahu ulaula, a he keokeo paha, e like me ka manao o ke kahu
akua (kii), a o na mea e mohai aku ai, he puaa, he ia-ula, he niu, a me
na mohai e ae a ke kahu akua e manao ai he kupono i ka mohai.
Ina he hewa nui ko kekahi, e pono e lawe aku i na mea e mohai aku ai i
ke akua, me ke kanaenae aku: “Eia ka ai e ke akua, he puaa, he niu, he
ia-ula, he aahu. E Kanehekili, e Kanewawahilani, e
Kauwilamakaehaikalani, e nana i ka oukou mau pulapula.” Ma keia hana
ana, ua kalaia ka lawehala nui o ke kanaka.
70. KE AKUA O NA KAHUNA NUI NANA E KAI KA AHA.
He akua hulu manu ke akua o na kahuna nui nana e kai ka aha. E pono no
e malama loa ia ua akua la. He hulu no ia i hakuia ma ke poo a puni o
ke kii, ma ona la e hilinai nui ai ke kahuna i ka pono o kana oihana.
Ina poina kona akua i kai ai ka aha, alaila he auhulihia ka hope. E
like me Hewahewa i wanana ai mamua o ke auhulihia ana o keia mau
mokupuni. A penei kana: O Maliu ke kahuna nana i kai kekahi aha loulu,
o Hulahula. A i ka manawa i pau ae ai ke kai ana o ka aha i ka po i kai
ai, alaila, puka aku la o Maliu mai ka heiau aku, a hala he mau anana
ke kaawale mai ka heiau aku, alaila ninau aku la ko Maliu kokoolua i ke
akua, alaila, hai aku la o Maliu, “ua poina.”
Ia manawa akahi no a manao ae la o Maliu i kona hewa, me ka i aku nae i
kona kokoolua kahuna mamuli o ka hailona i ku ia ia, “He auhulihia ka
hope o neia poina ana o ke akua, aole hoi i ikeia keia mea mamua aku e
like me keia.” A no keia mea, hai aku la o Maliu i keia mea ia Hewahewa
ke kahuna nui o Kamehameha. A lohe o Hewahewa i keia mea, alaila, olelo
aku la o Hewahewa, “E auhulihia ana keia hope aku, aole he auhulihia
nui e like me keia ma keia hope iho, e lilo ana na wahi apuupuu o na
aina i mau awawa hohonu, a o na pali hoi i wahi papu like, e lilo ana
na wahi laumania o na pali nihinihi i mau kaulu.”
Mahope iho o keia wanana ana a Hewahewa, ua hookoia, ua ulupaia na kii,
lilo na heiau i mea ole, a o ka poe haahaa aia i luna mamua o kekahi
poe kapu, a o kekahi poe kapu, ua lilo i mea lapuwale. A o na ’lii nui
ua lilo lakou i wahi e hoomaha ai ma na kanawai o ka aina.
71. NO NA KAHUNA KAULANA E PILI ANA I KA OIHANAKAHUNA.
He nui na kahuna kaulana o ka wa kahiko i oleloia ma ke kuamookahuna, a
me na moolelo kaao. He poe malama akua lakou, he poe hoopono, he
maluhia ma na kanawai o ke akua; he poe malama i na la kapu, a me na
mohai, he poe haipule.
KEKAHI MAU KAHUNA KAULANA.
He kakaikahi wale no na kahuna i kaulana no ko lakou akamai ma ka
hoakaka ana i na mea e hiki mai ana mahope. O Moi, he kahuna kaulana ia
no kona akamai i ka hoakaka ana no na mea e hiki mai ana mahope, he
kahuna oia na Kapepeekauwila, kekahi alii o Molokai, maluna o Haupu
kona halealii. O Kapukaihaoa. O ko Oahu kahuna kaulana ia, ua hiki ia
ia ke ike i na mea pohihihi a me na mea huna, a me na mea e hiki mai
ana mahope. Ua noho ia kahuna ma Kaipapau, i Koolauloa.
AN ACCOUNT OF CULTIVATION.
From Hawaii to Niihau the soil and its character are not the same; they
differ in one place from that of another. The nature of the lands is of
two kinds, dry and wet; of soil and of rock; good and bad; and
mountainous, abounding in streams, valleys, hills and ridges. Rain,
streams, fog, a cloud-burst, a squall, spring water and the dews
[constitute the water supply].
OF DRY PLANTING.
In Kohala, Hawaii, the grass was burned until the ground was cleared,
then the ground was broken up with an iron spade and when the soil
became softened it was thrown up, leaving a hole about one foot deep.
The dirt was then broken fine and the taro tops planted. Thus planting
continued until a field was completed.
When the taro tops take root, then the dirt is cleared away, and again
thrown up, and the old leaves of the plant, two or three perhaps, are
taken off, so that the taro plant might flourish. This work was called
weeding. [150] When the plant has grown about one and a half feet high,
the dirt is thrown back around the plant and covered with grass. This
is the object: Cover the field thick with grass that the weeds may not
thrive with the rain. After a year has passed, the taro is pulled up
together with some sprigs, leaving some young taro shoots in the hills.
At that time the taro tops are called by several names; the omuomuo,
[151] the puu, [152] the oha, [153] the aae. [154]
The omuomuo is the taro top which is cut from the taro proper; the puu
is the young seed taro which adheres to the taro proper; the oha are
the small taros which grow near the taro proper; the aae are the
results of picking here and there, the remnants of the taro hills.
The dry planting of the taro, however, is not all of the same method.
In regions where timbers grow high, such as in Hooleipalaoa, in Kahua,
and other places, the mode of planting was called ohiki, the taro tops
being closely planted together; the leaves of the trees constitute the
soil. In such places taro was called akaka.
In places grown over by tree fern ohiki [155] was the method of
planting; the taro tops were planted in pairs and in triplets. The poi,
however, on being eaten smelled like fern. In higher, grassy fields, as
the uplands of Kahei, and Kaauhuhu, in Kohala, the poi was a yellowish
color like that of the breadfruit poi, and was good to the taste. In
places overgrown with rank grass (kukaepuaa), [156] the poi was of a
dark color, and bubbled, and was not very good eating.
In Hamakua, Hawaii, the field was called pakukui, [157] the kukui was
the soil, thus: A kukui tree is cut down and the branches and leaves
trimmed off; after a long while they decompose and become soil. The
taro tops are then planted which produce fine full taro, and the poi
good to eat. This was called pakukui, and thus it was in all places
where the kukui grew.
In Hilo a pandanus stick was used as a spade, which [stick] was three
yards in length, though some were longer and some shorter. When the
pandanus spade had been shoved down in the ground, two jerking
movements forward and backward were made. The hole was then deep
enough, and the seed taro top thrown in, [158] and in time it grew and
filled the hole. The taro was full and the poi was good to the taste.
The poi from the dry taro, if hard, was good to the taste when well
pounded, but if soggy, or lumpy, the poi would not be good eating. Dry
taro has its season in the year. In summer the taro would be full and
hard and the poi would be good. In winter taro grew water-soaked, and
could not be properly pounded into poi. Therefore dry taro was a
one-sided benefit in the year.
OF THE WET PLANTING.
Throw up all the soil, that is, for the banks of the taro patch. Then
the water is let in, and the dirt beaten with coconut branches to
harden it up so that the water could not leak out. After breaking
ground [159] water is let in, and when the dirt is water-soaked it is
trampled to make a good and soft mixture. The seed taro tops are
planted singly in rows, not in hills. When the seed taro top has
sprouted, then is the time for weeding, and the first leaves are
plucked; these are called lau pai. When the taro is full grown it is
pulled up, and in pulling, both the mother and adjoining little ones
are included. When all the taro crop is gathered water remains. While
the water remains thus, it (the taro patch) is termed empty. It is
again planted with hills of from four to ten seed taro tops to the
hill. The oha remnants in the taro patch which had not fully developed
and which were not taken are called palili.
The growth and fullness [of the taro] in all wet plantings are not the
same, the taro is very flourishing and healthy in some places, as in
Kapalama, where the taro patch is soft. Some places are unfruitful, the
plants withering, while in some places development is fine. Poi from
wet planting is palatable if the taro is good, but tasteless if eaten
immediately [after pounding]. Men and women who live in wet lands are
dark-skinned on account of the cold food.
Taro has various names in all the wet lands. In Hawaii taro is taro and
oha is oha. In Oahu oha is both taro and oha. In Kauai taro and oha are
both called poe.
OF THE POTATO.
Weed out the grass throughout the field; pluck the potato sprigs and
leave them till the buds develop, then plant. When the leaves become
vigorous, dig around the plant hills, and when the leaves have grown
long then twist [them]. As the planted sprigs commence to bear, the
soil is thrown on the hill. The first potatoes gathered from a hill are
called kauaiki. This is the meaning: Go straight to the potatoes (when
the rainy season sets in) before being benumbed with the cold. After
the first picking, wait awhile then dig around them, this is called
kaioio, which means a grassy yield between the first and last diggings.
When the potatoes from the hill have all been dug it is called kalina,
which means, the branches yield the potatoes, [for] when the stems are
drawn from the hill the vines grow again; these are called haaweawe,
meaning roots, or potatoes recovered from the soil.
When the field is again cleared it is called kahili pulu, and the
potatoes found at such clearings are called puukolea. This is the
meaning: the stubble and the dry vines being set on fire the potatoes
are thrown in. After the burning there remained the charcoal which was
called puelehu. Potato is very satisfying when made into poi, or eaten
in its solid form when roasted. It is also a fattening feed for swine.
Potato is suitable in summer and in winter if it develops throughout
unblighted, bearing properly without getting scabby, if not destroyed
by caterpillars and worms, providing the digging be done properly.
Planting in rocky places was called makaili. There was very little soil
proper, the greater portion [of the field] being gravel, with rocks all
around. There were also large holes resembling banana holes. Upon the
sprouting of the potato vines gravel and stones are piled up around
them, and by the time the hole was covered thick with leaves, the
potatoes were large and grooved; they were ridge-formed but not very
sweet; they were somewhat tasteless and insipid; not very palatable.
OF THE BANANA.
Dig until the hole is wide open, about one and a half feet deep. The
reason for digging so deep is that the banana may not be blown down by
the wind. Then bring the seed banana and place it on the edge of the
hole. Eat to satiety and then plant the banana. Grasp the seed plant,
lift it up and exclaim in boasting words (with great force):
The great banana!
The great banana!
It will yield ten hands. [160]
The bunch can not be carried;
It will take two men to carry it
With difficulty.
Some people during the planting cross the hands behind the back, some
drag the seed banana, and some go in a state of nudity. Bananas planted
under such practices yield with fulness in some cases, while some do
not. The time of day for planting is when the sun is at the zenith and
just about to descend, which is the time when the shadow is directly
underneath one. If the banana is planted then, it will bear in a short
time, for as the sun ascends and descends so does the banana progress
and decline. If planted early in the morning it takes a long time for
the banana to grow before it bears any fruit.
Planting time during a month is particularly chosen and not made at
random. Hua [161] is a planting day, and so are Akua, Mahealani, Kulu,
the three Laaus and the three Oles. Here is an interpretation of the
planting days. Hua: Every plant will bear, with one defect, the fruit
will be small. Akua: The bearing will be unnatural, a continuous
production. Mahealani: Bearing plentiful and large; the fruit of the
day, however, questions, [162] “Give me a place?” Kulu: [163] Fruitful,
and the bunch of bananas hang low in bearing, till it reaches the
ground. Laau: The fruit is very much desired. Ole: Fruitful, it is
true, for it means your banana has an abundant yield. [164]
OF THE SUGAR-CANE.
When planting sugar-cane the upper portion nearest the middle part is
the best to plant. If the top end only was to be planted the sugar-cane
will be tasteless when eaten, not sweet. If the middle portion also is
used in planting the sugar-cane will be good eating. Its name is
seed-cane when broken off from the whole cane for planting, and there
are eyes on two of its sides. Sugar-cane is good to eat; it has a
saccharine juice. Sugar-cane is planted on the outskirts of cultivated
fields, or on the side and border between two fields. It is the custom
in Kohala to this day, and is called boundary cane.
OF THE WATER MELON.
When planting the seeds let it be in the afternoon of the day, when the
sun is about to set, so that the melon may be scarlet colored when
ripe. If planted at noon [the melon] will be yellowish and pale, not
very red. There is a certain principle in planting: if the fingers are
doubled up the melon will be dwarfish.
OF THE CALABASH AND WATER-GOURD.
This is the bitter-gourd, and its seeds are bitter also. When planted
and the seeds have sprouted, branched out and yielded fruit, great care
must be observed of the vine and the calabash lest they become
withered. If a water-gourd is desired, then make a wooden support.
Place three sticks for support so that the fruit hangs between them,
with grass spread underneath. The reason for supporting it thus is that
the neck of the gourd may be straight and not crooked. The same care is
given for the calabash. The ground underneath is cleared and the dirt
adjusted nicely, throwing aside the stones so that the calabash may not
be imperfect and crooked. Calabashes cared for in this way are very
well formed.
Greatest care is given to all bitter-gourd plants, for fear of
mischievous treatment, lest the pubes are rubbed over, withering the
calabash; or the skin pinched, cracking the gourd; or on account of
jealousy the gourd is broken off.
There are various names given the calabash and the water gourd. Here
are some of them: Calabash, a container for food; when cut in half, it
is a cover; a long calabash is a hokeo; [165] when long, crooked and
narrow, olo is the name; when the calabash is diminutive and handle
strings are run through it it is a hulilau.
On Hawaii the name is different. On Oahu and on Kauai it is also
different. If the mouth of the calabash is round and narrow, it is mua
on Hawaii, ipuwai on Oahu, and omo on Kauai. If the calabash is
undersized its name is uli; it is kilu when made into a fish calabash,
and when fastened with handle strings the name is hulilau.
The best calabashes and water-gourds, with spotted marks, are found on
Niihau. That is the untiring land in work of ornamentation. [166] Other
places have also good products, but not very extensive. In some places
the calabashes are thick, as on Kauai, and in some places they are very
thin and break easily. All calabashes which have a thick shell, fire
may be produced thereon by rubbing as with wood.
OF THE CORN.
When planting corn place the seed between the palms of the two hands,
then press the fingers as tight as possible without the least opening,
then incline the tips of the fingers to the ground letting go of the
seed corn. Such will be the most productive plant, the cob being
thickly covered with seed, with the ears standing out prominently to
the sight. If the fingers are spread out the seeds will be few; if the
hand twists when planting, the cob and the rows of the corn will be
twisted.
OF THE PIE MELON.
It is a large sized and long melon, containing many seeds, the same as
the bitter calabash. It has no method of planting. It is good to eat
when young, then it is called olulo palaai. When it is ripe the meat is
too watery to eat; it is thick skinned. Some are long and crooked, some
are round, some flat, and some tall and straight.
NAMES OF THE DIFFERENT PLANTS.
Of the Taro.
1. Mana ulu. 16. Kaikoi.
2. Mana pipika. 17. Kai maoli.
3. Mana ulaula (red). 18. Uauapiko.
4. Mana keokeo (white). 19. Hapuu.
5. Makoko. 20. Ualehu.
6. Makohi. 21. Ieie.
7. Palaii. 22. Papapueo.
8. Kanawao. 23. Nohu.
9. Poni eleele (black). 24. Lola.
10. Poni ulaula (red). 25. Uwahiapele.
11. Lauloa. 26. Apuwai.
12. Piialii. 27. Ala.
13. Haakea. 28. Aa.
14. Ipuolono. 29. Aweuweu.
15. Elepaio. 30. Manini.
Of the Potato.
1. Haulelani. 8. Lapa.
2. Poe. 9. Likolehua.
3. Helelei. 10. Apo.
4. Mohihi. 11. Pau.
5. Kawelo. 12. Holule.
6. Kihi. 13. Heuwahiolapa.
7. Huamoa. 14. Kauai.
Of the Bitter-Gourd.
1. Kaku. 5. Olo.
2. Kamanomano. 6. Hulilau.
3. Paka. 7. Omo.
4. Piko. 8. Huewai.
Of the Banana.
1. Iholena. 7. Malaiula.
2. Popoulu. 8. Nou.
3. Kaualau. 9. Nuholani.
4. Kapua. 10. Lahi.
5. Lele. 11. Moa.
6. Pake. 12. Haikea.
MEN NOTED IN AGRICULTURE—KAPAIHIPILIPILI.
Kapaihipilipili was a man very famous in the cultivation of the soil
and in the adjustment of affairs of life. Nahuluaina, in the division
of Kukuipahu, district of Kohala, island of Hawaii, was his birthplace.
From morning to the close of day he would toil, taking his food with
him to the field. It was thus every day. Sugar-cane, potatoes, taro and
other things grew in abundance; not a portion of land would be let
remain idle.
When cooking food he would completely cover the oven house with mats so
that the wood cinders would not fall [thereon]. When the food was
cooked the stones were collected and put in their proper place.
The cover of calabashes. The calabash was protected by two covers, and
in like manner was the fish calabash and the water-gourd protected each
with a cover.
Peddling food. He went peddling and selling his food for fish, on
credit. Some was paid for and some sold on credit. The fish that he
received in payment Kapaihipilipili salted and dried out in the sun,
then he would go peddling again and bring back more fish. When all were
paid then it was well. When the fishermen saw this work on the part of
Kapaihipilipili they left his food to dry out in the sun; they left it
there until he came down again and took it home. On this account
Kapaihipilipili made it a rule not to do so again, because he saw that
the practice was not proper. He was called Kapaihipilipili on account
of his stinginess.
KAMEHAMEHA I.
Kamehameha I. owned the great field of Kuahewa, in Kona, Hawaii. This
field was famous for its great extent and the fact of its being away in
the uplands. Ten divisions of land were included in this field of
Kuahewa. Ualakaa was another famous field belonging to Kamehameha, so
noted on account of its great size and bountiful production of
potatoes. It was located up in Manoa, Oahu.
HE MOOLELO NO KA MAHIAI.
Mai Hawaii a Niihau, aohe like o ka lepo a me ka noho ana. He okoa ko
kela wahi, ko keia wahi. Elua ano o ka aina, he maloo a he wai; he lepo
a he a-a; he maikai a he ino; he pali, he kahawai, he awawa, he puu, he
kualapa. He ua, he wai, he ohu, he naulu, he kualau, he wai puna, he
kehau [e hoolilo ia ka loko wai].
NO KE KANU MALOO.
Ma Kohala, Hawaii, pupuhi ka mauu i ke ahi a wela, alaila, pahu me ka
oo hao, wali ka lepo, kaka i luna ka lepo, a hookahi kapuai ka hohonu o
ka lua. Alaila, hoowali a aeae, kanu ka huli. Pela no e kanu ai a paa
ke kihapai.
A ulu ka huli, alaila, wehewehe ka lepo, kaka hou i luna, a wehewehe ka
ha o ka huli, ina elua, ekolu paha, i ulu ka huli kalo. Ua kapa ia keia
hana ana o ke olaolao. A kiekie ka huli, hookahi kapuai me hapa,
alaila, hoolue hou ka lepo i lalo o ka huli, ia manawa, popoi i ka
mauu. Eia ke ano, haliilii i ka mauu a manoanoa, a paa ka mala. O ke
kumu o keia hana ana pela, i ole e ulu pinepine ka mauu i ka ua. A hala
ka makahiki, alaila, huhuki ke kalo a me kekahi oha, koe kekahi oha no
ka makalua. Ia wa nui na inoa o ka huli kalo; he “omuomuo,” he “puu,”
he “oha,” he “aae,” oia ke ano.
O ke omuomuo, oia ke kalo io a kohi ia kona huli. O ka puu, oia ka huli
keiki e pili ana i ka io o ke kalo. O ka oha, oia ka puu io e pili ana
i ke kalo. Ka aae, oia ka huhuki lele ma o maanei o ka puu i koe iho.
Aole nae i like ke kanu ana o na kalo maloo a pau loa. Ma na aina loloa
o ka laau e like me Hooleipalaoa, a me Kahua, a me na wahi e ae, he
ohiki ke kanu ana, a he kupipi ka huli ke kanu, a o ka lau o ka laau ka
lepo. Ua kapa ia ke kalo malaila, he “akaka.”
Ma kahi ulu ia e ke amaumau, he ohiki ke kanu ana, he ku lua ka huli, a
he ku kolu ke kanu. He honohono amaumau nae ka poi ke ai aku. Ma na lae
manienie e like me uka o Kahei, a me Kaauhuhu, i Kohala, he lena ka poi
e like me ka poi ulu, a he ono ke ai aku. Ma kahi ulu ia e ka mauu
kukaepuaa, he ano eleele ka poi a he poha, aole ono loa.
Ma Hamakua i Hawaii, he pakukui ko laila mala, he kukui ka lepo, penei:
Ooki ke kukui a hina, okioki na lala a me na lau, a liuliu pulu iho la
a lilo i lepo. Kanu ka huli, he kalo io loa ia, a he poi ono. Ua kapa
ia o ka pakukui, pela no ma na aina kukui a pau.
Pela ma Hilo, he apahu hala ko laila oo. Ekolu iwilei ka loa, a he oi
aku kekahi a he emi kekahi. I ka wa e pahu ai i ka lepo o ka oo hala,
elua une ana i mua i hope. Alaila, poopoo ka lua, kiola iho la ka huli,
a liuliu, ulu ae la, a piha ka lua. He io ke kalo, a he ono no hoi ka
poi.
He mea ono ka poi o ke kalo maloo ke manalo, a ke aeae ke kui ana. Aka,
ina he loliloli a hakuhaku, aohe ono o ka poi ke ai aku. He kau ko ke
kalo maloo i loko o ka makahiki hookahi; i ka makalii, io ke kalo a
manalo, ono loa ka poi. I ka hooilo ulu ke kalo a loliloli, pono ole ke
kui i poi. Nolaila, he pono kapakahi ka ke kalo maloo i loko o ka
makahiki hookahi.
NO KE KANU WAI.
Kulapa ka lepo a pau i luna, oia hoi o na pae mua o ka loi. Alaila
hookomo ka wai, a hahau me ka ha niu i paa ka lepo, i ole e nono ka wai
malalo o ka loi. A pau i ka paeli, alaila, komo ka wai, a pulu ka lepo,
alaila, hehi, i hui ka lepo a waliwali. Kanu ka huli, he ku kahi, he
nee pu, aohe puepue. A ulu ka huli, alaila, auau aku ia wa, ako ka lau
aawa, oia he lau pai. A io ke kalo, alaila, huhuki; i ka huhuki ana,
pau loa ke kalo me na oha, a pau loa ka ai, lana ka wai. A lana ka wai,
kapa ia he nanae. Kanu hou, puepue, eha huli, a hiki i ka umi o ka
puepue hookahi ke kanu. O ka oha io ole i koe aku i ka loi, aole i lawe
ia mai, ua kapa ia he “palili.”
Aole i like ka ulu a me ka io o na kanu wai a pau loa, he ulu loa ma
kau wahi, a he mohaha kalo, e like me Kapalama ke poho o ka loi. He
palakai loa kau wahi, he kakanalii ka ulu, he ulu maikai loa ma kau
wahi. He poi ono ko ka wai, ke maikai ka ai, aka, he koekoe nae ke ai
koke iho; o na kanaka a me na wahine ma na aina wai, ua eleele hauliuli
ka ili, no ke koekoe o ka ai.
He nui no hoi ka inoa o ke kalo ma na aina wai a pau loa. Ma Hawaii, he
kalo ke kalo, he oha ka oha. Ma Oahu nei, he oha ke kalo a me ka oha.
Ma Kauai, he poe ke kalo a me ka oha.
NO KA UALA.
Waele ka mauu a pau ka mala, ako ka lau uala, waiho a koii ka maka,
alaila kanu. A ulu ka lau, kii aku puepue i ka lepo; a ulu loa ka lau,
alaila, wili; a uala ka lau, alaila, hooili ka lepo i luna o ka pue. A
hahaki ka uala mua o ka pue, ua kapa ia, o “kauaiki.” Eia ke ano,
pololei aku no a na uala, (ke hiki i ka wa ua) a o e opili i ke anuanu.
A pau ka uala mua, waiho aku a liuliu kohi, he “kaioio ia.” Eia ke ano,
he oilo mauu e ulu ae ana mai ke kohi mua ana a ke kohi hope ana. A pau
ka uala o ka pue, kapa ia he kalina, eia ke ano, ma ka lala e hua ai ka
uala, a pau i ka huhuki ia ka pue, ulu hou ae ka lau. Kapa ia he
haaweawe, eia ke ano o ia, he uala nalowale i ka lepo he aa paha.
A waele hou ka mala, kapa ia he “kahili pulu” a loaa ka uala ia waele
ana, kapa ia he puukolea; penei ke ano; o ka opala, o ke kalina maloo,
puku ke ahi a a, hoolei ka uala i loko, a pau ka a ana, a koe o ka
nanahu, kapa ia he “puelehu.” He mea ono loa ka uwala ke hoowali poi, a
ke ai maloeloe, a ke pulehu. He ai momona o ka puaa.
Kupono ka uwala i ke kau a me ka hooilo, ke puka pono ka ulu ana, aole
e ponalo. A ke hua pono, aole e uhaloa, ke pau ole i ke poko a me ke
nuhe, a ke malama pono ia ke kohi ana.
No ke kanu ana ma kahi a-a, ua kapa ia he “makaili.” He uuku loa ka
lepo maoli, o ka nui ka iliili aa, a he pohaku a puni, he malualua
nunui no me he lua maia ala ke ano. A ulu ka lau uala, pue ae i ka
iliili a me ka pohaku, a piha ka lua i ka lau o ka uwala, ua nunui a
manamana loa ka uwala, ua awaawaa; aole nae he ono loa, he ano mananalo
no me ka hukakai, aole i lilo loa i ka ono.
NO KA MAIA.
Kohi ka lua a hamama, he kapuai a me ka hapa ka hohonu o ka lua. (O ke
kumu o keia kohi ana a hohonu, i ole e hina i ka makani.) Alaila kii i
ka pohuli a waiho ma ke kae o ka lua. Ai a maona, kanu ka maia. Lalau
aku i ka pohuli olelo iho me ka haanui, (haanou me ka ikaika loa):
Ka maia nui e!
Ka maia nui e!
He umi eka ke hua!
Aole hiki ka ahui ke amo,
Elua kanaka hiki ke amo.
Hiki inoino.
He pea na lima i ke kua o kekahi ke kanu, a alako kekahi, a he kuu
kekahi i ka mai a lewalewa. O na maia o ia ano ke kanu, he io no, a he
io ole no hoi kekahi. O ka manawa e kanu ai o ka la, o ka pii ana a ka
la a kokoke e iho makai. Oia ke kupono ana o ke aka i ka lolo. Ina kanu
ka maia ia wa, hua koke, no ka pii o ka la a iho, pela ka maia e pii ai
a iho. Ina kanu i ke kakahiaka nui, lohi ka piina a ka pumaia, alaila,
hua iho.
He wae no ka manawa kanu o ka maia i loko o ka mahina, aole e kanu
wale. O Hua, he la kanu; o Akua he la kanu; o Mahealani he la kanu; o
Kulu he la kanu; o na Laau ekolu; o na Ole ekolu. Eia ke ano o na la
kanu. Hua: He hua na mea a pau loa, a hookahi kina o ka liilii. Akua:
He hooakua ka hua ana, he hoopapau i ka hua wale no. Mahealani: He hua,
a he nui, he ninau nae ka hua o ia la. “No’u kau wahi?” Kulu: He hua
kulu ka ahui o ka maia ke hua iho, he hele a pa i ka lepo. Laau:
Hoolaau ka hua a ka maia. Ole: Hua no, eia nae ke ano, aole hua a koe o
kau maia.
NO KE KO.
Ina kanu ke ko, o ka elau e pili ana me waena kahi pono ke kanu. Ina o
ka elau wale no, mananalo ke ko ke ai aku, aohe ono. Ina o waena
kekahi, he ono ia ke ai aku. He pulapula kona inoa, ke hahaki mai ke ko
okoa, a kanu aku, a he mau puupuu no hoi ma kona mau aoao a elua. He
mea ono ke ko ke ai, he wai momona kona. Ma na kuauna o ka mala e kanu
ai ke ko, a he iwi, a he palena no kekahi kihapai me kekahi kihapai.
Pela ma Kohala a hiki i keia la, kapa ia ke “Ko a Palena.”
NO KA IPU AIMAKA.
Ina kanu ka anoano, waiho a ahiahi o ka la, i ka wa e napoo ana, alaila
kanu, i ula ka ipu ke hiki i ka wa oo. Ina kanu i ke awakea, hakeakea,
ano keokeo, aole ulaula loa. He wahi loina ko ke kanu ana. “Ina pupuu
na manamana o ka lima, onukunuku ka ipu.”
NO KA UMEKE A ME KA HUEWAI.
He ipu awaawa ia, a o kona anoano he awaawa no. I ka wa e kanu ai, a
ulu ka anoano, a hihi, a hua ka ipu, alaila, malama loa ke “ka a me ka
ipu o mimino.” Ina makemake huewai, alaila, koo laau, ekolu laau,
mawaena ka hua e lewalewa ai, a haliilii hoi o lalo ae i ka mauu, o ke
kumu o keia koo ana i pololei ka nuku o ka huewai, aole kekee. Pela no
ka ipu umeke. Kaka ka lepo malalo a hoonoho pono ka lepo, a kiola ae ka
pohaku, i ole e kunono ka ipu a kapakahi. O na ipu i malama ia o ia
ano, ua maikai loa.
He mea malama loa ia na kulana ipu awaawa a pau loa, o kolohe ia, o
hamo ia ka heu, mimino; o iniki ia ka ili o waho, nakaka ka ipu; o huwa
ia, hahaki ia ka ipu. He nui na inoa o ka ipu a me ka huewai. Eia
kekahi mau inoa: Umeke, he wahi waiho ai; a hapalua o ka ipu ke oki
ana, he poi ia; loihi ka ipu, he hokeo, loihi, kekee, ololi, he olo ka
inoa; a liilii ka ipu a hou ia i ke kaula kakai, he hulilau.
Ma Hawaii, he okoa ka inoa. Ma Oahu a ma Kauai, he okoa. Ina poepoe
haiki ka waha o ka ipu, he mua ia ia Hawaii; he ipu wai ia Oahu nei; he
omo ia Kauai. I na liilii ka ipu, he uli kona inoa, he kilu ke hana ia
i ipukai. A paa i ke kaula kakai, he hulilau ka inoa.
Ma Niihau na ipu maikai loa, a me na huewai no hoi, no ka pawehe. Oia
ka aina, molowa ole i ka hana onionio. He maikai no ma na wahi e ae,
aole nae he nui loa. Ma ke kau wahi, he manoanoa ka ipu, e like me
Kauai, a ma ke kau wahi he lahilahi loa, a hikiwawe loa ka naha ana. O
na ipu manoanoa a pau o ka iwi, he a ke ahi ke hia iho, he like me ka
laau.
NO KE KULINA.
Ina kanu ke kulina, waiho ka hua ma waena o na poholima elua, alaila,
hana na manamana a pili loa me ka hamama ole, alaila, hooiho ka welau o
na manamana i ka lepo, a kuu aku i ka hua kulina. Oia ke kulina io loa,
a paa pono ka iho i ka hua, me ke kuku o ka io ke nana iho. Ina
hakahaka na manamana, io kakaikahi; ina wili ka lima ke kanu, wili ka
iho a me ka hua ana o ke kulina.
NO KA IPU ALALA.
He ipu nui ia a me ka loloa, a he nui ka anoano e like me ko ka ipu
awaawa; aohe ona loina o ke kanu ana. He ipu ono i ka wa opiopio. Ua
kapa ia he olulo palaai. A oo ka ipu, a howai ka io ke ai, he pulunui.
He kekee loloa loa kekahi, he poepoe pakiikii kekahi, he kuoho a
pololei kekahi.
NA INOA O KELA A ME KEIA.
Ko ke Kalo.
1. Mana ulu 16. Kaikoi
2. Mana pipika 17. Kai maoli
3. Mana ulaula 18. Uauapiko
4. Mana keokeo 19. Hapuu
5. Makoko 20. Ualehu
6. Makohi 21. Ieie
7. Palaii 22. Papapueo
8. Kanawao 23. Nohu
9. Poni eleele 24. Lola
10. Poni ulaula 25. Uwahiapele
11. Lauloa 26. Apuwai
12. Piialii 27. Ala
13. Haakea 28. Aa
14. Ipuolono 29. Aweuweu
15. Elepaio 30. Manini
Ko ka Uwala.
1. Haulelani 8. Lapa
2. Poe 9. Likolehua
3. Helelei 10. Apo
4. Mohihi 11. Pau
5. Kawelo 12. Holule
6. Kihi 13. Heuwahiolapa
7. Huamoa 14. Kauai
Ko ka Ipu Awaawa.
1. Kaku 5. Olo
2. Kamanomano 6. Hulilau
3. Paka 7. Omo
4. Piko 8. Huewai
Ko Ka Maia.
1. Iholena 7. Malaiula
2. Popoulu 8. Nou
3. Kaualau 9. Nuholani
4. Kapua 10. Lahi
5. Lele 11. Moa
6. Pake 12. Haikea
Na Kanaka Kaulana i ka Mahiai.—Kapaihipilipili. He kanaka kaulana loa
ia ma ka mahiai ana, a me ka hooponopono ana i ka noho ana. O
Nahuluaina ka aina hanau, o Kukuipahu ke ahupuaa, o Kohala ka moku, o
Hawaii ka mokupuni. Mai ke kakahiaka a po ka la ke mahiai, me ka ai no
a me ka ia no e hele ai, a waena. Pela i na la a pau loa. Ulu ke ko, ka
uala, ka ai a me na mea a pau, aohe koe aina ia ia. Ina kahumu halii ka
hale i ka moena a paa, i ole e helelei ka huna wahie. A moa ka umu, ohi
no ke a, a kona wahi mua, i waiho ai.
Ke poi o na Ipu. Popoi ia ka umeke elua poi, pela ka ipukai, ka huewai,
he poi kona.
Ka maauauwa ai. Iho kela i ka maauauwa a aie ia ka ai i ka ia. Hookaa
kekahi, aie kekahi. O ka ia i hookaa ia mai, hoi no o Kapaihipilipili,
kopi a kaulai i ka la, a maloo, iho hou i ka maauauwa, lawe hou. Aia no
a pau i ka hookaa ia mai, alaila pono.
Ike na lawaia i keia hana a Kapaihipilipili, kaulai lakou la i kana ai
a maloo i ka la. Waiho a iho aku o Kapaihipilipili, alaila, hoihoi hou
mai. Ma keia hana, kau kanawai o Kapaihipilipili aole e hana hou peia,
no ka ike i ka pono ole o keia hana ana. Ua kapa ia kona inoa no ke pi
o Kapaihipilipili.
O Kamehameha I. Nana kela mala nui o Kuahewa i Kona, ma Hawaii. Ua
kaulana ia mala no ka nui a me ka hala i uka, he umi ahupuaa i komo i
loko o keia mala o “Kuahewa.” O Ualakaa ia mala kualana a Kamehameha,
no ka nui a me ka uala. Aia mauka o Manoa, Oahu.
AN ACCOUNT OF FISHING.
There were gods of fishing from the very beginning of fishing to this
day; from the earliest fisherman to those of the present time they
still serve them for the success of their vocation. Here are the names
of the gods of fishing: Kuula was the husband; Hina was the wife, and
Aiai the son. Alea in Hana, Maui, was the place of residence. During
the time Kahoalii was reigning as king of Hana, Maui, with his place of
residence on the hill of Kauiki, and his fishers being the Kuula
family, Kahoalii one day sent his attendants to bring [him] some fish.
This was the king’s customary practice till he became angered at the
fishermen.
When the attendants went before Kuula and Hina they (the latter) gave
them fish which was a kahala. [167] They told the attendants in a
straightforward manner as follows: “You two go back and tell the king
to rip open the fish, salt the meat, roast the bone in the underground
oven, and when cooked eat it, because it is a swollen [168] time.”
Bring, O Kama,
The fish of victory.
Here is Hana,
A swollen land.
These were the words of the fishermen to the attendants of Kahoalii.
When they came into the presence of the King, Kahoalii, they spoke with
falsehood and deceit. This is what the attendants said: “Your fishermen
said to salt your flesh, and roast your head and bones in the oven.”
When the king heard these deceitful words of his attendants, he was
enraged and ordered that the fisherfolks die, who were Kuula and Hina.
The people went by order of the king to destroy Kuula’s house by fire.
However, Kuula and Hina had supernatural powers, and heard of their
[own] demise by the king. They therefore prepared three small gourd
calabashes, to be exploded in the fire, in order that they might not be
killed.
Kuula, Hina and Aiai were in the house when it was set on fire and the
exits closed. Kuula therefore said to the son: “Say, you must live, and
we two will die. If the smoke from the fire settles down towards the
mountain, there is where you will go for a dwelling place, while we two
will go and dwell in the sea.”
At the time the fire was burning and enveloping the outside of the
house the smoke leaned towards the mountain. Aiai went and lived in a
cave at a different location, while the parents went through the smoke
which settled down on the sea and dwelt in the ocean. The three unripe
gourds were the things which exploded in the fire, by which the king
thought the Kuulas had died in the fire, because of the explosions of
these things.
On the departure of Kuula, Hina and Aiai, the fishes were all removed,
none remaining in the sea and in the waters adjacent to Hana. No fish
whatever could be caught by the fishermen of Kahoalii, because Kuula
and Hina had fish bodies.
As for Aiai, he went to a cave in a low precipice, where he remained in
seclusion until found by Pilihawawa, who took him as a friend to his
house where they remained together. During their companionship their
occupation was cultivating the land, but though they obtained food
there was no fish. Aiai told his friend to weave baskets for the
catching of hinalea. [169] So they wove the baskets, and when finished
they went down to the rocky seashore and placed them in position. Then
Aiai called on his parents for fish:
O Kuula and Hina,
Send the fish in,
The young hinalea and the opule. [170]
Hina said to Kuula: “Give some fish for our son.” At this time the
basket was standing in place and the fishes came into it until it
overflowed, the basket being quite full. So the friend Pilihawawa
collected the fish and placed them on dry land. Kuula, however, sent in
the surfs which, breaking, carried all the fish back into the sea, the
fish which were placed in the container only remained. That was the
method of fishing and the origin of [Kuula] fishermen which continues
to this day. Hina is a real stone, which exists to this day. It
controls certain fishes. Here are the names: the aku, [171] the akule,
[172] the oio, [173] the moi, [174] the a’u, [175] the manini. [176]
Kuula and Aiai are in the same class; they are both fish stones, [177]
and have certain sacredness to this day. Reddish things are sacred to
Kuula, such as the red dye, and the red waist cloth, and everything of
a reddish hue, and so on. Therefore through Kuula all the different
methods of fishing and the fishes became established throughout these
islands; hence, the instructor in fishing.
There are many various methods and divisions in fishing; a different
method in shallow water, and in deep water, and a different method
again in the fishing grounds midocean. There are also various ways of
catching fish in the vocation of fishing, that of the night differing
from that of the day; of the morning from that of the evening, as
hahamau, iniiniki, kikomo, kamakoi, kiolaola, hoauau, hooluuluu, o,
moemoe; by canoe fishing with net; hiaku, kapae, kakauhu, squid
catching, and so forth; by bait, with hook and line, rod, stone, wood
and so forth.
The fishing seasons varied during the year, and were not always on the
same time; there were auguries by which the proper time for fishing
might be discerned, and not go fishing without any foreknowledge.
Certain kinds of fishing were under restrictions, while others were
unrestrained; single-handed fishing and fishing in parties; some with
canoe, and some without canoe.
FISHING AND METHODS OF FISHING.—DRY (OR SHORE) FISHING.
1. Hahamau. [178] This method of fishing is done on moonlight nights.
When the moon rises the tide ebbs; then the women go fishing along the
shore; along the rocky ledges and boulders, and coral reefs where the
surf breaks. This mode of fishing is by feeling with the hands, with
the fingers curved. [179] These are the fishes caught: heepali, [180]
olali, [181] hou, [182] awela, [183] niholoa, [184] mananalo, [185]
paolakei, [186] paokauwila,[186] paoluahine.[186]
2. Holoholo. [187] Fishing with a net, going to and fro along shore.
The name of the net is holoholo, [formed of] a piece of wood two
fathoms long with the net tied in a circular manner to the wood, which
is flexible, called alahee. [188] The place where the sea ebbs swiftly
is the place where the net is to be let down. One person holds the net
and one drives the fish. Fishes to be [thus] caught are: Uhu, [189]
kala, [190] uwouwoa, [191] manini, [192] nenue. [193]
3. A standing aloiloi net. There is no place where it can not be cast,
being adapted to both deep and shallow sea fishing. The fisherman
stands on the shore and casts the net. These are the fishes of this
net: Aloiloi, hinalea, [194] lauhau. [195]
4. Eel snatching. Here is the method: It is hand fishing, the bait
being held in the right hand, the left hand snatching [the eel]. These
are the baits: Aama, [196] paiea (rock crabs), and heepali. The place
for this kind of fishing is along the black rocky seashore, the same as
Kohala’s coast. There the fishing is done at high tide and when the sea
is boisterous. The only fish to be caught is the eel.
5. The kikomo. [197] It is a hook placed at the head of a short rod one
fathom in length. The place for fishing is a cleft in the rocks. Eels
also are the fish to be caught.
6. Angling. The fishing rod is three fathoms long, made of bambu, and
of hau. The cord is also three fathoms long. Aama, ina (sea eggs), pea
(starfish), and heepali is the bait used. The place of fishing is at a
headland or other suitable place. Fishes to be caught by this method of
fishing are: uhu, halahala, [198] hou, aawa, [199] oopukai, [200]
hinalea, aniholoa, [201] awela. [202]
7. Kaee. The net is called nae, a net of very small mesh, and the place
of fishing is the rocky floors covered with a very thin sheet of water.
All kinds of small fishes are taken in by this net, such as ohua, [203]
paoo, [204] aholehole, [205] baby maninis, and so forth.
8. Basket. This is woven in the manner of wicker chairs, with the
opening on the top, and standing about one foot high. Wana, [206] ina
and haukeuke [207] are used as bait. The place of this method of
fishing is in the sea, in coral, flat bottom and rocky places. The
basket is placed in position and the man swims away. When the fishes
enter [the basket] the man collects them. The fish caught is hinalea
only, and no other kind.
9. Basket with a large opening. A large basket, two feet high, for deep
sea fishing. These are the fishes caught: Panuhunuhu, [208] halahala,
uhu.
10. Uluulu net. Two sticks each a yard long, the net a yard wide. The
place for fishing is in the sea. The fishes are in holes; there is
where this net is used. One man holds the net on one side of the hole,
and another man with a pole stirs up the water in the hole to drive the
fish into the net. The fish to be caught are the kumu, [209] the uhu,
and so forth.
11. The sea net. This net is called by fishermen, the “mouth of a
shark;” the uluulu net (No. 10) the “belly of the shark,” and the
hinalea fishing basket (No. 8) the “eye of the shark.” In these kinds
of fishing fishermen are liable to be eaten by sharks, hence the
expressions. The placing of the net is done down in the deep sea. One
dives down, clears away the rocks and places the net in position, then
the fish enter.
12. Spearing. It is a long pole, three yards long, with a very
sharp-pointed piece of iron [210] half an arm’s length at one end. This
method of fishing is not suited to those who do not know how to dive,
but only to those who are long-winded in diving and know how to spear.
A fisherman dives and stays down, and the way he stays down is by
grasping the bottom with one hand, while the other holds the spear,
watching for a fish to come around, and when it does come in sight it
is speared; all kinds of fish in the ocean. The length of time it takes
to stay down is about half an hour, but in case a shark is encountered,
fully one whole hour may be taken in staying down in the deep. How
wonderful! [211]
13. Drawing net. It is a large net eighteen fathoms long and seven feet
wide. It is a net drawn through the sea, two men holding it, while four
men drive in the fish.
14. A hulihuli [212] net. It is taken and placed in position in the
sea. Then the rocks are turned over, thus driving the fish into the
net.
15. Pakuikui (thrashing) net. A man swims seaward drawing the net,
while another man thrashes the sea from the land side. On account of
the noise the fishes run into the net.
16. Squid spearing. [The fisherman] takes a pole in the sea with which
to thrust in the hole, thereby killing the squid.
17. The turtle net. It is forty fathoms long and four fathoms wide. Ten
men are necessary to handle this net to despatch a turtle. Not,
however, until a turtle is seen floating on the surface of the sea is
the net cast. Sometimes from one to five turtles are taken at one haul.
All these different methods of fishing are done in the sea by diving
and wadings in actual person, without canoe. This is a summary of all
the different methods of fishing in the sea, except by canoes.
FISHING FROM CANOE.
1. Squid fishing. The cowrie shell is the bait, together with a stone.
Spurs which are curved [forming the hook] are fitted behind the shells
whereby the squid is caught. The shell and the stone are both alike,
the squid will not seize it if the stone is not identical with the
shell; the stone underneath, the shell on top. A stone is cut to
resemble the shell [in size and shape]; if the shell is spotted the
stone must be spotted, and so in all other particulars. If the stone
and shell are good and exactly alike, the squid will seize it. The man
who is in the canoe shakes the line in order to move the shell and
stone, which the squid pursues to grip. If the shell is a good
attraction the catch may amount to forty squids, or perhaps a little
less.
2. Looking for squid. The squid is the fish. A hook with a stone
attached forming the bait are the things that catch it. When fishing,
chew the kukui [213] [nuts] and blow it on the sea to calm it whereby
the bottom is made clear, and when the squid is located the hook is let
down. There are several varieties of this fish (the squid), and it has
a body which it can transform in various ways; that is why the kukui is
blown over the sea, to calm it and [permit] the squid [to be] plainly
seen. Here are the different forms of the squid at different times: In
the morning the form resembles that of breadfruit, that is, the skin.
Toward noon it is red. In the afternoon it is brown, similar to
seaweed. In the evening it is dark like the coral. All squid, both
large and small, change in the same way. Therefore those who are not
learned in discerning the squid are not fit to go out on this kind of
fishing.
3. The lau [net]. This net is fourteen fathoms long and is of two
kinds. If the net is fourteen fathoms long many people will take part
in the fishing. It means this: Three times forty fathoms is the length
of the rope to which ki leaves are fastened in small bundles. If the
net is nine fathoms long the leaf rope is six times forty fathoms. The
dry leaves of the ki plant are used for the purpose, and the bark of
the hau [214] is the rope. This is done to scare the fishes of the sea.
[215] The method of fishing is done in this way: The ki leaves and net
are placed in two canoes. Most of the people are on shore pulling the
ki leaf rope, and some in canoes. Thus the fish are driven to a
suitable place where the net is payed out. Many kinds of fish are
caught by this method of fishing.
4. Kawaa net. It is a large net, and three are used in this method of
fishing. Each is twenty fathoms long. Three canoes are employed; one
canoe is loaded with stones and two with nets. One canoe pays out its
net, and so does the other, in opposite direction. Then the canoes
curve and go inland as the big stones are being thrown down. In this
method many fishes are caught.
5. Large-mouth net. This has appliances called pula, [216] which means,
a rope twenty fathoms long, the hala [217] leaves and akia [218] being
the pula, which are set one foot apart. These pulas are forty in
number, and in some cases more are used. These are used to drive the
fish to where the net is located. With this net of the fisherman, the
resourcefulness of man is made apparent. The net is first located at
rough or bad places, where the fish mainly gather, and left there. Then
the pula is drawn, and the fish, on seeing it, run to the rough place
and are all caught in the net.
6. Hanging net. Three canoes are employed for this net, one for actual
fishing and two to carry the nets. One canoe, which is the one on the
right-hand side, carries the bag, the other canoe is the one on the
left-hand side. [In setting the nets] the belly of the net forms the
juncture of the two nets. At the mouth of the side nets the fishermen
dive toward the middle, driving the fish away back in the bag and are
thus caught.
7. Pakuikui net. It is the same net as above, with a bag, but with
different operations. Poles four fathoms long are used. When the net is
cast at its located place, then the poles are thrust in the sea. The
fish are thereby frightened into the net in an angry and mighty rush.
Such is the method of this fishing.
8. Flying-fish net. This is a large net, being eighteen fathoms long
and six fathoms high, and the mouth is twelve fathoms long. This is a
fine-meshed net. These are the names of the different kinds of these
nets: nukunuku a ula, single mesh, double mesh, triple mesh. Many
canoes carry this net, about thirty. Sometimes one canoe carries the
net; sometimes five, and so on. The net canoe leads with six men
aboard; the paddle-men are called “flying-fish paddlers.” The canoes
are paddled uniformly when encompassing [the fish] without one slacking
backward; when near the net the canoes are backed, then the net is
drawn in. There are two canoes allotted for receiving the fish, a
younger and an elder [219] canoe. The younger canoe is the one
belonging to the net owner; the elder canoe is that belonging to the
paddle men. The tally fish belongs to the wife of the net owner. In the
net canoe there are three apportionments; the steersman in the stern of
the canoe, the paddler in the bow of the canoe, and the midship
paddler. These are the different men who share their apportionment
[220] with the net owner.
9. The kapae. This method of fishing is done during windy days. The
fish is the flying-fish. The line is twenty-seven fathoms long. This
fish is caught with hook baited with lobster, or flying-fish meat. The
wind and tide bear these. This fish, the flying-fish is buoyant on the
sea, and so is the line; thus this fish is caught. Thirty and less of
these flying-fish are caught in this method of fishing.
10. The koheoheo. Koheoheo is a piece of wiliwili wood with a live
flying-fish attached. The line is five fathoms long, the object is to
allure the dolphin, and when it becomes ferocious the line and hook is
thrown. When the fish bites the paddling of the canoe ceases. The
dolphin is a very game fish when caught with a hook, it is a great
struggler and snorts when leaping up. A large fish is a fathom and
over, long, and a small fish is muku (four and a half feet). A large
fish is called a lapalapa, also ao, having a breadth of a yard from the
forehead to the mouth. Here are the different names of the dolphin:
Lapalapa, oa and papaohe. The principal food of this fish, the dolphin,
are flying-fish, lelepo and puhikii.
11. Kahala [221] fishing. Five times forty fathoms is the length of the
line. This fish requires an abundance of line, and hooks also. The
abode of this fish is a koa [station or ground]. This fish does not
live in any other part of the sea, only at a koa. This is a small mound
in the bottom of the ocean; a deep pit is different from this. It is a
plain mound not fully cognizant to the fisherman, but by letting down
the hook and line it is learned that the koa is good, the hook does not
entangle.
The koa (station) is a place of great enjoyment by all the kahalas. The
size of the station is about the same as that of a small village with
houses standing and the people gathered in crowds. According to the
depth to the koa, so is the length of the line. Forty hooks are
attached to a line when letting down, some less, some more. A stone as
large as a poi pounder is at the lowermost end, and from the stone to
the [nearest] hook is a distance of one fathom. As the line hangs
perpendicularly so the hooks hang, a yard from one hook to another, and
so on till all the forty hooks are fastened. These hooks are called
kaka, ulaula, koae, lehe, mokuleia. These are the fishes caught on the
lower hooks, and on the uppermost hook are the kahala caught.
Muhee, opelu, and squid, are the baits for the kahala fish when the
line is let down for the fish to eat. The shaking of the line indicates
the biting of the kahala. In this method of fishing, landmarks are
necessary to properly identify the station. It could not be found
merely by seeking without certain objects on land. The landmarks to be
looked for are as follows: Hapuu is the most noted koa in the sea of
Alenuihaha, north of Kohala, Hawaii. Hukiaa is the land to which this
station belongs, and there is a wide extent from the land to this koa
of Hapuu, about three miles distant perhaps. It is over five times
forty fathoms in depth. [222]
The landmark to be looked for is Hapuu, in the lowlands of Halawa,
which is six miles distant. It is a temple, built by Kamehameha, called
“House of Kaili.” The mark to be looked for in the uplands is Puuiki, a
toboggan slide, which is Upolo, west of Hukiaa. When these come in
line, the fishing ground (koa) is located, and that is the only proper
mode of fishing for the kahala.
12. Kakauhu. A narrow net not deep, a fathom long, four sticks, the
opening being rectangular in shape. An uhu, a live one, is used as a
decoy to ensnare the stranger uhu. [223] It is kept secured by a line,
and when it becomes tamed the net is cast. That is the way this fish is
caught.
13. Maomao [224] fishing. The maomao net is three fathoms long. Lobster
is the bait for the maomao, and sometimes pohue is used. The pohue bait
is a piece of bitter calabash, made in a circular shape and blackened
in the fire, and tied to the opening of the net, thus: there are four
sticks encircling the mouth [of the net], and on this mouth the pieces
of pohue are placed, floating on the sea. The maomao on seeing the
pohue floating takes it for bait and is thus ensnared.
14. Long loose net. It has a circular mouth, and across the center of
the net is a string to which the bait is fastened. In the bottom of the
net is a stone which holds it down, thus is this method of fishing.
15. Kala basket fishing. Basket is its net, plaited as the basket in
the basket fishing. Kala [225] is a nourished fish, fed with sea-weed,
with taro and with squash. This continues until the fish fattens, then
a basket with food is let down. After the fish have become accustomed
to the treatment the catching net is let down. That is the method of
its catching.
16. Of the ahi. Four hundred fathoms is the length of the line. Large
hooks are required, with aku and opelu as bait. A nice flat stone is
used as a sinker and when two times forty fathoms of line have been
payed out into the deep, it is pulled up, then the weight drops and the
ahi is caught by the hook. Then the fish dives carrying many forty
lengths with it. The ahi [226] is a very ferocious and powerful fish,
and of prolonged vitality. The ahi will bear away three times before it
dies. It has a very large body, fat and full of meat. Its meat is like
that of a pig in thickness.
17. Opelu fishing. The net is six fathoms long, with squash as bait.
18. The holahola [227] (poison) net. Here is the method: Surround the
fish hole with the net, then scatter the poison, thus killing the
fishes.
19. The iao. A nae net is used for its catching, a very fine-meshed
net. It is exactly two fathoms long. Here is the description: [the net]
two fathoms; two men to handle it, the beaters coming towards the front
of the net. Two kinds of fish are caught with this net, the iao [228]
and the nehu. [229]
20. The aku. [230] A fishing pole is used for securing this fish, with
iao as bait. The iao is a decoy, it allures the aku then the hook and
line is thrown whereby the aku is secured.
21. The kolo net. This net is made of very strong-fibered rushes, four
times forty fathoms long, and three fathoms in height. Many people are
required to draw it, some in canoes and some on dry land.
OF NIGHT FISHING.
1. Ku kaula. The catch is the ulua, [231] the kahala, and so forth. The
line and sinker is let down, the line being forty fathoms long.
Flying-fish, lobster, lelepo and so forth are used for bait. In the
afternoon [the fisherman] sets sail, arriving [at the fishing grounds]
in the evening. When the weight is let down it is dark; the ulua and
other fish are caught during the night.
2. Kapapa ulua. The canoe is paddled along, at the same time making a
noise by striking the paddles against the canoe. The ulua hears it and
follows the canoe, then the line and hook is payed out and the ulua is
caught.
3. Welea. [232] The line is nine fathoms long, with a hook; hinalea,
aawa, moano [233] and so forth being its bait.
4. Aweoweo. [234] Its fish line is six fathoms long, with a hook; paoo
being its bait.
5. Shark fishing. It is an entangling, large net, forty fathoms long
and four fathoms high. Many sharks are caught in this net.
6. The awa net. This net is called mahae, the meaning thereof being
four fingers in a bunch may be run through a mesh. It is three times
forty fathoms long and three fathoms high. Encircling is the method
applied in this kind of fishing, with a canoe at either end and moving
in a circle until the fish which collect at one place are caught,
because it is the habit of this fish, the awa, [235] to eat sea moss
together at the same place; and while feeding indifferently on sea moss
was the time of its being surrounded. The awa is a large fish, its body
being a muku (four and a half feet), or a yard, and so on in length.
7. The thrashing net. Four times forty fathoms is the length of this
net and six yards high. Its method of fishing is to place the net
mainly in a straight line, but curving at one end. The reason for that
is, that when the fish is going parallel to the net on turning back
they will be caught at that place. One man splashes the sea from the
front with the paddle, to stir the sea and scare the fish. Many fishes
may be caught in this net.
8. The alihilele net. It is six fathoms long, with leaves on either.
Two men are engaged with the net. Large mullet are the fish caught in
this net.
9. Ani net. It is ten fathoms long, two men being employed, the feet
being the splash, hence the name ani. Mullet, weke, oama, uouoa are the
fishes caught.
10. Ohua palemo net. It is one fathom in length; ten men are employed
in fishing with this net. The ohua and the akilolo [236] are the fishes
of this net. [237]
This is the end of the narrative on nets and fishes. [238] But one
thing more: about endurance men in ocean diving and fishing. They are
very famous until this day, and there are records about them which are
preserved with this people.
HE MOOLELO NO KA LAWAIA.
He Mau akua ko ka lawaia, mai ka hoomaka ana o ka lawaia a hiki i keia
la, mai ka poe lawaia mua a ka poe lawaia o keia mau la, a ke malama
nei no na lawaia o keia mau la, i pono no ka lakou hana. Eia na inoa o
na akua lawaia: O Kuula ke kane, o Hina ka wahine, o Aiai ke keiki; o
Alea, ma Hana, Maui, ka aina noho. I loko o ia kau e alii ana o
Kahoalii no Hana, a o kona wahi noho, o ka puu o Kauiki, a o kana mau
lawaia, o Kuula ma. Hoouna aku la o Kahoalii i kona mau kahu e kii i
ia; pela no ka hana mau ana a ke ’lii a hiki i kona huhu ana i na
lawaia.
I ka hele ana aku a na kahu i mua o Kuula a me Hina, haawi mai la laua
i ka ia he kahala. A olelo mai laua me ka pololei i na kahu penei: “E
hoi olua a ke ’lii olelo aku, e kaha ka ia, e kopi ka io, e kalua ka
iwi i ka umu, a moa, ai, no ka mea, he au-pehu.”
E kai e Kama,
Ka ia o lanakila,
Eia o Hana la,
He aina au pehu.
Oia na olelo a na lawaia, i na kahu o Kahoalii. A hiki na kahu i mua o
ke ’lii, o Kahoalii, olelo aku la me ka hoopunipuni, a me ka epa. Eia
ka olelo a na kahu: “Olelo mai nei au lawaia, e kopi ko io, e hoolua ko
poo a me ko iwi i ka umu.”
I ka lohe ana o ke ’lii i keia mau olelo epa a kona mau kahu, huhu iho
la ia, a kena aku la e make na lawaia, oia o Kuula a me Hina. Hele aku
la na kanaka ma ke kauoha a ke ’lii, e puhi i ka hale o Kuula i ke ahi.
Eia nae, he ano akua ko Kuula a me Hina, a ua lohe no i keia make o
lakou i ke ’lii. Nolaila, hoomakaukau iho la ia i ekolu uli-liilii,
(oia he ipu liilii) i mea hoopahu i ke ahi, i ole lakou e make.
O Kuula, o Hina, o Aiai, i loko no lakou o ka hale. Puhia ka hale i ke
ahi, pani ia na puka a paa o ka hale. Nolaila, olelo aku o Kuula i ke
keiki: “E! o oe ke ola, o maua ke make. Ina i moe ka uwahi o ke ahi ma
uka, malaila oe e hele ai a kahi e noho ai, o maua hoi, e hoi maua i
loko o ke kai e noho ai.”
I ka wa i a ai ke ahi a puni o waho o ka hale, moe aku la ka uwahi ma
aku. Hele aku la o Aiai a noho i ke ana, he wahi e aku, a o na makua
hoi, hoi aku la laua ma ka uwahi e moe ana i loko o ke kai, a loko o ka
moana noho. O na uliuli ekolu i hoomakaukau ia ai, oia ka mea i poha i
loko o ke ahi, a manao iho la ke ’lii ua make o Kuula ma i ke ahi, ma
ke pahu ana o keia mau mea.
Ma keia hele ana o Kuula a me Hina, Aiai, ua lawe ia na ia a pau loa,
aohe ia koe o ke kai a me ka moana, e pili ana me Hana. Aole loaa iki
ka ia i na lawaia a Kahoalii, no ka mea, he kino ia o Kuula a me Hina.
O Aiai hoi, hele aku la ia a he wahi ana i ke kipapali kahi i pili ai.
Malaila oia i noho pio ai a loaa ia Pilihawawa. Lawe aikane ia e ia a
hiki i kona hale, noho iho la laua. Mahope o keia noho ana he mahiai ka
laua hana, a loaa ka ai, aohe ia. Olelo aku o Aiai i ke aikane, e ulana
hinai hooluuluu hinalea. Ulana iho la laua a paa, iho aku la laua a
hiki i kaheka kai, kukulu iho la i ka hinai, a kahea aku la o Aiai i ka
ia i na makua:
E Kuula a me Hina
E hookomo mai olua i ka ia.
O ka pua hinalea, a me ka opule.
I aku o Hina ia Kuula: “E haawi ae oe i ia na ka kaua keiki.” I loko o
keia wa e ku ana ka hinai, ua komo ka ia a hu i waho, ua piha loa i ka
ia. Nolaila, ohi ae la ke aikane o Pilihawawa i ka ia a waiho i ke one
maloo. Hoouna mai la no o Kuula i ka nalu, popoi iho la no pau loa ka
ia i ka moana. O na ia i malama ia i loko o ka ipu koe. Pela ke ano o
ka lawaia ana a me ka hoomaka ana o ka poe lawaia a hiki i keia la. He
pohaku maoli o Hina e waiho nei a hiki i keia la, a he mau ia kona, eia
na inoa: O ke aku, o ke akule, o ka oio, o ka moi, o ke au, o ka
manini.
Pela no o Kuula a me Aiai, he mau pohaku ia no, a he mau kapu no ko
lakou a hiki i keia la. He kapu na mea ulaula ia Kuula, oia ka puakai,
ka pukohukohu, kela mea ula keia mea ula, a pela aku no. Nolaila, ma o
Kuula ala i laha ai na lawaia a pau loa a me na ia ma keia mau
mokupuni; a no loko mai o laila na kumu o ka lawaia.
He nui ke ano a me na mahele ana o ka lawaia, he okoa ko ka papau, he
okoa ko ka hohonu, he okoa ko na koa o ka moana loa. He nui no hoi na
mahele e make ai ka ia maloko o ka lawaia, he okoa ko ka po i ko ke ao,
o ke kakahiaka i ke ahiahi; he hahamau, he iniiniki, he kikomo, he
kamakoi, he kiolaola, he hoauau, he hooluuluu, he o, he moemoe, he
lawaia waa, he upena, he hiaku, he kapae, he kaka uhu, he luhee, a pela
aku; he maunu, he makau, he aho, he makoi, he pohaku, he laau, a pela
aku no.
He loli na kau e lawaia ai i loko o ka makahiki, aohe mau ma ka manawa
hookahi, he mau hoailona kekahi e maopopo ai ka wa kupono e lawaia ai,
aole e lawaia me ka maopopo ole mamua. He kapu kekahi lawaia ana, a he
noa kekahi; hookahi kanaka e lawaia ai, a he nui ma kekahi lawaia ana;
he waa kekahi he waa ole kekahi.
KA LAWAIA A ME NA IA.—NA LAWAIA O KA MALOO.
1. Hahamau. I ka po mahina e lawaia ai. Ina puka ka mahina, kai make ke
kai, alaila, hele na wahine e lawaia ma uka ma ka pa ala a ma kaheka, a
me na papa holo a ka nalu. O keia lawaia, he haha me na lima, he pupuu
na manamana, eia na ia e loaa: heepali, olali, hou, awela, niholoa,
mananalo, paolakei, paokauwila, paoluahine.
2. Holoholo. He lawaia mauka me ka upena e holoholo ai, o ka inoa o ia
upena, holoholo. Elua anana ka loa o ka laau, me ka upena ma ke poo i
haku poepoe ia i ka laau, olu ke hoopio ae. He alahee ka inoa. O kahi e
mio ana ke kai o ke kaheka, oia kahi e kuu ai ka upena. Hookahi kanaka
me ka upena, hookahi ma ke kapeku i ka ia. Na ia e loaa. He uhu, he
kala, he uwouwoa, he manini, he nenue.
3. He upena kukulu aloiloi. Aohe wahi kuu ole, ua pono keia i kahi
hohonu a me ka papau. I uka no e ku ai lawaia, hoolei aku ka upena. Eia
na ia o keia upena: He aloiloi, hinalea, lauhau.
4. Ka inikiiniki puhi. Penei ke ano: I ka lima ka lawaia ana, i ka lima
akau ka maunu, i ka lima hema ka iniki. Eia na maunu: Aama, paiea,
heepali. O kahi e lawaia ai, o ka pa ala uliuli, e like me ko Kohala
ano. Malaila e lawaia ai i ka wa hohonu a kaikoo o ke kai. O ka ia e
loaa; o ka puhi wale no.
5. O ke kikomo. He makau i kau ia ma ke poo o kekahi laau pokole,
hookahi anana ka loa. O kahi e lawaia ai, o ka mawae o ka ala. He puhi
no ka ia e loaa.
6. Ke kamakoi. Ekolu anana ka loa o ke kamakoi (he laau) ohe, a he hau.
Ekolu no hoi anana ka loa o ke aho, he aama, he ina, he pea, he
heepali, ka maunu. O kahi e lawaia ai, he lae, he wahi e ae no hoi e
kupono ana. Na ia e loaa i keia lawaia ana: He uhu, he halahala, he
hou, he aawa, he oopukai, he hinalea, he aniholoa, he awela.
7. Kaee. He nae ka upena, he upena makalii loa, ma ke kaheka e lawaia
ai. O na ia liilii a pau loa ka ia upena e ohi ai. Eia na inoa: Ohua,
paoo, aholehole, pua manini, a pela aku no.
8. Hinai. He mea i ulana ia e like me ka noho ie, a hamama ka waha i
luna, hookahi kapuai ke kiekie, “He wana, he ina, he haukeuke, o ia na
maunu.” O kona wahi e lawaia ai, malalo o ke kai, ma kahi pukoakoa, ma
kahi papa, ma kahi pa ala. Kukulu ka hinai, au ke kanaka ma kahi e, a
komo ka ia, kii aku ke kanaka. Eia ka ia, he hinalea wale no, aohe ia e
ae.
9. Hinai puka nui. He hinai nui, elua kapuai ke kiekie, no ka hohonu
ia, eia na ia: He panuhunuhu, he halahala, he uhu.
10. Upena uluulu. Elua laau, he iwilei ka loa, he iwilei no ka laula o
ka upena. O kahi e lawaia ai, i loko no o ke kai, he lua kahi o na ia e
noho ai, malaila keia upena. Hookahi kanaka me ka upena ma kekahi aoao
o ka lua, hookahi kanaka me ka pula e oo ai i ka lua, i holo mai na ia,
a komo i ka upena; o na ia e loaa, o ke kumu, ka uhu, a pela aku.
11. Ka upena kai. O keia upena, ua kapa ia e na lawaia ka waha o ka
mano. O ka upena uluulu hoi he opu no ka mano, o ka hinai hinalea, he
maka no ka mano. O keia mau lawaia he pau i ka mano, nolaila, olelo ia
pela. O kahi e ku ai o ka upena, o lalo o ka hohonu, luu a lalo, ohi ae
ke “a” a kaawale, kukulu iho ka upena, alaila komo ka ia.
12. Ke o. He laau loihi, ekolu iwilei ka loa, he hao winiwini oioi loa,
hookahi hai lima ka loa. O keia lawaia, aohe pono i ka poe ike ole i ka
luu, aia wale no o ka poe aho loa i ka luu ana a me ke o. Luu a lalo
noho, o ke ano o ka noho ana, he kaomi kahi lima i lalo, hookahi lima i
ke o. Nana o ka ia holo ae, a ike, ia wa e o ai. O na ia a pau loa o ka
moana. O ka loihi o ka noho ana i lalo, he hapa hora paha. Ina halawai
me ka mano, hookahi hora okoa e noho ai i lalo o ka hohonu, kupanaha
maoli.
13. Upena kuu. He upena nui no ia, he 18 anana ka loa, ehiku iwilei ka
laula. He upena au ia ma ke kai, elua kanaka ia ia ka upena, eha kanaka
kapeku i ka ia.
14. He upena hulihuli. Lawe aku la a loko o ke kai kukulu, huli i ke
aa, alaila, holo mai a komo i loko o ka upena.
15. He upena pakuikui. Ma kai ka upena e au ai o ke kai me ke kanaka.
Mauka kekahi me ka laau e pakuikui ai. No neia koele holo ka ia a komo
i ka upena.
16. Ka o hee. Me ka laau e hele ai i loko o ke kai, e o ai i ka lua,
alaila, make ka hee.
17. Ka upena honu. He kanaha anana ka loa, eha anana ka laula, he umi
kanaka ka pono o keia upena, alaila, make ka honu. Aia nae a ike ia ka
honu e lana ana maluna o ke kai, alaila, kuu ka upena. Mai ke kahi o na
honu a ka elima honu, alaila pau i ka hei i ka upena. O keia mau lawaia
a pau, maloko o ke kai e luu ai me ke kino maoli, aohe waa. O ka pau
keia o na lawaia a pau loa i loko o ke kai, koe na lawaia ma ka waa.
NO KA LAWAIA WAA.
1. Luhee. He leho ka maunu a me ka pohaku, he mau kala mahope o na
leho, ua hoopio ia a kekee, oia ka mea e make ai ka hee. O ka leho a me
ka pohaku ua like loa laua, aole e ai ka hee ke like ole ka pohaku me
ka leho. Malalo ka pohaku maluna ka leho. Ua kalai ia ka pohaku a like
loa me ka leho; he onionio ka leho, he onionio ka pohaku, pela no na
ano a pau loa. Ina maikai ka pohaku me ka leho, a like loa, alaila,
hahai ka hee. O ke kanaka hoi o luna o ka waa, he lulu i ke aho, i oni
ka leho me ka pohaku, alaila, hahai ka hee e puliki. Ina he leho ai,
alaila, hiki ka nui o na hee i ka kanaha, a emi mai.
2. Okilo hee. He hee no ka ia, he kakala a me ka pohaku, ua hoopili ia
i ka maunu, oia kona mea e make ai. I ka wa e lawaia ai, mama ke kukui
a pupuhi i ke kai i malino, a ike ia o lalo, a ike ia ka hee, alaila,
kuu iho ke kakala. He nui na ano o keia ia o ka hee, a he nui kona mau
kino ke hoololi mai, a oia ke kumu i puhi ia ai ke kukui i malino ke
kai, a maopopo ka hee. Eia na ano o ka hee, a me na manawa: I ke
kakahiaka, he ulu ke ano, pela ka ili. A awakea ae, he ula. Aui ka la,
eleele ano limu kala. A ahiahi, ano eleele, pukoa. O na hee a pau loa,
mai ka hee nui a ka hee liilii, pela ke ano. Nolaila, pono ole ka poe
ao ole ia i ka okilo hee.
3. Ka lau. He umikumamaha anana ka loa o keia upena, elua ano o keia
upena. Ina umi-kumamaha anana ka loa o ka upena, he lau lele ka lau.
Eia ke ano, he ekolu lau anana ka loa o ke kaula pua i ka laki. Ina
eiwa anana ka loa o ka upena, eono kanaha ka loa o ka lau. He lau maloo
o ka laki ka lau, he ilihau ke kaula. Ua hana ia keia mea, i mea e
makau ai na ia o ke kai. O ka lawaia ana, maluna o na waa ka laki me ka
upena, elua waa. Mauka ka nui o na kanaka e huki ai i ka laki. Ma ka
waa kekahi. Pela no e a ai i ka ia a kahi maikai, kuu ka upena. He nui
loa na ia e make i loko o keia upena lawaia.
4. Upena kawaa. He upena nui ia, ekolu upena o keia lawaia, he iwakalua
anana ka loa o ka upena hookahi, pela na upena ekolu. Ekolu waa,
hookahi waa pohaku elua waa upena. Kuu kekahi waa, a pela kekahi waa,
alaila, wehe na waa a holo i uka, me ke kiola o na pohaku nui i lalo.
Ma keia hana ana ua make na ia he nui.
5. Upena waha nui. He pula ko keia, eia ke ano, he iwakalua anana ka
loa o ke kaula, he lauhala me ka akia ka pula. He kapuai ke akea mai
kekahi pula a kekahi pula, he kanaha ka nui o na pula, a he oi loa aku
kekahi. O keia mea i hana ia ai i holo ka ia i kahi o ka upena. Ma keia
upena a ka lawaia, ua ike ia ko ke kanaka noonoo. Ua lawe mua ia ka
upena a kahi ino, kahi o na ia e noho nui ai, alaila, waiho ka upena.
Ia wa e au ai ka pula, a ike na ia i ka pula, alaila, holo i kahi ino.
Ia wa, pau lakou i ka hei i ka upena.
6. Upena hoolewalewa. Ekolu waa o keia upena, hookahi waa lawaia, elua
waa upena. I kekahi waa ka eke, oia ka waa akau, a o kekahi waa hoi, he
waa hema. O ka eke ma waena, oia ka opu o ka upena, he huina ia o na
upena a elua. A ma ka waha o na upena pa e luu ai ke kanaka, a mawaena
hoi, alaila, holo ka ia a komo loa i loko o ke eke, pela e make ai.
7. Upena pakuikui. O kela upena hookahi no, he eke, aka, he okoa na
hana, he laau loihi, eha anana ka loa. A paa ka upena i kahi i kukulu
ia ai, maua, o na laau ilalo o ke kai, makau holo i loko o ka upena, me
ka hele huhu ikaika loa, pela ke ano o keia lawaia ana.
8. Upena malolo. He upena nui keia, he umi kumamawalu anana ka loa,
eono anana ke kiekie. He umi kumamalua anana ka loa o ka waha, he upena
makalii keia. Eia na inoa i loko o keia upena. He nukunuku a ula, he
makahi, he makalua, he makolu. He nui loa na waa o keia upena, he
kanakolu i kekahi wa hookahi waa upena, a i kekahi wa elima waa upena,
a pela aku. O ka waa upena mamua e hoe ai, eono kanaka o luna; ua kapa
ia ka poe hoewaa, “he pahoe malolo.” He hoe like na waa i ka hoopuni
ana, me ka emi ole i hope o kekahi waa, a kokoke i ka upena, alaila,
hoemi na waa i hope, alaila huki ka waha o ka upena, pela kona lawaia
ana. Elua waa ia, he waa pokii, he waa hiapo. O ka waa pokii, oia ko ka
mea upena, o ka waa hiapo, oia ko ka pahoe. O na ia helu, na ka wahine
a ka mea upena. I luna o ka waa upena, ekolu mahele: He pale hope,
mahope o ka waa; he pale ihu mamua o ka waa; he honua ma waena. He mau
kanaka okoa no keia, he mahele nae ka ia me ka mea upena.
9. Ke kapae. I loko o ka wa makani keia lawaia ana. He malolo ka ia, o
ka loihi o ke aho he iwakalua-kumamahiku anana ka loa. He makau ko keia
ia, he ula ka maunu, he io malolo. O ka makani ka mea nana e lawe keia
me ke au pu, o keia ia o ka malolo, he ia lana i luna o ke kai, a pela
ke aho ka lana i luna, pela e make ai keia ia. He kanakolu malolo o
keia lawaia e loaa a emi mai no hoi.
10. Koheoheo. He laau wiliwili ke koheoheo, a he malolo ola no hoi.
Elima anana ka loa o keia aho. O keia hana he hoowalewale i ka
mahimahi, a hae ka mahimahi, alaila kuu ke aho me ka makau. A ai ka ia,
alaila pau ka hoe ana o ka waa. He ia hae ka mahimahi ke paa i ka
makau, he ia ahai, a he ia puoho e lele ai i luna. He anana a puehu ka
ia nui, a he muku ka ia liilii. He lapalapa ka ia nui, a he ao kekahi,
he iwilei ka palahalaha mai ka lae a ka waha. Eia na inoa o ka
mahimahi: He lapalapa, he ao, papaohe. O ka ai a keia ia o ka mahimahi,
o ka malolo, o ka lelepo, o ke puhikii.
11. Lawaia kahala. Elima kaau anana ka loa o ke aho, he nui ke aho o
keia ia, a pela no ka makau, a o kahi noho o keia ia he “koa.” Aole e
noho keia ia ma na wahi e ae o ke kai, aia wale no ma ke koa. No ke
koa. He wahi ahua i lalo o ka moana, he okoa ka hohonu, he okoa keia.
He ahua waiho wale, aole nae i ike pono ia e na lawaia, aka, ma ke kuu
ana i na makau, a me ke aho i maopopo ai he maikai ke koa, aohe mau o
ka makau.
He wahi lealea nui loa ia ke koa e na kahala a pau loa. Ua like ka nui
o ke koa me kekahi kulanakauhale uuku, e ku ana na hale me ka mumulu o
na kanaka. E like me ka hohonu o ke koa, pela ka loihi o ke aho. He
kanaha makau o ke aho hookahi ke kuu, a he emi mai kekahi, a he oi aku
kekahi. He pohaku ma ka pikoi o lalo loa, ua like ka nui me ka pohaku
kui poi, mai ka pohaku a ka makau hookahi anana ke akea. E like me ka
pii pololei ana o ke aho i luna, pela ka makau e kau ai, he iwilei ke
kowa mai kekahi makau a kekahi makau, pela no e pii ai a pau na makau
he kanaha. O ka inoa o keia mau makau, he kaka, he ulaula, he koae, he
lehe, he mokuleia, oia ka ia o na makau malalo. Ka makau o luna loa, he
kahala ka ia.
He muhee, he opelu, he hee ka maunu o ke kahala i ka wa e kuu ia ai o
ke aho a ai ka ia. Ma ka oni o ke aho e ike ia ai ua ai ke kahala. He
maka ko keia lawaia, e pono ai ke hana; aole e loaa wale ke koa ke huli
me na hoike ole ma ka aina. Aia a loaa na hoike penei: O Hapuu, he koa
kaulana loa, aia ma ka akau o Kohala i Hawaii, ma ke kai o Alenuihaha.
O Hukiaa, ka aina nona ua koa nei, ua akea loa mai ka aina o uka, a ke
koa o Hapuu, ekolu mile paha ka loa. Elima kaau anana a helelei aku
kona hohonu, (o ke ano o ke kaau a me ka helelei,) he kanaha anana i ke
kaau, helelei, he mau anana keu mawaho o ka umi, a pela aku.
O ka maka o uka e nana ai, o Hapuu i kai o Halawa. Eono mile ka loa. He
heiau ia na Kamehameha, o Hale o Kaili. O ka honua o uka e nana ai, o
Puuiki, he holua, aia i Upolu ma ke komohana o Hukiaa. A kupono keia
mau mea, alaila, loaa ke koa e lawaia ai, a pela wale no e pololei ai
ka lawaia ana o ke kahala.
12. Kakauhu. He upena pananai, aohe hohonu, he anana ka loa, eha laau,
he huinaha ke ano o ka waha. O kekahi uhu no ka maunu, he uhu ola, he
uhu hoowalewale i ka uhu malihini. Ua hana ia i ke aho a paa, aia a
laka ia uhu, alaila, kuu ka upena. Pela e make ai ia ia.
13. Lawaia maomao. Ekolu anana ka loa o ka upena maomao. He ula ka
maunu o ka maomao, he pohue kekahi. No ka maunu pohue, oia ka apana ipu
awaawa i hana ia a poepoe, kunikuni ia a eleele i ke ahi, e kau ana ma
ka hanai o ka upena. Eia ke ano, eha laau ma ka waha a puni, a ma ia
waha e kau ai na apana pohue me ke kilepalepa i ke kai. Ma ka ike ana o
ka maomao i keia hana a ke pohue, kuhi oia he maunu, pela kona hei ana.
14. He upena luelue. He poepoe kona waha a puni, ma waena ka piko o ka
upena, e paa ai ke aho, a malaila no ka maunu. Malalo o ka okole o ka
upena ka pohaku, oia ka mea nana e kaohi ka upena i lalo; pela kona
lawaia ana.
15. Hinai pai kala. He ie kona upena, ua ulana ia a me he hinai
hooluuluu la. He ia hanai ia ke kala, i ka limu kala, i ka ai, i ka ipu
pu. Pela no e hanai ai a momona, alaila kuu ka hinai me ka ai no. A
walea, alaila, kuu ka hinai e make ai ke kala, pela kona lawaia ana.
16. No ke ahi. Hookahi lau anana ka loa o ke aho, he makau nunui kona,
he aku, he opelu ka maunu. He pohaku maikai palahalaha ka paka, elua
kaau anana o ke aho e komo i ka hohonu, alaila huki, ia wa haule ka
paka, a make ke ahi i ka makau. Ia wa, ahai ka ia i lalo, nui loa na
kaau e lilo i ka huki ia e ka ia. He ia huhu a ikaika loa ke ahi, he ia
ola loihi, ekolu ahai ana, alaila, make ke ahi. He nui loa kona kino,
he ia momona, a he ia io nui. Ua like kona io me ko ka puaa ka
manoanoa.
17. He aei opelu. Eono anana ka loa o ka upena, he palaaipu kona maunu.
18. He upena holahola. Penei ke ano, he pa i ka lua ia ka upena a puni,
alaila, hola i ka auhuhu, pela e make ai na ia.
19. He iao. He nae kona upena, he upena makalii loa, he lua paa ka loa.
Eia ke ano, elua anana; elua kanaka o ia upena, o na pai mai mamua o ka
upena, elua ia o keia upena, he iao, he nehu.
20. Ke aku. He makoi ko keia ia, he iao ka maunu. (He mea hooluuluu ka
iao.) Nana e hoowalewale ke aku, alaila, kuu i ka makau me ke aho,
alaila, make ke aku.
21. Upena kolo. He ahu awa ka upena, eha kaau anana ka loa, ekolu anana
ke kiekie, he nui na kanaka ke huki, ma ka waa kekahi, ma kahi maloo
kekahi.
NO KA LAWAIA PO.
1. Ku kaula. He ulua ka ia, he kahala, a pela aku no. He paka a me ke
aho ka mea e kuu ai, hookahi kaau anana ka loa o ke aho, he malolo ka
maunu, he ula, he lelepo, a pela aku no. Aia a aui ka la, holo, a
ahiahi hiki. Kuu ka paka, poeleele, ai ka ulua a me na ia e ae, pela a
ao ka po.
2. He kapapa ulua. Hoe ka waa, me ka hookoele i ka hoe i ka waa. Lohe
ka ulua, hahai i ka waa. Ia wa, kuu ke aho me ka makau, make ka ulua.
3. Welea. Eiwa anana ka loa o ke aho, he makau kona, he hinalea, he
aawa, he moano, a pela aku, kona maunu.
4. Aweoweo. He eono anana kona aho ka loihi, he makau no, a he paoo ka
maunu.
5. Lawaia mano. He hihi kona upena, he upena nui, he kanaha anana ka
loa, eha anana ke kiekie. He nui na mano e make i keia upena.
6. He upena awa. He mahae ka inoa o ia upena, eia ke ano o ia olelo.
Eha manamana e komo i loko o ka maka hookahi. Ekolu kanaha ka loa.
Ekolu anana ke kiekie. He kaapuni kona lawaia ana, he waa ma na kihi
elua, pela no e hele kaapuni ai, a puni na ia e noho ana i kahi
hookahi. No ka mea, he mea mau i keia ia o ke awa ka ai i ka limu ma
kahi hookahi. Ia ia e nanea ana i ka ai limu, o kona wa ia e puni ai i
ka upena a hei. He ia nui loa ke awa, he muku, he iwilei, e pela aku no
kona kino.
7. Upena hahau. Eha kanaha anana ka loa o keia upena, eono iwilei kona
kiekie. O kona lawaia ana, he moe pololei ka waiho ana o ka upena, a ma
kekahi lihi, he moe poai pio, o ke kumu i hana ia ai peia, i hele ka ia
ma ka pololei o ka upena, a hoi hope, alaila, hei i kela wahi. Hookahi
kanaka nana e hahau i ke kuau o ka hoe mamua, i halulu ke kai holo ka
ia. He nui loa na ia i keia upena ke hei.
8. Upena alihilele. Eono anana ka loa. He lau ma kela aoao a pela ma
keia aoao. Elua kanaka ma ka upena, he anae ka ia a keia upena.
9. Upena ani. He umi anana ka loa, elua kanaka, o na wawae ke kapeku,
oia kela inoa “he ani.” He anae, he weke, oama, uouoa, oia na ia.
10. Upena ohua palemo. Hookahi anana ka loa, he umi kanaka o keia upena
e lawaia ai. He ohua a me ka akilolo, na ia o keia upena.
O ka pau keia o na upena a me na ia. Eia ka mea i koe, o na kanaka aho
loa i ka luu moana, a me ka lawaia. Ua kaulana loa ia poe a hiki i keia
la, a he mau moolelo no ko lakou e waiho nei i loko o keia lahui
kanaka.
RELATING TO AMUSEMENTS.
CHAPTER I.
OF THE KILU.
A long shed is built with poles standing in rows in the manner of a
stockade. It is six yards and over in width, and forty yards in length
thatched with cane leaves and pili grass on the outside. The body of
the kilu is a regular water-gourd and cut about the middle [lengthwise]
of the gourd. It is worked to a good finish and spotted on the outside
like a Niihau calabash. The lamp to illuminate the night is made of uki
[239] and uwiuwi, [240] certain plants which grow on Hawaii and in
other parts of this group.
The time for the performance of the kilu is from the evening until
cock-crow. At sunrise it has ceased. Many people attend during its
performance, coming from all around, men, women, children, old women
and old men. They dress up nicely and then go to the kilu.
Here is the method [of the performance]. Two poles are placed on each
side, leaving a vacant space between them, not to be occupied by the
people. The poles are of ulei [241] wood, the tops of which are
decorated with chicken feathers. The winning of one side over the other
is when the kilu strikes the pole. One strike counts five. Upon
reaching forty the game is won. When one is beaten he must dance; that
is the penalty.
Of the chanting. During the progress of the game the kilu player chants
as follows:
Unaffable is the lover of the woods,
The eyes looking crossly at the moani. [242]
And seeing the flowers, smiles appear;
They are leaning towards moeawakea. [243]
Methinks that Malio [244] is forgotten,
Charmed with the wreath flowers of Hao. [245]
Puna is the repository of the winds,
Long guarded over by the Puulena, [246]
For a beloved one.
Greeting.
Then he throws the gourd, and if the shot misses and does not touch the
pole, the scorer remarks:
Missed, missed by a wide margin;
Kapakapaka, [247] that is not the pole.
In case, however, the gourd strikes the pole the scorer recites:
Hene uha, [248]
The edge remains,
The edge remains;
The day is tumultuous,
The day closes sadly.
We have five down though.
After this boasting language by the scorer, he calls to the scorer of
the other side, “Take.” The other scorer responds: “Take,” (so and
so—naming the person) “is coming.” If the gourd falls short without
touching the pole, the exclamation would be: “Being afraid of the
spirits he excreted suddenly.” [249] If the kilu touches the pole the
thrower says: “Bring me back my companion, thou desired coconut of
Waima.” [250] That is the gourd that frequently hits the pole until
victorious. The scorer then says: “There is one more inning and your
fruit will be red in the sun.”
OF THE UME.
The ume. It is an attraction of a man and of a woman. Here is a
description of it. A long piece of wood, four yards long, is adorned
with chicken feathers. The wood is called hau. The ume is performed
after the cessation of the kilu, because the people are still gathered
at the time, no one going away. A different officer is in charge. The
man who performs the ume is one who has an agreeable voice for
chanting. He takes hold of the piece of wood and goes through the
assembly, searching for a comely woman and a comely man. When he has
found these in his search, he chants:
Red is Kalaeloa [251] with the dust stirred by the wind,
Which concentrated at Apuakalamaula. [252]
At sight thereof I thought it [was] Kulelua. [253]
Kaiolohia [254] beckons that we two return.
My companions wept at Kaana,
Nearly enamored of the plains of Niniwai.
They were my companions at the still haunts of the birds.
The harboring bird of the laukona companions
Seeing the rod [255] the sleep objects,
Mistaking me for a strange man.
It is I, from top to bottom. [256]
After chanting, the pole is brought in contact with the man and the
woman. Subsequently the man and the woman rise and go to a sleeping
place. They remain from evening to daylight. In this entertainment a
husband, or a wife, is lost to another. If they love [each other] they
join together. In these days it would be marriage. In this the husband
is not offended with his wife, neither the wife with her husband. It is
merely a matter of enjoyment at the time. Thus this man keeps on his
work of ume upon all the persons inside, both men and women.
This is not done, however, to those of homely faces in appearance; only
to the good-looking is the ume treated, and to them chants are made:
Proudly passes the sun by Lehua,
While the confusion of the gods became calm.
The Unulau [257] of Halalii rises,
The Koolau [258] carries away a companion,
The agile hies down to Lehua,
The friends are separated by the wind from below;
Their affections, internally hidden,
[Are] exposed by the outpouring tears,
Discerned through weeping.
Such is a child companion.
After this chanting these two retire together.
It is misty above through the clouds, windy is the gap;
Vibrating is the lehua, the blossom of the tree;
Cleaving the ohia [tree] ripe with age;
Black are the rocks; bitten by the deity, [259]
Scratched by the central matron [260] of Puna,
Consuming the hala, the lehua of Kaunu.
She unreasonably hates my name.
And assigns the resting place here.
Why should she not be burdened?
Release the man to enter the rest.
After this chanting then followed some more.
Aflamed is Puna by the goddess,
Undeveloped is the ohia of Moeawakea.
Looking from the heights of Halaaniani,
The black rocks, like waves, are glistening.
Sparkling is the sun of Kukalaula,
When the wide forest of Maukele is traveled over.
Love was immuned, nearly caught by the rest;
It had almost arrived
When this one passed away.
Love passes accompanied by intense regret.
Thus the chanting is continued until daylight, when all go to their
respective places.
THE GAME OF PUHENEHENE.
When the kilu and ume [games] are set aside and the kilu shed cleared,
then the game of puhenehene [261] is played. Here is an explanation of
it: Ten men and ten women [are chosen], ten on one side and ten on the
other; they must, however, be alternately men and women, until ten are
chosen, and the same on the other side. They sit in two rows of ten
each. One covering cloth is provided for ten, and the same for the
other side. Then the eyes and bodies are covered with the cloth. In
that time the one who held the stone hides it on the person of one of
the ten. When the stone is concealed the faces are exposed above the
covering, then the other side searches. This is continued until the
game is won.
THE SLED.
This is a long piece of hewn board. The large boards are six yards
long, and the smaller ones are, some four and some three yards. Two
long boards are laid on edge. Holes are made on the sides in the manner
as those of a ladder with small sticks between. The width from one
board to the other is nine inches. The heads of the boards are turned
up like a plow, rubbed over with kukui till they shine and glide
easily. The time for sledding is mid-day and afternoon, and the place
for sledding is [down] a small steep hill, like the south side of
Punchbowl, looking towards Waikiki, and dug up in ridge ways.
The length of a track is one and one half miles; some two miles. The
dirt is laid down nicely and the track spread over with grass. When
sliding down the track, if a man, he has to fasten up his girdle
securely, run back about five fathoms distant, and then run forward and
lie down on the sled, sliding down, with his head to the front and eyes
looking sharply. If he is not watchful, or his foot touches the ground,
he would be thrown off the track, bruising his body with rocks or other
things. If a woman is to slide down, she securely ties the loin-cloth
around her waist, leaving the body bare, without clothing.
THE RUNNER.
He is a man swift in running, like a horse. Here is an example: Two men
run at the same time, and if one beats the other, and this same man
continues on and defeats a second man, then he is acknowledged to be a
runner. This is what he does: he runs steadily all day until the middle
of the night and continues thus until the legs are stretched and
supple, then he wagers.
Two runners then race. Properties on both sides are wagered [to] run
without ceasing; the priests perform their auguries, with pigs,
chickens and red fish. The winning goal is arranged beforehand (as for
instance), from the harbor of Kou to the hill of Leahi in distance,
that being the winning post. That is where the runners race, with four
attendants, two on each side, who are called puhi.
When near the winning post, about fifty fathoms between it and the
runners, that place is restricted to the runners only, they racing till
they reach the winning post. If one grasps the bottom of the stake and
the other the top, then it is even, and no race. But if the stake is
reached by one and not by the other, it is won; then the crowd roars,
properties go to one side, some being left destitute. A runner is said
to be swifter than a horse [and] can circle Oahu in one day.
PAHEE.
A piece of wood is made out of koaie, ulei, o’a, mamane, kauila, or
uhiuhi. Some spears are a fathom and a half long, some four and
one-half feet (hailima), [262] some a yard, and so on. The tracks where
the game is played are roughly formed, some being forty fathoms long,
others two times forty fathoms. For a very powerful man a track five
times forty fathoms long is necessary. Ten counts are required to win.
Goods are all lost. The betting sometimes is continued until the girdle
at the waist is lost also, and the loser stands stark naked; then the
game ceases.
OLOHU.
A yellow stone, square-hewn, rounded like a shot, but without corners
on the edges. A course two times forty fathoms is required to play
olohu. [263] The best course, however, is the one at Kohala, Hawaii,
called Hinakahua. That is the most noted course to this day.
SWINGING.
A rope eight fathoms long, sometimes ten fathoms and over, is fastened
to a coconut tree. It makes a long high swing. [264] At the time of
swinging, the person swinging, either man or woman, is decently
apparelled. Two persons pull the swing. When the swing has oscillated
high the rider chants to make the swinging more enjoyable. The owner of
the swing has stipulated that a chant must be sung during the swinging.
This is the manner of chanting:
At Kaula, the border of Koolau;
Separated is the Koolau, separated is precipitous Hilo,
The Hoolua and the Moae arise,
The Moae which plows the sea and makes it billowy.
The sea is billowy and boisterous by the wind,
The billows are tempestuous, the waves being active,
Majestically stands the sun reflected through the sea-spray;
The sea-spray which mounts the cliffs of Okalakala,
The ends of the tempest.
The food of life is saved by the wind,
The uhu of Hanalailai is caught in the calm.
The tree-belted cliffs of Kealakehe kowea
Are frowned upon by the breeze,
In time breaking the crest thereof.
After this chanting the assembly is quiet, not a murmur being heard,
then another chant is sung:
Wounded is Waimea by the piercing wind
Which penetrates the path of the Kipuupuu.
The bud of the purple ohai is drooping;
Jealous and grieved is the flower of the koaie;
Pained is the woods of Waika;
O Love! Waika loves me as a lover;
Like unto a lover is the flower of Koolau;
It is the flower in the woods of Mahele.
The woods is a place for journeying
The wild pili grass has its abode in the forests,
Life is but a simple round at Kahua.
O Love! Love it was which came to me;
Whither has it vanished?
O Love! Farewell.
After the swinging and the chanting everybody sits down to a feast,
after which they all disperse.
CHAPTER II.
BOXING.
It means two strong men fighting by striking at each other with the
fists. The man who is not knocked down in this way rules the boxing
field. The most noted of these boxing fields in this kingdom was
Hinakahua, in Kapaau, Kohala, Hawaii. It was famous on account of the
chiefs living there and the thronging of the people thereto; also on
account of its fair climate and its central location in Kohala. On this
field handsome men and handsome women were to be seen.
The season of the boxing tournaments was from the beginning of the
first month of the year, which is Welehu in the Hawaiian calendar.
[265] About this time the makahiki god took its customary journey. Here
is an explanation of the words regarding that matter. Count from the
first day of Welehu to the very last day.
THE MONTH OF WELEHU.
DATE. NAME. DESCRIPTIVE CHANGE.
1. Hilo. Slender appearance of the new moon.
2. Hoaka. Refers to the shadowy circlet on the upper
side.
3. Kukahi. The moon rises higher.
4. Kulua. Larger than Kukahi.
5. Kukolu. The moon at its highest.
6. Ole. [266] The moon becomes larger in size.
7. Olekulua. The moon in its distinctness.
8. Olekukolu. Nearing its fullness.
9. Olepau. Moon loses its hollowness.
10. Huna. Corners of the moon are extinct.
11. Mohalu. Commences to be round.
12. Hua. The moon is completely round.
13. Akua. The moon commences to disorganize.
14. Hoku. The moon is stranded on this night.
15. Mahealani. The makahiki god is prepared.
16. Kulu. The girdle for the deity is beaten.
17. Laaukukahi. Small deities are all decorated.
18. Laaukulua. Decoration of the feather god.
19. Laaukolu. Decorating the wooden idol.
20. Olekukahi. Services of the feather god.
21. Olekulua. Services of the wooden deity.
22. Olepau. Each man holds services to the deity.
23. Kaloakukahi. The deity is out on the public highway.
Let us talk about this day so that it may be made plain. At Hikapoloa
was the temple where the makahiki god was preserved, on coming up from
Mookini. It was a large temple in the low lands of that name, in the
ahupuaa of Puuepa, Kohala, Hawaii. At Hikapoloa two gods were set up.
The gulch remains to this day. There were two gods, a wooden and
feather god. The feather god goes mountainward along the cliffs; the
wooden god goes on the inside. [267]
The day that the gods went out was sacred; no fires were lighted, no
cultivating, no fishing, and no other work was done. Merrymaking, pride
demonstrations and going to Hinakahua to witness the boxing were the
occupations of the day. The makahiki god led the procession, the people
following behind making merry, boxing along till they reached
Hinakahua. When two men stood up to box, if one fell there were loud
cheerings and huzzas. Then the voices of derision proceeded from one
side against the other, the blows had been delivered with great force
and struck the nose, the eyes, the chin; discoloring the eye,
dislocating the nose and disjointing the jaw. This was the way they
jeered at the defeated side: “Eat the manure of your chicken; the boar
is biting; wait, wait, let the maniac finish eating; heua! heua!”
roared the crowd. Thus it continued till sunset when everybody retired
to his place.
24. Kaloakulua. The god journeys.
25. Kaloakukolu. The god journeys until it reaches Pololu and
stops.
26. Kane. The god repairs to Mookini.
27. Lono. Still boxing.
28. Mauli. The long god comes from Kona.
29. Muku. The long god arrives at the barren seashore.
30. Hoaka. The long god reaches Kohala.
THE LONG GOD. [268]
This was the deity which made the circuit of the island of Hawaii to
completion. The body was of kauila wood, three fathoms long. A cross
[piece] was affixed about its middle, and on the topmost end was
fastened an ivory [ornament] with a girdle cloth about six yards in
length. Whenever this deity made the circuit that was the time that the
people paid their tributes [269] with goods, swine, cloths, feathers.
If the products of the land was small the deity was displeased and
refused to go on. If the deity is delayed till the close of the day,
that land is dispossessed and the overseership discontinued. Thus [the
god] continues till the circuit of the island is complete.
BATHING BY JUMPING.
It is a high precipice where a man jumps from. If the man makes a
skillful leap, touching the water toes first, it is called iomo, which
means “without splash.” [270]
KITE FLYING.
Kapa makes good material for the body of a flying kite, with hau for
its cross-sticks. The kite is a fathom long and four and a half feet in
width. Twenty times forty fathoms of cord are used, the tail being
fifteen fathoms long. To start it two men are required to hold it, with
a wooden stake. When the kite flies it is lost sight of in the sky and
wet by the mist; [271] the frame is not so. If the cord breaks the kite
drops into the sea.
SURF-RIDING.
A long board is hewn from the wiliwili [272] wood, four fathoms long,
some three, and so on down to one fathom; the width is one yard. Here
are the names of the boards and the surfs:
The board is alaia, [273] three yards long. The surf is kakala, a
curling wave, terrible, death-dealing.
The board is olo, [274] six yards long. The surf is opuu, [275] a
non-breaking wave, something like calmness.
If there is no surf, invoke seaward in the following manner:
Arise, arise ye great surfs from Kahiki,
The powerful curling waves.
Arise with the pohuehue, [276]
Well up, long raging surf.
When the surf rises and breaks lay the board on. The man has two places
to slide in the surf, the foam, which is within the curl, or the end,
which is outside the curl.
DANCING.
Laka, the god of dancing, is the god of all dancers. Laka is a powerful
god. Here is the description: The body is of herb leaves, such as
halapepe, [277] an herb like the ieie; [278] also all herb leaves of
the forest, the maile, [279] the ginger, the fern, the ki [280] leaves,
the ilima [281] wreath. Laka has an altar, a wooden platform whereon
everything is placed. It is a place where the dancing-masters and
pupils worshiped. This is the way to pray before the altar:
O Laka! Here is food.
O Laka! Who has swine, food, fish.
O Laka! Who has riches and all things.
Breast-slapping dance. The meaning is this: Slapping is made on the
breast while the hands are moving, and the body in an undulating
motion.
Calabash dance. It is a dance with a calabash accompaniment. Here is an
explanation: A long calabash is furnished, similar to a hokeo, only the
former has a neck and a round opening on top, with a string on its
side. One teacher and two pupils are the performers, and so on to ten
or more, with about six or seven or more substitutes.
Drum dance. The drum is made of coconut [wood] covered on top with
shark skin; [282] a coconut shell is also used. The drum is held in one
hand and the coconut shell in the other, the latter having been plaited
with cords, the opening covered with kala (fish) skin. Here is the mode
of dancing. First, the pupil is dressed with a loin-cloth, which makes
her look chubby; a wreath rests on the head, and clasps are fastened at
the ankles. Dog teeth and hog teeth (called hulili) encircle the hands,
with ivory at the neck. The pupil then sings as she appears before the
teacher and the substitutes:
Fond feelings arise for the friends of the lowlands,
Companions in the upper woodlands of Puna,
Some report of Kauakahi’s rage
At the absence of male friends on the night of invitation.
Many are the offspring of Kauahoa,
Many are the reports of chiefess Piikea;
The garland of the birds down at Halulu,
Soaring in the face of the cliff Kahakea.
Kalani works on the ornamented board,
Ornamented indeed! Put away for a moment the board of the chief
The high sea, the clouded sea,
The curling sea that came on the month
Of the summer, the month of Hinaakukele,
The loose sea, a wave of Kane,
The boisterous wave, the boisterous tide,
The ebb-tide, the rapid current, the strong-sucking current,
The transparent sea, the sea which reveals the bottom.
KONANE (CHECKERS).
Two kinds of pebbles are used in the game of konane, [283] white
pebbles and black pebbles. Twelve pebbles cover the width, and fifteen
pebbles the length of the checker board, and the number of pebbles used
are one hundred and eighty; some boards are larger and more pebbles are
used. The first pebble to be placed is paoa, thus:
First pebble. Three paoas, the sacrifice paoa, which is one, and two
paoas which are not sacrifices. This one pebble has several
appellations: Kalanimoku, Kaikilani, Pilikukikapiliahuula, Pilikahili,
seven names and moves by this same stone.
From the first pebble to the seventh, in the seventh of the pebbles are
several names and moves, and may be understood from the following: To
one pebble there are twelve appellatives and moves. These are the
names: Kamooinanea, Honu, Kaniupii, Panaewa, Hua, Kahikumanamana, Naku,
Haunakahi, Kaikilani, Kaniumoe, Kalapana, Paoa.
The third pebble has two appellatives and two moves, Hawaiiloa,
Eleeleualani. The following is pronounced during the game:
That is won; this is on the run;
The space is long; the top is falling;
Black is indistinct; the whites have won.
Here is the interpretation: The kui is the pebble which is moved
forward and backward and from a corner to the middle of the board.
The holo is the jump made over two or three pebbles, and so on.
Vacancy is the distance of a pebble on the other side from the head of
the board.
Pebbles in line mean that the edges and middle are pretty well guarded,
like a narrow headland in appearance.
Hapala ka ele, the defeat of the black by the white.
Na ke kea ka ai, is the defeat of the black pebbles by the white.
CAT’S CRADLE.
A string one fathom long is required. The two hands are employed, but
at first four fingers, two of the right hand and two of the left only
are engaged. In case the ten fingers are all employed the teeth are
required in biting. There are many cradles, and their name chants to be
recounted, and it is full of merriment to hear them recited. Lands and
people are mentioned in the chants which accompany the play.
Kuehoopioekala is one of the most renowned, its representation by the
string is like a turtle in appearance. It has a chant, as follows:
Arise and defeat the sun;
The sun at the field of Ahuena,
And enter the calm of Kailua.
Kona. With the same set, making only a slight change it becomes Kona,
whose representation is like a spider:
That is Kona of the calm sea,
Which embraces the limits of Kapulau.
The ao is singing at Waiulaula,
At the path which there lies
That man may travel on.
Kau. Like a newly built ship is its representation. It also has a
chant:
Great Kau, stormy back,
Standing alone; odorous with dirt;
The koae flies away, the odor remains.
Puna. Its representation is like that of a house in appearance, and has
a chant:
That is Puna of the creeping sea,
Which groans in the pandanus grove;
It is the sea of Puna at Keaau.
Hilo. Its representation is like that of a four-fingered meshed net. It
has a chant:
That is Hilo of the fire-quenching rain,
The unending rain of Hilo.
Hamakua is represented as a lounge, and has a chant:
That is Hamakua
Of the precipice—of the steep path;
The hand is holding the rope,
The teeth are retaining the gourd
At the cliffs of Koholalele.
Waipio and Waimanu. Their representation on the cat’s cradle is like
the plains of Kamaomao, on Maui, lying desolate with the two hands up.
Kohala. It is represented as a level flat, like Nuuanu street from
Kaopuaua to Maemae. It has a chant:
Small Kohala; great Kohala;
Kohala of the apaapaa rain.
The companion of Kalahikiola;
The hills which remain in the uplands;
Only the people wander away.
Pili and Kalahikiola, a desolate land between, a hill on each side.
Kinikuapuu is another cradle which actually represents a hunchback. It
has a chant:
O Kinikuapuu,
The one who ate the banana of Kahuoi,
I ate not your banana.
When the sun rises there is warmth.
There are Ieiea and Poopalu,
The fishermen of Makalii;
They are whipping the long fish-line.
By fishing with the line, wife collects [the fish]
While the children climb the coconut tree.
That is the coconut, yet you beg;
It is not to be had, not even by you.
THE PUZZLE.
A long rope one fathom and over in length [is required]. It is a
gambling game, even to one’s person being wagered. To lock and to
unlock the puzzle were two calls. Choose either locked or unlocked, and
if the call was correct and so forth, the wager was won. A song was
first chanted:
There it is; there it is;
The well-known wreath of Hilo,
With the three-stranded line of Ikua.
Hanalei is grumbling;
Grumbling at the fish inlet
At Kawainui. Sluggishly
Lingers the Kualau rain
The weary enjoys a residence in Kaukaopua.
O my beloved husband,
A blossom of Mana,
With parents at Koolau,
With parents at the cliff of Honopu,
Parents at the beloved cliff.
Then one player says to the other: “Our beloved one, locked or
unlocked, which do you choose?” If he chooses the unlocked and it is
locked, then he loses, and so on.
GAME OF KOI.
It is a gambling game, and here is an explanation. A round stone like
an iron ball, a sloping runway about an arm’s length in depth. A
trench-like contrivance is made with a curve, like a water-course. When
the ball comes to a stop without being overtaken by another, then the
game is won. After winning and the stakes are lost to the other side,
the winner exclaims in reviling tones:
Beloved is the cliff of Koloa;
The front facing Waihanau.
Alas, the brother
Returning to the long barren shore empty-handed.
Long! O how long is the returning.
ARROW-SLINGING.
It was one of the most enjoyable pastimes of old days. This is its
description. That would be a good arrow if it dropped at a distance of
three or four times forty fathoms from the place of slinging. There are
various ways of slinging arrows and the kinds of arrows are many also,
for selection. The flower-stalk of the sugar-cane is used for arrows.
Here are the kinds of arrows: If it has no stems it is called the lehua
eater; if the arrow has blotches it is a man eater; if the body of the
arrow is twisted it is a roll; if the arrow is cut short it is a stump,
and so on. As is the character of the body of the arrow so is its
flight. A spiral knot is made at the fore end of the arrow to keep it
enfolded and balance its lightness and steady it in the wind.
Arrow-slinging was therefore a gambling game to which everybody from
all places could come. It was the pride of a skillful boy or man
slinger. A very famous arrow of olden time was called Pua-ne. [284]
OF COCK-FIGHTING.
It was one of the sports and a source of gambling in the group of
islands in olden times. A cock has a trait to be looked for, and by the
features a powerful or weak rooster might be known. If the cock was of
grey and white spots, or yellow, or of any other color, if the voice
was despicable and the fowl looked weighty and big-bellied, it was
called auha; he would run away from his opponent after the first round,
thereby called “auha,” full of excrements. If the bird was of a whitish
grey and the voice agreeable, like the voice of the wild duck, and the
bill black, it was a bony black bill. It was very powerful for three
rounds and long-winded during the fight. If a red bird and slow in
crowing, it was a very long-winded cock before its adversary.
If the bosom of the rooster was straight that the breast could not be
discerned it was a powerful bird and could not be hit by the spurs of
an opponent. Cocks are of various kinds and characteristics. If
property was wagered, or other things perhaps, then cock-fighting was
kept up continuously, to keep the birds in practice for dodging and
slipping under the wings [of opponents], that their combs might not be
injured, nor [themselves] struck by the spurs.
Counts made by a rooster were of great importance. If the fowl was
strong in kicking it was a count. If strong at pecking it was a count;
if strong at striking with the wings it was a count; if the adversary
ran away it was a count. If that one rooster possessed all the counts,
it was a powerful bird, it could get three or four opponents.
The strongest birds were those smoked in the house. This is the method:
Light a fire beneath the roost with the cock thereon directly over the
fire. The smoke would ascend until it reached the eyes, the water
poured out leaving the eyes dry and looking this side and that of the
smoke. That was the cock skillful in foiling and dodging, and could not
be pecked. Such was Kawauhelemoa, one of the celebrated fighting cocks
of Hawaii nei in olden times.
E PILI ANA I NA MEA PAANI.
MOKUNA I.
NO KE KILU.
He papai loihi ia i kukulu lalani ia me na laau, e like me ka pa ke
ano. Eono iwilei ke laula a oi aku, a he kanaha iwilei ka loa, a he
la-ko a me ke pili mai o waho. O ke kino o ke kilu, he nukunuku huewai
maoli, ua oki ia ma waena o ke kino o ka ipu. Ua hana ia a maikai, a
pawehe o waho, e like me ko Niihau ipu. Ke kukui e malamalama ai o ka
po, he uki a me ke uwiuwi, he mau laau ulu no ia ma Hawaii a ma na wahi
e ae no o keia mau Mokupuni.
A o ka manawa e kilu ai, o ke ahiahi a hiki i ke kani ana a ka moa, a
puka ka la, alaila, pau. He nui loa na kanaka e hele i ka wa e kilu ai,
ko kela wahi, ko keia wahi, na kane, na wahine, na keiki, na luahine,
na elemakule. Kahiko a maikai, alaila, hele i ke kilu.
Penei e kilu ai. Elua pahu i kukulu ia ma kela aoao a ma keia aoao, a
waiho wale o waena o na pahu, aohe e noho ia e ke kanaka. O ka pahu, he
ulei ia laau, ua haku ia o luna i ka hulu moa a paa. O ka eo ana o
kekahi aoao i kekahi aoao, aia a pa ke kilu i ka pahu. Hookahi pa ana.
Elima ia helu ana. Pela a hiki i ke kanaha, alaila eo. “A ina e eo
kekahi, alaila hula,” oia ka uku.
No ke oli ana. I loko o ka wa e kilu ai, alaila, oli aku ka mea e kilu
ana. Penei e oli ai:
Hoinainau mea ipo ka nahele,
Hookokoe ana ka maka i ka moani
I ka ike i na pua hoomahie luna,
Ua hihina wale i moeawakea,
Kai no ua poina ia Malio,
Aia ka ia pualei o Hao e!
I Puna no ka waiho ana a ka makani,
Ka-ele no ka malama ana a ka Puulena
I kahi mea hoalohaloha e!
Aloha—e!
Alaila, kiola i ke kilu, a i na e hala ke kilu ana, aole e pa i ka
pahu, alaila pane mai ka helu ai:
Hala i hala loa,
Kapakapaka, aole ia o ka pahu.
A ina hoi e pa ke kilu i ka pahu, alaila, heluhelu waha aku ka helu ai:
Hene uha,
Koe ke kae,
Koe ke kae—
Kuehu ka la
Komo inoino ka la,
Alima kaua i lalo la!
A pau keia olelo kaena a ka helu ai, alaila, kahea hou aku i ka helu ai
o kekahi aoao. “E lawe!” A pane mai kela helu ai. “E lawe!” “Eia mai o
mea ke hele aku la.” A i haule ke kilu i waena me ka pa ole i ka pahu,
penei e pane ai, “Ua makau i ke akua ua kio koke.” A ina e pa ke kilu i
ka pahu, alaila, olelo aku: “Hoihoi ia mai ko’u hoa e ke ake niu o
Waima.” Oia ke kilu pa mau i ka pahu, a hiki i ka eo ana, alaila, pane
aku ka helu ai. “Hookahi ai i koe, ulaula ko hua i ka la.”
NO KA UME.
Ka Ume. He mea hoopili kane a hoopili wahine. Eia ke ano o ia mea, he
laau loihi, ua haku ia i ka hulu moa, eha iwilei ka loa. A he hau ka
inoa o ka laau. O ka wa e hana ai o ka ume, oia ka wa e pau ai o ke
kilu ana, no ka mea, e mau ana ka paa ana o na kanaka ia wa, aole e hoi
kekahi mea, he luna okoa ia. O ke kanaka nana e ume, he kanaka lea ia i
ke oli, a nana e hopu ka laau a hele i loko o ka aha kanaka e huli i ka
wahine maikai a me ke kanaka maikai.
A loaa keia mau mea i kona nana ana, alaila, oli aku:
Ula Kalaeloa i ka lepo a ka makani,
Hoonuanua i Apuakalamaula,
Ike aku manao ia’u Kulelua,
Hea mai Kaiolohia, e hoi maua.
Uwe aku o’u hoa i Kaana,
Ane aloha ke kula o Niniwai,
O’u hoa ia i ka lai a ka manu e!
Manuawa wale i ka hoa laukona a!
Ike ke laau aua ia e ka moe,
E kuhi ana ia’u he kanaka e!
Owau okoa no mai luna a lalo e!
A pau ke oli ana, alaila, hoopili ka laau i ke kane a me ka wahine.
Mahope o laila, ku ke kane a me ka wahine, hele i kahi e moe ai. Mai ke
ahiahi a ao ka manawa e moe ai. Iloko o keia lealea e lilo ai ke kane a
me ka wahine ia hai. A ina e aloha, alaila, “hoao.” I keia wa e mare
ia. Me keia mea, aole e huhu ke kane i kana wahine, a pela ka wahine i
ke kane. He mea lealea wale iho la no ia, ia wa. Pela no keia kanaka e
ume ai i na mea a pau o loko, i na kane i na wahine.
Aole nae i ka poe helehelena ino o ke kino, ke nana aku, i ka poe
maikai no e ume ai, a ia lakou no e oli ai:
Kalaihi, kaha ka la ma Lehua,
Lulana iho la ka pihe a ke ’kua,
E a mai ka unulau o Halalii,
Lawe ke Koolau i ka hoa la lilo,
Hao ka mikioi i kai o Lehua,
Paiaia na hoa makani mai lalo e!
Hoonalonalo i ke aloha pee maloko,
Hai ka waimaka hanini i waho,
I ikea aku no i ka uwe ana mai,
Pela wale no ka hoa kamalii e!
Pau keia oli ana, hele keia mau mea moe.
Pohina luna i ke ao, makani ka lua,
Naue ka lehua ka pua o ka laau,
Hooa i ka ohia o oo kuauli,
Uli ke a i nahua e ke Akua,
Manuheu i ka wahine waena o Puna,
Pau ae la ka hala, ka lehua o Kaunu e!
Kauna wale mai no ia i ko’u inoa,
Hooili mai ana ka ia i ka moe maanei,
E aha ia no la ia e hoouka ia—a!
Kuua iho ke kanaka i komo i ka moe a!
Pau keia oli ana, alaila, oli hou:
Moa unouno o Puna i ke ’kua wahine,
Makali ka ohia o Moeawakea,
Ke nana mai i luna o Halaaniani,
Lohi mai ka papa ale ka pahoehoe,
Apiapi ka la o Kukalaula,
Ke hele i ka nahele loa o Maukele e!
Pakele ke aloha mai loaa i ka moe,
Aohe wa ua hiki mai hoi e!
O ka hala ana aku nei no keia e!
Hala ke aloha naue me ka anoai e!
Pela no e oli ai a ao ka po, alaila, pau, hoi kela mea keia mea i kona
wahi.
KA PUU PUHENEHENE.
Ina e waiho ke kilu a me ka ume, a kaawale ka papai kilu, alaila, puu
puhenehene Penei ke ano o ia. He umi kane, he umi wahine. He umi o
kekahi aoao a me kekahi aoao, he kane nae, a he wahine, a pela a pau he
umi, a pela kekahi aoao. O ka noho ana, elua laina, he umi ma ka laina
hookahi. Hookahi kapa o na mea he umi, pela kekahi aoao. Alaila, uhi ka
maka me ke kino i ke kapa. Ia wa, huna ka mea ia ia ka pohaku, i loko
[o kekahi] o na kino he umi, e huna ai. A nalo ka pohaku, alaila, hoike
mai na maka maluna o ke kapa i uhi ia, alaila, imi kekahi aoao, pela e
hana ai a hiki i ka eo ana.
KA HEEHOLUA.
He papa ia i kalai ia a loihi. Eono iwilei ka loa o ka papa nui. O ka
papa liilii iho, eha iwilei kekahi, a ekolu iwilei kekahi. Elua papa
loihi, ua kukulu aoao ia. Ma ka aoao ka puka e hou ai e like me ke
alapii ke ano, he laau liilii mawaena. O ke akea mai kekahi papa a
kekahi papa, eiwa iniha ke akea. Ua hoopii ia mai o mua o na papa, e
like me ka oo palau, ua hamo ia a hinuhinu i ke kukui, a pahee wale no.
O ka wa e holo ai o ke awakea a me ka aui la ana, o kahi e holo ai, he
puu, he wahi palipali e like me ka huli hema o Puowaina, e nana ana ia
Waikiki. Ua kohi ia a awaawaa.
O ka loa o kekahi “holua”, hookahi mile me ka hapa, elua mile kekahi.
Ua hoonoho ia ka lepo a maikai, haliilii ia i ka mauu a paa ka holua. I
ka wa e holo ai i luna o ka “holua,” ina he kane, hume ka malo a paa,
alaila holoholo elima paha anana ke kaawale. Ia wa, holo mai a moe i
luna o ka “holua”, alaila, holo, imua ke poo me na maka e nana pono ai.
Ina e hala ka nana ana, a pa paha ka wawae i lalo, alaila, hu i kula,
eha ke kino i ka pohaku a me na mea e ae. Ina he wahine ka mea holo,
kakua i ka pau a paa ma ke kikala, waiho wale no ke kino aohe kapa.
KE KUKINI.
He kanaka mama ia i ka holo me he lio la. Eia ke ano, elua kanaka e
holo i ka wa hookahi, a ina e puka mamua o kekahi kanaka, a pela aku a
hiki i ka elua o kanaka, e eo i keia kanaka hookahi, alaila, lawe ia ia
i kukini. Penei e hana ai: E holo mau ia i ka la a po, a hiki i ke kau
o ke aumoe o ka po pela no e hana mau ai a lele ka ulu o ka wawae, a
mama, alaila pili.
Ia wa, heihei na kukini elua. Pili na waiwai o na aoao elua, holo me ka
hoomaha ole, hoomanamana na kahuna, he puaa, he moa, he ia ula. Pela e
hana ai, ua kukulu ia ka pahu eo mamua, o ka hoohalike ana mai ke awa o
Kou a ka puu o Leahi ke akea, i laila ka pahu eo. O kahi ia e holo ai
na kukini me na ukali eha, elua kanaka o kekahi aoao, elua o kekahi
aoao; ua kapa ia he puhi.
A kokoke i ka pahu eo, he kanalima anana ka loa ma waena o na kukini a
me ka pahu eo, alaila, kapu ia wahi, o na kukini wale no ke holo aku a
hopu i ka pahu eo. Ina e hopu kekahi i ke kumu o ka pahu, a o kekahi
hoi ma luna o ka pahu, alaila paiwale, aohe eo. Aka, ina e lilo ka pahu
i kekahi, a loaa ole i kekahi, alaila, eo, uwa ka pihe, pau ka waiwai i
kekahi aoao, nele kekahi poe. Ua olelo ia ke kukini, he mama i oi mamua
o ka lio. E puni Oahu i ka la hookahi.
KA PAHEE.
He laau i kalai ia, eia na inoa. He koaie, he ulei, he o’a, he mamane,
he kauwila, he uhiuhi. Hookahi anana ka loa o kekahi ihe a me ka hapa.
He hailima kekahi, a he iwilei kekahi, a pela aku. O ke kahua e pahee
ai, he kahua i hana awaawaa ia, he kaau anana ka loa o kekahi kahua,
elua kaau anana ka loa o kekahi. O ke kanaka ikaika loa i ka pahee,
elima kaau anana ka loa o ke kahua. He umi ai e pahee ai, alaila, eo
kekahi. Pau ka waiwai i ka lilo. Pela no e pili ai a lilo kahi malo i
ka hope, a o mua kahi mai i ka lima, alaila oki.
KA OLOHU.
He pohaku melemele i kalai poepoe huina ha ia, me he poka la ke ano,
aka, aole ona huina ma na kae. Elua kaau anana ka loa o ke kahua o
olohu ai. O ke kahua oi nae, aia ma Kohala i Hawaii, o “Hinakahua”. Oia
ke kahua kaulana a hiki i keia la.
KA LELE KOWALI.
He kaula loihi ewalu anana ka loa, a he umi a keu kekahi, he niu kahi e
paa ai, loihi a kiekie loa ka lele ana. I ka wa e lele ai, kahiko a
maikai, ina he kane a he wahine; elua mea nana e ka ke kowali. A lele
ke kowali, alaila, oli ka waha, oia ka mea e lealea ai ka lele kowali.
A ua hoohiki hoi ka mea nona ke kowali, aia a oli, alaila, lele. Penei
e oli ai:
A Kaula i ka palena o ke Koolau,
Pale ke Koolau, pale ka Hilo paliku,
Ku mai ka Hoolua me ka Moae,
Moae awaa i ke kai e palipali,
Palipali ke kai holeoleo i ka makani,
Ahu ke kupikipikio hana ka ale,
Ku kila ka la lea molale i ka ehukai,
Ehukai pii i ka pali o Okalakala,
Na mahamaha a ka ino,
Ola na hulu ai a ka makani,
Kaka ka Uhu o Hanalailai i ka malie,
Ka pali kui laau o Kealakehe kowea,
Keehi ia e ka makani,
Hai welau ka pali i manawa.
A pau keia oli ana, malu ka aha, aohe pane leo, alaila, oli hou aku:
Hole Waimea i ka ihe a ka makani,
Komo i na ’la a ke Kipuupuu,
Holu ka maka o ka ohai Ouli,
Niniau eha ka pua o ke Koaie.
Eha i ke anu ka nahele o Waikae e!
E aloha e! aloha Waika ia’u me he ipo la,
Me he ipo la ka makalena o ke Koolau,
Ka pua i ka nahele o Malule ia,
He wahi hele no ka nahelehele,
Hihiu pili noho i ka nahelehele,
O ka noho wale iho no ia Kahua e!
E aloha e! o ke aloha kai hiki mai i o’u nei,
Mahea la ia i nalo iho nei e!
E aloha e! aloha.
A pau ka lele ana a me ke oli, alaila, ahaaina na mea a pau loa, a
mahope o laila, hookuu.
MOKUNA II.
KA MOKOMOKO.
He mau kanaka ikaika elua ke ano, e hakaka ana me ke kui aku kui mai,
me na puupuu lima. O ka mea hina ole o laua ma keia hana ana, lilo nona
ke kahua mokomoko. O ke kahua kaulana loa ma keia aupuni, oia no o
Hinakahua ma Kapaau, Kohala, Hawaii, ua kaulana ia no ka noho ana o na
’lii i laila a me ka piha i ka lehulehu; no ka maikai a me ke kaa i ka
hapalua pono o Kohala. Ma ia kahua e ike ia ai ke kanaka ui, a me ka
wahine ui.
O ka manawa e mokomoko ai, oia ka hoomaka ana o ka malama mua o ka
makahiki o Welehu ia malama ma ka helu Hawaii. O ka wa ia e hele ai ke
’kua makahiki. Penei e maopopo ai ka olelo malaila. E helu mai ka la
mua o Welehu a ka la hope loa.
WELEHU KA MALAMA.
KA LA. INOA. ANO KUHIKUHI.
1. O Hilo. Pua hilohilo ka mahina.
2. O Hoaka. Oia ke aka poepoe maluna.
3. O Kukahi. Ka pii ana ae o ka mahina.
4. O Kulua. Oia ka oi ae maluna o Kukahi.
5. O Kukolu. Oia ke kiekie loa o ka mahina.
6. O Olekukahi. Oia ka nui ana ae o ke kino o ka mahina.
7. O Olekulua. Ke akaka loa ana ae o ke kino mahina.
8. O Olekukolu. He kokoke ana e piha ka mahina.
9. O Olepau. Pau ka hakahaka o ka mahina.
10. O Huna. Nalo na kihi o ka mahina.
11. O Mohalu. Hoomaka e poepoe.
12. O Hua. Poepoe puni ka mahina.
13. O Akua. Hoomaka e puehu ka mahina.
14. O Hoku. Ili ka mahina ia po.
15. Mahealani. Makaukau ke ’kua makahiki.
16. Kulu. Kuku ka malo o ke Akua.
17. Laaukukahi. Ululaau na akua liilii a pau.
18. Laaukulua. Ululaau ke akua hulu.
19. Laaukukolu. Ululaau ke akua laau.
20. Olekukahi. Kauo ke akua hulu.
21. Olekulua. Kauo ke akua laau.
22. Olepau. Kauo pakahi na kanaka i ke ’kua.
23. Kaloakukahi. Ku ke akua i ke ala loa.
E kamailio kakou no keia la i maopopo. Aia ma Hikapoloa ka heiau o ke
akua makahiki e noho ai, mai Mookini mai ke pii. He heiau nui ia aia ma
kai o Hikapoloa, aia ma ke ahupuaa o Puuepa keia mau mea. Ma Kohala,
Hawaii keia. Ma Hikapoloa e ku ai na akua elua. Ke waiho la no ia awawa
a hiki i keia la. Elua akua, he akua laau, he akua hulu. Hele ke akua
hulu ma ka pali iuka, hele ke akua laau ma loko.
I ka wa e hele ai ke akua, kapu ia la, aole ahi e a, aohe mahiai, aohe
lawaia, aohe hana e ae. O ka lealea ka hana, o ka haaheo, o ka hele i
ka nana mokomoko i Hinakahua. Mamua ke akua makahiki e hele ai, mahope
na makaainana e lealea ai, e mokomoko hele ai a hiki i Hinakahua. I ka
wa e ku ai na kanaka elua e mokomoko, a hina kahi, kani ka pihe, uwa,
alaila puka mai ka leo henehene a kekahi aoao ia wa, i kekahi aoao,
ikaika loa ke kui ana, ku i ka ihu, ka maka, i ka auwae. Uliuli na
maka, kapae ka ihu, kapakahi ka auwae. Penei e olelo henehene ai i
kekahi aoao. Aina iho kukae o ko moa! Kane puaa ke nahu nei! Alia!
alia! i oki ka aina a ka Hewahewa. Heua! Heua! Uwa ka aha. Pela no e
hana ai a po ka la, alaila, hoi kela mea keia mea i kona wahi.
24. Kaloakulua. Hele ke akua.
25. Kaloakukolu. Hele ke akua a hiki i Pololu. Alaila, pau
ka hele ana o ke akua.
26. Kane. Hoi ke Akua i Mookini.
27. Lono. Mokomoko no.
28. Mauli. Hele mai ke akualoa mai Kona mai.
29. Muku. Hiki ke akualoa i ke Kaha.
30. Hoaka. Hiki ke akua i Kohala.
KE AKUA LOA.
He ’kua poai puni keia i ka moku, ia Hawaii a puni. Ke kino. He kauila
ke kino. Ekolu anana ka loa, he kea ma waena, i ke poo o luna loa, o ka
laau, he palaoa kai luna loa, me ka malo loihi eono iwilei ka loa. Ina
hele keia akua e kaapuni, ia wa e hookupu ai na makaainana a pau i ka
waiwai ka puaa, ke kapa, ka hulu. Ina uuku ka waiwai o ka aina,
hoohalahala ke akua, aole e hele. Ina e kali ke akua a hala ka la,
alaila, hemo ia aina, pau ka noho konohiki ana, pela no e hele ai a pau
ka moku.
KA LELE KAWA.
He pali kiekie ia, kahi e lele ai ke kanaka. Ina opu ka lele ana o ke
kanaka a ku ka nuku o mua, alaila, “he iomo ia.” Ke ano o ia hua olelo,
aohe pane kai.
KA HOOLELE LUPE.
He kapa ka lupe lele, he lako, he hau ka laau, he anana ka loa, he muku
ka laula, he iwakalua kanaha anana ka loa o ke aho, he umikumamalima
anana ka loa o ke kakaiapola. I ka wa e hoolele ai, elua kanaka e paa
ai me ka pahu laau. I ka lele ana o ka lupe, ua nalowale i ka lewa, ua
pulu i ka ua awa, a koe o na laau. Ina e moku, haule i ka moana loa.
KA HEENALU.
He papa loihi ia i kalai ia, “he wiliwili ka laau.” Eha anana ka loa,
ekolu kekahi, pela a hiki i ke anana hookahi, he iwilei ka laula. Eia
na inoa o na papa a me ka nalu.
He alaia ka papa (ekolu iwilei ka loa). He kakala ka nalu—he nalu poi,
he aaka, he make.
He olo ka papa (eono iwilei ka loa). He opuu ka nalu, he nalu poi ole,
he alaneo ke ano.
Ina aohe nalu, alaila, kahea aku i kai, penei e hea ai.
Ku mai! Ku mai! Ka nalu nui mai Kahiki mai,
Alo poi pu! Ku mai ka pohuehue,
Hu! Kaikoo loa.
I ke ku ana o ka nalu a hai, alaila, hoomoe ka papa, elua wahi a ke
kanaka e holo ai i ka nalu. O ka hua maloko ia o ka nalu, o ka lala
mawaho ia o ka nalu.
NO KA HULA.
O Laka ke ’kua hula, oia ke akua o na hula a pau loa. He akua mana o
Laka, eia ke ano. He lau nahelehele ke kino, oia ka halapepe, he mea
like me ka lau o ka ieie. O na lau apau o ke kuahiwi, ka maile, ka
awapuhi, ka ieie, ka laki, ka lei ilima. He kuahu ko Laka, he holopapa
laau, malaila e kau ai na mea a pau loa. O kahi ia a na kumu hula a me
na haumana e hoomana. Penei e hoomana ai i mua o ke kuahu:
E Laka! eia ka mea ai,
E Laka i ka puaa, i ka ai, i ka ia.
E Laka i ka waiwai, i na mea a pau.
Ka hula paiumauma. Eia ke ano, ma ka umauma e pai ai, kuhikuhi na lima,
ami o lalo. Ka hula paipu. He hula ia me ka ipu, eia ke ano, he ipu
loihi me he hokeo la, he puali nae keia, a he waha poepoe o luna, he
kaula ma ka aoao. Hookahi kumu, elua haumana, a pela a hiki i ka umi a
keu, eono hoopaa, ehiku, a pela aku no.
Hula pahu. He niu ka pahu, he ili mano o luna, he puniu kekahi. Ma
kekahi lima ka pahu, ma kekahi lima ka puniu, ua haku ia i ke kaula, a
he ili kala ma ka waha. Penei e hula ai. Ua kahiko ia ka haumana i ka
pau, a poheheo, he lei ma ke poo, he kupee ma na wawae. He niho ilio,
he niho puaa ma na lima (oia he hulili), he palaoa ma ka ai. Ia wa oli
mai ka haumana i mua o ke kumu a me na hoopaa.
Ke walina mai nei ke kini o lalo,
Na hoa i ka uka nahele o Puna,
Kekahi lono hua e Kauakahi,
Nonoho kane i ka po kolohia,
Halau lani pua e Kauahoa,
Halau e ka lohe lani e Piikea,
Ka lei na a ka manu i kai o Halulu,
Kaha i ke alo pali e Kahakea,
Ka hana o ka lani ka papa nionio
I Nionio ia la e! kala iki ha oia papa o ka lani,
Ke kainuu, ke kai opua,
Ke kai aweawe hiki ka malama,
I ke kau nei, ka malama o Hinaakukele,
Ke kaina luelue, he ale no Kane,
Ka ale kupiki au ke kupiki,
Au ko, au koieie, ke kai au mimiki,
Ke kai ao, ke kai ahu wale ka papa.
NO KE KONANE.
Elua ano iliili o ke konane. He iliili keokeo, he iliili eleele. He
umi-kumamalua iliili ke akea o ka papa, a he umi-kumamalima ka loa, o
ka nui o na iliili, hookahi haneri kanawalu a he oi aku kekahi papa he
nui na iliili. O ka iliili mua o ke kau ana. O paoa ia iliili, penei:
Iliili mua. Ekolu paoa. Paoa hai, hookahi ia, elua paoa hai ole. He nui
na inoa o ia iliili hookahi: Kalanimoku, Kaikilani,
Pilikukikapiliahuula, Pilikahili, ahiku inoa a me na hahau ana ia
iliili hookahi.
Mai ka iliili akahi a ka iliili ahiku, iloko o ka hiku o na iliili, he
nui loa na inoa a me na hahau ana, penei e maopopo ai. Hookahi iliili,
he umi-kumamalua inoa a me na papa hahau, eia na inoa: Kamooinanea,
Honu, Kaniupii, Panaewa, Hua, Kahikumanamana, Naku, Haunakahi,
Kaikilani, Kaniumoe, Kalapana, Paoa.
I ke kolu o ka iliili, elua inoa, a elua hauna iliili. Hawaiiloa,
Eleeleualani. Penei ka hana i loko o ke konane ana:
O ke kui kela,
O ka holo keia,
Moe kawa,—
Niole ka luna,
Hapala ka ele,
Na ke kea ka ai.
Penei ke ano: Ke kui. Oia ka iliili e hoi ana imua a i hope, o ka papa
iliili mai ke kihi a waena.
Ka holo. Oia ka holo ana o ka iliili maluna o na iliili elua a ekolu
paha, a pela aku no.
Kawa. Oia ke kaawale akea ana o ka iliili ma kekahi aoao, a me ke poo
paha o ka papa konane.
Niole. Oia ka waiho lalani ana o ka pae iliili ma ke kihi a ma waena
iki iho. Me he lae kahakai oololi la, ke nana iho.
Hapala ka ele. Oia ka make ana o ka iliili eleele i ka iliili keokeo.
Na ke kea ka ai. Oia ka make ana i ka iliili keokeo o ka iliili eleele.
NO KA HEI.
Hookahi anana ka loa o ke kaula, elua lima e hana ai, eha manamana lima
mamua, elua o ka akau, elua o ka hema. A pau loa na manamana he umi,
alaila, aaki ka niho. He nui na hei a me na inoa e hana ai, a he lealea
loa ka heluhelu ana; a ua komo ka aina, a me ke kanaka i loko o ka hei
ana. Eia kekahi hei kaulana, o Kuehoopioekala, o kona kii ma ke kaula,
ua like ia me ka honu, ke nana iho. He mele kona penei:
Ku e hoopio ka la,
Ka la i ke kula o Ahuena,
Komo i ka lai o Kailua la.
O Kona. Hookahi hei ana, a wehe ae o Kona ia, ua like kona kii me ka
nanana:
O Kona ia o ke kai malino,
Ke hele la i waho o Kapulau,
Kani ka ao i Waiulaula,
A ke alanui e waiho nei,
A ke kanaka e hele ai.
O Kau. Ua like me ka moku hou o ke kapili ana, pela kona kii. He mele
no kona:
Kau nui kua makani
Kukohana, hauna lepo,
Lele koae la, ku maea.
O Puna. O kona ano me he hale la kona kii ke nana iho. He mele no:
O Puna ia o ke kai kolo,
E nu ana i ka ulu hala,
Ke kai o Puna i Keaau.
O Hilo. Ua like me ka “Upena Mahae” kona kii. He mele no:
O Hilo ia o ka ua kinakinai,
Ka ua mao ole o Hilo.
O Hamakua. Ke ano o Hamakua, ua like me ka noho koki, he mele no:
O Hamakua ia,
O ka pali, o ka ulili,
Ke paa ala ka lima i ke kaula,
Ke aki la ka niho i ka ipu,
I ka pali e Koholalele.
O Waipio ma laua o Waimanu. O ko laua kii ma ka hei ana, he like me ke
kula o Kamaomao i Maui, ka waiho alaneo a pii na poo i luna.
O Kohala. Ua papu iliwai like kona kii, e like me ke alanui Nuuanu mai
Kaopuaua a Maemae. He mele no:
O Kohala iki, O Kohala nui,
O Kohala ua apaapaa.
O pili o Kalahikiola,
O na puu noho no i uka,
O kanaka no ke hele.
O Pili a me Kalahikiola. He alaneo o waena, he puu ma na aoao.
O Kinikuapuu. He hei no ia, he like no me ke kuapuu. He mele kona:
O Kinikuapuu,
Ka mea nana i ai ka ea maia a Kahuoi,
Ua ai la hoi au i kau ea maia,
I ka hikina ae a ka la pumehana,
O Ieiea, o Poopalu,
O na lawaia a Makalii,
E kaka ana i ke aho loa,
Kuukuu kaula, ohi wale ka wahine,
Na keiki pii niu,
He niu la hoi ia ia oe ka mali,
He mali loaa wale la ia ia oe.
KA PU.
He kaula loihi, hookahi anana a oi ae kona loa, he mea piliwaiwai, a
pili i na iwi. O ka paa o ka hemo, elua ai. Ina e koho i ka paa, a i
ole o ka hemo. Ina e pololei ke koho ana, eo, a pela aku. He kau mamua
e oli ai.
Aia la! aia la!
Kumakalei Hilo,
I ke aho kaakolu o Ikua,
Wa Hanalei e!
Wa i na makaha ia,
A Kawainui, maoeha,
Ka apa a ka ua Kualau,
Kui aku ka luhi noho i Kaukaopua,
Aloha wale kuu kane,
He ao no Mana,
Makua i Koolau,
Makua i ka pali o Honopu,
Makua i ka pali aloha e!
Alaila i aku i ka hoa lealea: “O ka mea aloha a kaua, o ka paa o ka
hemo. Mahea oe?” Ina i koho i ka hemo, a i hemo ole, “eo,” a pela aku
no.
KE KOI.
He pili waiwai ana ia, eia ke ano, he pohaku poepoe e like me ka poka
hao, he wahi palipali kamoe, he hailima ke kiekie a oi ae. A o kona
wahi e holo ai, ua hana auwaha ia a uakee ae me ka moe pio, me he auwai
la. Aia a hiki i ka pau ana o ka ulu, a loaa ole aku i kekahi ulu,
alaila, eo. I ke eo ana, a lilo ka waiwai i kekahi aoao, alaila, puka
na olelo hoonaukiuki a ka mea i ko.
Aloha ka pali o Koloa,
Ke alo huli i Waihanau la e!
Aloha ka hoahanau,
Ka hoi wale i ke kaha loa,
Loa! Loa ka hoi ana.
NO KE KEA PUA.
Oia kekahi hana lealea loa o ka wa kahiko. Eia ke ano. Oia ka pua lele
i hiki kona haule ana i na kaau anana ekolu a eha paha, mai ke kahua
kea pua a kona wahi i haule ai. He nui ke ano o ke ka “pua,” a he nui
na loina o ke kino o ka pua ke nana, o ka pua o ke ko, oia ke mea e kea
pua ai. Eia ke ano o na pua. Ina niau ole ka pua, he ai lehua ia. Ina
puupuu nui ka pua, he aikanaka ia. Ina wili ke kino o ka pua, he owili
ia. Ina e oki ia ka pua a pauku, he omoku ia pua, a pela aku no. E like
me ke ano o ke kino o ka pua, pela no ka lele ana.
He omua mamua o ka pua, he mea e wahi ai i ke kumu, i ole e mama a
olepelepe ka lele ana i ka makani.
Nolaila, he mea piliwaiwai ke kea pua, e hiki i ko kela wahi keia wahi
ke hele mai. He mea kaulana no ke keiki akamai a me ke kanaka. A pela
hoi kekahi pua kaulana loa i ka wa kahiko, o “Pua-ne,” ka inoa.
NO KA HOOHAKAKA MOA.
Oia kekahi mea lealea, a mea piliwaiwai ma keia mau pae aina i ka wa
kahiko. He ano ko ka moa ma ka nana ana, a ma ke ano e ike ia ai ka moa
ikaika a me ka moa ikaika ole. Ina he nene ka moa, a he puahau paha, a
he moa e ae, ina inoino ka leo, a polupolu opunui ka moa ke nana aku,
he auha ka inoa o ia moa. Hookahi ana ai holo i ka hoapaio, kapaia, “he
auha kukae nui.” Ina he uakea keokeo ka moe, a he lea ka leo, me he
koloa ke kani, a eleele ka nuku, he nuku uli lawa ia. He moa ikaika loa
ekolu ai, a he aho loa no hoi i ka wa hakaka. Ina he ulahiwa a kohi ka
leo ke kani, he moa aho loa ia i mua o kona hoapaio.
Ina pololei ka poli o ka moa a umauma ole ke nana aku, he moa ikaika
ia, aole e ku i ke kakala o kekahi moa. He nui na ano a me na loina o
na moa. Ina he piliwaiwai a he mea e ae paha, alaila, hoohakaka mau ka
moa. I walea i ka alo a me ke palemo malalo o ka eheu i ole e pau ka
lepe, a e ku hoi i ke kakala.
Na ai a ka moa he mea nui ia. Ina ikaika ka moa ma ka peku ana, he ai
ia. Ina ikaika i ke kiko, he ai ia. Ina ikaika i ke pai o ka eheu, he
ai ia. Ina holo ka hoapaio, he ai ia. Ina pau loa na ai ia moa hookahi,
oia ka moa ikaika, e loaa no ekolu hoa hakaka, a eha paha.
O na moa ikaika loa, oia na moa i kau ia i ka uwahi i loko o ka hale.
Penei ke ano. Kahu ke ahi malalo, maluna ka haka o ka moa me ka moa e
kau ai. Nee ae ka uwahi a loaa i na maka, kahe ka wai, a koe ka maka me
ka alo ma o ma o o ka uwahi, alaila, oia ka moa akamai i ke palemo, a
me ka alo, aole e loaa i ke kiko. Pela no hoi o Kawauhelemoa kekahi moa
kaulana o Hawaii nei i ka wa kahiko.
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF
THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, Etc., AS GATHERED
FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
WITH TRANSLATIONS EDITED AND ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM
Memoirs of the Bernice Pauahi Bishop Museum
Volume VI—Part II
HONOLULU, H. I.
Bishop Museum Press
1919
PART II
SOURCE AND MIGRATION OF THE POLYNESIAN RACE.
In my endeavors to throw some light upon the olden times of the
Hawaiian people and—to use a nautical expression—to “underrun” their
historical cable, two questions have ever presented themselves at the
very beginning of all inquiry,—two sphinxes at the entrance—barring the
way and bewildering the traveler. They are: 1st. Whence came the
Polynesian family of tribes in the Pacific? 2d. What relation do the
Polynesian tribes bear to each other, as contemporary or successive
rejetons from an original source, or as descendants from the
descendants?
Purely physical criteria refer the Polynesian family to the great
Malaysian race, but throw no light upon the question of priority
between the families composing this race. On the philological grounds,
however, advanced by Dr. Rae of Hana with special reference to this
subject, and according to the origin and descent of language set forth
by Professor Max Müller, I am led to believe that the Polynesian family
is vastly older in time than the Malay family, properly so called: that
is to say, the Polynesian separated from the mother stock long before
the Malay. At what period in the world’s history the separation took
place, it is now impossible to define. The language can here be our
only guide. We find then in the Polynesian dialects numerous words
strongly allied to the Sanskrit; not only in the Sanskrit of the Vedas,
and as developed in the literature of the Hindus, but to the
monosyllabic and dissyllabic roots of the Sanskrit, to the older, more
primitive, form of speech, when the simple roots served for verbs,
names and adjectives, a form of speech still retained throughout the
Polynesian dialects. I am thus led to infer that the separation of the
Polynesian and Sanskrit, or rather Aryan, families of speech, must have
occurred before the latter took on the inflections which have since
become so prominent a characteristic of all their descendants.
After reading Professor Müller’s “Lectures on the science of language”
there can be little doubt that the Sanskrit of the Vedas is centuries
older than the time of Solomon; that centuries more must be allowed for
the development and formation of the Sanskrit, as in the Vedas, before
we reach the time when the Sanskrit or its great great ancestor was
spoken in that simplicity which it at one time possessed, when that and
the Polynesian stood together as cognate dialects of a still older
speech. We know now that the Celtic, Latin, Greek, Teutonic, Zend,
Slavonic and Sanskrit were parallels, or nearly so, dialects of an
older form of speech, and that they are not descended from one another.
But that older form of speech, from which they sprung, has already
assumed a system of inflections which has remained a genealogical and
hereditary characteristic of these branches ever since, and by which
their relationship has been traced back to that older form of which
there is no record extant, and for which history has no name. To that
older form I am inclined to believe that the Polynesian stood in the
relation of an elder brother or an uncle.
Words may be imported into another language by conquest, commerce or
intercourse, without thereby indicating any generic relationship,
either close or distant. Such words are simply adopted, and become
instantly subjected to the particular form and rules which govern every
other word in that language. A language may thus be overloaded with
foreign words, yet, while its pronouns, articles and prepositions
remain, they stand as living protests against the invasion of words,
and point with no uncertain light, through the night of ages, to the
origin and parentage of the captive tongue.
When, therefore, we find in the Polynesian dialects not only several of
the Sanskrit pronouns and prepositions, but also the very roots from
which these words sprung,—not as dead unintelligible articulations of
speech, but as living sense-bearing words,—I am logically led to
believe that the connection between the two languages is generic, not
accidental; that the ancestor of the Sanskrit was at one time as simple
and rude of speech as the Polynesian has remained ever since; and that
at that time the two, and others besides, though with different
dialectical proclivities, spoke one common tongue and started in
different directions from the same officina gentium.
If I were permitted to indicate the route of the Polynesian family,
after it separated from its Aryan cousins in the highlands of middle
Asia, I would say that it descended into Hindostan; that in course of
time it was followed by the Tamul family from the northeast who drove
the former out of India and were in their turn driven into the lower
part of the Peninsula by the now Sanskrit speaking Aryans. When driven
out of the Peninsula the Indian Ocean received the wanderers. Of the
transit through India, and of the length of the sojourn there, no
record or trace exists, unless the Polynesian goddess Hina, [285] or
Sina, as it is pronounced in some dialects, bear some relation to the
land of Hind or Sind, as it was called by the Sanskrit and Zend
speaking peoples.
The next traces of the Polynesian family, after their expulsion from
Hindustan, are found in two very different directions; in the Battas,
Buguis and Iduans of the Malay Archipelago to the east, and in the
Malgasse of Madagascar to the west. When they arrived in these new
habitats, and how long they remained unmolested in the former, can now
only be a matter of mere conjecture. It is fair to conclude, however,
that they continued on their eastward route while yet their language
retained its original, liquid purity, and before the Batta, Bugui and
other remnants assumed the harder, consonantal terminations of words,
with which the Malay dialects are strongly impregnated, and which are
entirely foreign to the primitive Polynesian dialects as found in the
Pacific.
In the Malay language there are two words to designate an island, nusa
and pulo. Nusa, however, seems to have been by far the older
expression, and pulo only obtained at a comparatively later time when
the Malay branch proper of the Polynesian family became the predominant
people in the Asiatic Archipelago. In none of the Polynesian dialects
does the word pulo occur to designate an island. I infer hence that its
adoption and use in the Malay Archipelago is subsequent to the
departure of the Polynesians for the Pacific. The word nusa as an
appellative of an island occurs in several instances among the
Pacific-Polynesian groups: among the Paumotus, Marquesas, Tokolau or
Union and de Peyster’s groups, and also in the Viti Archipelago, which
has received the nomenclature of a great number of its islands from
Polynesian sources. It always occurs in compound words as names of
islands; e.g., Nuku-hiwa (Marqu.); Nuku-Nono (Union Gr.); Nuku-fetau
(de Peyster’s); Nuku-tawake and Nuku-ti-pipi (Paumotu). In the Hawaiian
group no island or islet, that I am aware of, bears that appellation,
but in the Hawaiian legends the land from which their ancestors came,
and which they are frequently said to have visited, is called
Nu’u-mehelani—the Nu’u being a contraction of the Nuku of the South
Pacific dialects.
When I said above that the Polynesian family were probably driven out
of Hindostan by the Tamul family, and found a refuge in the Asiatic
Archipelago, some remnants of the family undoubtedly remained on the
mainland; for we find in the traditionary annals of Sumatra, that the
Malays proper derive themselves from Hindostan, whence they arrived at
Palembang under the leadership of a son of the Rajah of Bisnagour. Such
an emigration, and others like it, doubtless started the older
Polynesians further eastward. And as they went, they gave their names
to places, bays, headlands, and islands, many of which names have
remained to this day and mark the resting places where they stopped,
the route by which they traveled. One of the Moluccas is called
“Morotai.” Now this is a purely Polynesian name, by which one of the
Hawaiian Islands is called (Molokai-a-Hina), recalling thus not only
the name of a former habitat, but also the birth-place of their
ancestors. In the Histoire de la Conquête des Isles Moluques, by
d’Argensola, vol. III (Amsterdam, 1706), we are told that the Moluccas
were formerly called “Sindas” by Ptolomy, especially Amboyna, Celebes
and Gilolo,—Molokai-a-Hina refers itself then at once to Morotoy de los
Sindas according to the early Spanish navigators.
In the island of Timor there is a place and bay called Babao. The name
occurs again in Vavao, one of the Tonga or Friendly Islands, and in
Mature-wawao on the Acteon Islands of the Paumotu group. One of the
Loyalty Islands is called Lifu. That name occurs again in “Fefuka,” one
of the Hapai group in the Friendly Islands. It occurs also in “Lehua,”
one of the Hawaiian Islands. On the Island of Uea, another of the
Loyalty group, is a headland called to this day by the Papuan or
Melanesian inhabitants the “Fa’i-a-Ue,” but this is a purely Polynesian
word which rendered in the Hawaiian dialect would be “Pali-a-Ua,” or,
as there may be a doubt as to the proper orthography, “Tai-a-Ue” (house
or dwelling of Ua), a word readily intelligible to a Polynesian, but
without sense or meaning to a Papuan. In Celebes and in Borneo are two
independent states, inhabited by Buguis and Dyaks, called “Ouadjou” or
“Ouahou” (according to French and English orthography), proto-names of
the Hawaiian island “Oahu.” The traditions of the Tonga Islands point
to a land in the northwest called “Pulatu,” as their fatherland, and
whither their spirits returned after death, the residence of their
gods.
The absence, however, in the Polynesian language of any name for, or of
any image or memory of, the ox, the horse, the sheep, would seem
indirectly to indicate that that separation took place before these
animals were domesticated by the mother-stock and its other
descendants, or that they were living at the time of separation in a
country where those animals were unknown.
History is almost equally mute as to the place where this separation
took place. Some faint traces alone remain, in the names of headlands
and islands, of the routes by which they entered the Pacific, and some
of the Polynesian traditions point to a land in the northwest, called
“Pulo-to” as their fatherland and whither their spirits returned after
death. Mr. Domeny de Rienzi, in his Océanie, affords many plausible
reasons for assuming that Borneo is the father-land and starting point
of the Polynesian family, and that it springs from the Daya or Dyak
root. If so, the separation took place before the Daya language took on
the consonantal endings to so many of its words.
How the separation took place there can be little doubt about. Wars and
famine have in the past as in the present even impelled mankind to seek
in distant climes that security and abundance which were denied them at
home.
Assuming therefore—and there are but small grounds for doubting the
correctness of the general proposition—that the ancestors of the
Polynesian family were driven out from their original home in the
Asiatic Archipelago by their cousins german or, rather, nephews, the
present Malay tribes, properly so called, there were two passages by
which they might escape into the unknown (if they were unknown) wastes
of the Pacific: either by the Gilolo Passage or by Torres Straits. I am
inclined to believe that the greater stream came by Torres Straits,
though others might have come and undoubtedly did come by the Gilolo
Passage, and that they dwelt some time on the Loyalty Islands before
they were driven further on by the Papuan race which now occupies them.
My reason for so thinking is that the names of these islands and some
of their prominent headlands, even in the mouth of its present
inhabitants, are purely Polynesian names, and thus indicate the
prolonged if not previous presence of the race that named them. From
the Loyalty isles they undoubtedly touched at and occupied portions of
the Viti Archipelago, which have ever since remained a debatable ground
between the Papuan and the Polynesian races. Hence to the Samoan group
in the northeast, and to the Tonga group in the southeast, the
transition was easy; and these I believe to have been the first
permanent habitats of the Polynesian family in the Pacific. Whether
these two groups were settled simultaneously or successively, or the
one from the other, would require more special knowledge of their
respective traditions, legends, songs and language to decide, than I
possess. And from one or the other of these groups the other Polynesian
islands have been peopled surely. I am inclined to believe, however,
that the Samoan, or Navigator’s Islands were the first permanent
footholds which the Polynesians obtained in the Pacific. My reason for
so thinking is this: In the Daya dialects—among the Battas, Idaans,
Buguis, and Soulas, or rather Houlas, the s is a component part of the
language. The only Polynesian dialect which has preserved the s in the
same words and in the same places of a word is the Samoan. All other
dialects have substituted an aspirate for the sibilant,—h, k or t. In
the same manner the ng is a consonant sound in the Daya, Bugui and
Batta dialects. It is the same in the Samoan; and although still
retained in the Tonga, Hervey and New Zealand groups, it is but
sparsely used and decreasing in frequency in the Tahiti, Paumotu and
Marquesan groups, and disused entirely in the Hawaiian group; p and k
being its general substitutes.
Other indications of the relationship of the Polynesian and Aryan races
are not wanting to those who are more competent than I am to pursue the
comparison. The Greek “Ouranos” is evidently a congener or descendant
of the Polynesian Rangi or Lani (Heaven). I am inclined to think that
the name of “Siwa,” one of the Hindu Trimurti, owes its origin or finds
its explanation in the Polynesian word “hiwa,” primarily “dark-colored,
black or blue,” secondly “sacred” as a sacrificial offering—though I am
unable to say why the dark-colored, black or blue should have been
considered sacred, unless we take the Anglo-Saxon “Hefen” or “Heofen,”
the elevated firmament, the heaven, the dark-blue sky, as an
explanation offered by a cognate dialect. In the Samoan, “Siwa,” in the
Tahitian, “Heiwa,” signify dancing; but in all the Polynesian dialects
the idea of sacredness underlies and characterizes the derivative
meanings. Thus Nuku-Hiwa (one of the Marquesas Isls.), undoubtedly
meant originally “the dark, or sacred island,” Fatu-Hiwa, “the sacred
rock or stone;” and in Hawaiian we find the same expression in Puaa
Hiwa, “the sacred hog” offered in sacrifices. In the Hindu Trimurti the
figure of Vishnu is represented in a black or blue color, and thus we
find that the same idea of sacredness was by the Sanskrit speaking
Hindus attached to that color, as by the Polynesian tribes. The Hindu
gods “Varuna” and “Vhani” find their etymological solution and origin
in the Polynesian (Tah.) “Varua” and in the Haw. “Uhane,” both
signifying “spirit,” a ghost. In the Sanskrit “Saka” was a distinctive
appellation of kings, chiefs and lords. I am not aware that any such
single word in the Polynesian dialects expresses that meaning, but we
find it in a compound form in the Marquesas dialect as “Haka’iki,”
Haka-a-iki, a chief. The Polynesian word “ariki” (chief) itself,
undoubtedly springs from the same root as the Latin “rego,” to
rule,—the Gothic “reiki,” dominion,—the Saxon “rie,” noble, (see
comparative catalogue of words in the Polynesian and Aryan families of
speech).
I am, further, disposed to believe that the Polynesian family left
India before the Brahma religion attained its full development among
the Sanskrit speaking Aryans. There undoubtedly were certain modes of
thought, certain customs, common to both, but I have reason to believe
that they were anterior to the establishments of Brahmanism, [The
Polynesians were not acquainted with the Hindu Trimurti. They had a
Chamurti, if I may use the expression, a quaternity of gods—Kane, Ku,
Kangaloa and Lono or Ro’o, the latter however being the son of
Kangaloa, and some others who were born of Po, the night, chaos, but
their attributes were indefinite and promiscuous,] and their worship
did not harden into a religious system or cult until long after their
settlement in the Pacific. They retained the original idea of the
Suttee, for with them it was not limited to the wives of a deceased,
but embraced the dearest and best beloved friends of either sex; and
instead of being obligatory it was optional among the relatives and
friends, and only obligatory upon the slaves and dependants. Their
division of castes show no derivation from the Brahman arrangement. The
latter, at first, consisted probably only of three, the Brahmans,
Kshatriyas, and Vaisyas; the Sudras being a subsequent division: the
Polynesians placing the Kshatriyas, the warrior caste, the ariki first;
the Brahmans, the priesthood, the kahuna second; and the menehune or
makaainana, the Vaisyas, the commonalty or plebs last. It is natural,
and more conformable to the development of the actual society of savage
people, that valor or manhood should assert and assume the preeminence
of rank over that of intelligence, and I hence conclude that the
Polynesian division was older than the Sanskrit.
How long the Polynesian family remained in the Asiatic Archipelago ere
it debouched in the Pacific, there is no means of forming even a
conjecture. We only know that it must have left before its remaining
congeners and cousins, in the course of the phonetic corruption of a
once common tongue, commenced to add consonants to the endings of their
words, or to eliminate vowel sounds, thus bringing two consonants
together. Its reminiscences of that period are not many, with the
exception of the identification of names of places. Its practice of
tatooing (tatau) was either brought with it from India, or was adopted
there. “Milu,” the Polynesian (Haw.) Pluto, god of the infernal
regions, below the sea, where departed spirits went, according to some
traditions, calls to mind Mount Miru (Gounoung se Miru), the sacred
mountain in Java and first settlement of the Hindus in that island
under Tritestra or Aji-Saka, about A.D. 76, although the name of the
mountain may be as properly found in the Hawaiian adjective Milu,
grand, solemn. The anthropophagism of some of the Polynesian tribes did
probably receive its earliest development and confirmation during their
sejour in the Malay Archipelago, and it is yet practiced by those of
their kin who remained, such as the Battas, the Idaans and others. When
they left India this horrible practice had probably not gone farther
than the drinking the blood of a slain enemy, a practice common with
the Rajpoots in northwestern India and some other of the older, if not
aboriginal, tribes of that country.
I believe however that the Polynesian family did not leave the Asiatic
Archipelago before Brahmanism had been introduced there. And although
the Polynesians never adopted either Brahmanism or Buddhism as a creed,
yet they carried with them and retained among their traditionary lore
not a few of the ideas to which Brahmanism gave birth and circulation.
The earth being created from an egg, referred to by Ellis as a Hawaiian
tradition, is a Brahmin dogma. The different versions of the flood,
current among the Polynesian tribes, north and south, had their
probable origin in the Brahmin legend of Satyuorata, the seventh Manu,
who alone with his family escaped the deluge that destroyed the rest of
mankind.
The story of the fountain of youth and life—the “wai-ola-loa a Kane”—if
not of Brahmin origin, was widely upheld by them, and was well
known—mutatis mutandis—to the Polynesians. The arrangement of the
calendar into twelve months of thirty days, with an intercalary month
points strongly to a Brahmin-Malay original. The use of the betel or
areca nut, though practised by many of the Papuan tribes and probably
introduced among them by the neighboring Malays, or vice versa, is
unknown to the Polynesian family. How old that custom may be among the
Malays I have no means of ascertaining; but I infer that the
Polynesians left for the Pacific before it was adopted. The resemblance
and conformity of usages, customs and modes of thought, between the
Polynesians and the Dayas, Battas, Buguis and other tribes still living
in the Malay Archipelago, and which I look upon as remnants of the
Polynesian family, are too many and too striking not to indicate a
close relationship, a common origin, and a lengthened period of
residence in the same place, to give time for their development and
spread.
In the L’Univers or Océanie by G. L. Domeny de Rienzi this subject and
its bearing upon the relationship of the Polynesian and the present
Daya tribes and their connections in Malaysia is fully and well
treated. The Malays and Javanese, who arrived in the archipelago at a
later date than the above tribes, also attest their priority by calling
them the “Orang Benoa,” aborigines of the country.
Another indication of the Polynesians leaving the Malay Archipelago
after the establishment of a Hindu empire and Brahmanism in that
archipelago, seems to me to be found in the name “Sawaii,” “Hawaii,”
“Havaiki,” as it is differently called in different Polynesian
dialects. The word Hawaiki, used by the New Zealanders, the Tongas, the
Hervey, some of the Paumotu and, I think the Northern Marquesas, is
undoubtedly the oldest form of the word, that form—with the dialectical
difference of s and h—which the Polynesians brought with them from
Malaysia. But Hawaiki is identical with Djawa-iki or Jawa-iki (little
Java) the j or dj sound being convertible into h, as evidenced in the
names of other places and words common to the Polynesian and Malay
tongues. Previous to the establishment of the Hindus in Jawa, that
island was called Nusa-Kindang, [286] as reported in Javanese annals;
after that establishment the name was changed to Nusa-Jawa. That event
is by Javanese annals fixed at about 76 A.D. Those Hindus came from the
country of Kling or Talinga on the west coast of India, and were
probably of the Malay stirps, great-grand-nephews, so to say, of the
long antecedent Polynesians. It was but natural that in their new
habitats in the Pacific the latter should employ the nomenclature of
their former homes, as we actually find it to have been the case in
numerous instances.
Having then ascertained with a considerable degree of probability, as I
think, that the early Polynesians, who settled in the Pacific, came
from India through the Malay Archipelago, passing out by the Gilolo
Passage or by Torres Straits, and most likely the latter, the question
may arise, how came they to push past the entire Papuan Archipelago,
some thousands of miles into the Pacific, before they established
themselves in their new homes? That question involves a consideration
of the origin and habitats of the Papuan race which I do not feel
competent to engage in. This much, however, can be established; that at
some remote period the Papuans inhabited the islands of the Malay
Archipelago as far west, at least, as Borneo and probably extended up
into Anam, Siam and Burma; that as the Malayo-Polynesian race advanced
to the eastward, the Papuans were driven before them, either out of the
islands altogether, or into the interior of the larger ones, where
remnants of them still are found. Thus expelled from, or conquered in
the Malay Archipelago, the Papuan furnished them an asylum and a home,
unless we assume that they had already spread so far east before they
came into hostile contact with the Hindu-Polynesians in the west. When,
therefore, the latter were in their turn crowded out by the
encroachments of the later Hindu-Malayans, and left from various points
of the archipelago—from Sumatra to Timor—entering the Pacific in quest
of new abodes, they found their ancient foes in superior force along
their route, and unable to effect permanent settlements along the
Papuan islands, they were obliged to push on eastward until the
Polynesian islands, at that time uninhabited, afforded them that
shelter and rest which in vain they had sought on the Papuan coasts.
That their first attempt at permanent settlements, after a precarious
and unsuccessful sejour at the Loyalty Isles, was at the Viti or Fiji
Islands there can be little doubt. The number of Polynesian names by
which these islands and places in them are called, even now, by the
Papuan inhabitants, argues, if not wholly a priority, at least a
permanence of residence, that can not well be disputed. The mixture of
the two races, especially in the southeastern part of the Viti
Archipelago, indicates a protracted stay and an intercourse of peace as
well as of war. But after some time—how long can not now be expressed
in generations or in centuries—the Papuans succeeded in driving the
Polynesians out of their group, and then, if they had not before, they
occupied the island groups still further eastward, simultaneously or
successively. Of that intercourse, contest and hostility between the
Papuan and Polynesian races on the southwest fringe of the Pacific
there are several traditionary reminiscences among the Polynesian
tribes, embodied in their mythology and connected with their earliest
data, or retained as historical facts pointing to past collision and
stimulating to further reprisals. The Tonga Islands have a tradition,
recorded by Mariner, that Tangaloa, one of their principal gods, had
two sons, of which the elder was called Tupo, the younger,
Vaka-ako-uli. The first was indolent and shiftless, the other
industrious and prosperous. Jealousy induced the former to kill the
other. Then Tangaloa called the older brother and the family of the
younger before him and thus addressed the latter: “Your bodies shall be
fair, as the spirit of your father was good and pure; take your canoes
and travel to the eastward and all good things attend you.” And to the
older brother the offended god thus spoke: “Thy body shall be black, as
thy soul is wicked and unclean; I will raise the east wind between you
and your brother’s family, so that you cannot go to them, yet from time
to time I will permit them to come to you for the purposes of trade.”
When we consider that from earliest times the Tonga Islanders have kept
up a constant intercourse with the Viti group, either warlike or
commercial, it is not difficult to apply the tradition or to point the
moral.
That the hostility in the early days of Polynesian settlement in the
Pacific was remembered by other tribes as well as the Tonga, and looked
upon as a national vendetta, may be inferred from a remark made by
Quiros in his account of the expedition of Mendana (1595), while at the
island of Santa Christina (Tahuata) in the Marquesan group. He says:—I
quote from Voyage de Marchand, vol. I, p. 227,—that the natives, having
observed a negro on board of the admiral’s ship among the Spaniards,
said that to the south of their island there was land inhabited by
black men; that they were their enemies; that they used the bow and
arrow; and that the big war-canoes then lying in the bay of Madre de
Dios, were destined and being fitted to make war upon them. Quiros, not
then knowing the existence of the Viti group, discredited their story
of the black men. The specialty, however, of their using the bow and
arrow points them out as the Papuans of the Viti group, to whom that
weapon was and is familiar, while by the Polynesians generally it is
never or seldom used for purposes of war.
Whether the Marquesans at that time actually carried on so distant a
warfare as between their group and the Viti, may or may not be called
in doubt; but the fact, that they were acquainted with the existence of
the Papuan race in the Pacific, as distinct from their own, and with
their peculiar weapon of war, and that that acquaintance was one of
ancient and intense hostility, I think cannot be doubted.
In a recent work, [287] Wallace argues very ingenuously that the
Polynesian race is merely a modification of the Papuan race,
superinduced by an admixture of Malay or some light-colored Mongol
element, the Papuan, however, largely predominating, physically,
mentally and morally, but that such admixture probably occurred at such
a remote period as, through the lapse of ages, to have become a
permanent type. He further asserts that the presence of a decided Malay
element in the Polynesian languages is altogether a phenomenon of
recent occurrence originating in the roaming habits of the chief Malay
tribes, and says that this fact is proved by the presence of a number
of actual modern Malay and Javanese words and not more Malay roots, as
would have been the case had their introduction been as remote as the
origin of a very distinct race; and he concludes by saying that there
are proofs of extensive migration among the Pacific Islands, but there
are no proofs whatever of recent migration from any surrounding country
to Polynesia, since there are no people to be found elsewhere
sufficiently resembling the Polynesian race in their chief physical and
mental characteristics.
With these propositions, I cannot agree. Wallace evidently classes the
Battas, Dayas and Buguis as Malays,—Malays of the modern generally
received type. Independent of traditional and historical proofs to the
contrary, it does not seem to have occurred to him that those Battas,
Buguis and Dayas, though from the same mother stock as the modern
Malays, are an infinitely older off-shoot than the latter, and so
regarded by them: that the Malays, instead of descending through
Burmah, Siam and Malacca, claim for themselves a Hindu descent from the
eastern coast, the country of Kling and Telinga; and that when they
emigrated from that grand officina gentium the Malay Archipelago was
already in possession of the Battas, Dyas and Buguis and their other
congeners and contemporaries, of which I claim the present Polynesian
family to have been one. He overlooks moreover the fact that the
traditions, customs and language of those very pre-Malay occupants of
the archipelago, from Sumatra to Celebes and Flores, Savu, Rothi and to
some extent Timor, in a most remarkable degree point to central and
northern India as their cradle and their source. He asserts that the
Polynesian has a greater physical, mental and moral resemblance to the
Papuan than to the Malay, and that ergo, he is, as regards origin,
entirely distinct from the latter and merely a modification hardened
into a variety of the former. Had the author studied the remarkable
differences, physical, mental and moral, which characterize some of the
European families now known to be descended from the same source—the
low-browed, turned-up-nosed, large-mouthed, boisterous Celt, and the
square-browed, aquiline-nosed, reserved Roman—he may have concluded
that the Aryan descendants to the east would have been as diversified
in their national and tribal development, as those to the west; and
that the same law of variation would operate on the one side as on the
other. His remarks—that the Malay element in the Polynesian languages
is a recent phenomenon originating in the roaming habits of the Malays,
and that that element—instead of being composed of Malay roots,
pointing to a remote origin,—is actually proven by the presence of a
number of modern Malay Javanese words,—may very probably apply to the
western Papuans, but are void and unsustained, if applied to the
Polynesians proper of the East and South Pacific. So far from the Malay
element being a modern intrusion into the Polynesian, the latter has
not only preserved many of the older forms of speech of the common
Malay, but in the words which are common to it and its congeners, the
Battas, Dayas and Buguis, the Polynesian form is generally the purest,
oldest and the least affected by phonetic corruption.
As to there being “no proofs whatever of recent migration from any
surrounding country to Polynesia,” it might be well to understand at
the outset what is meant by the word “recent.” Is it applied in its
limited sense conveying the idea of a few generations or a few hundred
years; or is it applied in a comparative sense, in which an event one
or two thousand years ago may be called recent when compared with other
events of a still more remote age? If the former, there certainly are
no proofs of a recent migration from any surrounding country, inhabited
by a kindred race, that could account for the arrival and spread of the
Polynesian in the South and East Pacific; if the latter, the physical,
mental and moral resemblance of the Polynesian to the pre-Malay
occupants of the Asiatic Archipelago, his traditions, customs and
language, prove,—inferentially it is true,—but prove beyond a doubt his
migration from that archipelago and his kindred with its former
possessors, as much so as the Celt, the Greek, the Goth and the Slav
can be proved to have descended from the same stock in the west, that
gave birth to the Hindu, Daya and Malay families in the east.
As regards the first settlers of the Hawaiian Islands, I am led to
believe that they came from the Samoan group, through the Tahiti and
Marquesas Islands; in other words, that the Tahitians came from Samoa,
the Marquesans from Tahiti, and the Hawaiians from the Marquesans. The
Marquesans have legends and traditions which pretend to describe their
wanderings in olden times, but the Hawaiians have none but that their
gods came from Tahiti. But where history and tradition fail, I hold
that the gradual and phonetic corruption of the language will in a
great measure indicate the halting places of those who speak it. We
find then in the Tahitian that the Samoan ng is replaced with n and the
s dropped or replaced with t, while the f and the t are retained. On
proceeding to the Marquesas we find that, with the exception of some of
the southern islands, ng and f have been replaced by n and h, and that
the k sound has become as prominent as the t. Arriving at the Hawaiian
group we find not only s, ng, and f repudiated in toto and replaced by
h, n or k, and by h or p, and that k has become the predominant sound
instead of t, but we find also the Tahitian causative hoa softened to
hoo; we frequently find the k eliminated from between two vowels or at
the commencement of a word where it is retained in the other dialects;
we find words obsolete in the Hawaiian which still pass current in the
other dialects with original or derivative meanings. We can thus trace
the people by the phonetic corruption of their language, as, I have no
doubt the Samoan (not in the present, but in its original form) could
be traced by competent philologists to that primordial source from
which both the Turanian and Aryan languages issued.
At what period in the world’s history the first Polynesian settlers
discovered and occupied the Hawaiian Islands, it is now impossible
accurately to define. Ethnologically, we can trace them backward to
India; historically, we can not trace them even to their last point of
departure, the Marquesas or the Society Islands. That they are of the
same race that now inhabit the eastern and southern parts of Polynesia
is beyond a doubt. That that race was settled in the Asiatic
Archipelago centuries before the Christian era, I believe to be equally
certain; but whether the emigration into Polynesia took place before
the Christian era, or was occasioned by the invasion of the forefathers
of the Malay family from India about the commencement of that era,
there is nothing, that I am aware of, either in Polynesian, Malayan or
Hindu traditions to throw any light upon. In Hawaiian tradition, there
is no distinct remembrance, and but the faintest allusion to the fact
that the islands were inhabited while the volcanoes on the leeward
islands were still in an active state. It is impossible to judge of the
age of a lava flow by its looks. Portions of the lava stream of 1840,
flowing from Kilauea into Puna district of Hawaii, were in 1867 covered
with a luxuriant vegetation; while older flows in Puna, of which no
memory exists, the last flow from Hualalai in 1791 or 1792 through
Kekaha on the west of Hawaii, and the flow near Keoneoio in Honuaula,
Maui, called Hanakaie, which is by tradition referred back to the
mythological period of Pele and her compeers, look as fresh and glossy
today as if thrown out but yesterday.
Geologically speaking, the leeward islands are the oldest in the group
and, with the exception of the legends of Pele and Hawaii Loa, there is
no trace or tradition in the popular mind that their volcanoes had been
active since the islands had been inhabited. But both on Molokai and on
Oahu human remains have been found imbedded in lava flows of undisputed
antiquity and of whose occurrence no vestige of remembrance remains in
song or saga.
In 1859, Mr. R. W. Meyer, of Kalae, Molokai, found in the side of a
hill on his estate, some seventy feet beneath the surface and in a
stratum of breccia—volcanic mud, clay and ashes—of several feet in
thickness, a human skull whose every cavity was fully and compactly
filled with the volcanic deposit surrounding it, as if it had been cast
in a mould, evidently showing that the skull had been filled while the
deposit was yet in a fluid state. As that stratum spreads over a
considerable tract of land in the neighborhood, at a varying depth
beneath the surface of from ten to four hundred feet, and as the
valleys and gulches, which now intersect it in numerous places, were
manifestly formed by erosion—perhaps in some measure also by subsequent
earthquake shocks—the great age of that human vestige may be reasonably
inferred, though impossible to demonstrate within a period of one or
five hundred years preceding the coherent traditional accounts of that
island.
Hawaiian traditions on Hawaiian soil, though valuable as national
reminiscences, more or less obscured by the lapse of time, do not go
back with any historical precision much more than twenty-eight
generations from the present (about 1865), or say 840 years. Within
that period the harbor and neighboring coast-line of Honolulu has
remained nearly what it now is, nor has any subsidence, sufficient to
account for the formation of the coral-pan in that place, or subsequent
upheaval been retained in the memory of those twenty-eight generations.
I am tolerably safe, then, in asserting that these islands were
inhabited 800 or 900 years ago, and had been inhabited for centuries
previously, by the same race of people that inhabits them now.
Professor Max Müller, in his Lectures on the Science of Language, has
shown it to be very probable that in the 12th and 13th centuries before
Christ the Tamul family had already been driven into Deccan and the
southern parts of the Hindu Peninsula by the invading Aryans. With due
attention to the course and character of those waves of migration, it
becomes also very probable that the Polynesian family had by or before
that time been driven into the Asiatic Archipelago, displacing in their
turn the Papuan family. How soon or how long after that occupation the
first adventurous Polynesians debouched into the Pacific, it is
impossible to even conjecture. But we know that, about the commencement
of the Christian era, new swarms of emigrants from middle and eastern
India invaded the area occupied by the Polynesians and spread
themselves from Sumatra to Timor, from Java to Manila, expelling,
subjugating or isolating the previous occupants.
Taking this epoch as the starting-point for the appearance of the
Polynesian in the Pacific, we have an interval of time of 900 to 1000
years, in which to people the various islands and groups now held by
the Polynesian family, and before we meet the uncontested Hawaiian
traditions which assure us that twenty-eight generations ago this group
was already peopled by that family.
Among the Hawaiian genealogies, now extant, I am, for reasons which
will hereafter appear, disposed to consider the Haloa-Nanaulu-Maweke
line as the most reliable. It numbers fifty-seven generations from
Wakea to the present time, twenty-nine from Wakea to, and including,
Maweke, and twenty-eight from Maweke until now. Fifty-seven
generations, at the recognized term of thirty years to a generation,
makes 1710 years from now up to Wakea, the recognized progenitor and
head of most of the southern and eastern Polynesian branches—or, say,
A.D. 150, which would in a great measure correspond with the invasion
and spread of the Hindu-Malay family in the Asiatic Archipelago. It
became known to, and was acknowledged, however, in the time of
Kamehameha I, by his bards and genealogists, that the first thirteen
names on the Haloa line, to Nanaulu, were shared in common with the
Marquesan and Tahitian branches of the Polynesian family. These then
must have existed before the occupation of the Hawaiian Islands, which
would leave sixteen generations or about 480 years in which to discover
and people the islands previous to the era of Maweke and his
contemporaries—the Paumakua of Oahu, the Kuheailani of Hawaii, the Puna
family of chiefs on Kauai, the Hua family on Maui, the Kamauaua family
on Molokai, and others. By which of these sixteen generations, from
Maweke up to Nanaulu, the islands were settled upon there is nothing
positively to show. The historical presumption, however, would indicate
Nanaulu, the first of these sixteen, as the epoch of such discovery,
and there exists still a Hawaiian tradition connected with the name of
his grandson, Pehekeula, a chief on Oahu.
We get, then, the following leading propositions as chronological
sign-posts, approximately at least, of the Polynesian migrations in the
Pacific: 1. During the close of the first and the beginning of the
second century of the present era, the Polynesians left the Asiatic
Archipelago and entered the Pacific, establishing themselves on the
Samoa and Tonga groups and spreading eastward and northward. 2. During
the 5th century Polynesians settled on the Hawaiian Islands and
remained there comparatively unknown until 3. the eleventh century when
several parties of fresh immigrants from the Marquesas, Tahiti and
Samoa groups arrived at the Hawaiian Islands, and for the space of five
or six generations revived and maintained an active intercourse with
the first-named groups and the mother-stock.
It is rather singular that while most of the principal groups of the
Polynesian family claim, each for itself, the honor of being the
first-created of mankind and, so to say, autochthones on their
respective islands—as the Tonga, Samoan, Society and Hawaiian
Islands—with the exception of the legend of Hawaii Loa, the Marquesans
alone own to a foreign birthplace and a migration from a far-off land.
In the meles and legends collated and preserved by Mr. Lawson, a
resident of Hiwaoa, Marquesan Islands (and now held in MS. by Professor
Alexander of Punahou College, Oahu, Hawaiian Islands), mention is made
of a number of lands or islands, on which they successively stopped in
their migration, ere they finally reached the Marquesan Islands, or, as
they are called by them, the Ao-maama. According to these, the
Marquesans started from a land called Take-hee-hee, far away to the
westward from the group they now occupy; and the name by which they
call themselves is “te Take.” There are two accounts of their
wanderings after being driven out of Take-hee-hee. One mentions
thirteen places of stoppage before they arrived at Ao-maama, the
present Marquesan Islands; the other account mentions seventeen places
before their final settlement on the last-mentioned group. During all
these migrations the Take, or Marquesan people represent themselves as
coming from below (mei-iao) and going up (una). Throughout the
Polynesian groups, however, within the tropics, when a land is spoken
of as iao, ilalo, iraro of the speaker’s place, it invariably means to
the leeward, before the prevailing trade-wind. This being from
northeast or southeast, these migrations pursued a course from west to
east, and thus corroborate the Polynesian descent from Asia or the
Asiatic Archipelago.
That the Polynesians, during their sojourn in India or the Indian
Archipelago, had received no inconsiderable share of the culture and
civilization which the ancient Arabs, through their colonies and
commerce, had spread over these countries long before the Vedic branch
of the Aryans occupied Aria-warta or had crossed the Ganges,—there is
much in their legends, customs and religions to denote. Whether that
culture was received however, while in India or in the Archipelago, it
is now impossible to decide. That those old-world Arabs, those Cushites
of the Indian records and of Holy Writ, had, long before the Vedas were
written, controlled the ante-Aryan peoples of India and its
Archipelago, and moulded them to their own usages and religion is now,
I believe, an admitted fact by antiquarians and ethnologists. That that
culture and those usages were greatly modified by the subsequent
occupation and predominancy—temporal and spiritual—of the Aryan race,
and that that, in its turn, was reacted upon by the previous Arab or
Cushite culture, there are numerous proofs in the Hindu writings. Hence
that mixture of myths, that jumble of confused reminiscences, which
stock the legends and load the memory of the Polynesian tribes.
Monotheism, zabaism, polytheism and fetishism were inextricably mixed
up in their religious conceptions, and while the two latter were the
ordinary practice of everyday life for, at least, the last thirty
generations of their abode in the Pacific, yet glimpses of the former
were retained in their memory and hoarded as deposits “mai ka Po
mai”—from a hoary antiquity—by their kilos, kaulas and kahunas
(prophets and priests). Hence their diversity of worship: some tribes
making Kanaloa, some Kane, some Kali, some Atea the chief of their
deities and the originator of all things. Hence some tribes continued
the Arab practice of circumcision, while others did not. Hence the Arab
institution in social life of independent yet confederated communes
among some tribes, while the monarchial or feudal system obtained among
others. Hence the Arabic type of truncated pyramids in the shape of
their temples, side by side with the Hindu practice of promenading
their god in gorgeous processions. Hence while the Arab doctrine of a
primal chaos is retained by nearly all the Polynesian tribes, some
still retain the Braminical doctrine of the World-egg. So far as I am
acquainted only one of the Polynesian tribes designates itself by a
national name, other than that of the habitat or country which they
occupy, and that is the Southern Marquesans. They call themselves the
nation or tribe of the Take—te Take. Now this word, allowing for the
Polynesian pronunciation, is identical with Tasi, an ancient national
name, by which Iranian writers designated the Arabs of Southern and
Eastern Arabia, from Yemen to Irak-Arabi; and their progenitor was
called “Taz,” probably representing “Tasm,” one of the twelve original
tribes of the old Cushite race, according to Arabian traditions. The
name occurs again in Thas-os, an island in the Ægean, off the coast of
Thrace, which, according to Herodotus, was colonized by the Phœnicians
and called after their leader Thas-us. This Phœnician origin and name
connects it with the great Cushite family in race and language of which
the Phœnicians formed so conspicuous a branch. The same word occurs
again in “Desi,” a name by which the Sanskrit writers designated the
language of the people who occupied India before the Aryans entered it.
This word occurs again in “Dasyus,” a name by which the Sanskrit
speaking Aryans designated the non-Aryan population of India, who were
also called by them “Rakshasha” and “Mlechcha,” the latter of which
words still survives in the Polynesian maloka and with the same
meaning—impious, profane—as in the Sanskrit.
The inhabitants of the plateau of Moldi, opposite the Island of Massua,
on the coast of Abyssinia, being of the pure Greek race and speaking
the Tigrai dialect of the old Ethiopian, are called Khasi by the Arabs,
signifying “unaltered, pure.”
The word take, as expressing a nation or race, exists in other
Polynesian dialects under the form of tae, tai or kai, which in the
Marquesan itself is used interchangeably with the former. Thus we find
Ani-tai and Ahee-tai for Anitake and Ahee-take. In the Tonga group tai
is a common expression to designate a race, people or
generation—Kai-Fiti, Viti people, Kai-Tonga, Tonga people, etc. In
Hawaiian we find Kakai, a family including servants and dependents.
In the Hindu legend of Arachandran, [288] the perfect man, it is said
that when he had been tormented and tried and driven out of his
kingdom, he started to go to the country of Kasi, on the Ganges. The
“Khasi” in Abyssinia, and the “Kasi” on the Ganges were both of Cushite
origin. Again, in the Polynesian legends reference is made to a country
called Kua-i-helani and a king of that country called Iku or Aiku who
had twelve children, whose adventures and exploits are fully related in
the legend of Aukelenuiaiku. Now we know from Indian lore that, far off
in the prehistoric times, a famous king ruled over Arabia and upper
Egypt whose name was It or Ait, and whom the Greek traditions called
Aetus. [289] We know that before the Aryans entered India, and long
after, they called the country between the Mediterranean and the Indian
Ocean and Persian Gulf by the name of “Cusha-dwipa,” and that the same
extent of country was by the Semite Hebrews called “Cush.” These words
in Polynesian pronunciation would infallibly become either “Kua” or
“Ku,” the suffixed “Helani” being merely an epithet of grandeur and
glory.
Again, Oro or Koro, of the Society and Hervey groups, was the terrible
God of War, on whose altars human sacrifices were offered. He was the
son of Kangaloa, the principal deity of these groups. His name and
attributes forcibly recall Horus the son of Osiris of Egyptian
traditions and uro the Egyptian hieroglyphic name for king, as well as
Hor the invincible War-God, from time immemorial, of the Raypoots in
Northwestern India. “Gourou” or “Goro,” moreover, is an old Indian and
Javanese word for deity in general, and its modern meaning is “a
religious instructor.” [290]
Unless, then, we concede the origin of the Polynesian family to have
been, proximately in the Asiatic Archipelago, more remotely in India,
as one perhaps of the many branches of the Dravidian family, certainly
as one of the ante-Aryan peoples living there and being more or less
impregnated with the Arab blood and culture which in these early days
controlled India, the Indian Ocean and all the coasts and islands near
it, from Mozambique to Japan,—unless we concede this, Polynesian myths,
songs, traditions and customs become unintelligible, and the people
itself becomes an historical puzzle, an ethnological accident.
In one of the Marquesan legends or religious chants of the creation of
the world—Te Pena-pena—by the God Atea, the then known world extended
from Vavau to Hawaii, “me Vavau i Hawaii;” and after the earth was made
or, rather, brought to light, the order was given:
Pu te metani me Vevau
A anu te tai o Hawa-ii
Pu atu te metani me Hawa-ii
A anu te ao o Vevau.
(Blow winds from Vavau and cool the sea of Hawa-ii; blow back winds
from Hawa-ii and cool the air [or the region] of Vavau); and the burden
of each stanza or act of creation is
O Vevau me Hawa-ii.
Again in the chant of the Deluge, it is said that after the flood the
ribs of the earth and the mountain ridges of Hawaii rose up and
extended far and near over the sea of Hawaii
Una te tai o Hawaii.
The question now arises where and what were this “Vevau” and “Hawaii,”
which constituted the boundaries of the world when this chant was
composed?
I have already stated that the large bay of Coupang, on the Island of
Timor, was formerly called Babao. This bay and surrounding country was,
at the time of the European settlements there, an independent state and
kingdom, and it is highly probable that in ancient times, before the
Malay element preponderated in the Indian Archipelago, it might have
given its name to the whole island, inasmuch as that name is found in
the nomenclature of islands, districts and places which the Polynesians
carried with them into the Pacific and adapted to their new habitats.
But Babao is and would be Vavao or Vevao in any of the Polynesian
dialects, for they have no letter b. If I am right in this, it becomes
intelligible why Vavao or Timor should have been quoted as the one
terminus of the known world to the people then occupying the
archipelago from there to Java or Sumatra. To those people, at that
time, it was the eastern-most land then known, and, when the Malay
element assumed the preponderance in the archipelago, it was called
“Timor” or “The East,” plainly indicating that it was also by them at
that time considered as the extreme east.
I have already stated that I consider the Polynesian word Hawaii as
corresponding to, or representing the word Jawa, as applied to the
second island of the Sunda group. From the pronunciation of the word in
the different Polynesian dialects I was led to believe that its
original name in Polynesian mouths was “Hawa-iki” or Little Jawa. It is
possible, however, that it may also have been, as pronounced in some
dialects, Hawa-ii or Sava-ii,—the raging furious (as applied to
volcanic mountains) Hawa or Sava or Saba. How far this name was applied
to the western islands of the Sunda group I am unable to say. We know
that Ptolomy, the geographer, designated Sumatra as “Jaba-din.” It may
therefore very probably in times anterior to him have included a
portion or the whole of the latter island as well as the present Java.
Be this as it may, the frequent allusions made in the chant referred
to, to the sea of Hawaii (te tai o Hawaii)—the Jawa sea, points with
sufficient accuracy to this island as the western terminus of the world
as known to those who composed that chant.
In this way the expression used in the chant regarding the wind
receives a force and application, which under no other construction it
could have received. It then applied to the regular monsoons which blow
over that part of the world: “Blow wind from Vevao (from the east) and
cool the sea of Hawa: blow back wind from Hawa (from the west) and cool
the region or air of Vevao.”
The Hawaiian appellations for the same cardinal points, while they
differ in name, tend to the same result. In the Hawaiian group the
North is called, among other names, “Ulunui,” “Uliuli,” “Hakalauai,”
“Melemele,” but these are known by tradition to have been names of
lands, situated to the north of some former habitat of the people, of
which all knowledge and remembrance was lost save that they were
situated to the north of them, and were visited at one time by that
famous voyager, whose exploits survive in song and saga,
Kaulu-a-Kalana. Among the names for the South occurs that ancient one
of lipo, also of lepo. The former signifies blue, black or dark, and
hence the deep water in the sea; the latter is synonymous with moana,
the deep open ocean. Now, there is no land to the north of the Hawaiian
Islands within reach or ken that could have suggested these names as
cognomens or epithets for the North, while moana lipo, the dark,
bottomless ocean, approaches them not on the south only, but on every
side. Those names, therefore, bespeak a foreign origin, and that origin
I hold to have been in the Sunda Islands. No other configuration of
land can account for it.
Though none of the above statements, singly, amounts to a positive
proof, yet, taken together, I think they furnish sufficient induction
to warrant the conclusion that the Polynesian family in the Pacific,
from New Zealand to the Hawaiian group and from Easter Island to the
outlying eastern portion of the Viti Archipelago, is descended from a
branch that was agnate to, but far older than, the Vedic branch of the
Aryan race; that it had entered India long before the Aryans; that,
while there, it became moulded to the Cushite-Arabian civilization of
that time and more or less mixed up with the Dravidian branches, who
either were in India before it, or entered there from the northeast;
that, whether driven out by force or leaving for colonizing purposes,
it established itself in the Indian Archipelago at an early period and
spread itself from Sumatra to Timor, from Borneo to Manila; that it was
followed into this archipelago by Brahmanized Dravidians and other
tribes from Deccan who, in their turn, obtained the ascendancy and
drove the Polynesians to the mountains and the interior of the larger
islands or compelled them to leave altogether; that no positive time
can be assigned for leaving the Asiatic Archipelago and pushing into
the Pacific—it may have occurred centuries before the present era, but
certainly was not later than the first century of it, or thereabout;
that the diversity of features and complexion in the Polynesian
family—the frequent high forehead and Roman nose and light olive
color—attest as much its Aryan relation and Cushite connection, as it
does its intermixture with the Dravidian and Malay branches before and
subsequent to leaving India; and that if the present Hindu is an Aryan
descendant, the Polynesian is, a fortiori, an Aryan ancestor.
TRADITIONAL HAWAIIAN HISTORY.
I have read with a great deal of interest the efforts made by various
writers in the Hawaiian journals to restore and to publish the
traditions, histories, songs and sagas, pertaining to the Hawaiian
people. They have a value and being far greater than many would at
first conceive of, whether historically, ethnologically or
philologically considered; and their preservation and critical
collation and analysis are objects well worthy of the time and trouble
of men of leisure and ability. I have every reason to believe that what
has so far been published is but a small part of the material that may
yet be collected, if proper inquiries were made. It would be as absurd
and incorrect to date Hawaiian history from the time of Captain Cook,
as it would be to date English history from the time of the Norman
Conquest, while the previous national life of the Hawaiian people is
laid bare to the critical observer in numerous meles, kaaos, and
moolelos, preserved and handed down from generation to generation, not
by foreign dilettante or men of no standing, but by the most jealous
care of chiefs, priests, and bards, independent in their source and
preservation, crossing, clashing or confirming each other. Though the
historical thread which underruns these traditions is often overlaid
with fables, superstitions and exaggerations, yet I contend that from
the very nature of their independent sources they are a most valuable
material from which to rehabilitate Hawaiian history for centuries
anterior to Capt. Cook. The critical canon which refuses to build up
history from tradition, and receives nothing but contemporary writers
or monumental records as evidences of fact, seems to me more nice than
wise under certain circumstances. When Niebuhr ran his pen through
Roman history previous to the sack of the city by the Gauls, it was not
on account of the worthlessness of the Roman traditions, for he never
had them in their pure and simple archaic form, nor yet a trust-worthy
translation of them in either Greek or later Latin, but only such as
the prejudice, credulity, ignorance and uncritical manipulation of
Troy, Dionysius of Halicarnassus and others, had made them. And I am
fain to believe that had either Niebuhr or Sir Cornwall Lewis stood
face to face with the Roman, Etruscan and Sabinian traditions in their
original, unadulterated form, while yet presenting a living impress of
their respective peoples, so far from rejecting, they would have turned
them to the best account in elucidating the times of which they
treated.
Now as regards Hawaiian traditions, we have, or may have—if proper and
speedy means are taken before the present generation of
quinquagenarians becomes extinct,—a number and various series of
traditions, genealogies, songs, histories, tales, prayers, rites of
worship, land divisions, social and economical rules, agricultural and
maritime instructions, all of them in the original language, bearing
intrinsic and unmistakable proofs not only of their genuineness and
great age, but also of different epochs of composition; and all of them
issuing from and attached not to one grand overshadowing dynasty of
chiefs to whose vanity, ambition and pretensions they might have been
made subservient,—but to three, four, sometimes five or more equally
independent rival dynasties, scanning each other’s claims and
pretensions with jealous care and asserting their own with the fullest
freedom.
Of the almost incredible tenacity and faithfulness with which these
traditions were preserved and handed down, abundant proofs exist in the
uncorrupted exactness with which they are repeated even at this late
day, when collected and written down as delivered by the old people in
various parts of the islands. I have two independent sets of the prayer
and chant of “Kapaahulani” (“He Elele kii na Maui”), recounting the
genealogy and exploits of Kualii, a famous King of Oahu,—one collected
on Hawaii, the other on Oahu—and yet—though it is perhaps the longest
poem in the Hawaiian language, having six hundred and eighteen
lines—the two versions do not differ to a word; so tenacious was the
memory, so faithful the preservation of the original composition. I
have also a double version of the remarkable chant or prophecy of
Kaulumoku (“O Haui ka lani etc.”) regarding Kamehameha I, composed
years before the conquest of the islands by the latter, and containing
five hundred and twenty-seven lines; one version collected on Maui, the
other on Hawaii, and the only difference between the two is the
omission of one line in the Hawaii version. Though parts of the first
poem are evidently of older date than the others, yet the poem as a
whole can not well, from merely genealogical consideration, be less
than two hundred years old. The latter poem was evidently composed
before the year 1786, the approximate date of the author’s death, while
Kamehameha I was still ruling over only one third of Hawaii and
struggling with no marked success against the combined forces of
Keawemauhili and Keoua. And thus with many other meles and chants of
much older date, bearing record of contemporary events and of the past
reminiscences of this people.
It is historically on record that a Spanish vessel under Capt. Gaetano,
sailing from Acapulco to Manila, did about the year 1542 discover
certain islands in the North Pacific, corresponding in latitude to the
position of the Hawaiian Islands, though over ten degrees too far east
in longitude; and that one of them, thought to be Hawaii, was called La
Mesa by the Spaniards. But that record, and no subsequent or preceding
record yet known in the Spanish archives, make any mention that these
islands were ever visited by the Spanish navigators. [291] Here the
native tradition comes to our aid; and that tradition is clear and
positive and was well known before the arrival of Captain Cook, and is
in substance this, that, in the time of Keliiokaloa, the son of
Umi-a-Liloa, a vessel was cast away on the southwestern coast of Hawaii
and three persons were saved from the wreck, viz: two men and one
woman, who were kindly received and remained the balance of their lives
in the country, marrying and having children with the aborigines. The
first question which arises is, when did Keliiokaloa live? We know from
numerous native genealogies, original on different islands, attached to
different dynasties and families, crossing and confirming each other,
that Keliiokaloa was the eighth generation previous to the birth of
Kamehameha I. Now Kamehameha I died in May, 1819, and was at his death
about eighty years old, making the time of birth approximate to the
year 1740, perhaps one or two years earlier. Deducting the generation
of which Keliiokaloa was one, seven generations are left between the
time of the shipwreck (and landing of the foreigners), mentioned in the
tradition, and the birth of Kamehameha I. [292]
Whether that arrival of foreigners of European extraction was the only
one which occurred during the time that the Spaniards monopolized the
navigation in the North Pacific, I have found nothing positive in the
native traditions, to either affirm or deny; though I have inferential
reasons to believe that others besides those alluded to above did touch
at some of these islands. In the well-known pule or chant of
Kapaahulani, the King of Oahu, Kualii,—who during some portion of his
life at least was contemporary with Keawe, the great grandfather of
Kamehameha—is made to say of himself that he knew Tahiti. I quote the
verse as it has been handed down:
Ua ike hoi wau ia Tahiti,
He moku leo pahaohao wale Tahiti.
No Tahiti kanaka i pii a luna
A ka iwikuamoo o ka lani
A luna keehi iho,
Nana iho ia lalo.
Aole o Tahiti kanaka;
Hookahi o Tahiti kanaka, he haole.
Me ia la he Akua,
Me oe la he kanaka
He kanaka no. [293]
At the time when Kualii lived and ruled, (say 1675 as the central epoch
of his exploits,) the visits and excursions of the Hawaiians in their
own canoes to foreign lands had been discontinued for many generations,
and, while the memories of former journeys were kept green in numerous
families, yet since the days of ... no song nor saga records such
journeys by the boldest and bravest of Hawaiian heroes, until this
avowal of Kualii stands forth in its solitary grandeur, awakening
discussion on the following points:—1. Which was the Tahiti that Kualii
visited? 2. Did he visit it in his own vessel, canoe or peleleu, or was
he, like Kaiana in after years, taken away by a foreign vessel and
returned by the same?
1. To the Hawaiian people, in their own language, Tahiti means
generally a foreign country,—a country outside of and beyond their own
group. When reference is made in the Hawaiian songs and sagas to any of
the Tahitis with which they had frequent and intimate intercourse up to
a certain period, the particular Tahiti is generally specified with
some special epithet affixed, as Tahiti-ku, Tahiti-moe, Holani-ku,
Nuumealani, Holani-moe, Lulokapu, etc., but these and others,
representing islands to the south and southwest of this group, are
nowhere spoken of as with a leo pahaohao—an entirely different
language—not different in dialect, but different in kind. When
therefore Kualii about the middle or latter part of the seventeenth
century speaks of the Tahiti which he visited as being a country with a
leo pahaohao, he did not and could not mean any of the Central or South
Polynesian Islands. Moreover, when he says that he there saw the
“haole”—the white-skinned man—the inference is plain that it was not a
Tahiti inhabited by kindreds of his own race; for the South Pacific
Tahitis had not then been taken possession of, or settled upon by
Europeans. The probability therefore is strong that the Tahiti he
refers to was either the western coast of Mexico or Manila where the
Spaniards were settled and held possession.
I have no doubt that the ancient Hawaiians had a knowledge of the
mainland of America—at present Mexico or California—and that they
designated it under the rather indefinite appellation of Kukulu o
Tahiti—the farthest ends of foreign lands;—but that knowledge was
acquired before that coast was occupied by the Spaniard, for the meles
and legends which refer to it make no mention of the “haole” up to the
time of Kualii.
2. How did Kualii get to Tahiti? The intercourse between this group and
other groups of Polynesia or the American mainland of which the older
meles speak so frequently, had ceased many generations before Kualii’s
time, and Hawaiian navigation was then limited to the seas and islands
comprising the group. Even the Kauai rovers, noted as the most daring
and skilful throughout the group, had lost the knowledge or the means
of going to Tahiti. I have shown that Kualii lived within the period
when the Spanish-Manila trade from the Mexican coast was at its height.
It is historically on record that the Spanish discovered this group
about 1542; it is traditionally on record that Spaniards (for no other
foreigners or “haoles” then navigated the North Pacific) were cast away
on Hawaii within a range of twenty years, above or below that period;
and there are reasons for believing that more than one galleon, during
the time of the Spanish monopoly of the Manila trade, either visited
the islands directly, or went so near to them as to be able to pick off
any natives who might have been at sea in their canoes at the time of
the passing of the galleon.
Though Hawaiian tradition is silent as to the manner in which Kualii
visited Tahiti the land of the “haole,” it is positive as to the fact;
and the only reasonable explanation I can offer is that a Spanish
galleon in passing these islands picked up Kualii, at sea or ashore,
voluntarily or as a hostage, and returned him on its next trip. And
what was thus done in one instance, and of which tradition has been
retained because the object of it was one of the highest chiefs in the
country, whose renown in after times filled the land from one end to
the other, may have occurred in other instances before or since with
men of lesser note of whom tradition is silent or has been lost.
Probably the best informed Hawaiian archaeologist of the present day is
S. M. Kamakau, but even he is often very credulous, inconsistent and
uncritical. He has published, through the various newspapers, several
genealogies of the ancient chiefs, but beyond the time of Umi-a-Liloa
of Hawaii, Piilani of Maui and Kaihikapu-a-Manuia and Kakuhihewa of
Oahu, his love of antiquity often lead him into irreconcilable
difficulties. For instance, when Lauli-a-laa, the son of Laamaikahiki,
who is forty-sixth from Haloa on the Ulu and Puna-imua line of descent,
is represented as having married Maelo (w), daughter of Kuolono, and
who is thirty-fourth on the Nanaulu straight line from Haloa, there is
evidently either a large gap in the Nanaulu line or a corresponding
increase by the insertion of collateral branches in the Puna-imua line.
When Kelea, the wife of Kalamakua, the thirty-ninth on the Nanaulu
straight line, is represented as the sister of Kawaokaohele, the
fifty-sixth on the Hema and Hanalaaiki line, the same discrepancy
appears. The Kauai genealogies, which I have received from Hon. D.
Kalakaua, make only forty-five generations from Wakea, through the
Nanaulu-Muliele-alii-Kumuhonua-Elepuukahonua line, to Kamakahelei and
to Kumahana who were contemporaries of Kamehameha I, the sixty-fourth,
if not the sixty-fifth from Wakea through the Ulu-Hema-Hanalaanui line.
The Kauai genealogy makes Kualii the forty-third from Haloa, whereas
the Oahu genealogy, through Moikeha, the brother of Kumuhonua, makes
Kualii the forty-ninth from Haloa; the discrepancy lying between the
thirty-first and thirty-eighth of the Kauai-Elepuukahonua line. [294]
From comparing the various genealogies, sagas and meles it becomes
evident that the time of Maweke’s sons and grandsons, on the Nanaulu
straight line, was a time of great and general convulsion. It was the
Homeric period of Hawaiian history. This was the period of grand
enterprises; of voyages to and from Tahiti. This period is the
principal starting point of most of the Kauai, Oahu, Molokai, and some
of the Maui and Hawaii genealogies; and Maweke is the only line which
keeps the correlation of its branches in any way consistent and
conformable, not only to their natural relation, but also to
traditional evidence and to historical requirements. [295]
It is well known to tradition and recorded in songs and sagas that
before the time of Pili-Kaaiea there was a vacuum in the
Hawaii-Hanalaanui-Hema line of aliis, and from the antiquarian lore of
S. M. Kamakau, throwing light on the ante-“Pili” period, I am forced to
conclude that at least seventeen generations, as quoted in the Hema
genealogy of the Hawaii chiefs, must be thrown out in order to make
subsequent well-known generations fall into their places as indicated
by the Oahu, Kauai or Molokai lines of descent from Maweke and his
sons. Thus when all the traditions and meles make Kaaipahu the
forty-ninth on the recognized Hawaii-Hanalaanui-Hema line, the husband
of Hualani, the great-great-granddaughter of Keaunui-a-Maweke and
thirty-third on the Nanaulu line, then inferentially but effectively
confirm the statement of Kamakau of the displacement of the seventeen
generations interpolated on the Hawaii line, either immediately
preceding Pili, or between Ulu and Aikanaka. At any rate it makes
Pili,—who, it is well known, arrived from Tahiti with Paa and became
the founder of the new and later line of Hawaii aliis—contemporary with
the grand period of migrations recorded in the meles and sagas of the
sons and successors of Maweke.
The Maui-Hanalaa-iki line must suffer a similar curtailment in order to
bring its prominent historical figures in consonance with Oahu and
Kauai genealogies. Thus when all accounts agree in making Kelea, the
sister of Kawaokaohele of Maui and aunt of Piilani, the wife of Lo
Lale—brother of Piliwale of Oahu—there can be no doubt of their
contemporaneity. But the Oahu-Nanaulu line makes Lo Lale the
thirty-ninth or forty-first from Wakea, and the Maui-Hanalaa-iki line
makes Kelea the fifty-sixth from Wakea, thus showing the same
irreconcilable difference of from fifteen to seventeen generations as
we encountered in the Hawaii-Hanalaa-nui line.
I am further more inclined to consider the Oahu-Nanaulu straight line
of descent as the most correct and reliable, inasmuch as I find it
corroborated by an examination of nearly all the correlative branches
originating from the children and grandchildren of Maweke, the
twenty-eighth on the Nanaulu line from Wakea. Thus the line of
Kalehenui-a-Maweke, culminating in Kaakaualani, the wife of Kakuhihewa,
corresponds exactly with the line of Mulielialii-a-Maweke ending in
Kakuhihewa. Thus the line of Keaunui-a-Maweke, through Nuakea,
Kalahumoku, Moku-a-Hualeiakea, to the children and grandchildren of
Umi-a-Liloa in Hawaii, the uncontested contemporaries of Kakuhihewa, is
equally full and correct. I am therefore inclined to consider the
Nanaulu line, including its branches, not only as the most correct, but
as the main trunk of Hawaiian genealogy. And that it was so considered
by the ancient Hawaiians themselves, I infer from the evident and
repeated desires of the Hawaii and Maui chiefs to connect themselves
with the Kauai and Oahu branches of this line, and by the fact that
Kauai was looked upon by them as the cradle of knowledge, skill, laws
and religion.
Between the different genealogies, as I have received them, the
following discrepancies appear, which in my opinion, indicate either
gaps in one line, or additions in another. There are certain luminous
points of coincidence or contemporaneity, well established by the
uniform tradition accompanying all the lines of descent, which in a
measure will help to correct some of the lines of descent. The
discrepancies are these:
1. From Wakea to Kakuhihewa, on the straight Nanaulu line, through
Mulielealii and Maelo (w), there are forty-five generations, Kakuhihewa
included.
2. From Wakea to Kakuhihewa, on the Ulu-Puna-imua line, through
Laulialaa—Maelo’s husband—there are fifty generations, the difference
lying between Ulu and Laulialaa.
3. From Wakea to Kahoukapu, on the Ulu-Hema-Hanalaanui line, there are
fifty-one generations; but from Wakea to Laakapu (w) (the wife of
Kahoukapu and sister of Laulialaa) there are only forty generations on
the Ulu-Puna-imua line. The difference lying probably between Hema and
Pili-Kaaiea, whom all the traditions correspond in asserting as having
come from Tahiti with Paao the Kahuna about the time of the great
migration which characterized the age of Moikeha, Olopana, etc.,
children of Mulielealii and their contemporaries.
4. The traditions all agree that Kanipahu of Hawaii married Hualani (w)
of Molokai. But Kanipahu stands forty-sixth on the Ulu-Hema and
Hanalaanui line, whereas Hualani stands thirty-fourth on the Nanaulu
straight line through Keaunui-a-Maweke and his daughter Nuakea.
Kaakaualani (w) the wife of Kakuhihewa, stands forty-sixth on the
Nanaulu straight line, through Kalehenui-a-Maweke; but her mother,
Kauhiiliula-a-Piilani, stands fifty-eighth on the Ulu-Hema and
Hanalaa-iki line; thus showing that notwithstanding the era of
commotion, displacement and migration, above referred to, the Nanaulu
straight line, through Maweke, his children and grandchildren, not only
maintain a wonderful correspondence and regularity between themselves,
but each and all of them unite in pointing out the discrepancies and
probable interpolation on the Hema-Hanalaa lines of descent. The first
mentioned contemporaneity is those of Auanini on the Ulu-Puna-imua
line, and of Mua and her husband Kaomealani on the Maweke-Kalehenui
line from Nanaulu. Auanini stands thirty-first on his line from Wakea,
and Mua stands thirty-second on the other line. Tradition is
circumstantial that in their time the first foreigners (haole) came to
this group—to Oahu, off Mokapu.
5. The second recognized contemporaneity, that I have been able to find
in the meles and kaaos in my possession—saving and excepting always
what may hereafter come to light—is that of Kanipahu and his wife
Hualani. According to the genealogy published by D. Malo, Kanipahu was
the forty-ninth from Wakea, and according to the
Nanaulu-Keaunui-a-Maweke line Hualani was the thirty-fourth from Wakea.
6. The next recognized contemporaneity is that of Kalaunuiohua,
according to D. Malo the fifty-second from Wakea on the Hema-Hanalaanui
line, and Kukona of Kauai with whom he made war, and who is the
forty-third on the Ulu-Puna-imua line.
7. The next is that of Luakoa of Maui, forty-eighth or forty-ninth on
the Hema-Hanalaa-iki line, who made war on Mailikukahi who stands
thirty-ninth on the Nanaulu straight line through Mulielealii and
Moikeha.
8. The next is that of Kahoukapu of Hawaii, standing fifty-fourth on
the Hema-Hanalaa-nui line, who married Laakapu, daughter of
Laamaikahiki, and who consequently stands fortieth on the Ulu-Puna-imua
line.
9. The next is what may be considered as the historical, though
medieval, period of Hawaiian national life, viz: that of Piilani of
Maui, Umi of Hawaii, and Kalaimanuia of Oahu. The second stands
fifty-eighth from Wakea, according to D. Malo; the first is
fifty-seventh on the Hema-Hanalaa-iki line, and the third is
forty-third on the Nanaulu straight line.
From this time the different lines run with great regularity and
correspondence, and were proper authorities available, I think every
apparent discrepancy could be satisfactorily explained.
I regret that I have only two genealogies of the Kauai chiefs: one
furnished me by the Hon. D. Kalakaua, the other published by S. M.
Kamakau. The first gives only forty-four generations from Wakea to
Kualii of Oahu and Kauai; the second gives sixty generations during the
same period. The first counts through Mulielealii, Kumuhonua and
Elepuukahonua; the latter through Ulu and Puna-imua, and Ahukini-a-laa.
The first falls five generations short of the Nanaulu line through
Moikeha to Kualii. The latter over-runs six generations, counting from
Laulialaa and Ahukini-a-laa who were brothers, besides the discrepancy
of five generations already noticed between the Nanaulu and Puna-imua
lines, previous to Laulialaa.
But, if we cannot reconcile the line of Hema-Hanalaa-nui with that of
Nanaulu in descending the two streams from Wakea, let us ascend the
streams of two such well-known contemporaries as Kualii of Oahu
(Nanaulu) and Keawe of Hawaii (Hema-Hanalaa-nui). If we thus ascend
sixteen generations on each line, we shall meet again with Hualani (w)
on the Nanaulu-Keaunui-a-Maweke line, and with her husband Kanipahu on
the so-called Hema-Hanalaa-nui. Thus showing that from Kanipahu,
perhaps even from Kaniuhi, there has been no break or discrepancy in
the latter line. Sixteen or seventeen generations upward from Kualii,
however, bring us to the grandchildren of that boisterous period in
Hawaiian history when Moikeha, Kumuhonua and Olopana, the children of
Mulielealii-a-Maweke, filled Hawaiian tradition with their exploits and
adventures abroad and at home; when voyages to and from Tahiti were of
common occurrence; and when many changes and additions to the customs
and worship of the people were introduced.
That Pili-Kaaiea was not the son of Laau-a-Lanakawai, that he was not
even a Hawaiian at all, but a Tahitian chief of high birth and great
wealth, all the traditions and the meles referring to the subject
unmistakeably prove. That he established himself on Hawaii, obtained a
quasi supremacy there, founded a dynasty and a family by intermarriage
with Hawaiian chief-families, descendants of Nanaulu or of Ulu, is
equally clear. [296]
Are we then to conclude that the so-called Hanalaanui line of Hawaiian
chiefs does not go any further back on Hawaii than the time of Pili? I
think not. The traditions tell us fully and circumstantially that both
Olopana and Kumuhonua, the sons of Mulielealii were established and
living on Hawaii, that Moikeha’s son Kila, their nephew, settled there.
They tell us that Hikapoloa (k) and his wife Mailelaulii were noted
chiefs in Kohala before this time; that their granddaughter Luukia was
the wife of Olopana, and that their grandson Kaumailiula married
Olopana’s daughter, Kaupea. Although, therefore, it is impossible at
this time to say with which of the Ulu or Nanaulu branches Kanipahu or
Kaniuhi were related; yet that they were so related and that directly,
is a certainty beyond doubt, to those who are acquainted with the tabu
systems and the social institutions and customs which, however modified
at different times, never abated an iota of their rigour as affecting
the laws of descent.
From the fact that Ouanini, the grandson of Puna-imua, was contemporary
with Mua, on the Nanaulu-Kalehenui line,—their standing respectively
thirty-first and thirty-second from Wakea on their different
lines—inclines me strongly to look for the difference or discrepancy
between these two lines among the names that follow Paumakua until
Ahukai, the father of Laamaikahiki.
Although there certainly are not a few persons on these, the principal,
lines of descent from Wakea, to whom tradition has affixed a local
habitation and a name; yet I think it in vain to look for genealogical
precision or historical data before the period of Maweke and his
affiliations on the Nanaulu line, or his probable contemporary Paumakua
and his near predecessors on the Ulu line.
That the social and religious condition of the Hawaiian people
underwent at about that time several great and important
changes,—caused no doubt by the influx of foreign material and the
intercourse with foreign lands [297]—may safely be concluded from
express statements and more or less plain allusions in the traditions
now extant. Thus the custom of circumcising is plainly traceable up to
the time of Paumakua, while it is nowhere spoken of or alluded to as
forming a religious necessity or a social custom among chiefs or common
people before that time, unless in the Moolelo of Kumuhonua.
I have seen no mention of human sacrifices, before this period, either
of captives in war or on other solemn occasions. To this period is to
be referred the powerful priestly family of Paao, who came with Pili
from Tahiti; and Kaekae, Maliu and Malela, who were brought by Paumakua
from abroad and are said to have been white people and kahunas. The
“Aha Kapu o na ’lii” is not of older date than the time of Paumakua—the
“Kapu moe o na ’lii” is of much later origin.
Taking then thirty years as the measure of a generation, and the
Nanaulu straight line, as the least inflated and most reliable, we have
twenty-six generations from the time of Maweke to the present time,
which places Maweke at the commencement of the twelfth century, say
A.D. 1100. And during that century those great migrations to and fro
with their resultant influx of new men and new ideas occurred. It was
an era of intense restlessness and great activity and daring. Up to
this time Hawaiian history is merely a register of names with only here
and there a passing allusion to some event, barely sufficient to give a
locus standi to some prominent name, such as the building and
inauguration of Kukaniloko as a royal birth-place by Nanakaoko and his
wife Kahihiokalani. This however must have happened close upon the
twelfth century, for their son and grandson—Kapawa and Heleipawa—were
no doubt contemporaries with Maweke or with Pili-Kaaiea. After the time
of Maweke of the Nanaulu line, and after Paumakua of the Ulu line,
however, Hawaiian history commences to flow with a fuller tide, and
most of the principal names on either line have some account or mele
connected with them; the traditions and songs become more numerous and
circumstantial in their details, and, by crossing or confirming each
other, enable the critical student to arrive at a considerable degree
of precision in eliminating facts from myths and placing names and
events in a proper succession and in an approximately correct time.
What the gradually growing or abruptly determining causes of this
national restlessness of these series of migrations may have been,
either here or in central and western Polynesia—perhaps also to and
from the North American coasts—Hawaiian traditions and meles throw no
light upon, so far as I have been able to ascertain; and with the
history and traditions of those other countries I am not sufficiently
acquainted to offer an adequate or precise answer. The only
corresponding movement in Central and Southern Polynesia that I can now
refer to is—I believe, but have not the authority by me—the settlement
of New Zealand by its present Polynesian race. Their traditions and
genealogies bring that event the fifteenth century of our era, and they
came from Savaii, one of the Navigator’s Islands. Our own traditions
refer the advent here of Paao and Pili from Wawau and Upolo, to an
earlier period. Both were probably cases of expulsion caused by civil
wars.
It is a somewhat remarkable circumstance that the first appearance of
white men in this Archipelago refers to this same period of migrations.
The traditions state that in the time of Auanini, the grandson of
Puuaimua, and a chief living at Kapalawai in Kailua, Oahu, and while
Mua-o-Kalani and her husband Kaomealani were chiefs at Kaopulolia in
Kaneohe, Oahu, a vessel arrived off Mokapu; that the name of the vessel
was “Ulupana;” the name of the captain was Molo-Lana, and of his wife,
Malaea; that the names of the people on board were Olomana, Aniani and
Holokaniakani; that these however were not their proper names, but
names given them by those chiefs on whose territories they landed; the
tradition however does not say whether these people went away again or
whether they remained and settled in the country.
The next account of white people arriving here is found in the
tradition and mele of Paumakua, grandson of Auanini aforesaid, and an
Oahu chief, who is said to have visited numerous foreign lands
(“Kaapuni ia Kahiki”), and who brought back with him two white men,
Auakahinu and Auakaaiea, who afterwards were called Kaekae and Maliu
and were said to have been kahunas (priests). Paumakua also brought
back with him another stranger called Malela who was a kaula (prophet),
but as to whether this latter was also a white man the tradition is not
so explicit. The two former however are described in the tradition as
“Ka haole nui, maka alohilohi, ke aholehole maka aa, ka puaa keokeo nui
maka ulaula.” These, it would appear, remained and settled in the
country, as in later times we find several priestly families claiming
and proving their descent from the two former.
I have taken the above notices of the first arrivals of white
foreigners in this country from S. M. Kamakau’s summary of the
traditions and meles referring to that subject. To what branches of the
Caucasian race, if to that race at all, these “white people—with bright
eyes and white cheeks,” belonged, who in the twelfth century were found
on the borders or among the islands of the Pacific, may be a rare
question for archaeologists and ethnologists to settle. That they were
looked upon by the natives here as people of another and a lighter
colored race than their own is evident. Whether they were Japanese or
some other Mongol variety, extended along the western shores of the
Pacific, or Toltecs, from the eastern rim of the Pacific and the
Mexican coast, conquered and expelled by the Aztecs towards the close
of the twelfth century,—the fact however stands forth in archaic
simplicity, and becomes of historical importance, that, during this
period—genealogically computed to have fallen within the twelfth
century—the Hawaiians received large infusions not only of Polynesian
blood, from the island to the south and southwest, but also of alien
races, from one or both continents bordering on the Pacific, and
leaving their traces in the physique as well as in the customs and
worship of the people. [298]
This period of great migrations, of national activity and restlessness
and of grand enterprises, having passed, comparative quiet seems to
have succeeded for several generations; and the meles and legends
become silent upon the subject of foreign voyages or foreign arrivals
until the time of Kakaalaneo, King of Maui and brother to the
great-grandfather of Piilani—about fourteen generations from the
present—at the close of the fifteenth or the commencement of the
sixteenth century. The traditions as written down by S. M. Kamakau runs
thus: “In the time of Kakaalaneo several foreigners (haole) arrived at
Waihee in Maui, two of whom only were or became remarkable, viz.:
Kukanaloa and Pele, who was Peleie, and the name of the vessel was
Konaliloha. They landed at Kiwe in the night and when discovered in the
morning by the natives, they were taken to the village and fed and
brought to the king and the chiefs who treated them kindly and made
friends of them (hoopunahele) and admitted them to all the privileges
of the kapu. They settled in the country, married some of the
chief-women and became progenitors of both chiefs and commoners, and
some of their descendants survive to this day.” “They were called
Kanikawi and Kanikawa after the beautiful flowers of Haumea.”—“Their
speech sounded like a bird’s, like the lale of the mountain, a
chattering, vociferous bird.”—“They said they came from Kahiki, from
the very interior.” “Their land was a fertile land with plenty of
fruits and large animals.”—“Their parents dwelt far inland (uka) on the
side of the mountain, away up in the forest (ukaliloloa, i ka
waonahele).”—“They were acquainted with the banana, the breadfruit, the
ohia-apples, and the kukui nuts.”
The tradition which refers to the wrecking and landing of the
foreigners (haole)—two men and one woman, at Keei, South Kona, Hawaii,
in the time of Keliiokaloa, the son of Umi-a-Liloa, before the middle
of the sixteenth century,—is well known and has long been recorded.
There is some obscurity however thrown over both this and the foregoing
tradition, inasmuch as the names of the vessel (“Konaliloha”) and of
the principal personage (Kukanaloa) are the same in both traditions,
and also some of the attending circumstances. But whether it was only
one and the same event, adopted—mutalis mutandis—on both islands, or
two separate occurrences, the fact of the arrival, and the retention of
that fact in the Hawaiian memory, are none the less established.
How these voyages were accomplished will not now excite any surprise
when we know, not only from the traditions, but from the ocular
testimony of the grandparents of the present generation, that the
canoes of those times were of an enormous size compared with the canoes
of the present day. Double canoes carrying eighty men were not
uncommon; and it is reported by eye-witnesses that, as late as the year
1740, the favorite war canoe, or admiral’s ship, “Kaneaaiai,” of
Peleioholani of Oahu carried on board from one hundred and twenty to
one hundred and forty men, besides their provisions, water, etc. And it
is further reported that this canoe, and possibly others of similar
dimensions, was made of pieces of wood or planks fastened together,
somewhat after the manner of Malay proas or Western Polynesian canoes
at the present day. Though the Hawaiians had not the compass or any
substitute for it, yet they were fully and correctly acquainted with
the bearing and rising and setting of a large number of stars, by which
they steered during the night. It is reported as of no uncommon
occurrence, for instance, that the Kauai sea-rovers would make their
descent on the Hawaii or Maui shores, plunder or slay or capture
whatever or whomsoever they could lay their hands on and then, in order
to elude pursuit, stand off, straight out of sight of land on the open
ocean, for two or three days, and return to their own homes by some
circuitous route, either to the windward or the leeward of the islands.
There is now, or was not long ago, the wreck of a large canoe lying on
the shore near the southern point of Hawaii, which measured one hundred
and eight feet in length, and was said to have been one of a
double-canoe belonging to Kamehameha I.
The Hawaiians being thus possessed of vessels capable of performing
long voyages in open sea, possessed of sufficient astronomical and
practical knowledge to navigate them, and of daring and enterprise to
match with the boldest, it is but natural that their traditions, sagas
and songs, should be replete with their adventures and exploits in
foreign lands. In that they are overloaded with marvels, fables and
exaggerations, they only resemble the early and medieval periods of
other countries. But when all these are stripped, there still remains
an undisputable residium of facts to show that from the eleventh and
during the twelfth century, and subsequently, not only were these
islands visited by people of kindred and alien races whether arriving
here by accident or design, but also that the Hawaiians, themselves,
performed frequent though desultory voyages to the countries and
islands lying south and west from their own group; that from this
period dates the establishment, or at least the prominence of the
principal dynasties and chief-families in the islands; and that from
this time the genealogical succession on Hawaiian soil may be pretty
accurately ascertained.
I know that Papa and Wakea, the reputed progenitors of the Hawaiian
race of chiefs, were also considered as gods, demi-gods, heroes and
progenitors in nearly every other Polynesian group of islands. I have
seen it assumed that the twelfth or thirteenth first names of the Haloa
line were common to the Marquesan pedigrees and considered as their
ancestors. I know that Maui-a-kalana, who is said to have collected the
sun’s rays, to have discovered the fire, and to have nearly succeeded
in joining these islands together into one large continent, and whose
name stands twenty-second on the Ulu line,—I know that he is the hero
of the same legends in the Samoan, Society, Marquesan and New Zealand
islands. While therefore I have no means of disputing the correctness
of the succession of names borne on Hawaiian pedigrees from Wakea to
nearly the period of Maweke, I am yet strongly of the opinion that
those names, their legends and meles, were introduced into this group
about the time of Maweke and his contemporaries and compeers, and
during some of the next following generations. I am inclined to that
opinion from the fact that, while almost every Hawaiian chief-family
that at some time or other obtained prominence or influence in the
country traced their pedigree up to Maweke, his contemporaries or
successors, and claim their descent from Wakea through some one or
other of the numerous branches springing from Maweke, Kapawa, Paumakua
or later offshoots from these, not one family, that I am aware of,
pretends to connect with either the Nanaulu or the Ulu lines beyond
this period; thus proving to me that these heroes were the first and
actual progenitors of the Hawaiian families of chiefs on Hawaiian soil,
and that they brought with them from Kahiki their own pedigrees up to
their own time.
Whoever knew this people some forty or fifty years ago, and more so if
further back, could not fail to observe the remarkable difference of
appearance between the chiefs and the makaainana (commoners) and the
Kauwa-makauuli (slaves) indicating the former as, if not of a different
race, at least of a different and superior class to the common
multitude. And the feeling, solicitude and pride, with which that
difference was kept up, show that they looked upon themselves not only
as a different class politically, but also as of different birth
socially. It was an heirloom from their ancestors and came with them
from Tahiti. No poverty, misery or misconduct could efface it. Though
there are many instances where chiefs were slain by their subjects in
revolt, or were deposed from supremacy by their peers or subordinate
chiefs, yet there never was a Bill of Attainder in those days, nor is
there an instance of a chief who ever forfeited his own rank as a chief
(of the “Papa Alii”) or that of his children. Those chiefs, those
ancestors of the Hawaiian aristocracy, did not however, as I have
endeavored to show, appear on Hawaiian soil much earlier than the
period of those great migrations, that national or intertribal
displacement of the Polynesian race which occurred during the eleventh
and twelfth centuries of our era. It may have commenced a generation or
two before Maweke,—it certainly continued several generations after
him—but I use his name as a kind of central figure, seeing that the
line upon which he stands (the Nanaulu straight line) is probably the
most correct of existing genealogies.
What preceded this time will ever be a blank in Hawaiian history. There
are traditions, no doubt, which refer to a period previous to this, but
they all seem to bear the impress of Tahitian origin: There are no
legends more common or more generally known throughout these islands
than those of Kamapuaa and of Pele; and Koolauloa on Oahu, and Hilo,
Puna, and Kau on Hawaii, abound in places and names connected with
these stories. Yet Kamapuaa’s grandparents came from Kuaihelani
(wherever that island may have been), and he himself visited Kahiki and
married there; and Pele also came from Kahiki and, after traversing
this group, finally settled on Hawaii. A better acquaintance than I
possess, with Samoan, Tahitian, Marquesan or New Zealand legends, would
enable the critical student to decide whether these and other legends
of the pre-historic times were original and exclusive to the Hawaiian
group, or whether they had their root, prototype or correspondent in
those other groups and were only adapted to Hawaiian locality in the
course of time and the process of naturalization, thus illustrating the
Latin poet’s remark that “qui trans mare currunt, coelum non animam
mutant.” It is noticeable, moreover, that all the heroes and heroines
of these pre-historic legends stand out in bold relief from the
genealogical tree of Haloa, singly and disconnected, and that none of
the numerous chief-families of after-ages ever claimed their descent
from Wakea through these personages. Not having had the opportunity of
more fully comparing these legends with those of other Polynesian
groups, I have compared them with each other and with legends of a
later date, which no doubt belong to the oft-referred-to period of
migrations, however much enveloped in myths and fable, and I have
found, as I think, internal evidence that if these prehistoric legends
were of Hawaiian origin at all, and not merely Tahitian legends adapted
to Hawaiian localities,—then their origin can not be older than this
period of influx of the Tahitian element. Thus, for instance, a number
of chief-families, on the different islands of this group, trace their
pedigrees with great accuracy and evenness up to Maweke through his
grand-daughter Nuakea, daughter of Keaunui-a-Maweke and sister of
Laakona of Ewa. These genealogies concur in representing
Keoloewa-a-Kamauaua of Molokai as the husband of Nuakea. They also
indicate Kaupeepee-nui-kauila as brother of Keoloewa and of the man who
abducted Hina, the wife of Hakalanileo. Hina’s sons, Kana and
Niheu-kalohe, afterwards rescued their mother and slew Kaupeepee,
demolishing his fortress at Haupu on Molokai. Thus Niheu-kalohe becomes
contemporary with the grand-children of Maweke, and, moreover, his
grandmother Uli was a Tahitian woman. There are probably few legends of
older or of fuller details than this of Kana and Niheu-kalohe, yet it
is ostensibly and really, both as regards the persons and the time, of
post-Maweke origin. If we now turn to the equally well-known and
equally circumstantial legend of Pele’s sister, Hiiakaikapoliopele, we
find that, when she was resting at the house of Malaehaakoa in Haena,
Kauai, previous to ascending the Pali of Kalalau in search of Lohiau,
Malaehaakoa offered up a prayer or chant, [299] than which few Hawaiian
meles bear stronger evidences of a comparatively genuine antiquity: and
yet this mele, prayer or chant, makes special reference to Niheu-kalohe
and to Nuakea—an anachronism showing fairly that the mele as well as
the legend originated after the time of Maweke’s grandchildren.
I would not be understood as asserting that there were neither chiefs
nor people on the island of this group before this period of
migrations. The meles and legends are full to the contrary. This very
family of Kamauaua and its kindred on Molokai; those of Pueonui and
Kealiiloa on Kauai; those of Hikapoloa on Hawaii and Kaikipaananea and
Puna on Kauai, and others, whose names and whose pedigrees have never
been transferred or connected with the lives of Haloa, attest the
presence, and previous occupation of the islands by both chiefs and
people. But these chiefs were gradually displaced, and disappeared
before the new element, the Tahitian influx, with its new gods, its new
tabus, and its greater vigour and moral and intellectual power.
Whatever the causes that brought these latter ones here, yet, to judge
from the case of Pili and Paao, they were not low-born adventurers, but
men of mark in their own country, alii kapu, with whom alliances were
sought, to whom the vacant chief-seats and the ahuula naturally fell in
the lapse of time, and who kept bards to sing their own names and those
of their ancestors, and heralds to proclaim their unbroken descent from
Wakea and from Haloa.
The strongest proof, however, as I think, of the absence of Hawaiian
genealogies and of the utter darkness which enveloped Hawaiian history
proper before that period, is to be found—as I have already stated—in
the fact that all the prominent Hawaiian chief-families connect with
the line of Wakea through Ulu or Nanaulu about this time, and that, in
order to establish that connection, they counted through females as
well as through males, and dropped the latter whenever they did not
lead up to the main trunk of Wakea or someone of that Tahitian element
which made its appearance about the eleventh, twelfth, or thirteenth
centuries of our era, and who are invariably called “na kupuna
alii”—founders of dynasties,—on this or that island.
That the people of this group, whether chiefs or commoners, previous to
this period, were of Polynesian—or as they themselves call it—Tahitian
origin, there is no good ground for doubting, and every reason to
believe. But the time of their arrival and settlement, the mode of
their arrival, their point of departure, and their political, religious
and social condition, will probably always remain insoluble problems.
That they arrived here long ages before these later Tahitians,—before
their kapu-system, heiau-building, religious ceremonial, etc., had
developed into that complex, fanciful and stern rule of life, which it
had already become when we first are made acquainted with them,—I think
may generally be conceded. From the traditions and meles of these
Tahiti-Hawaiians I gather that they found the previous inhabitants of
this group living in a primitive manner, without any political
organization beyond the patriarchal, and without kapus—at least of any
stringent nature—and without heiaus; [300] and, with a feeling of pride
in their superior powers and attainments, although they acknowledged
Hawaii as a “Kama na Tahiti” (a child of Kahiki), yet they looked upon
it as a natural appanage of themselves, to be taken possession of and
reconstructed by them and their posterity. They established political
supremacy and the kapus, they built heiaus, introduced circumcision,
the pahu, the ohe and the hula. Tattooing commenced with them. The
division of the people into aliis, kahunas, makaainanas and
Kauwa-makawela, if not original with them, received a distinctness and
permanency from them that hardened almost into castes. In short,
whatever the condition in which they found the country, they moulded,
reorganized and arranged everything on their own pattern and, while
they with most elaborate care have left us numerous mementoes of their
own time and work, they have left us nearly none of the predecessors.
While the Hawaiian cosmogonies abundantly betray their Tahitian origin,
they also develop some interesting facts which will throw some light on
the subject of the Tahitians’ (I mean in the Hawaiian sense of the
word) settling here at the period to which I have referred. Thus,
though the traditions and meles differ as to the actual origin of these
islands, some stating them to have been born of Papa and Wakea—a kind
of mythical setting back their creation to the oldest known period of
time, and others assuming them to be fished up from the sea by
Kapuhauanui, a fisherman from Kapaahu in Tahiti, and others again that
they sprung forth from the night, yet several concur in representing
them as forming only a group in a chain of groups of islands extending
from Nuumealani on one side to Holani, Nuuhiwa and Polapola on the
other; and the Mele of Kamahualele, the kahuna of Moikeha, who
accompanied him from Kahiki, distinctly states that long before his
time Nuuhiwa and Polapola were severed from this chain. Thus the
existence and bearings of these islands were known to the Tahitians
before their last settlement here; and they knew of the existence of
other islands contiguous to this group, or intermediate between this
and the eastern and central Polynesian groups, of which neither the
names nor the location can now be traced. Another circumstance
connected with these lost islands is, that while the meles and
traditions referring to times and persons anterior to the last Tahitian
settlement here are full of notices of Nuumea-lani and Holani and
Kuaihelani, as within easy reach of, and having had frequent
intercourse with this group, yet none of the meles and traditions that
I possess makes any mention of them as existing at the time of, or
subsequent to, that last Tahitian emigration. Thus the Mele of
Kamahualele and the traditions of Moikeha, Olopana, Kila, and
Laamaikahiki, make no mention of them as having been visited by these
worthies or seen by them in their voyages to and from Tahiti. The
traditions of Hema, Paumakua and Kahai also ignore them as existing at
that time. The tradition of Paao does not refer to them in his voyage
with Pili from Tahiti (Moaulanuiakea) to Hawaii.
In comparing the New Zealand legends as published by Sir George Grey, I
find that the New Zealanders count fifteen generations from the time of
their ancestors leaving the land of Hawaiki, in the Samoan or
Navigator’s group and settling in New Zealand, which was called by them
“Aotearoa.” Fifteen generations or four hundred and fifty years bring
the approximate period of that settlement to about 1400 our era, or
from two hundred and fifty to three hundred years later than the last
Tahitian settlement in this group, the Hawaiian. In the legends,
however, which they carried with them to New Zealand, occurs not only
the well-known story of Maui-a-Kalana (Maui-o-Taranga) and his exploits
by sea and land, and of his grandmother, who pulled out her nails to
furnish him with fire and who is called Mahu-ika—in the Hawaiian
genealogy she is called Hina-Mahu-ia; but there also occurs four
prominent and comparatively late names in the Hawaiian Ulu and Hema
line of descent, viz: Hema, Tawhaki (Kahai), Wahieroa (Wahieloa) and
Raka (Laka). In the New Zealand legends they figure as chiefs and
arikis of Hawaiki, following one another in the same succession as in
the Hawaiian genealogy.
Thus, on New Zealand testimony, Hema, Kahai, Wahieloa and Laka were
chiefs of Hawaiki or Sawaii in the Samoan group, and not of Hawaii in
this group. These names and their pedigrees must then have been carried
from Hawaiki to Tahiti and from Tahiti to this group, unless we assume
a direct settlement from Hawaiki to Hawaii.
It is true, certainly, that the Hawaiian legends ascribe a local
habitation as well as a name to each of these four chiefs, either on
Maui, Oahu or Kauai, and places and monuments connected with their
names are existing to this day; yet, as there is no reasonable
probability that the New Zealanders took their departure from this
group instead of the Samoan, and as their evidence is positive as to
the residence of these chiefs in the Hawaiki which they knew and from
which they departed for New Zealand,—I am forced to conclude that the
connecting of their names with places in this group was merely
adaptation in after ages, an appropriation to Hawaiian soil, when the
memory of the mother-country had become indistinct and when little if
anything was known of them except the one main fact that they stood on
the genealogical list of the Hawaiian chiefs, a fact, which was never
allowed to be forgotten under the old system, however much local
associations may be forgotten or altered.
It is hardly historically possible that there could have been two
series of chiefs in Hawaiki (Samoa) and Hawaii with identical names and
in the same succession; and, with one transposition only, the identity
holds good also in the names of their wives—e.g.:
NEW ZEALAND HAWAII
Hema. Uru-tonga. Hema. Ulu-mahehoa.
Tawhaki. Hine-piripiri. Kahai. Hina-uluohia.
Wahieroa. Kura. Wahieloa. Koolaukahili.
Raka. Tonga Sautaw-hiri. Laka. Hikawaelena.
I am justified therefore in concluding that the Ulu-Hema line of chiefs
was not indigenous to the Hawaiian Islands until after the time of
Laka. But Laka was the third from Hema who, by all the Hawaiian
traditions, was the brother of Puna-imua, and consequently the
contemporary of Paumakua on the Ulu-Puna line, and probably of Maweke
or his father on the Nanaulu straight line.
Whether the scions of these three lines, descending from Wakea and
Papa, arrived here about the same time, or whether the Puna and Maweke
lines arrived at a long interval from each other, or who had the
precedence in the country, it is now impossible to determine. [301]
That they came from the Samoan group, through the Tahitian and
Marquesas groups, after a longer or shorter stoppage in each or both, I
think can be shown from philological grounds and the gradual
transformation of the Hawaiian dialect, conforming more to those of the
two latter than to that of the former.
I am thus led back to the proposition which I have already enunciated,
that, whichever was the branch of the great Polynesian family, that in
ages long past first settled upon these islands and here remained and
increased, yet about twenty-eight generations ago, and for several
generations succeeding, there arrived here an influx of new-comers from
the same Polynesian family, who through their superior intellectual and
physical prowess obtained the supremacy,—politically, morally and
socially,—brought with them their genealogies, their religion, and
their customs; and with whom, and from whom only, Hawaiian history can
be traced downward through its heroic, medieval and modern pagan
development. It will be observed by the different pedigrees that all
the chief-families, which connect with the Nanaulu line, do so
immediately through someone of the children or grandchildren of Maweke,
who is either the twenty-fourth, twenty-fifth or twenty-sixth ancestor
of these families, as the case may be. Whereas, on the other hand, no
family that connects with the Ulu-Puna line, does so above
Laamaikahiki’s children who stand seventh from Paumakua, thus making
him the twenty-fifth or twenty-sixth ancestor; and several families,
connecting with both lines, make both Maweke and Paumakua either
twenty-fifth or twenty-sixth in the line. With the Ulu-Hema-Hanalaa-nui
line, however, no family that I am aware of connects as one of the
children of Kanipahu, who stands sixth from Pili-Kaaiea, which makes
the latter the twenty-fourth ancestor. Kanipahu’s son Kalahumoku is
sixth from Maweke through his mother Hualani. Kanipahu’s son Kalapana
is also sixth (?) from Pili, and I consequently infer that Pili and
Maweke were contemporaries.
Pili’s arrival from Tahiti—some traditions specify the island of
Wawau—is one of the most noted events of this period. Of the arrivals
of Maweke and Paumakua, or their immediate ancestors, the traditions
are silent, but their immediate descendants were famous for their
voyages to and from Tahiti. The traditions are conflicting in regard to
Maweke’s grandchildren, from Mulielealii, some representing them as
born in this country and properly belonging here, while others
represent them as settlers arriving from Tahiti. However that may be,
they named numerous places, mountains, rivers and headlands either
after persons accompanying them, or after similar places in the land
from which they came. Yet strange to say, although the island of Hawaii
was evidently so called after the Samoan “Hawaiki” or Tongan “Hapai”
and that island was known to the Tongans, New Zealanders, Tahitians and
Marquesans, yet none of the Hawaiian legends, meles or genealogies,
that I have seen, refer to it by that name, though Upolo, Wawau, and
probably other islands of that and neighboring groups, are referred to
by their special names.
On the Ulu line, previous to Puna-i-mua and Hema, occur the names of
Kapawa and of his parents Nanakaoko and Kahihiokalani, which stand too
conspicuously connected with the traditions of purely Hawaiian origin
and with that famous birth-place of Hawaiian chiefs, Kukaniloko, to
doubt that they belonged and lived on Hawaii-nei, or to include them
among those prehistoric names which figure on the genealogies previous
to the Tahitian settlements, tempore Maweke, Paumakua and Pili. In a
fragment of the legend (or rather synopsis) of Paao, which I have,
while speaking of the arrival of Pili, it is expressly stated that,
when Pili came to these islands, Hawaii was without chiefs on account
of the crimes of Kapawa (“Ua pau na Alii mua o Hawaii-nei i ka hewa o
Kapawa, ke alii o Hawaii nei ia manawa”); thus evidently making Kapawa
contemporary with the period of the Tahitian migrations.
The New Zealand legends have shown that the four chiefs Hema, Kahai,
Wahieloa and Laka were Samoan chiefs and not Hawaiian, and as Kapawa is
represented on the Hawaiian genealogy of Ulu as being the
great-grandfather of Hema and his brother Puna-imua; and further as he
is only third in descent from that mythical demi-god Maui-a-Kalana and
only second in ascent from the almost equally mythical
Hinahanaiakamalama, the wife of Aikanaka and mother of Hema, who went
up to the moon and whose leg was pulled off by her husband while
ascending, I therefore think myself justified in concluding that Kapawa
and probably his parents are misplaced on the genealogy of Ulu, and
that they belong to a much later period—the period of Tahitian
migrations.
I have hitherto not referred to the Hanalaa-nui or Hanalaa-iki lines in
their earlier portions. It is well-known that before the consolidation
of the islands under one government, by Kamehameha I, the Maui bards
and genealogists claimed Hanalaa-nui as the ancestor of their race of
chiefs, while the Hawaiians proper also set up the same claim. But it
would seem that even the Hawaiian bards and genealogists were not
agreed on this subject; for I possess an ancient mele, evidently
composed in the interest of Kamehameha I and his dynasty, which traces
his descent from Paumakua and Hanalaa-nui—not Hanalaa-iki—through
Maui-loa and not through Lanakawai, and then through Alo, Waohaakuna,
etc., to Kikamanio Laulihewa and Maili-kukahi, and thence down the
Oahu-Maweke line to Kalanikauleleiaiwi etc. But this mele makes
Laulihewa the seventh from Paumakua in the descent, or the sixteenth
from Kamehameha I in the ascent. Now on the uncontested Nanaulu-Maweke
line Laulihewa is the seventeenth from Kamehameha, and on the equally
uncontested Paumakua-Lauli-a-laa line Laulihewa is also the seventeenth
from Kiwalao, Kamehameha’s cousin, this latter line having the double
advantage of having been crossed both by the Maui and Oahu lines.
Assuming, therefore, that Laulihewa’s position is correct in this mele,
or nearly so, Hanalaa-nui’s place on the pedigree will be fifth or
sixth from Laulihewa, or a contemporary with Moikeha on the Nanaulu
straight line, or with Nana or Kumakaha on the Ulu-Paumakua line. In
either case Hanalaa, whether “nui” or “iki,” falls within the period of
the Tahitian migrations, and their lines must suffer a proportionate
curtailment of the names which now figure on them. That Haho, who in
this mele stands next after Paumakua, and second above Hanalaanui,
belonged to the new era, inaugurated by the arrivals from Tahiti, I
conclude from the fact that with him commences the record of the
Aha-alii, a peculiar institution not known before this time, and an
indispensable accompaniment of an Alii-kapu (a sacred chief).
Without such excision of names I can see no way of reconciling the
Nanaulu straight line and its numerous branches, or the
Puna-imua-Paumakua-Laamaikahiki line and its equally numerous branches,
with the Hema-Hanalaa lines, so as to bring known contemporaries on a
nearly parallel step of descent from those whom they all claim as
common ancestors. For instance, on her father’s side, H. R. H. Kinau
(the present King’s mother) was sixty-eighth from Wakea, counting by
the commonly received Hanalaa-nui line; and on her mother’s side she
was seventy from Wakea, counting by the Hanalaa-iki line. But by the
Nanaulu straight line, connecting at Kalanikauleleaiwi I, Kinau was
only fifty-third from Wakea, and even by the Ulu-Puna line and several
of its branches she was only fifty-seventh from Wakea. The difference
of fifteen and seventeen generations between the Hanalaa lines and the
Nanaulu straight line, and even the difference of eleven and thirteen
between the Hana and Puna lines, is too great to be accounted for in a
natural way, such as the earlier marriages in one line than in another.
I am therefore forced to conclude that this excess of names on the
Hanalaa-Hema lines was made up of contemporaries or collaterals and
engrafted in aftertimes on the original lines. From the present time up
to Maweke, Paumakua, and Pili, who stand respectively twenty-fifth,
twenty-sixth and twenty-seventh from Kamehameha I and his
contemporaries the genealogical lines cross each other by
intermarriages so often, and traditional notices of contemporary chiefs
are so frequent, that there is comparatively little difficulty in
verifying any given name or finding its proper place. Here then,
properly speaking, Hawaiian history commences, and I will now endeavor
to show the most prominent names on the different lines, their
connection and their exploits.
HAWAIIAN ORIGINS.
COMPARATIVE TRADITIONS OF VITI, FIJI, NEW ZEALAND, TONGA ISLANDS,
MARQUESAS.
VITI [302]
In the Viti group the kings are called tui of the land over which they
reign. In Tonga and some other of the Polynesian isles the highest
chief is called tui. The Tui-Tonga family descended from the gods.
The Viti gods were in the following gradation: Lan-Hanalu (Polynesian,
Kane?); Kalu, god of the kapu, there called “tambu;” the inferior gods
were Kalu Niuza, Reizo, Vazugui-Berata, Vazugui-Ton-ha,
Komei-Buni-Kura, Balu-Bunti, Leka, Uleguen-Buna, Banu-Be,
Tambo-Kana-Lauhi, Buta-Guibalu, Dauzina, Komainen-Tulugubuca; the
principal goddesses were Gulia-Zavazo, and Goli-Koro.
These gods inhabited a heaven called Numa-Lauhi. (What relation does
that bear to the Nuumealani of the Hawaiians?)
Oudin-Hei, or Oudin-Hi, is the creator of heaven, earth and all the
other gods. After death, every soul goes to join Oudin-Hei.
The Viti priests are called ambetti.
The Vitians make no human sacrifices; they worship no images. They have
sacred houses called ambure. (Compare Hawaiian, “pule”). At the death
of a king or queen they cut off a finger or a toe, but not in times of
sickness, like the Tongans. The Vitians use no betel, but drink awa
like the other Polynesians.
At the age of fifteen years, the Vitians practice circumcision by
slitting the prepuce.
Though they marry at an early age, they do not cohabit with their wives
until they are twenty years old, for fear they should die—a religious
injunction of the kapu. Wives are not sold by their husbands.
The women do not eat with the men, but afterwards.
The awa plant is called augona.
Coconut trees are climbed by means of a cord between the feet.
Tabuing in Viti is practised as in Hawaii and elsewhere in Polynesia.
The tabu-tree is called alauzi.
The Vitians know how to make earthen vessels (pottery), probably
derived from the Papuans of New Guinea.
Anthropophagy is common in the Viti group; enemies and others are
equally acceptable.
The Viti canoes are fitted with out-riggers.
The hair is tied up with white thin kapa, resembling a turban, like the
Papuans of Vegiu.
When a chief dies, a number of his wives are killed to keep him
company.
The Vitians do not change their names in sign of friendship, like the
Polynesians.
On the Isle of Laguemba, the Tongans have settled and intermarried with
the Vitians.
FIJI. [303]
The name for north and northeast wind is tokalau. In Hawaiian, koolau
is the north and northeast side of an island. In Tahiti, toerau is the
west and southwest.
Rev. Thos. Williams considers the Fiji group as the place of contact
between the two races which occupy east and west Polynesia, or, “The
Asiatic and African, but not Negro,” as he designated them. “The light
Mulatto skin and well-developed muscles seen to windward are chiefly
the result of long intercourse with the Tongan race.” “The Fijians have
never acknowledged any power (foreign), but such as exists among
themselves.”
“Rank is hereditary, descending through the female.”
“As in the Malayan, so in the Fijian, there exists an aristocratic
dialect, which is particularly observable in the windward districts.”
“Standing in the presence of a chief is not allowed. All who move about
the house in which he is, creep, or, if on their feet, advance bent as
in an act of obeisance.”
In drinking toasts and wishing, the expression often is for a “puaka
loloa,”—a long pig,—meaning a human body, to be eaten.
The Fijians reverence certain stones as shrines of the gods. Offerings
of food are sometimes made at these. (They resemble the pohaku a Kane
in Hawaii).
In Fiji, “sika” means “to appear” and is used chiefly of supernatural
beings. (Does the Hawaiian hika in the name of Kane, “Hika-poloa,”
connect or find its explanation in the former?)
Fijian traditions mention mankind springing from two eggs laid by a
small hawk and hatched by Ndengei, their principal god. They refer to a
flood from which eight people were saved in a canoe. They also mention
a big tower built for the purpose of ascertaining if the moon was
inhabited, but the foundations gave way and the workmen were scattered
all over Fiji. They refer to a woman of Yaro, named Kerukeru, who was
very good and whom the gods removed from this world alive on
consideration of her high character.
NEW ZEALAND. [304]
The New Zealanders derive themselves from Hawaiki, either the Samoan,
Sawaii, or the Tongan, Habai.
One tradition has it that they descend from two brothers: Maui-mua and
Maui-potiki; that the elder, Maui-mua, killed his younger brother and
ate him, whence the custom of cannibalism among them.
Another tradition says that Maui was driven from his native land, and,
embarking with his company, and guided by the god of thunder, Tauraki,
arrived at, and settled on the banks of the river Churaki.
At the North Cape and at Bay of Islands the tradition refers to a large
country situated to the north and northwest of New Zealand, called
Ulimaraa or Oudi-mara (English, Ortagi), a land exposed to the heat of
the sun and abounding in hogs. Some of the New Zealand ancestors went
there at one time in a large canoe, and only a few returned, having
been absent about one month. Another tradition mentions that a small
vessel came from that country; four of the crew landed at Tatara-nui
and were killed by the New Zealanders.
New Zealand is called by the natives “Aotea-roa.” The North Island is
called “Ika-na-Maui,” and the South Island, “Kauai-Punamu.”
The Ngatipaoa tribe count fifteen generations since their ancestors
left Hawaiki and came to New Zealand.
One of the canoes, in which they came, was called Arawa. It was made
from a “Torara tree that was cut down in Rarotonga, which lies on the
other side of Hawaiki.” When another of these emigrant canoes, called
the Kainui was ready, Rata, one of the builders, slew the son of Manaia
and hid his body in the chips and shavings of the canoes. This
resembles the Hawaiian legend of Paao and his brother when the former
left for Hawaii.
No hogs were in New Zealand in Cook’s time, or for some time
afterwards.
As in most of the Polynesian tribes, New Zealand women are admitted to
the succession in the government; so also with the Battas in Sumatra.
Among the Battas, the descendants of the rajahs form a class in
society, similar to the rangatiras of New Zealand, Tahiti and other
Polynesian tribes.
The kampong, or fortified places of the Battas are nearly identical
with the pa of the New Zealanders.
The three gods of the Battas, Batara-Guru, Sora-Pada and
Maugala-Bulong, correspond in attributes to the New Zealand Maui-Rangi,
Tauraki and Maui-Mua. The first is the great god of all, the second has
power over the air and all between heaven and earth, and the last rules
over the earth.
Cannibalism is common to both nations; also polygamy.
The victor chief in New Zealand eats the eye of his slain enemy. In
Tahiti the eye of the human sacrifice was offered by the priest to the
officiating chief. In Hawaii that custom probably obtained formerly.
The expression eia kuu maka, used as a mark of submission or devotion
to another, most likely refers to some such ancient custom, but neither
that nor cannibalism were practised in Hawaii, at least no trace of
them remains in their traditions.
A New Zealand chief’s wife frequently hung herself on the death of her
husband. There was no law or absolute necessity for so doing, but it
was a custom whose observance was much applauded as the mark of a true
and devoted wife.
In New Zealand the awa root is not used as a beverage, as in the other
Polynesian tribes. The piper excelsum, called kawa grows there, but is
not used. No salt nor spices is used with victuals.
Pigs and poultry were introduced by Europeans. Dogs and rats were
indigenous, or came with the Polynesians. The New Zealanders called the
condor by the Polynesian name of poultry, moa. They then retained and
transferred the name, though they did not succeed in bringing hens with
them when they emigrated to New Zealand.
The legends about Maui, his adventures, his fishing up the earth from
the water, his getting fire, his fish-hook, Manaiakalani, are many and
mostly coincide with the Hawaiian legends. (See Grey’s “Polynesian
Mythology.”) Those legends of Maui were recognized and more or less
known through all the Polynesian groups, and hence probably arrived
with the first settlers. One of the New Zealand traditions has it that
the three Mauis concurred in the creation of man and, subsequently, of
woman from him. On Hawaii and on the Society group a similar legend,
mutatis mutandis, obtained.
There is also a legend of Lono (Rona), who fell in a well, caught in a
tree, and was taken up to the moon, where he is still visible. This
resembles somewhat the Hawaiian legend of Lonomoku or
Hinahanaiakamalama, the wife of Aikanaka and reputed mother of Puna and
Hema.
The New Zealanders call foreigners by the name, pakeha. (Any analogy to
the Hawaiian, pakea, a kind of white stone?)
The constellation known as Orion’s belt was called by New Zealanders
waka, the canoe.
The variation in legends indicate that the north and south islands of
New Zealand received their inhabitants at different times.
TONGA ISLANDS.
The Tonga Islands had places of refuge, sacred enclosures, where
fugitives were safe. The same in Hawaii.
The Tongans have a tradition that they were descendants from Bolotu, an
island somewhere in the northwest, in this wise: Some of the inferior
gods of Bolotu, to the number of about two hundred men and women left
to visit the new land of Tonga after it had been pulled out of the
water by the god Tangaloa. Having arrived, they concluded to stop and
took their vessel to pieces. A few days afterwards some of them died,
and one, being inspired, told them that having eaten the fruits and
breathed the air of Tonga, they had lost their immortality, and that
they were destined to people the world, and that all that surrounded
them would also be perishable—“mea ma-ma.” They built a canoe to return
to Bolotu, but they never succeeded in finding that land and returned
sorrowfully to Tonga.
Another tradition reports that Tangaloa was fishing one day in the
great ocean, when his leaden hook caught into something and on pulling
at it a number of rocks came in sight, getting larger and larger, when
the line broke and the Tonga Isles remained as they are. A place at
Hounga is still shown where the hook caught in the rocks. That hook was
still in the possession of the family of the Tui-Tonga some thirty
years before Mariner’s time. The New Zealanders and Hawaiians have a
similar tradition, but make Maui the hero of the tale.
Hogs were common in Tonga before its discovery. Dogs were scarce and
mostly brought from the Vitis. Poultry abounded.
The Tongans believe that heaven, the planets, ocean and the isle Bolotu
existed before the earth; and the Tonga isles were fished up from the
ocean by Tangaloa.
Mankind came from Bolotu, the principal residence of the gods, placed
in the northwest. The souls of the egui or chiefs, after death, go to
Bolotu. The souls of the matabule go there too, but to serve the former
and the gods. The Tongans were not agreed as to whether the mua had a
soul or not; but the tua positively had none, or if they had, it died
with the body. The Tui-Tonga and the Veachi descend in direct line from
two of the principal gods.
The Tongans reckon about three hundred primitive gods, of which about
twenty only are honored with temples and priests. Tali-ai-tubo is the
god of war. Tui-fua-Bolotu presided over the divine assembly at Bolotu,
but is less in power than the preceding. Hihuleo is a powerful god,
worshiped by the Tui-Tonga family. Tubo-Toti, is the god of voyages.
Alai Valu is the god consulted in sickness. Alo-Alo is the god of wind,
rain, seasons and vegetation. Tangaloa, is the god of arts and
inventions. Hala-Api-Api, Togui Uku, Mea and Tubo-Bugo are gods of the
sea and voyages.
The universe reposes on the body of the god Maui. He is the giant among
the gods, but has no temple nor priests. When he is fatigued lying in
one position, he turns, and that is the cause of earthquakes.
The tabu system was much developed in Tonga in its minutiæ and
operations. It is essentially the same through the entire Polynesian
family; the variations in degree and intensity are local.
Tu-i-Tonga, the highest chief, descended from one of the gods that
formerly visited Tonga. The respect shown him arises solely from his
religious character. He was a kind of sovereign pontiff, and until
modern times nothing of importance was done without consulting him.
Veachi, another chief or egui of divine descent; second in rank to the
Tu-i. The priests have no social consideration as such, unless they are
inspired.
Hu, or the king, is the highest in power, but not in nobility. Egui,
nobles, are allied and related to the families of Tu-i, Veachi or Hu.
Matabule, the class just below the egui, are counsellors and officers.
The title is hereditary, and the son does not enter the class of
matabule until the father’s death. Until then he belongs to the class
called mua, composed of the sons, brothers and descendants of matabule.
The sons and brothers of a mua belong to the last class called tua
until the death of the parent. The tua comprise all who do not come
under one of the preceding categories of rank. They are the common
people.
Hogs in Tonga are called buaka, as in Marquesas; in Hawaii, puaa.
The Tongans were not cannibals, but sometimes in imitation of the
Vitians, it became a military point of honor for the young warriors to
eat the flesh of an enemy slain in battle.
Among the Tongan dances were the hea, a very ancient and stately dance
performed by men, and the ula, also very ancient, practised formerly
only by the low classes, but a Tonga chief having seen it performed at
Samoa,—where it was said to have been invented,—made it fashionable in
Tonga.
MARQUESAS.
From the Hiwaoa traditions and meles, collected by Mr. William Lawson,
several cosmogonies seem to have existed among the Marquesans. I
notice:
1. The Vanana na Tanaoa relates, that in the beginning there was no
life, light or sound in the world; that a boundless night, Po
(darkness) enveloped everything, over which Tanaoa and Mutuhei
(silence) ruled supreme. Atea (light) sprang from Tanaoa, made war on
him, drove him away and confined him within limits. Ono (sound) sprang
from Atea and broke up Mutuhei. From the struggles between Tanaoa and
Atea, Ono and Mutuhei, arose Atanua (shade).
Atea and Ono ruled the universe together as body and spirit (tino and
uhane). Atea took Atanua for wife and begat their first-born, Tumea.
2. The legend of the pena-pena, creation, relates that Atea, the
husband of Atanua, was the cause, root and begetter of all things.
(“Atea te pepenua o te Aui te Fenua.”) From him were evolved or created
the host of inferior deities, with particular attributes or
occupations. On the orders of Atea, they broke through or picked
through earth and sky, fenua and ani, and the land, papa appeared and
was planted. The winds blew from Vevau to Hawaii, and back from Hawaii
to Vevau, cooling and refreshing.
Pu te metani me Vevau
A-anu te tai o Hawaii
Pu atu te metani me Hawaii
A-anu te ao o Vevau
Nui-ia te papa e moe ana.
Atanua then conceived and bore the Night, Po-nui-o-Atea; after that she
bore the Moon, Meama; after that she bore the Day-break (dawning), Ata;
after that the Day, A-nui-o-Atea; and last of all was born Sound,
Ono-nui-o-Atea. The scene of these series of creations seems to have
extended from Vevau to Hawaii, “O Vevau me Hawaii” forming the refrain
of each act of creation.
3. The legend of Mauikiiki relates that Mauiki was the older brother
and Mau-ii was the younger. The younger one stove a hole in the head of
the older one, and thus caused the sacred fire (ahi tapu) to flow all
over the land. Through the hole in the skull of Mauiki, the fires and
furies (na ii) rose up to the sky, but they were met by Kamaiko, the
god of cold, who hurled them back again; and diverting them into the
rocks, the soil, etc., put them out. The lord (te fatu) then gave to
Mauiki a wife called Hina-te-Ao-ihi, or Hina-te-Ao-Tuakiina. When
Mauiki feels wrathy and furious his inwards are soon cooled by strong
winged winds, na metani si keheu; Mauiki having thus been quieted and
peace restored, Atea proceeds with the work of creation, and all manner
of animals, big and small, are created.
4. The legend Taikoko (the flood) states that the sea was rising; a
house was built on the ocean for the preservation of life and animals;
that the animals were marshalled by one man before and one man behind,
the former called Fetu-Amo-Amo, the latter Ia-Fetu-Tini.
The following individuals are mentioned: Hina-touti-Ani, Hina-te-Ao-ihi
and Hina-te-Ao-Meha, females; Fetu-Moana, Fetu-Mau-Ani, Fetu-Amo-Amo
and Ia-Fetu-Tini, males.
A turtle was sacrificed, and then the rain came in a cataclysm. After a
while dry land appeared, and the vessel of Tanaoa, teetina o Tanaoa,
appeared on the sea of Hawaii, whose mountain ridges began to shoot up
out of the water. After that the teetina o Moepo appeared over the sea
of Hawaii, land rose up more and more in Hawaii and Matahou and all
were safely landed.
5. The Legends of the Take. The Marquesans call themselves the
descendants from the Take o Take-hee-hee, their immediate progenitor
being Tani, one of the twelve sons of Toho or the original Take. Having
had commotions and wars among themselves, they were driven out of
Take-hee-hee or Aheetake, as it is called in another legend. There are
two accounts of the migrations of the Takes. They run in this wise:
That of Atea: That of Tani:
From Take-hee-hee From Take-hee-hee
to Ahee-tai to Ahee-take
,, Ao-nuu ,, Aonuu
,, Papa-nui ,, Papanui
,, Take-hee ,, Takehee
,, Ani-take ,, Howau
,, Hawaii ,, Ninioe
,, Tuu-ma ,, Ao-ewa
,, Meaai ,, Ani take
,, Fiti-nui ,, Ho vau
,, Matahou ,, Vevau
,, Tona-nui ,, Tuuma
,, Mau-eva ,, Meaai
,, Piina ,, Fitinui
over the ocean to Ao-maama ,, Matahou
(Marquesan Islands). ,, Tona-nui
,, Mau ewa
,, Piina
over the ocean to Ao-maama, (Marquesan Islands).
6. The following are the chiefs or founders who led the Take during
their migrations:
Makoiko founded the settlement Ahee-tai.
Koui (k) and Koutea (w) founded the settlement Ao-nuu.
Atea and Atanua founded the settlement Papanui.
Papa-tana-oa and Heihei-tona founded the settlement Take-hee.
Tani-oa-anu and Taneoa-ani founded the settlement Ani-tai.
Tonafiti and Mawena founded the settlement Hawaii.
Moepo and Taunea founded the settlement Tuuma.
Ono-tapu and Moe-oe-ihea founded the settlement Meaai.
Manuio and Atoomai founded the settlement Matahou.
Some of the above lands are thus described:
Aheetai was a mountain land, with a settlement at Taiao, another at
Meini-takahua, and another near the water (lake or river) of Nuu-taea.
Aonuu is called in the mele:
He henua hiwaoa mei Aheetai
He henua hiwahiwa Aomai.
Faaina ruled in Aonuu, and after him Anu-o-Aatuna. Afterwards the chief
Atea killed Umai and civil wars drove him and many other Take to seek
new homes in other lands.
Papanui is called a high table land, near the sea, vipua me te tai.
Among the fugitives from Aonuu was a chief Tiki-Matohe and his wife
Hina. They left with their followers and outfit of pigs, fowl and
fruits in a double canoe, vaka hupu, and discovered the land of
Papanui. The mele of Tani’s landing on Papanui states that the host
Atea would, in honor of Tani, bring pigs from Ao-tumi, turtle from
Ono-tapu and fowls from below Ii hawa and Nuu-teea.
Take-hee is called: “Tu hivaoa eeke i te hee.”
Anitai or Anitake. Of this it is said: “A kau papaua ia tai naenae.”
Hawaii is called: “Tai mamao uta oa tu te Ii.” In Hawaii the hupe,
kohanui, mio and temanu trees were growing. Hawaii appears to have been
subject to tremendous hurricanes, followed by famines. The following
headlands or capes are mentioned in Hawaii: Fiti-tona-tapu, Pua, Ao,
Ao-ena and Ao-oma. The mio tree was said to make good paddles. Two
mountains are mentioned in Hawaii; one in the mele of Matahou of
Hawaii, called Mouna-Tika-oe; the other in the mele of Tupaa, called
Mauna-oa. The latter is said to have been raging (ii) on top and served
as a landmark for Tupaa when he left Hawaii with his family and
followers.
Tuuma is said to have been near to Hawaii: “Te Tuuma i Hawaii tata ae.”
Meaai: All that is said of this island is: “Mou ae te tupa tata eke na
te tai.”
Matahou is the last land mentioned in this mele, and no other
description given of it, than that it stood in the sea, “tu i te tai.”
Throughout these migrations the Take are represented as having come
from below (mai iao), when coming from Aheetake, and going up (uka) to
Matahou.
Throughout the Polynesian groups, within the tropics, when a land is
spoken of as iao ilalo, iraro of the speaker’s place, it invariably
means to the leeward, before the prevailing trade wind. This wind being
from northeast or southeast, these migrations pursued a course from
west to east, which suggests a descent from Asia or the Asiatic
Archipelago.
The word take, as expressing a nation or a race, is probably an
archaism of the Polynesian language; its condensed and modern form
being tai, as I find the latter form used interchangeably with the
former in some of the meles, as Aai-tai for Ani-take, Ahee-tai for
Ahee-take. The word tai occurs with the same meaning in the Tonga
Islands, where this expression is common—Kai Fiti, Viti people: Kai
Tonga, Tonga people; in Hawaiian, kakai, a family. The older word,
take, is found, however, in several places: “Ai-tu-take,” an island of
the Hervey group, and “Oni-take,” a place on said island; “Vaetake,” a
bay in Uahuka, one of the Marquesas Islands.
In the mele of Te mohoina o Papanui, Tiki is called the first man: “O
Tiki to matou Motua, oia te enate mua”: This is Tiki Matoho and his
wife Hina, or Tiki Matoho is a namesake of the first Tiki.
LEGEND OF HAWAII-LOA.
COMPILED AND CONDENSED IN ENGLISH FROM KEPELINO AND S. M. KAMAKAU.
According to an old Hawaiian tradition the alii of the genealogy direct
from Kane were called “ka hoalii” and “he ’lii poni ia” (anointed
chiefs), anointed with the “wai niu a Kane,” and thus became “na ’lii
kapu-akua.” The chiefs below them in rank were called “he ’lii noa”
(not anointed), but were still chiefs of the “iku-nuu,” they could
succeed to the government of the land and were then called “he Moi.”
The chiefs (ka hoalii) had both temporal and spiritual power. Their
genealogy (papa alii) was called “iku-pau,” because it alone led up to
the end or beginning of all the genealogies; no one reached further
back than theirs. The chiefs of the “papa iku-nuu” could only have
temporal power and be recipients of the ordinary “kapu-alii” awarded to
other chiefs according to rank, whereas “ka hoalii” enjoyed both the
“kapu-akua” and the “kapu-alii.”
This often brought on dissensions and enmities between the chiefs of
the papa iku-nuu and those of iku-pau. The former would often introduce
the ancestors of the iku-pau upon their genealogies in order that they
might be considered as springing from the kapu-akua race and become
also “ka hoalii” of the “nuu-pau” and “iku-pau.”
The worshipers of Kane were called “he papa laa” or “he papa Kane.”
Those who worshiped images were called “he pae kii,” and those who
worshiped nobody were called “he laa-luau.” The “laa-luau” were godless
people, and in the time of Wakea and Papa, the first chiefs of the
iku-nuu in this country, a number of worthless kapus were introduced to
support the wickedness of Wakea.
In very olden times no human sacrifices were offered to Kane. “He kapu
ke kanaka na Kane” was the settled law of that time, because the kanaka
was considered sacred to Kane and like unto him. The idol-worshipers,
and the followers of the “lii noa” (not of the Hoalii race) offered
human sacrifices.
One of the ancient prayers was recited on the great festival days as
follows: [305]
The Priest: O Kane me Ku-ka-Pao, E, oia ’nei?
The Congregation: Hooia, e, oia.
The Priest: O Lono-nui-noho-i-ka-wai, E, oia ’nei?
The Congregation: Hooia, e, oia.
The Priest: Ho-eu, kukupu, inana, ku iluna o ka moku, E, oia, ’nei?
The Congregation: Hooia, e, oia. Hooia, e, oia. Hooia, e, oia. Ke
Akua oia.
All together: Kane-Po-Lani, o Lani Makua, me Ku-ka-Pao i kikilani,
me Lono-nui-maka-oaka, he Akua. Ke Akua i huila malamalama paa ka
Lani, ku i ka Honua. I ka Honua a Kane-Kumu Honua, he Akua. Hooia,
e oia. Hooia, e oia. Oia ke Akua, oia.
The head of the first kanaka was created from a whitish clay (palolo),
which was brought by Lono from the four ends of the world—from “Kai
Koolau, Kai Kona, Kahiki-ku, Kahiki-moe”—north, south, east, west. The
clay from the north and east forming the right side, and the clay from
the south and west forming the left.
It was contrary to the worship of Kane to bury a corpse without
previous purification and prayer (Kaiolena a me pule), because the
kanaka was derived from the water (unuhi ia no loko mai o ka wai)—muddy
water—and the gods sang over him at the creation.
At the creation of man, Kane was the model after which he was made; Ku
was the workman who made him, and Lono assisted generally. When the
clay-image of Kane was made, they three breathed into its nose, and
that breath was called “he maule o Lono.” The gods then called on him
to rise and become a living being, with this formula:
Kane: “I hana au i keia lepo la; Hiki au e ola!”
Ku and Lono: (respond) “Ola!”
Kane: “I hana au inei lepo la; Hiki au e ola!”
Ku and Lono: (respond) “Ola!”
The image then rose and knelt before the gods and they called his name
Honua-ula (Red Earth)—his body was made of red earth (lepo ula) and
spittle (wai-nao), and his head was made of the clay (palolo) brought
from the four ends of the earth. Another name for him was Ke
Lii-Ku-Honua.
After creation this man Honuaula, was given a place to live in, called
in olden time Kalana i Hauola, in later times it was called Pali-uli.
So runs the legend of Kumu-Honua, and he dwelt alone at first without a
wife.
The gods seeing the man without a wife, descended on earth, put him
into a sleep, took out one of his ribs (lalo puhaka) and made it into a
woman. They then awakened the man who found the woman on his right
side, and she was called Ke Ola Ku Honua.
There are many legends about this first man, Kumu Honua. According to
some, Kanaloa, who seems to have been an evil spirit (akua ino). “Ke
kupu ino” interfered with Kane when creating the first man, and Kanaloa
started to make a man of his own. When the earth was ready and shaped,
Kanaloa called it to become alive, but no life came to it. Then he
became very angry and said: “I will take your man and he shall die;”
and so it happened; and hence the first man got another name,
Kumu-Uli—which means a fallen chief (he ’lii kahuli).
The land of Kalana i Hauola was situated in Kahiki-Honua-Kele; by other
traditions it was in Mololani; by others it was in
Hawaii-nui-Kuauli-Kaioo, a large and long continent.
Kane, Ku and Lono dwelt in the empty space—(this is another
tradition)—“i ka lewa i o ia nei,” and had no special resting place.
They then created three heavens and by special command fixed the stars
and the lights therein.
One tradition reports that Kanaloa was a generic name for a multitude
of evil spirits, created by Kane, who opposed him or revolted from him
because they were denied the awa, which means that they were not
permitted to be worshiped; awa being a sacrificial offering and sign of
worship. These evil spirits did not prevail but were thrust out and
driven by Kane “i lalo lilo loa i ka po” (down into the uttermost
darkness) and the chief of these evil spirits was called Milu, meaning
the king of death; another name for him was Kanaloa, also Kanaloa o ka
oa nu-kea nui a Kane.
When the heavens were made, then the earth was made. And then the
Kanaloa spirits were the first created by the gods. They were not made
by hand like the first man, but were spit out (i kuha ia) by the gods.
After Kumu Honua was created and placed upon his land, Kane conferred
with him and his wife and established laws for them, and the law was
called “laau” (the tree). The words of Kane are not fully reported in
the legend; but it was afterwards thought that the tree was the
breadfruit-tree (ulu) and that it grew at Honokohau, in North Kona,
Hawaii; that it sprung from Kane (ua mimi ia e Kane) and that its
fruits have been bitter or sour from that day to this. And the wauke
was given to Kumu Honua for clothing, and it was sacred to Kane and
grew in Keaukaha, North Kona, Hawaii.
Kanaloa seduced Kumu Honua’s wife Polo-Haina (Ke Ola Kumu Honua) and
she and her husband broke the laws of Kane. Kumu Honua was called
Kane-Laa-uli after he had broken the laws of Kane, which means,
according to Hawaiian kahunas (priests), “he akua ulia i ka laau,” (the
spirit who fell or was destroyed on account of the tree).
Following are the names of Kumu Honua and his wife after they fell from
grace: Pelo-Haena (w), [306] Ulia-Wale (k), Laa-ai (w), Laa-hei (k),
Laa-make (w), Laa-uli (k), Kumu-Hana (w), Kumu Uli (k), Kanikau (w),
Kani Kuo (k).
An “au-apaapa” comprises twelve generations. All who spring from any
branch within these twelve are considered as relations. An “au-apaapa”
extended over two to three centuries.
An “au poipu” consisted of twenty-four generations. Any one at this
distance from the general ancestor, springing off from any branch, was
not considered a relation. The marrying such distant branches was
called “hoao-lopa.” An “au-poipu” extended over six or more centuries.
Following are the generations from Kumu Honua to Nuu-Pule, i.e. from
the creation of man to the flood.
Kumu Honua and Lalo Honua had three sons: 1. Kolo-i-ke-Ao, or Laka; 2.
Kulu-ipo or Kolo-i-ka-Po; 3. Kaiki-ku-a-Kane.
Male Female
1 Kumu Honua. Lalo Honua.
2 Laka. Papaia Laka.
3 Ka Moolewa. Olepau Honua.
4 Maluapo. Laweao.
5 Kinilau-a-Mano. Upolu.
6 Halo. Kini Ewalu.
7 Ka Mano Lani. Ka Lani anoho.
8 Ka Maka o ka Lani. Ka Hua o ka Lani.
9 Ke Oli o ka Lani. Ka Moo Lani.
10 Ka Lei Lani. Opua Hiki.
11 Ka La Lii. Ke Ao Melemele.
12 Haule. Loaaio.
13 Imi Nanea. Imi Walia.
14 Nuu or Kahinalii.
From Kumu Honua to Laka was one “kau apaapa,” and from Kumu Honua to
Moolewa were two “kau apaapa,” etc.
Nuu built a large vessel and a house on top of it, and it was called
“he Waa-Halau-Alii o ka Moku.”
When the flood subsided Kane, Ku and Lono entered the “Waa Halau” of
Nuu and told him to go out. He did so and found himself on top of Mauna
Kea on Hawaii, and he called a cave there after the name of his wife,
Lili-Noe, and that cave remains there to this day. Another name of his
wife was Nuu-mea-lani.
Other legends say that it was not there where Nuu landed and dwelt, but
in Kahiki-Honua-Kele, a large and extensive country.
Some legends say that the rainbow was the road by which Kane descended
to speak with Nuu.
Another name of Nuu was Nuu-Lolo, i Mehani. Still another name was
Nana-Nuu (Nana being the old pronunciation of Lana—floating). Also
Nuu-Mea.
When Nuu left his vessel he took with him a pig, coconuts and awa as an
offering to his god, Kane. As he got out of the vessel and looked up he
saw the moon in the sky, and he thought that was the god, and he said
to himself: “You are Kane no doubt, though you have transformed
yourself to my sight;” so he worshipped the moon and offered his awa,
pig and coconuts. Then Kane descended again and spoke reprovingly to
Nuu, but on account of the mistake Nuu escaped punishment, having asked
pardon of Kane. Then Kane ascended to heaven and left the rainbow as a
token of his forgiveness.
All the previous population having been destroyed by the flood, Nuu
became the second progenitor of all present mankind. So runs the Hawaii
legends, but the legends of Oahu, Maui and Kauai differ somewhat.
After Nuu’s escape from the flood he was called by new names, such as
Ku Ka Puna, and his wife Ku Ke Koa. He had three sons: Ka Nalu Akea, Ka
Nalu Hoohua and Ka Nalu Manamana.
1. Ka Nalu Akea (k) Ka Ale (Hanau) Akea (w) Naeheehe Lani (k)
2. Ka Nalu Hoohua (k) Ka Nalu Wehe Puka Nui Hakui Lani (k)
(w)
3. Ka Nalu Manamana (k) Nalu Manamana ia Kaluea Ka Io Lani (k)
(w)
Naeheehe Lani (k) Hikimoe Kawowoilani (w) Ka Hakui Moku (k)
Ka Hakui Lani (k) Lui ke kai (w) Ninihua (k)
Ka Io Lani (k) Ka Honua ka Moku (w) Kahiki moe (k)
1 Nuu (k) Lili Noe or Lili Ka Nalu Akea (k)
Nuu (w)
Ka Nalu Hoohua (k)
Ka Nalu Manamana (k)
2 Ka Nalu Akea (k) Ka Ale Akea (w) Naeheehe Lani (k)
3 Naeheehe Lani (k) Kawowoilani Hikimoe Ha Hakui Moku (k)
(w)
4 Ka Hakui Moku Lei Ke Kai Halana (w) Ke Kai Lei (k)
(k)
5 Ke Kai Lei (k) Nalu Lei (w) Ka Haku Lani (k)
6 Ka Haku Lani (k) Moeana i Lalo (w) Hele i Kahiki Ku (k)
7 Hele i Kahiki Ku (k) Hooneenee i Ka Noelo Hikina (k)
Kahikina (w)
8 Ka Noelo Hikina (k) Hala Po Loa (w) Hele i ka Moo Loa (k)
9 Hele i ka Moo Loa Kawehe’n’ao (w) Ke Au Apaapaa (k)
(k)
10 Ke Au Apaapaa (k) Ke Au Laelae (w) Lua Nuu or
Kanehoa-lani (k)
11 Lua Nuu Kanehoalani
(k)
Ka Nalu Akea was also called Hekikili Kaakaa.
Ka Nalu Hoohua was also called Nakolo i Lani.
Ka Nalu Manamana was also called Ka Uwila Nui Maka Eha.
Lua Nuu was known by the following names, Pua Nawao, Ku Pule, Ku Hooia,
Ku Iike, Kane Hoa Lani, Kuma Menehune.
Kane Hoa Lani or Lua Nuu was the ancestor of the race of Nawao (wild
people) and of the race of Menehune, a large and powerful people.
Circumcision dates back to the time of Lua Nuu.
Naeheehe Lani was the ancestor of the people who lived in the land of
Kapakapaua a Kane and on the islands of the ocean.
Nalu Akea was the ancestor of the Kanakas and of the people on the
islands in the great ocean.
Nalu Hoohua was the ancestor of the white or clear-skinned people who
inhabit Kahiki Moe.
Nalu Manamana was the ancestor of the breed of negroes, who were also
called the breed of Kana, “Ka welo a Kana.”
Lua Nuu was the ancestor, by his eldest son of the Nawao people, and by
his youngest son (Kupulupulu) of the Menehune people.
The Nawao people were called by the Hawaiians Ka Lahui Mu Ai Maia o
Laau Haeleele. They were a people of large size, wild, and did not
associate with the kanakas, they were a hunting people (lahui alualu
holoholona). They were numerous in former times, but now they have
disappeared.
The Menehunes were a numerous and powerful race, the ancestors of the
present Hawaiian people.
This is the legend of Kane Hoa Lani Lua Nuu: Kane (the god) ordered Lua
Nuu to go up on a mountain and perform a sacrifice there. Lua Nuu
looked among the mountains of Kahikiku, but none of them appeared
suitable for that purpose. Then Lua Nuu inquired of God where he might
find a proper place, and God replied to him: “Go, travel to the
eastward and where you find a sharp-peaked hill projecting
precipitously into the ocean, that is the hill for the sacrifice.” Then
Lua Nuu and his son Kupulupulu-a-Nuu and his servant Pili Lua Nuu
started off in their boat to the eastward; and in remembrance of the
event the Hawaiians called the mountains back of Kualoa in Koolau,
Oahu, after one of Lua Nuu’s names, Kane Hoalani, and the smaller hills
in front of it were named after Kupulupulu and Pili Lua Nuu.
The following are the generations of Lua Nuu:
1 Lua Nuu (k) Ahu (w) Ku Nawao (k)
Ka Mee Haku Lani (w) Ka Lani Menehune (k)
2 Ku Nawao (k)
Ka Lani Menehune (k) Ka Mole Hikina Aholoholo (k)
Kuahine (w)
Ka Imi Puka Ku (k)
3 Ka Imi Puka Ku (k) Hooluhi Kupaa (w) Ka Hekili Paapaaina
Ke Apaapa Nuu
Ke Apaapa Lani
Nakeke i Lani
Kahiki Apaapa Nuu
Kahiki Apaapa Lani
Nakolokolo Lani
Nakeke Honua
Ku i ka Ewa lani
Ka Uwai o ka Moku
Hoopali Honua
Newenewe Mauolina i
Kahiki-ku
4 Newenewe Mauolina (k) Nowelo Hikina (w) Kaokao Kalani (k)
5 Kaokao Kalani (k) Heha ka Moku (w) Aniani Ku (k)
6 Aniani Ku (k) Ke Kai Pahola (w) Aniani Ka Lani (k)
7 Aniani Ka Lani (k) Ka Mee Nui Hikina (w) Hawaii Loa or Ke
Kowa i Hawaii (k)
8 Hawaii Loa (k)
Hawaii Loa was the ancestor of the Hawaiian family. They were an
industrious, agricultural and fishing people. They were also very
religious and worshiped Kane, Ku and Lono, either separately, or the
joint name and symbol of Ku-Kauakahi. They were therefore called, par
excellence, the lahui akua, while all those who worshiped images and
such worthless things were called lahui laa luau.
Lua Nuu and his descendants lived to the eastward of Kalana i Hauola,
on the land called Aina Lauana a Kane and also Aina Au Apaapa a Kane
until the time of Hoopale Honua, but after the time of Newenewe
Mauolina they spread far to the eastward of the Aina Au Apaapa a Kane.
From the time of Newenewe to Aniani Ku they had spread to the
eastern-most shores of Kapakapaua a Kane. In the time of Ke Kowa i
Hawaii they arrived at these (Hawaiian) islands.
Several legends refer to this period between Lua Nuu and Hawaii Loa.
Those of Kana Loa and his brother Kane Apua, of Makalii, of Maui, of
Kana, etc. Makalii was a celebrated king in Kahiki Kapakapaua a Kane.
During a season of great fertility he sent his messengers all over the
country and collected all the food they could get at and stored it up
in Makalii’s storehouses and forts. A famine followed, but Makalii was
stingy and had all the food gathered up in nets and hung up out of
reach, and great distress came over men and animals. The rats scoured
over the earth and found no food; they flared in the air, and there was
the food. They then climbed up on the black shining cloud of Kane—ala
nui polohiwa a Kane—and on the rainbow and from there they nibbled at
Makalii’s nets until they broke and tore them, so that the food fell
out on the earth again; and thus was the earth restocked with potatoes,
taro, yam, etc. In remembrance of this king some stars have been called
Makalii, and the Pleiades have been called “na Huihui,” in memory of
Makalii’s nets of food—“na koko a Makalii.”
Kana Loa was the elder and Kane Apua was the younger brother. Their
exploits are celebrated, viz: How they overthrew the King Wahanui and
how he and his died at sea, how they conducted the Menehune people over
the sea and through the wilderness until they came to the land that
Kane had given their forefathers, the “Aina i ka Houpo a Kane;” and how
they caused water to flow from the rocks, etc. Kana Loa was also called
Li Hau Ula and he was a priest (kahuna) of greater renown than any
other.
The legend of Maui and how he caught the sun and made him go slower, so
that his mother might have more daylight to manufacture her kapa in
(akuku i ke kapa), belongs to this period.
In former times there were two modes of worship, or two different
creeds here on Hawaii—1. Those who worshiped the God who could not be
seen;—2. Those who worshiped the God who could be seen, natural
objects, or objects made by hand.—“He Pae a Kane,” “He Pae Kii.”
The one god (Kane) comprised three beings (ouli-wai-akua)—Kane, Ku,
Lono. Kane was the root or origin of gods and all created things; Ku or
Ku-ka-Pao was the workman who executed everything; Lono was the essence
of wisdom, power and incomparable attributes. One god, but viewed under
three different aspects. He was called Kane in order that man (“kane”)
by being named after him should not forget him.
Before heaven and earth were created these three deities were called
Kane-i-ka-Po-Loa, Ku-i-ka-Po-Loa and Lono-i-ka-Po-Loa, and their joint
name was Ke Alii Hi-ka-Po-Loa, equivalent to “Almighty God.”
Of all the objects, animate or inanimate, natural or artificial, that
were worshiped by the pae kii (idol-worshipers) the fish called
Paoolekei was the only one that received no worship.
It was supposed that these kii (images or idols) received power from
being entered into and possessed by the spirits of the dead.
After Light had been created or brought forth from the Po (the darkness
or chaos) the gods looked upon the empty space (ka lewa) and there was
no place to dwell in. They then created the heavens for themselves.
Three heavens did they create or call into existence by their word of
command. The uppermost heaven was called “Lani-Makua,” the one next
below was called “he Lani o Ku,” and the lowest was called “he Lani o
Lono.”
When the heavens were made the gods found that their feet ached because
there was nothing to support them. So they created the earth for a
foot-stool. Hence Kane was called Kane Lu Honua and the earth was
called “Ka honua nui a Kane” and also “Keehina honua a Kane.”
After heaven and earth were made Kane created the big and small
lights—sun, moon and stars,—and placed them in the empty space between
heaven and earth.
Kane also created “i kini akua” (spirits) angels or their
equivalents—to act as his servants and messengers. They were created
from his spittle. They were supposed to have been created at the time
that the stars were made.
The earth, sun, moon and stars were set floating in space (hoolewa ia i
ka lewa) by Kane and kept in their places by the power (mana) of Kane.
The ocean (ka moana nui a Kane) surrounded the earth. It was made salt
by Kane so that its waters should not stink, and to keep it thus in a
healthy and uninfected state is the special occupation of Kane. In
imitation of Kane the priests prepare waters of purification, prayer
and sanctification (holy water) “wai huikala, wai lupalupa, and Ke Kai
olena,” wherewith to drive away demons and diseases; it was called “Ka
wai kapu a Kane.”
When the earth had been made and all things on it, man was created, as
previously stated, and he was placed on the land called Kalana i
Hauola; a beautiful, fertile land stocked with fruits and tame animals.
It was also called Aina Hemolele a Kane, also Kapakapaua a Kane. (Its
situation on earth seems to have been to the east of those who made the
legend—“Kahiki-ku.”)
The first man, generally called Kumu Honua, had a number of
names—already mentioned; he was a tall, handsome, majestic looking
person, and so was his wife. He was alone upon the land for about one
century (kipaelui or kihipea) before his wife Lalo Honua was created.
Among the animals enumerated in the legend as dwelling in peace and
comfort with Kumu Honua in Kalani i Hauola were:
Ka puaa nui Hihimanu a Kane (the large Hihimanu hog of Kane); ka ilio
nui niho oi a Kane (the large sharp-toothed dog of Kane); ka ilio holo
i ka uaua a Lono (the dog running at the voice of Lono); ka puaa maoli
(the common hog); ka ilio alii a Kane (the royal dog of Kane); na moo
(lizards); moo niho nui, niho oi, wawaka a Kane (the sharp,
large-toothed, iridescent lizard of Kane); ka moo olelo a Kane (the
talking lizard of Kane); ka moo kolo (the crawling lizard); ka moo pelo
a Kane (the deceitful lizard of Kane); ka moo kaala (the warring
lizard); ka moo kaula a Kane (the prophetic lizard of Kane); ka moo
make a Kane (the deadly lizard of Kane), etc. The moo-pelo a Kane was
said to be very skillful in lying and in the old mele he is called “he
ilioha kupu ino ku o ka moku.”
Kumu Honua and his wife Lalo Honua lived in Kalana i Hauola until they
were driven out by “Ka Aaia-Nukea-nui-a-Kane”—the large white bird of
Kane. In Kalana i Hauola grew the “ulu kapu a Kane” and the “ohia
hemolele a Kane”—(the sacred breadfruit and sacred apples.)
It was thought by the priests of old that these tabued fruits were the
cause of the trouble and death of Kumu Honua and Lalo Honua. Hence in
the ancient meles the former was called Kane Laa-Uli, Kumu-Uli,
Kulu-Ipo—(the fallen chief—he who fell from, by, or on account of the
tree, the mourner, etc.) or names of similar import.
The legends further relate that if strangers ate of the ripe apples of
this land, Kalana i Hauola, they died forthwith, and that the native
inhabitants, knowing this, never ate them. Here also, and here alone,
[grew the] “wauke kapu a Kane,” the cloth which was forbidden to be
worn by any but the Alii-kapu who had been properly anointed by the
“aila niu a Kane.”
Among many other names for this land was Ulu-Paupau—the fruit which
caused defilement and degradation. Another name was Pali-uli. The
legend says:
“He aina kapu o Pali-uli. He aina hemolele. He hoopololei ka loaa o ua
aina la. He hoiu kapu loa ka hoomakaukau ana, i mea e loaa ’i ua aina
la. Ina hewa, aole no e loaa ana. Ina e nana i hope, aole no e loaa.
Ina e aloha i ka ohana, aole no e komo i Pali-uli” (A sacred land is
Pali-uli, a holy land. One must be righteous to attain it; he must
prepare himself exceedingly holy who wishes to reach that land. If
sinful he will not get there; if he looks behind he will not get there;
if he prefers his family he will not enter in Pali-uli). Says the
chant:
O Pali-uli, aina huna a Kane
O ka aina i Kalana i Hauola.
I Kahiki-ku, i Kapakapaua a Kane.
O ka aina i kumu, i lali.
O ka aina ai nui a ke Akua.
O Pali-uli, hidden land of Kane,
Land in Kalana i Hauola,
In Kahiki-ku, in Kapakapaua of Kane,
The Land whose foundation shines with fatness,
Land greatly enjoyed by the god.
Ulu Kaa was another name for Kalana i Hauola. Aina Huna a Kane, another
name. Also Aina a Kane Huna Moku; Aina Kapu a Kane; Aina Elieli a Kane,
and Aina i ka Houpo o Kane. This land or Paradise was the central part
of the world—“ke kiko waena”—and situated in Kahiki-ku which was a
large and extensive continent. It was also called Aina Eepa a Kane;
Aina wai-Akua a Kane; also Kahiki-ku.
Kahiki-ku was also called Aina apaapaa a Kane on account of its size
and vast dimensions. It was situated to the eastward, and it was there
where the gods commenced their creations, hence in olden times the sun
(ka la) was called “he Alanui hele a Kane,” and the west was called “he
Alanui o ka make.”
In olden times the front of the dwelling houses was turned to the east,
as a sign of the Kane worship; and one door or opening was turned to
the west in remembrance of Hawaii-Loa or, as he is called Ke Kowa i
Hawaii, who came from the westward and discovered or settled on Hawaii,
and afterwards returned to the westward, going to Kahiki-ku.
Kalana i Hauola was also called Aina Luana or Aina Lauana a Kane; also
the Aina wai ola a Kane. This “wai ola” or living water was a running
stream, or overflowing spring (wai kahe), attached to or enclosed in a
pond (loko). It was a beautiful transparent clear water. The banks of
the pond were splendid. It had three outlets, one for Ku, one for Kane
and one for Lono, and through these outlets the fish entered in the
pond. If the fish of the pond were thrown on the ground or on the fire,
they did not die. If a man had been killed and was sprinkled over with
this water he would soon come to life again. According to the ancient
worship of Hawaii water and salt were objects of special solicitude.
The priests mixed water and salt and prayed over it and it then became
a sort of Holy water, a water of purification etc. in remembrance of
the pond of living water in the Aina wai ola a Kane.
That land was also called the Aina wauke kapu a Kane, because that
wauke was planted by Kane for clothing for the first people, Lepo Ahulu
(k) and Lalo Ahulu (w)—Kumu Honua and Lalo Honua.
This land was also called “Aina wai lepolepo o kumu honua a Kane,”
because man was formed out of moistened earth. When man was formed, Ku
and Kane spat in his nostrils, and Lono spat in his mouth, and the
earth model became a living being. This name was also applied to the
entire earth as well as to the particular “Kalana i Hauola.” When
people died they were said to have gone to the muddy waters of Kane
(“ua hoi i ka wai lepolepo a Kane.”) In its wider sense, as the
residence of Kumu Honua, after he was turned out of Kalani i Hauola, it
applied to the land adjoining the latter. In this sense it was also
called “Aina kahiko a Kane.” It was situated to the eastward of Kalana
i Hauola, because the chants, prayers, and legends attest that the
emigrants from there found land in going to the eastward and that new
land they called “na Aina i kulana kai maokioki a Kane” and that great
ocean “Ka Moana kai maokioki a Kane,” and also “Ka Moana kai Popolo.”
And it is equally certain that when they returned to the Aina Kahiko or
to Kahikiku they shaped their course to the westward.
When Kumu Honua was turned out of Kalana i Hauola, he went to live on
an island or in a district, which was called after him Kumu Honua
Mokupuni. He afterwards returned to the mainland of Kapakapaua a Kane
and there he died and was buried on top of a high hill called Kumu
Honua Puu, where multitudes of his descendants were also buried. And
when in after ages room became scarce in that cemetery only the bones
of the head and of the back-bone (“na auhau”) were buried there, and
hence it was called Ka Puu Poo Kanaka. It was also called after the
various names of Kumu Honua.
[Original notes break at this point, one or more pages probably lost.]
2. Laka. The eldest son of Kumu Honua and Lalo-Honua (w), was also
called Kuewa (the vagabond). He killed his younger brother Ahu, and
from that time he was called Kolo-i-ke-Ao. He was a bad man and
progenitor of the irreligious and godless.
2. Ahu, second son of Kumu Honua, a pious man, built altars and
worshiped God. His brother Laka envied him and killed him. He died
without leaving any offspring. His other names were Kulu-ipo, and
Kolo-i-ka-Po.
2. Kapili, also called Kaiki-ku-a-Kane, was the third son of Kumu
Honua. He was a pious man, a kahuna and progenitor of the true
worshipers.
4. Ka Wa Kupua. He first organized the order of prophets, soothsayers
and magicians.
6. Ake Nui. He was born to the eastward of Kapakapaua-a-Kane and his
parents moved to a far off place on account of a famine in their own
land.
7. Ka Mauli Newenewe Loa. He attained the greatest age of all mankind:
four “Kipaelui” (four hundred years.)
7. Ke Ola i Mauolina a Kane. The most upright and pious man of his
time. Hence he was taken away alive from earth and did not die.
8. Ka Lei Lani. He also was remarkable for his piety, and he also was
taken away from earth alive by God.
9. Haule i Honua. He was a warrior of renown, and his generation was
signalized for skill in war and politics. He moved to or invaded a
country south of Kapakapaua-a-Kane called Ku Lalo, or Ka Honua i Lalo,
where a warlike people dwelt, who are described in the legend as “he
poe poa a me ka pakaha wale” (terms of opprobrium).
11. Lalo o Kona. He was born in that southern land, Ka Honua i Lalo,
and hence his name.
12. Hoo Nanea. He was also born in Honua i Lalo, but afterwards he
returned to the land of his ancestors (Kapakapaua-a-Kane) and died
there.
13. Nuu. He was born to the eastward of Kapakapaua-a-Kane. He was a
pious and God-fearing man. In his time came the flood, Kai a Kahinalii.
By command of God he built a vessel called, “He waa Halau Alii o ka
Moku,” in which he and his escaped.
14. Nalu Akea. He is called the progenitor of the people living on the
main land of Kane, “aina kumu paa a Kane.”
14. Nalu Hoohua. He is called the progenitor of “ka poe kekea” (clear
skinned). That race of people were called a warlike, proud and
quarrelsome people. They did not travel or propagate themselves among
the lands of the ocean (aina moana), but dwelt to the westward of
Kapakapaua-a-Kane. Therefore the firstborn of Nalu-Hoohua was called
Hakui Lani and also Kui ka Ewa Honua.
14. Nalu Manamana. The third and favorite son of Nuu. He is the
progenitor of the pure white people (Ka poe keokeo maoli).
A variation in the legend of Nalu-Akea gives him the following
descendants:
Naeheehe Lani (k) Hikimoe Kawowoilani (w)
Ka Hakui Lani (k) Lui ke Kai (w)
Ninihua (k)
Ka Io Lani (k) Ka Honua ka Moku (w)
Kahiki Moe (k).
15. Ka Io Lani. In his time the worship of Kane was yet pure and
unmixed with idolatry.
17. Ka Neenee Lani. Celebrated for his knowledge of astronomy and
soothsaying. He was a pious man.
18. Honua o ka Moku. Renowned for agriculture and industry.
20. Hele i kua Hikina. In his time this race began to move to the
eastward of Kapakapaua-a-Kane.
21. Hele Moo Loa. In his time the race moved to the eastern border of
the main land and dwelt there as strangers.
22. Ke Ao Apaapaa. The race was now settled on the eastern border of
Kapakapaua-a-Kane and were pursuing agriculture, fishing and other
industrial pursuits.
23. Lua Nuu. He was first called Kane Hoa Lani, but, becoming renowned,
he was called Lua Nuu, i.e., the second Nuu. He was also called Kini,
and Kinikini. He by command of God first introduced circumcision to be
practiced among all his descendants. He left his native home and moved
a long way off until he reached a land called Honua i Lalo (the
southern country); hence he got the name Lalo-Kona, and his wife was
called Honua-Po-i-Lalo. He was the father of Ku Nawao by his
slave-woman Ahu, and of Ka lani Menehune by his wife Mee Hiwa.
24. Ku Nawao. He was the progenitor of the people called “Ka Poe Mu-ai
Maia” and also “Laau-Haeleele.” He was the oldest son of Lua Nuu and
became a wanderer in the Desert.
24. Ka Lani Menehune. He was the father of Aholoholo and Ka Imi Puka
Ku, who were twins. Through his cunning and adroitness (maalea) the
younger brother, Ka Imi Puka Ku, obtained the affection of his father
and was aggrandized by him. His wife came from the east of
Kapakapaua-a-Kane and was related to him.
25. Aholoholo, was renowned for his swiftness.
25. Ka Imi Puka Ku, or Kini-Lau-a-Mano. He had twelve children, from
the youngest of whom sprang the Hawaiian people.
26. Ka Hekili Paapaaina, Newenewe i Maolina. The oldest and the
youngest of Kinilau’s children. The former is said to be the progenitor
of the “alii kapu,” and the latter of the “alii wohi.” But the two
dignities were united through their children in this wise:
Husband Wife Child
Kahekili Paapaaina Ka Honua i ke Kapu Heha-ka-Moku (w)
Newenewe i Maolina Nowelo Hikina Kaokao ka Lani (k)
Kaokao ka Lani Heha-ka-Moku Aniani-Ku (k) etc.
29. Aniani ka Lani. In his time this race had got far from the original
homesteads. He is quoted by both Tahitian and Hawaiian legends as a
progenitor (ku-puna) of their nations.
30. Hawaii Loa, or Ke Kowa i Hawaii. He was one of the four children of
Aniani ka Lani. The other three were Ki, who settled in Tahiti, Kana
Loa and Laa-Kapu. In his time this ocean was called Kai Holo-o-ka-Ia.
It was so called by Hawaii Loa, and at that time there existed only the
two islands of Hawaii and of Maui, discovered by him, the first of
which was called after himself, and the second was named after his
oldest son. The other islands of this group are said to have been hove
up from the sea by volcanoes during and subsequent to the time of
Hawaii Loa. These two large islands were then uninhabited. Hawaii Loa
and his followers were the first inhabitants.
Hawaii Loa and his brothers were born on the east coast of a country
called Ka Aina kai Melemele a Kane (the land of the yellow or handsome
sea). Hawaii Loa was a distinguished man and noted for his fishing
excursions which would occupy sometimes months, sometimes the whole
year, during which time he would roam about the ocean in his big vessel
(waa), called also a ship (he moku), with his people, his crew and his
officers and navigators (“Poe hookele” and “Kilo-hoku.”)
One time when they had thus been long out on the ocean, Makalii, the
principal navigator, said to Hawaii Loa: “Let us steer the vessel in
the direction of Iao, the Eastern Star, the discoverer of land (Hoku
hikina kiu o na aina.) There is land to the eastward, and here is a red
star ‘hoku ula’ (Aldebaran) to guide us, and the land is there in the
direction of those big stars which resemble a bird (e kapa mai nei me
he manu la.)” And the red star, situated in the lap of the goats (i ka
poli o na kao) was called Makalii after the navigator’s name. And some
other red stars in the circle of the Pleiades (ma ka ponaha o na huhui)
were called the Huhui-a-Makalii.
So they steered straight onward and arrived at the easternmost island
(ka moku hikina loa.) They went ashore and found the country fertile
and pleasant, filled with awa, coconut trees, etc., and Hawaii Loa, the
chief, called that land after his own name. Here they dwelt a long time
and when their vessel was filled with food and with fish, they returned
to their native country with the firm intention to come back to
Hawaii-nei which they preferred to their own country. They had left
their wives and children at home; therefore they returned to fetch
them.
And when they arrived at their own country and among their relations,
they were detained a long time before they set out again for Hawaii.
At last Hawaii Loa started again, accompanied by his wife and his
children and dwelt in Hawaii and gave up all thought of ever returning
to his native land. He was accompanied also in this voyage by a great
multitude of people (ka lehulehu), steersmen, navigators, shipbuilders
and this and that sort of people. Hawaii Loa was chief of all this
people, and he alone brought his wife and children. All the others came
singly without women. Hence Hawaii Loa is called the special progenitor
of this nation.
On their voyage hither the Morning Star (ka Hoku Loa) was the special
star that they steered by. And Hawaii Loa called the islands after the
names of his children and the stars after his navigators and steersmen.
After Hawaii Loa had been some time in this country (Hawaii nei), he
made another voyage to find his brothers, and to see if they had any
children who might become husbands or wives for his own. On this voyage
he fell in with his younger brother Ki, on the island of Tahiti, where
Ki had settled and called it after one of his own names. Then Hawaii
Loa and Ki sailed together to the southward (i ka mole o ka honua),
there they found an uninhabited island which Hawaii Loa called after
his own name, and another smaller island which he called after his
daughter, “Oahu.”
When they had finished their business here they returned to Hawaii and
the Hoku-Iwa stars and the Hoku Poho ka Aina, were those that they
steered by. On his outward voyage from Hawaii the star called Ke Alii o
Kona-i-ka-Lewa and the stars of the Hoku-kea o ka Mole Honua (Southern
Cross) were those by which he shaped his course for Tahiti and those
other islands. They left from Lae o Kalae in Kau (south cape of
Hawaii), and thither they returned.
When Hawaii Loa thus returned he brought with him Tu-nui-ai-a-te-Atua
the first-born son of his brother Ki, and he became the husband of his
favorite daughter Oahu. These two had afterwards a child called Ku Nui
Akea who was born at Keauhou, in Puna, Hawaii. Puna was then a fertile
and fine country and it was called Puna by Ku nui ai a ke Akua after
his own birthplace, Puna-Auia, in Tahiti.
32. Kunuiakea, on both father’s and mother’s side became a chief of the
very highest rank (kapu loa). From him sprang the race of chiefs here
in Hawaii (welo alii), and from Makalii sprang the race of the common
people (welo kanaka). The first has been kept separate from the most
ancient times, and the second has been kept separate from the time of
chaos (mai ka Po mai). But the priestly race (welo kahuna) was one and
the same with the race of chiefs from the beginning.
When Hawaii Loa arrived here, as before observed, there were only the
two islands of Hawaii-Loa and of Maui-ai-Alii; but during his time and
close afterwards the volcanoes on Hawaii and on Maui began their
eruptions; and earthquakes and convulsions produced or brought to light
the other islands.
Kunuiakea’s son Ke Lii Alia, and his grandson Kemilia, were born at
Tahiti along with the Aoa, the royal tree; but his great grandson, Ke
Lii Ku (Eleeleualani), was born on Hawaii.
35. Eleeleualani was the grandfather of Papa-Nui-Hanau-Moku (w). His
wife was called Ka Oupe Alii and was a daughter of Kupukupunuu from
Ololoimehani (supposed to be either a name for the island of Nuuhiwa,
or of a place on that island). They had a son called Kukalani-ehu,
whose wife was Ka Haka-ua-Koko, the sixth descendant from Makalii, and
they two were the parents of Papa-Nui (w).
37. Papa-Nui-Hanau-Moku (w). She first married Wakea, who was the son
of Kahiko (k) and Tupu-rana-i-te-hau (w) who was a Tahitian woman.
Papa’s first child with Wakea was a daughter called Hoohokukalani.
Papa, having quarreled with Wakea on account of their daughter, went to
Tahiti and there she took to Te Rii Fanau for husband and had a son
called Te Rii i te Haupoipoi. She afterwards returned to Hawaii under
the name of Huhune and had a son with Waia and called his name
Hinanalo. Domestic troubles now made her crazy and she returned to
Tahiti where she had another son with Te Arii Aumai, who was said to be
the fourth generation of the Tahiti chiefs, and she called his name Te
Arii Taria, and he became chief over that part of Tahiti called
Taharuu.
It is thus on account of her being the mother of chiefs, both here and
in Tahiti that she is called Papa Nui Hanau Moku. She is said to have
been a comely, handsome woman, very fair and almost white.
Papa is said to have traveled eight times between Tahiti and Hawaii,
and died in a place called Waieri, in Tahiti, during the time of
Nanakehili, the fifth descendant from her and Wakea.
37. Wakea was a wicked and bad man. He instituted the bad and
oppressive kapus, such as that men and women could not eat together;
that women could not eat red fish, hogs, fowl or other birds, and some
kinds of bananas. These kapus were put on to spite and worry Papa, on
account of her growling at and reproaching him for his wickedness.
Wakea also departed from the ancient worship and introduced idol
worship, and many people followed him, because they were afraid of him.
Hawaii Loa was born on the eastern shore of the land of
Kapakapaua-a-Kane. One of Hawaii Loa’s grandchildren was called
Keaka-i-Lalo (w) whom he married to Te Arii Aria, one of his brother
Ki’s grandchildren, and he placed them at Sawaii, where they became the
ancestors of that people, Sawaii being then called Hawaii-ku-lalo.
Afterwards Hawaii Loa revisited Tahiti and found that his brother Ki
had forsaken the religion in which they were brought up, that of Kane,
Ku and Lono, and adopted Ku-waha-ilo, the man-eating God, (ke Akua ai
kanaka) as his God. After quarreling with his brother on this account,
Hawaii Loa left Tahiti and brought with him Te Arii Apa as a husband
for Eleeleualani, his moopuna (grandchild). From these two was born
Kohala (w), a girl, from whom the Kohala people sprang.
Afterwards Hawaii Loa went again to Tahiti and Hawaii-ku-lalo (Sawaii)
and held a meeting with those peoples at Tarawao, but finding that they
persisted in following after the God Ku-waha-ilo and that they had
become addicted to man-eating, he reproved and repudiated them, and
passed a law called he Papa Enaena, forbidding anyone from Hawaii-Luna
(this present Hawaii) from ever going to the southern islands, lest
they should go astray in their religion and become man-eaters.
When Hawaii Loa returned from this trip he brought with him Te Arii
Tino Rua (w) to be a wife to Ku-Nui-Akea, and they begat Ke Alii Maewa
Lani, a son, who was born at Holio in North Kona, Hawaii, and became
the Kona progenitor.
After this Hawaii Loa made a voyage to the westward, and Mulehu (Hoku
Loa) was his guiding star. He landed on the eastern shore of the land
of the Lahui-maka-lilio (the people with the turned up eyes oblique).
He traveled over it to the northward and to the westward to the land of
Kuahewahewa-a-Kane, one of the continents that God created, and thence
he returned, by the way he had come, to Hawaii nei, bringing with him
some white men (poe keokeo kane) and married them to native women (a
hoo-moe i koonei poe wahine). On this return voyage the star Iao was
his guiding star to Hawaii.
After this Hawaii Loa made another voyage to the southern and eastern
shore of Kapakapaua-a-Kane, and took with him his grandchild
Ku-Nui-Akea in order to teach him navigation, etc. When they had stayed
there long enough they returned and Ku-Nui-Akea brought with him “he
mau haa elua” (two stewards) one called Lehua and the other Nihoa, and
they were settled on the two islands which bear their names, as
konohiki (land stewards) and put under the charge of Kauai, the
youngest son of Hawaii Loa.
When Hawaii Loa returned from the conference with his brother Ki and
his descendants, his wife Hualalai bore him a son who was called
Hamakua, and who probably was a bad boy (keiki inoino), for so his name
would indicate. Ten years after this (ke Au puni) Hualalai died and was
buried on the mountain of Hawaii that has been called after her name
ever since.
After Hawaii Loa was dead and gone, in the time of Ku Nui Akea, came
Tahiti-nui from Tahiti and landed at Ka-lae-i-Kahiki (the southwest
point of Kahoolawe, a cape often made by people coming from or going to
Tahiti.) Tahiti-nui was a moopuna of Ki, Hawaii Loa’s brother, and he
settled on East Maui and died there.
The descendants of Hawaii Loa and also of Ki (which are one, for they
were brothers) peopled nearly all the Polynesian islands. From Ki came
the Tahiti, Bora-bora, Huahine, Tahaa, Raiatea and Moorea [people].
From Kanaloa were peopled Nukuhiwa, Uapou, Tahuata, Hiwaoa and those
other islands. Kanaloa married a woman from the man-eating people,
Taeohae, from whom spring those cannibals who live on Nuuhiwa, Fiji,
Tarapara, Paumotu, and the islands in western Polynesia—so is it
reported in the Hawaiian legends and prayers—but the Hawaiian islands
and the Tahiti islands (properly speaking) did never addict themselves
to cannibalism.
The island of Maui was called after Hawaii Loa’s first born son.
The island of Oahu was called after Hawaii Loa’s daughter, and her
foster parent was Lua, and hence the name Oahu-a-Lua.
Kauai was called after Hawaii Loa’s younger son; his wife’s name was
Waialeale, and they lived on Kauai, and the mountain was called after
her, because there she was buried.
And thus other islands and districts were called after the first
settlers.
In this first age, from Hawaii Loa to Wakea, the royal authority and
prerogatives were not very well defined. The chiefs were regarded more
in the light of parents and patrons (haku), than as moi and alii-kapu,
although they enjoyed all the honor and precedence due to their rank.
This state of things was considerably altered by Wakea, his priest and
successors, yet even so late as the time of Kanipahu, who refused the
government, it is evident that the royal authority was not well settled
in the olden times (aole he ano nui o na ’lii i ka wa kahiko loa ’ku).
THE STORY OF KAHAHANA.
Within the wonderful and often charming domain of History, from classic
to modern times, among so called cultured and so called barbarous
peoples, few episodes are marked with greater pathos, or, if better
known, would elicit greater interest, than the fall and death of
Kahahana, King of Oahu, one of the Hawaiian Islands, about the years
1783–85.
Kahahana was high-born and royally connected. His father was Elani, one
of the highest nobles in the Ewa district on Oahu, a descendant, on the
Maweke-Lakona line, of the ancient lords of Lihue. His mother was
Kaionuilalahai, a daughter of Kalanikahimakeialii, and a sister of
Peleioholani, King of Oahu, and a cousin of Kahekili, King of Maui.
Through his mother’s connections with the royal house of Maui Kahahana
was brought up from his earliest youth on Maui and became a special
favorite with his uncle Kahekili. Educated in all the athletic and
warlike exercises, which it became a chief of that period to know,
Kahahana was remarkable for his personal beauty and manly bearing.
Handsome, brave and gallant, he was the idol of the Maui court and the
pride of the Oahu aristocracy, his father’s peers, who chafed under the
heavy yoke of their own King Peleioholani, and had but small confidence
in his son and prospective successor Kumahana.
Though Kahekili was too reserved, some say too morose, to often share
in the festivities and entertainments which, through the presence of
his sisters, his nieces and other relatives, had made his court at
Wailuku, where he mostly resided, a gathering place and a focus for the
gallant and gay of all the other isles in the group, yet Kahahana was
his alter ego, his rex convivii, whose prudence and popularity
harmonized, or at least neutralized, the rival pretensions of
Kahekili’s half sister Namahana to be the leading star and the oracle
of fashion among the Hawaiian noblesse at her lately acquired domain in
Waiehu.
At these princely reunions, these royal feasts, whether at Waiehu or at
Wailuku, the palm of beauty and of woman grace was by universal accord
awarded to Kekua-poi-ula-o-ka-lani, the youngest sister of Namahana and
of Kekuamanoha, of whom we shall hear more hereafter. The legends and
narratives handed down from that time have but one expression of her
surpassing beauty and winning charms, and the present writer has had
the fortune to meet more than one octogenerian Hawaiian who remembers
seeing her while still, as Queen of Oahu, she was as remarkable for her
incomparable beauty, as in the days, ten or twelve years before, when
Kahahana first wooed and won her young affections.
Between Kahahana and Kekuapoi it was an affair of the heart. They loved
each other like the commonest mortals and, as at that time no political
or social considerations of convenience stood in the way, the union was
allowed by Kahekili, whose wards they may be said to have been. They
loved each other and, according to the custom and institutions of the
land, they became man and wife. Nothing more natural, simple or
straightforward. But the anomalous part of their married life was that
in those days of social as well as political profligacy, when a chief
or a chiefess took as many wives or husbands as he or she fancied or
could maintain, Kahahana and Kekuapoi remained true to each other with
undivided affection to the end of their lives.
In A.D. 1770 Peleioholani,—son of Kualii, hereditary Sovereign of the
island of Oahu, hereditary lord of several districts on Southern Kauai,
and, by the grace of his god and the strength of his spear, master and
conqueror of the island of Molokai—died, at the advanced age of ninety
and upward, and was succeeded by his son Kumahana.
The character of Peleioholani has been variously described in the
traditions that have come down from his time. The Hawaii and Maui
traditions, or reminiscences, of Peleioholani describe him as proud,
arrogant, overbearing—proud, even beyond the most exacting Hawaiian
etiquette. Molokai traditions acknowledge his prowess as a warrior, but
are merciless in the condemnation of him as a tyrant, whose cruelty
went even a step beyond what those cruel times considered admissible.
Against those two sources of information we have the Oahu traditions
which,—though they acknowledge that he was proud, and justly so,
because no bluer blood flowed in anybody’s veins than in his and in his
sister Kukuiaimakalani’s—yet assert that his cruelty towards the
Molokai chiefs was but a just punishment for their wanton and
unprovoked murder of his daughter Keelanihonuaiakama. But whatever his
reputation on the other islands, on Oahu he was feared as a stern
monarch, but also respected as a just man, under whom the husbandman
prospered, priests and artisians were protected, and the naturally
turbulent character of the feudal nobles kept under salutary, though at
times summary, restraint. As sovereign of his island he made the
customary circuits, for political and religious purposes, at stated
times; but his favorite residence, when not otherwise occupied, was at
Waikiki in the known district, where a perfect forest of coconut trees
enclosed his dwelling or palace on three sides, and the pleasant grove
of kou trees which his father had planted, threw its delicious shade on
the heated sea-beach.
Stern but just, Peleioholani’s reign was a blessing to his kingdom of
Oahu, which probably had never since the days of Mailekukahi stood
higher in population, wealth, and resources, than at the time of his
death.
The contrast between Peleioholani and his son Kumahana had no doubt
been apparent to thoughtful men long before the black kapa covered the
mortal remains of the father. Chiefs and commoners alike knew the man
to whom their fealty now would be pledged. Indolent of body, weak,
fickle and avaricious of mind, Kumahana was a failure as a sovereign,
and it did not take long to ripen the public mind to that conviction.
Feal and loyal as the Oahu chiefs had always been to the Kakuhihewa
family, whom for six generations they had looked upon as their
representative on the Oahu throne, yet the weaknesses and
extravagancies of Kumahana were enough in three short years to alienate
chiefs, priests, and commoners to such an extent that when Pupuka,
Elani, Makaioulu and other chiefs, in conjunction with the High-priest
Kaopulupulu, called a public meeting of chiefs and commoners, to
consider the situation of the country and for the avowed purpose of
deposing Kumahana, not a voice was heard nor a spear raised in defence
of the unfortunate man who then and there was publicly decreed
incompetent and unworthy to rule the Oahu kingdom. That meeting and the
manner of the execution of its decree find few parallels in the most
civilized of modern countries, where the people had to resort to
revolution to protect the best interests of their country and their own
well-being. It was a public declaration of the national non possumus
any longer to suffer the rule of Kumahana. Its execution, through the
wonderful unanimity of the national voice, required neither “National
Guards,” nor spears, nor clubs, nor barricades to enforce it. It was a
veritable vox populi, vox Dei, and the only trait of wisdom recorded of
Kumahana was that he quietly submitted to the inevitable and left for
Kauai, where the relations of his mother and sister provided a refuge
for him and his family at Waimea. And to the lasting credit of those,
whose kindred only six years later were stigmatized by civilized Europe
as “barbarians,” “savages,” “cannibals,” not a drop of blood was shed
in this mighty upheaval of an entire people.
Had I the powers of a Walter Scott to give the reader a description of
that remarkable assembly of Oahu notables that then and there convened
for high national objects, I gladly would do so. I would describe the
preliminary meeting of the District Chiefs, the (Ai-moku), with the
High Priest (Kahuna-nui), presiding. I would tell of the dispatch of
the High Priest’s messenger or herald, elele, around the island,
convoking the chiefs and commoners to the projected assembly, a kind of
Hawaiian “Fiery Cross,” speeding from feudal hall to lowliest hamlet;
his functions, his privileges, his insignia of office, his formula of
convocation. I would describe the meeting of those thus convened; the
appearance of the chiefs dressed in their ahu-ula (feather cloaks),
their mahiole (feather helmets), their niho palaoa (necklace of whale’s
tooth and human hair), their kupee or pupu houka (bracelets of
glittering precious shells); carrying their pololu (long spears), in
their right hand, their pahoa (dagger of hardened wood), in their malo,
or belt, and their newa or war-club looped up under their cloak. I
would describe the sturdy makaainana, the commoners or freemen of the
land, mustering behind their chiefs, armed with their ihe, javelins,
and maa, slings. But abler hands, at some not far distant day, will
doubtless weave a pleasant tale from those materials; and I proceed
with the main story, from my work, “An Account of the Polynesian Race,”
Vol. II, on pages as shown:
Kahahana, son of Elani, of the Ewa line of chiefs, was elected Moi of
Oahu in place of Kumahana, son of Peleioholani and grandson of Kualii,
who had been deposed by the Oahu chiefs as an incompetent, indolent,
penurious and unlovable chief. This occurred about the year 1773 (pp.
65, 290, 154).
It is not improbable that the influence of Kahekili, King of Maui, was
in Kahahana’s favor, for in the war between Hawaii and Maui wherein the
invading forces of Kalaniopuu were all but annihilated in the battle of
Waikapu commons, Kahahana and his Oahu troops were joined with Kahekili
in the defence of Maui (p. 154).
In a subsequent attempt of Kalaniopuu to wrest honors from Kahekili,
Kahahana is found an ally in the defence of Lahaina, accompanied by
Keaulumoku, bard and prophet who, a few years later, composed his
famous “Haui Ka Lani” chant foretelling the success and glory of
Kamehameha I (p. 156).
Kaeo, King of Kauai, sent two messengers to acquaint Kahahana of Cook’s
visit, whereupon Kaopulupulu the high priest of Oahu said: “These
people are foreigners; they are surely the people that will come and
dwell in this land” (p. 169).
In 1779 Kahahana, the Oahu King, had but lately returned from Maui
where he assisted Kahekili in his wars against Kalaniopuu of Hawaii.
The rupture between Kahekili and Kahahana did not occur till afterward,
in 1780–81 (pp. 197–8).
Kauhi, of Maui, landing at Waikiki on an expedition against Oahu, was
met by the chiefs of Oahu, defeated and slain, his body exposed at the
Apuakehau (Waikiki) heiau [307], and great indignities were committed
with his bones. The memory of this great outrage instigated his
descendant, Kahekili, to the fearful massacre of the Oahu chiefs, when,
after the battle of Niuhelewai, he had defeated Kahahana and conquered
the island (p. 208).
The death of Kahahana closed the autonomy of Oahu (p. 269).
In order to understand the political relations between Kahekili and
Kahahana, the king of Oahu, and the causes of the war between them, it
is necessary to go back to the year 1773, when Kumahana, the son of
Peleioholani, was deposed by the chiefs and makaainana of Oahu. Though
Kumahana had grown-up children at the time, yet the Oahu nobles passed
them by in selecting a successor to the throne, and fixed their eyes on
young Kahahana, the son of Elani, one of the powerful Ewa chiefs of the
Maweke-Lakona line, and on his mother’s side closely related to
Kahekili and the Maui royal family. Kahahana had from boyhood been
brought up at the court of Kahekili, who looked upon his cousin’s child
almost as a son of his own. What share, if any, indirectly, that
Kahekili may have had in the election of Kahahana, is not known; but
when the tidings arrived from Oahu announcing the result to Kahekili,
he appears at first not to have been overmuch pleased with it. The Oahu
chiefs had deputed Kekelaokalani, a high chiefess, a cousin to
Kahahana’s mother and also to Kahekili, to proceed to Wailuku, Maui,
and announce the election and solicit his approval. After some feigned
or real demurrer, Kahekili consented to Kahahana going to Oahu, but
refused to let his wife Kekuapoi-ula go with him, lest the Oahu chiefs
should ill-treat her. Eventually, however, he consented, but demanded
as a price of his consent that the land of Kualoa in Koolaupoko
district should be ceded to him, and also the palaoa-pae (the whalebone
and ivory) cast on the Oahu shores by the sea.
Hampered with these demands of the crafty Kahekili, Kahahana started
with his wife and company for Oahu, and landed at Kahaloa in Waikiki.
He was enthusiastically received, installed as Moi of Oahu, and great
were the rejoicings on the occasion.
Shortly after his installation, Kahahana called a great council of the
Oahu chiefs and the High Priest Kaopulupulu, and laid before them the
demands of Kahekili regarding the land of Kualoa and the palaoa-pae. At
first the council was divided, and some thought it was but a fair
return for the kindness and protection shown Kahahana from his youth by
Kahekili; but the high priest was strongly opposed to such a measure,
and argued that it was a virtual surrender of the sovereignty and
independence of Oahu, Kualoa being one of the most sacred places on the
island, where stood the sacred drums of Kapahuula and Kaahu-ulapunawai,
and also the sacred hill of Kauakahi-a-Kahoowaha; and that the
surrender of the palaoa-pae would be a disrespect to the gods; in fact,
if Kahekili’s demands were complied with, the power of war and of
sacrifice would rest with the Maui king and not with Kahahana. He
represented strongly, moreover, that if Kahahana had obtained the
kingdom by conquest, he might do as he liked, but having been chosen by
the Oahu chiefs, it would be wrong in him to cede to another the
national emblems of sovereignty and independence. Kahahana and all the
chiefs admitted the force of Kaopulupulu’s arguments, and submitted to
his advice not to comply with the demands of Kahekili.
Kahekili was far too good a politician to display his resentment at
this refusal of his demands, knowing well that he could not have the
slightest prospects of enforcing them by war so long as the Oahu chiefs
were united in their policy, and that policy was guided by the sage and
experienced high priest Kaopulupulu. He dissembled, therefore, and kept
up friendly relations with Kahahana, but secretly turned his attention
to destroy the influence of Kaopulupulu in the affairs of Oahu, and
create distrust and enmity between him and Kahahana. In this object he
is said to have been heartily advised and assisted by his own high
priest, Kaleopuupuu, the younger brother of Kaopulupulu. Kaleopuupuu
envied his brother the riches and consideration which his wisdom and
skill had obtained for him. Moreover, the warlike preparations of his
brother-in-law, the Hawaii king Kalaniopuu, cautioned him against
precipitating a rupture with so powerful an ally as the Oahu king; and
Kahekili was but too glad to obtain the assistance of Kahahana and his
chiefs in the war with Kalaniopuu, 1777–78, Kahahana’s forces arriving
from Molokai just in time to share the sanguinary battle on the Waikapu
common, [308] related on page 153, [Fornander, Polynesian Race, II] and
the subsequent events of that war.
After the return of Kalaniopuu to Hawaii in January, 1779, Kahahana
went over to Molokai to consecrate the heiau called Kupukapuakea at
Wailau, and to build or repair the large taro patch at Kainalu known as
Paikahawai. Here he was joined by Kahekili, who was cordially welcomed
and royally entertained. On seeing the fruitfulness and prosperity of
the Molokai lands, Kahekili longed to possess some of them, and bluntly
asked Kahahana to give him the land of Halawa. Kahahana promptly
acceded to the request, not being moved by the same considerations
regarding the Molokai lands as those of Oahu, Molokai having been
conquered and subjected as an appanage or tributary to the Oahu crown
by Peleioholani. At this meeting, while discussing Kahahana’s previous
refusal to give Kahekili the Kualoa land and the palaoa-pae on Oahu,
Kahekili expressed his surprise at the opposition of Kaopulupulu,
assuring Kahahana that the high priest had offered the government and
throne of Oahu to him (Kahekili), but that out of affection for his
nephew he had refused; and he intimated strongly that Kaopulupulu was a
traitor to Kahahana.
The poisoned arrow hit its mark, and Kahahana returned to Oahu filled
with mistrust and suspicion of his faithful high-priest. A coolness
arose between them. Kahahana withdrew his confidence from, and slighted
the advice of the high-priest, who retired from the court to his own
estate in Waialua and Waimea, and caused himself and all his people and
retainers to be tatooed on the knee, as a sign that the chief had
turned a deaf ear to his advice. It is said that during this period of
estrangement Kahahana became burdensome to the people, capricious and
heedless, and in a great measure alienated their good-will. It is said,
moreover, that he caused to be dug up dead men’s bones to make
arrow-points wherewith to shoot rats—a favorite pastime of the chiefs;
and that he even rifled the tombs of the chiefs in order to make kahili
handles of their bones, thus outraging the public sentiment of the
nation. That Kahahana was imprudent and rash, and perhaps exacting,
there is no doubt; and that conquered chieftains’ bones were the
legitimate trophies of the victors is equally true; but that Kahahana
would have violated the tombs of the dead—an act of the greatest moral
baseness even in those days—is hardly credible, and is probably an
after exaggeration, either by the disaffected priestly faction or by
the victorious Kahekili plotters.
While such was the condition on Oahu, Kahekili reconquered the district
of Hana, as already related, and, hearing of the death of Kalaniopuu
and the subsequent contentions on Hawaii, he felt secure in that
direction, and seriously turned his attention to the acquisition of
Oahu. He first sent some war canoes and a detachment of soldiers under
command of a warrior chief named Kahahawai [309] to the assistance of
Keawemauhili [310], the then independent chief of Hilo, in his contest
with Kamehameha. He next sent his most trusted servant Kauhi to
Kahahana on Oahu, with instructions to inform Kahahana in the strictest
confidence that Kaopulupulu had again offered him the kingdom of Oahu,
but that his regard for Kahahana would not allow him to accept it, and
exhorting Kahahana to be on his guard against the machinations of the
high-priest. Credulous as weak, Kahahana believed the falsehoods sent
him by Kahekili, and, without confiding his purpose to any one, he
resolved on the death of Kaopulupulu. Preparations were ordered to be
made for a tour of the island of Oahu, for the purpose of consecrating
heiaus and offering sacrifices. When the king arrived at Waianae he
sent for the high-priest, who was then residing on his lands at Waimea
and Pupukea, in the Koolau district, to come to see him. It is said
that Kaopulupulu was fully aware of the ulterior objects of the king,
and was well convinced that the message boded him no good; yet,
faithful to his duties as a priest and loyal to the last, he started
with his son Kahulupue to obey the summons of the king. Arrived at
Waianae, Kahulupue was set upon by the king’s servants, and, while
escaping from them, was drowned at Malae. [311] Kaopulupulu was killed
at Puuloa, in Ewa.
Thus foolishly and cruelly Kahahana had played into the hand of
Kahekili, who, with his high-priest Kaleopuupuu, had for a long time
been plotting the death of Kahahana’s ablest and wisest counsellor.
Though executions de par le roi of obnoxious persons for political
reasons were not uncommon in those days throughout the group, and by
the proud and turbulent nobility generally looked upon more as a matter
of personal ill-luck to the victim than as a public injustice, yet this
double execution, in the necessity of which few people except the
credulous Kahahana believed, greatly alienated the feelings of both
chiefs and commoners from him, and weakened his influence and resources
to withstand the coming storm.
The death of Kaopulupulu took place in the latter part of 1782 or
beginning of 1783.
As soon as Kahekili heard that Kaopulupulu was dead, he considered the
main obstacle to his acquisition of the island of Oahu to be removed,
and prepared for an invasion. He recalled the auxiliary troops under
Kahahawai which he had sent to the assistance of Keawemauhili in Hilo,
and assembled his forces at Lahaina. Touching at Molokai, on his way,
he landed at Waikiki, Oahu. Among his chiefs and warriors of note on
this expedition are mentioned Kekuamanoha, Kaiana, Namakeha, Kalaikoa,
Kamohomoho, Nahiolea, Hueu, Kauhikoakoa, Kahue, Kalaninuiulumoku,
Peapea, Manono-Kauakapekulani, Kalanikupule, Koalaukane. [312] Besides
his own armament, he had several double canoes furnished him by
Keawemauhili of Hilo, and by Keouakuahuula of Kau.
Kahahana was at Kawananakoa, in the upper part of Nuuanu valley, when
the news came of Kahekili’s landing at Waikiki, and hastily summoning
his warriors, he prepared as best he could to meet so sudden an
emergency.
As an episode of this war the following legend has been preserved and
may prove interesting: When the news of the invasion spread to Ewa and
Waialua, eight famous warriors from these places, whose names the
legend has retained, concerted an expedition on their own account to
win distinction for their bravery and inflict what damage they could on
Kahekili’s forces. It was a chivalrous undertaking, a forlorn hope, and
wholly unauthorized by Kahahana, but fully within the spirit of the
time for personal valor, audacity, and total disregard of consequences.
The names of those heroes were Pupuka, [313] Makaioulu, Puakea, Pinau,
Kalaeone, Pahua, Kauhi, and Kapukoa. Starting direct from Apuakehau in
Waikiki, where Kahekili’s army was encamped and organizing preparatory
to a march inland to fight Kahahana, the eight Oahu warriors boldly
charged a large contingent of several hundred men of the Maui troops
collected at the heiau. In a twinkling they were surrounded by
overwhelming numbers, and a fight commenced to which Hawaiian legends
record no parallel. Using their long spears and javelins with
marvellous skill and dexterity, and killing a prodigious number of
their enemies, the eight champions broke through the circle of spears
that surrounded them. But Makaioulu, though a good fighter was a bad
runner, on account of his short bow-legs, and he was overtaken by
Kauhikoakoa, a Maui chief. Makaioulu was soon tripped up, secured, and
bound by Kauhikoakoa, who swinging the captive up on his own shoulders,
started off with him for the camp to have him sacrificed as the first
victim of the war. This affair took place on the bank of the Punaluu
taro patch, near the coconut grove of Kuakuaaka. Makaioulu, thus
hoisted on the back of his captor, caught sight of his friend Pupuka,
and called out to him to throw his spear straight at the navel of his
stomach. In hopes of shortening the present and prospective tortures of
his friend, and knowing well what his fate would be if brought alive
into the enemy’s camp, Pupuka did as he was bidden, and with an
unerring aim. But Makaioulu, seeing the spear coming, threw himself
with a violent effort on one side, and the spear went through the back
of Kauhikoakoa. Seeing their leader fall, the Maui soldiers desisted
from further pursuit, and the eight champions escaped.
In the beginning of 1783—some say it was in the month of
January—Kahekili, dividing his forces in three columns, marched from
Waikiki by Puowaina, Pauoa, and Kapena, and gave battle to Kahahana
near the small stream of Kaheiki. Kahahana’s army was thoroughly
routed, and he and his wife Kekuapoi-ula fled to the mountains. It is
related that in this battle Kauwahine, the wife of Kahekili, fought
valiantly at his side.
Oahu and Molokai now became the conquest of Kahekili, and savagely he
used his victory.
For upwards of two years or more Kahahana and his wife and his friend
Alapai [314] wandered over the mountains of Oahu, secretly aided, fed,
and clothed by the country people, who commiserated the misfortunes of
their late king. Finally, weary of such a life, and hearing that
Kekuamanoha, the uterine brother of his wife Kekuapoi-ula, was residing
at Waikele in Ewa, he sent her to negotiate with her brother for their
safety. Dissembling his real intentions, Kekuamanoha received his
sister kindly and spoke her fairly, but having found out the
hiding-place of Kahahana, he sent messengers to Kahekili at Waikiki
informing him of the fact. Kahekili immediately returned preemptory
orders to slay Kahahana and Alapai, and he sent a double canoe down to
Ewa to bring their corpses up to Waikiki. This order was faithfully
executed by Kekuamanoha; and it is said that the mournful chant which
still exists in the Hawaiian anthology of a bygone age under the name
of “Kahahana” was composed and chanted by his widow as the canoe was
disappearing with her husband’s corpse down the Ewa lagoon on its way
to Waikiki.
The cruel treachery practised on Kahahana and his sad fate, joined to
the overbearing behaviour and rapacity of the invaders, created a
revulsion of feeling in the Oahu chiefs, which culminated in a
wide-spread conspiracy against Kahekili and the Maui chiefs who were
distributed over the several districts of Oahu. Kahekili himself and a
number of chiefs were at that time living at Kailua;
Manonokauakapekulani, Kaiana, Namakeha, Nahiolea, Kalaniulumoku, and
others, were quartered at Kaneohe and Heeia; Kalanikupule, Koalaukane,
and Kekuamanoha were at Ewa, and Hueu was at Waialua.
The Oahu leaders of the conspiracy were Elani, the father of Kahahana,
Pupuka and Makaioulu, above referred to, Konamanu, Kalakioonui, and a
number of others. The plan was to kill the Maui chiefs on one and the
same night in the different districts. Elani and his band were to kill
the chiefs residing at Ewa; Makaioulu and Pupuka were to kill Kahekili
and the chiefs at Kailua; Konamanu and Kalakioonui were to dispatch
Hueu at Waialua. By some means the conspiracy became known to
Kalanikupule, who hastened to inform his father, Kahekili, and the Maui
chiefs at Kaneohe in time to defeat the object of the conspirators;
but, through some cause now unknown, the messenger sent to advise Hueu,
generally known as Kiko-Hueu, failed to arrive in time, and Hueu and
all his retainers then living at Kaowakawaka, in Kawailoa, of the
Waialua district, were killed. The conspiracy was known as the “Waipio
Kimopo” (the Waipio assassination), having originated in Waipio, Ewa.
Fearfully did Kahekili avenge the death of Hueu on the revolted Oahu
chiefs. Gathering his forces together, he overran the districts of Kona
and Ewa, and a war of extermination ensued. Men, women, and children
were killed without discrimination and without mercy. The streams of
Makaho and Niuhelewai in Kona, and that of Hoaeae in Ewa, are said to
have been literally choked with the corpses of the slain. The native
Oahu aristocracy were almost entirely extirpated. It is related that
one of the Maui chiefs, named Kalaikoa, caused the bones of the slain
to be scraped and cleaned, and that the quantity collected was so great
that he built a house for himself, the walls of which were laid up
entirely of the skeletons of the slain. The skulls of Elani, Konamanu,
and Kalakioonui adorned the portals of this horrible house. The house
was called “Kauwalua,” and was situated at Lapakea in Moanalua, as one
passes by the old upper road to Ewa. The site is still pointed out, but
the bones have received burial.
The rebellion of the Oahu chiefs appears to have had its supporters
even among the chiefs and followers of Kahekili. Kalaniulumoku, the son
of Kamehamehanui and nephew of Kahekili, took the part of the Oahu
chiefs, and was supported by Kaiana, Namakeha, Nahiolea, and Kaneoneo,
[315] the grandson of Peleioholani. Their struggle was unsuccessful,
and only added to the long list of the illustrious slain. Kalaniulumoku
was driven over the Pali of Olomana and killed; Kaneoneo was killed at
Maunakapu, as one descends to Moanalua; Kaiana, Nahiolea, and Namakeha
escaped to Kauai. A number of chiefesses of the highest
rank—“Kapumoe”—were killed, mutilated, or otherwise severely afflicted.
Kekelaokalani, the cousin of Kahahana’s mother and of Kahekili, made
her escape to Kauai. As an instance of deep affection, of bitterness of
feeling, and of supreme hope of return and revenge at some future day,
it is said that she took with her when she fled some of the Oahu soil
from Apuakehau, Kahaloa, Waialua, and Kupalaha at Waikiki, and
deposited it at Hulaia, Kaulana, and Kane, on Kauai (pp. 217–227).
A LAMENTATION FOR KAHAHANA. [316]
BY KALAWELA. [318]
Thou and thy companion [319] have fled to Ewa, 1.
Thou dids’t go and also my chief, [320]
Both fled hastily [321] in destitution—
Fled poverty-stricken [322] to the plain,
To the solitude [323] in Kawailele. 5.
Lo! there was the sacred drum—
The drum [324] in the temple of Kekeleaiku.
Thou art Hiolani, [325] the war-sounding bird [326]
Of Halaulani at Hanapouli, [327]
Through the torn hau, [328] seaward at Kupahu, 10.
There was Kalohai.
Puanakau [329] was the month;
The month of Hikilei is quite certain.
Hionalele, Kamaka, Kemilia, [330]
Hikimauelemauele [331] his companion, 15.
They two borne upon the ocean,
From the many harbors [332] of Puuloa,
On the chief’s canoe Kaiolohia. [333]
Speak! the many paddles [334] bearing the chief
Who is upon the canoe platform. [335] 20.
Leahi [336] rises beautifully in the calm;
It is separated, it is cut asunder.
The people on the canoes thought a sea lay between,
But there was no sea; it was deceiving,
There was a joining indeed upland of Huewa. 25.
Scorched by the summer [337] sun
Is the brown grass of Mauuenaena,
Browned [338] by the sea of Kalehuawehe
In the surf-riding villages [339] at Aiohi.
Greeting! [340] companions of the first winter’s surf, 30.
Uncertain [341] is the sea for the double canoe [342]
An endeared canoe [343] to the memory of Moholekinau, the chief.
O Laauli, O Lanikele, O Kamahukeleaola,
The man of the pali [344] now enters Peapea;
Enters the house [345] of braided coconut leaves; 35.
The unthatched [346] house on the beach there thou dwellest.
Whose is the right of residence,
That you may be at ease [347] on this shore?
Kona [people] have gone; [348] Koolau has forsaken [you];
You are friendless [349] at that shore— 40.
That friendly shore [350] where you two are sleeping,
Benumbed [351] in the forbidden sea devoted to Keawe,
Thou with very dark chin, whose eyes are black; [352]
Friends [353] are they to the sacredness of the chief.
The chief is a flower, a flower not scattered [354] for the islands. 45.
Wonderful [355] is the chief of Oahu,
The chief rests comfortable [356] at Kona in the calm—
The perfect calm [357] of the heavy rain
Beating down the grass.
The resident laughs, [358] the surfs break 50.
In the processions of Kauahui. [359]
Thou art perhaps united [360] with him in sleep
Till the sickening wind abates, calmed by the Kaunulau. [361]
Stop! [362] let the canoe be roped,
A canoe rope fastened to the cliff, 55.
To the cliff, thou! [363] to the salt pond!
To the maomao [364] [trees] at Kinimakalehua. [365]
Men [366] are dwelling in the wilderness
Until the soldier [367] becomes red—
The soldier [368] stretched out in the sun. 60.
Erect the haka [369] with the insignia of a high chief!
Perhaps thou hast seen [370] [him] O rain, and thou sun!
This is the chief who lies here,
Lying naked, [371] without covering—
Sleeping in the rain of the winter. 65.
O thou chief of ill-looking face in the heavens [372]
Powerful is the chief that disregards the kapu
Of the dark blue [373] of Lono, the ill-looking face in the heavens.
The chief has gone, a soul without a body;
The chief has become a shriveled, [374] thin soul. 70.
The voice of the spirit calls to his companion in sleep, Alapai;
Kepookukahauhanaokama. [375]
A child indeed was he, a nurtured, fondled [376] child,
He was his bosom companion, of the extreme end of the long pali [377]
of Koolau.
Koolau is also entitled to sympathy, [378] 75.
Ye traveling companions [379] with ti-leaf malos,
Seen only during soft, [380] frequent rains,
That nourish the makahala, [381]
That scattereth the budding [382] leaves of the lehua
Which salutes [383] thee, O Kalauli. 80.
A small hog-bearing canoe [384]
[Is] thy witness; [385] my director in the wilderness,
My guide in the deep ravines,
Thou wast an inhabitant, but hast gone. [386]
I thought [387] my chief had departed. 85.
The koa-canoe bore him hence—
Mahuka carried him away [388] to a place of safety, [there] perhaps he
will live.
What is the offence of the man [389]
That he has grievously [390] done against that sea?
The sea that bears away the ako, and the ama! 90.
Canoe floating [391] on its bosom by this means reached there;
Landed shriveled, [392] weak and cold on that shore.
Finished is the fatigue; [393] compassion for you.
The eyes of his friend were fixed upon him.
O my sacred girdle [394] of Liloa, 95.
The outside [395] girdle when Umi was king,
That is the offence for which his property was taken.
He sits by the sea, [396] a resident by the ocean, the warrior,
Lonokaeho [397] of projecting forehead.
The red kapas of the two chiefs, 100.
You are two, [398] we are two;
Unite together [399] in the path [ye men] of Apua,
Revealed you by the risen sun of Waianae [400]
The gentle wind [401] loosens the leaves of the coconut,
It enters directly [402] into the house, 105.
Grateful for warmth is the house,
Chilled by the mountain breeze, sleeping in the cold—
In the cold waikaloa wind. [403]
Long [404] is the path on traveling it;
[He] went astray [405] in the wilderness of Halemano, 110.
In the uplands of Wahiawa, far inland
Where dwelt the clouds, there resting,
Residing in quietness.
The wind whispers and gathers the clouds together—
Whispers, [406] for the stream slumbers. Love be to the water!
115.
The cold water of the wilderness you two frequented,
[Yea,] the mountain climbers are shivering with the cold.
. . . . .
The procession [407] is ascending the mountain
To that far distant [408] place, O chief! [409]
Reaching [410] for that tender bud [411] of heaven. 120.
The heaven [412] is perhaps revealing the chief
Sleeping
The sacred sleep of niolopua, [413]
He slept all day until night;
Through the night also. 125.
Pierced [414] is my chief by the a’u.
He has gone in the short path of Kanaloa,
The length [415] of whose body is like that of Kana
Who fathomed [416] an indefinite length—
That, indeed, [417] is the length of the chief. 130.
There is perhaps not his like. [418]
Long time [419] the chief lay in the road,
The chief lay motionless [420] in the dust,
That is the dust of Kanenuhonua, [421]
But he is concealed [422] in the sky of heaven; 135.
Dim [423] were the eyes [in looking] for he had quite vanished.
Kiowaikaala [424] of Waianae,
A fountain of Kalalau, upland
Of Makanipalua, above at Haliala,
These are thy names. [425] 140.
Alas! my companion [426] of Koolau,
From the trade winds of Kailua [427]
Which constantly fan [428] the leaves of the uki;
The beautifully cultivated plain of Alele, [429]
[And] the dark of the hau [430] [trees] untraversed, 145.
Constantly passed by [431]
But never penetrated.
Thou hast scattered thy many bodies, [432] numerous, in the ocean;
They are swimming.
The eye of friendship [433] was the cause of [his going to] death.
150.
He has founded the night— [434]
The bottomless pit is the foundation [435] of fear in the chief.
Chief of the dark obscurity, the fearful night; [436]
Heavy, saddening fear [437] is in the heavy chief,
Weighed down [438] under the greatness of his love. 155.
I am looking [439] around, desiring the sight [of my chief].
I do not see him, [440] he has forever disappeared,
Made sacred in the sea [441] cut off by Kane,
There at Kuaihelani [442] he has gone.
The beautiful red-cloud of heaven [443] is thy name. 160.
Thou art a sacred child of Kaeha. [444]
Ye two lay in the calm [445] [sea] of Kahaloa,
A resident [446] of the sea at Hauola,
A resident dwelling at the cape of Waiaula.
Kona greatly mourns [447] 165.
In the very long days [448] of summer,
Bearing [449] the remnant of friendship [to the shores] below.
Thus, even him, [450] thou hast carried to heaven.
Have compassion [451] on the child—
The companion whom thou namedest; 170.
There declaring [452] at Lahonua,
To sleep together [453] in the sea spray, [454]
One, [a] real chief has departed. [455]
The division, the land, both [456]
Gone with the great [457] company but never [to] return. 175.
Heaven is the sacred fireplace of the chief—
The exalted chief [458] in the sea of Peapea and Kamanu.
Kaioea of Maui is the wizard [459] that hears unearthly sounds,
A wizard is the chief [460] for the island.
It is commonly said of my chief [461] 180.
Palila [462] is from the night,
[But] the chief is from the world of light. [463]
It is disputed [464] the path he has gone.
My chief is alive [or] he is dead [perhaps].
We together know [465] well 185.
That the chief went at noon. [466]
He has perhaps followed [467] his wife.
Kona is become feeble, [468] feeble is Wailuku.
That was the wife
Beloved [469] by the chief that is dead. 190.
The chief died [470] quietly,
He was covered [471] with a coconut leaf;
He sleeps quietly: [472]
There is thy mother [473] for thy pleasure; for thy pleasure.
The chief has returned again [474] to the time of infancy when he was
tossed in the arms. 195.
The chief Kaumakoa, the king,
Changed his appearance and voice, [475]
He sat with feminine modesty [476] only,
A hermaphrodite perhaps from Honokawailani. [477]
A chief possessor of land, [478] a chief by descent from kings, [479]
200.
A chief that sees with his own eyes, [480] looked closely at the kapu.
The heavens are covered with fleecy, filmy clouds, [481]
. . . . .
A distant sea, [482] a foamy sea is Kailua,
Fanned, [483] cooled by the gentle breeze.
The hau [484] is the path, a narrow strip; 205.
Go carefully [485] lest you fall dead in the sun,
The god that dwells [486] on Kapolei hill.
The sun is wailing [487] on account of the women of Kamao,
A hiding god, [488] blossoming ohai [489] of the banks,
Contented [490] among the stones— 210.
Among the breadfruit [491] planted by Kahai.
Thou wast spoken of by the oo— [492]
By the bird [493] of Kanehili.
My chief also was seen [494]
Above the dense Kanalio fog [495] by the bird— 215.
That bird [496] dazed by smoke,
Falling to the ground is caught [497] by men.
The bird scents [498] the sea spray,
There indeed by the sea is my chief,
On a very sacred day, [499] at the sacred altar, 220.
A god that raises up the sea [500] at Oneula.
His traveling companions were indifferent [501] about accompanying him.
Faint hearted [502] they forsook him; the chief lived alone.
Unsafe [503] upon the height of the pali is the path—
A wooden bridge [504] is the path 225.
To the landing for canoes [505] of Hamakua
To ascend and lie quietly above,
Even the canoe of Kuileiakamokala. [506]
Long since [507] my lord has been gone;
The eye twinkled; [508] he was gone. 230.
Burst forth O Uli— [509]
Burst the waters—
To query; to question; water? water?
Drinking water is the water of Laka,
Laka indeed was his name. 235.
When the chief suddenly died, [510]
He marked in the forbidden sand [511] of Kaha,
The place trodden alone by my lord.
Dark [512] was the rain; the dark cloud burst over the forest;
Heedlessly [513] the rain fell upon the pandanus, 240.
Upon the heads [514] of the pandanus was the rain of Hanau.
The speaking god [515] brought forth—
The chiding god [516] carrying his sleeping victim away
To the sea-beach; [517] to the shore of Kama.
Kama of the wreath of Moopuali, [518] 245.
Chief [519] of the high swelling seas,
Even the land of Maakaina. [520]
Thou the younger brother, [521] the elder that of the chief.
There is knowledge, knowledge indeed, [522] 250.
There is righteousness, righteousness indeed,
My constant companions [523] [now] disappeared,
Where have they two [524] gone?
The district is being fanned, [525] it is lulled by the calms,
Till the arch [526] of the canoe appears. 255.
Adjusted is the pali, [527] made smooth by the sun,
The wind has abated [528] again at Laiewaha.
The child seizes and enjoys the calm, [529]
Very calm is Kona.
The calm stretches not [530] to Kauna, [531] 260.
It is overcome [532] by the winds of Kau.
Kahaanaweli troubles [533] as with a storm.
Fearful [534] is the storm [535] of Pele’s hills at Piliwale,
Which was brought to me and left outside [536] the house.
He left for his fear [537] of the stones, 265.
The sharp-edged [538] stones of the spear—
A spear, the east wind, [539] a child of Kau,
It scares [540] him;
He is now afraid of the wind.
I am returning [541] in the calm, 270.
In the calm, smooth, placid [542] sea,
Reached [543] after like something inland—
The faint track [544] of a canoe when it goes on the sea.
In the sea plant the koi, [545] the pandanus, the lehua;
The lehua, the noni blossoms in the sea; 275.
The sea is quite red with them.
It is a great distance [546] to Kawaihae.
Reaching Kawaihae [547] the baggage is [found] broken,
Reduce [548] the baggage of the travelers,
If the company are slow [549] it will be hot; 280.
Sleep early [550] in the plain of Moolau in Puuhuna.
The blossom of the Koaie [551] at Waika; at Waika is it.
Strike off the dew, [552] the daily moisture,
Very high [553] is the sun upon the highland of Kaipuhaa.
The winds dance, [554] strike and fight together, 285.
Battling [555] in the presence of Makanipalua.
There is no second [556] to the goodness of Kohala,
That is beaten [557] by the Apaa wind.
The oven brush-wood [558] of the taro-patch banks,
The easily-broken bordering [559] white cane of Kehei, 290.
From the outside [560] of Kohala to the inside,
Call to me [561] thou who art there inside,
Here is the hill [562] (of difficulty) without here, the cold.
O pililua oe, o helelua i Ewa, 1.
O ka hele oe a ka’u lani,
O kaapikikolo olua ia lua mea—
Omeamea wale ia iho i ke kula e,
I ka oneanea i Kawailele. 5.
Nolaila ka! o Kahapuulono, o Kapaikaualulu—
O ka pahu i loko o Kekeleaiku.
O Hiolani oe, o ka pueo kani kaua
No Halaulani i Hanapouli,
No ka welu hau i ke kai, i Kupahu, 10.
Nolaila ka o Kalohai.
O Puanakau ka malama;
O ka malama o Hikilei akaka lea,
O Hionalele, o Kamaka, o Kemilia,
O Hikimauelemauele kona lua e. 15.
Elua laua i ka moana e,
Oia kai ke awalau o Puuloa,
Iluna o Waakaiolohia lani.
E i! lau hoe ia ana ka lani,
Oia kai luna i ka pola waa e. 20.
Kupu maikai Leahi i ka malie;
Iaea e ke kai, a moku okoa.
Kuhi ka waa holo, he kai ko waena,
Aole ka he kai; he hoopunipuni,
He pili ka no uka o Huewa. 25.
Ua ehu wale i ka la o Makalii
Ke oho kukai o Mauuenaena,
I enaena i ke kai o Kalehuawehe
I na kulana heenalu i Aiohi.
Aloha! na hoa o ka nalu mua kau, 30.
O kulana kai o ke kaulua e—
He kaulua aloha keia e Moholekinau, ka lani.
O Laauli, o Lanikele, o Kamahukeleaola,
O ke kanaka o ka pali komo i Peapea;
Komo i ka hale pea lau niu; 35.
Hale pili ole o ke kaha ke noho oe,
Owai la ke kuleana o ka noho ana,
I nanea’i oe i ke kaha nei?
Ua hele Kona; he ole Koolau;
Ua kuleana ole ua kaha la— 40.
Ua kaha aloha la a olua e moe maila,
E kamaele kai kapu, laahia Keawe,
E ka auwae ele lua, i ele ka maka;
O ka makamaka ia o ke kapu o ke ’lii.
He pua ka lani, he pua laha ole nei no na moku. 45.
He kamahao ka lani na Oahu,
I walea ka lani i Kona, i ka lulu—
I ka pohu wale o ka ua waahia,
Ke halii maila i ke pili.
Akaaka ke kupa, haki na nalu 50.
I na huakai o Kauahui.
I hui ia paha oe e moe mai la
A manawaohua ka makani, pahola iho la Kaunulau.
E ku! e kaula ka waa,
He waa huki kaula i ka pali. 55.
I ka pali la oe! i ke alia!
I ka maomao la i Kinimakalehua.
Noho ana kanaka i ka nahelehele
A hiki moano ka lehua—
Ke koa i kau i ka la. 60.
E kau ae i ka haka weloula lani!
Ua ike paha oe, e ka ua, e ka la!
Ea ke lani e moe nei.
E loloaikulani wale ana, aohe kapa—
E moe wale ana i ka ua o hooilo. 65.
E ka lani nui maka hakuma i ka lani.
Makolukalanimakahakumaikekapu
O ke kahiwa o Lono, ka hakuma lani.
Ua hele uhane ka lani, aohe kino;
Ua uhane ololi wale ka lani. 70.
Ua hanehane ka leo, ke hea i kona hoa moe o Alapai;
O Kepookukahauhanaokama.
He kama la hoi ia, he kamalei,
O kona hoa moe no ka ia, o ka pali welau loloa o Koolau.
No Koolau hoi kekahi aloha, 75.
E ka huakai malo lauki,
Ike wale e ka ua haao,
Ua hanai ka makahala;
Ke lu la i ka muo o ka lehua
I ui wale ae ia oe, e Kalauli. 80.
He waa puaa Kahuoi
Kuu hoike, kuu hoikeike o ka nahele,
Kuu alakai o ka pali loa e.
Akahi o nohoia a hala aku la.
Kai noa ua hala kuu lani. 85.
Ua lawe la koa waa—
Ua ahai la o Mahuka i ke ola, ola la paha.
O ke aha la ka hala a ke kanaka
I hana ino ai ua kai la?
O ke kai lawe i ako, lawe ama e! 90.
Waa ua umauma, ke ala e hiki ai;
Pae maeele i ke ka honua e.
Kuu ka luhi, aloha ia oe.
Kau mai ana ka maka hoaloha.
E kuu kaai kapu au o Liloa e, 95.
O ke kaai mawaho, o Umi he ’lii,
O ka hala ia kui papa mokumoku i ke au
Noho i ke kai, kamaaina aku la ka moana e; o ke koa-i-a-.
O Lonokaeho lae wakawaka.
O na kapa ula o na lani a elua e, 100.
Elua olua, elua maua;
Paiha oukou i ke ala e Apua,
O ko kaina ala liu ka la o Waianae.
Wehe ke kaiaulu i ke oho o ka niu,
Komo okoa iloko o ka hale, 105.
Aloha ka hale i ka mehana e,
Hai i ke hau, moe i ke anu—
I ka makani anu he waikaloa e.
Loa ke ala ke hele ia;
Hele hewa i ka nahele o Halemano, 110.
I ka uka o Wahiawa, i ka uka lilo e
Noho i ka ao, noho ihola e,
Nanea ka noho ana.
Ia kuololo ololo pua i ka makani ke ao—
Ololo, ua nopa ke kahawai. Aloha ka wai! 115.
A olua e hele’i i ka wai anu o ka nahele,
Ua li wale i ke koekoe ka huakai hele pii mauna e.
. . . . .
Ka huakai hele, hele pii mauna—e—
Haele i ka uka lilo, e ka lani!
Loua i kela muo o ka lani. 120.
O ka lani hoikea ka mea paha ia nei
E moe ana
I ka hiamoe kapu o niolopua.
E moe ana a po ka la—e—
Po wale ho-i— 125.
Moku i ke a’u la kuu lani.
I haele i ke ala muku a Kanaloa,
O ka kino loa e like me Kana
I anana ia a puehu ka loa—
Hoi ha ka nui o ka lani—e—. 130.
Like ole paha.
I loa ka lani i moe i ke ala—e—
Moe oni ole ka lani i ka ea—e—
Oia ke ea na Kanenuhonua.
Huna aku la i ke aouli ka lani; 135.
Liua hoi ka maka i ka nalo loa.
Kiowaikaala no Waianae,
He poowai no Kalalau, i uka
No Makanipalua, i ka luna i Haliala.
Kou inoa. 140.
Auwe! kuu hoa o ke Koolau
Mai ka Malanai o Kailua—e—
Ke ahe wale la i ke oho o ke uki;
I ke kula puukaa la o Alele,
I ka pouli hau aoi hala, 145.
Hala hoomau,
Hele loa e—
Lu iho la i ko nui kino, oleoleo la i ka moana—e—
Au mai ana.
Ka maka hoaloha ke kumu o ka po. 150.
Hookumu ka po—
Ka po ka mole ka weli o ke alii.
Alii o poluluhi, poweliweli;
Weliweli kaumaha i na lani hakoi,
Hakoi o kona nui ko aloha—e— 155.
Au wale ana au, he ake ka ike.
E oe ike, ua nalo loa—e—
Ua laa i ke kai okia a Kane,
Aia i Kuaihelani ka hele ana—e—
O ka onohi ula o ka lani ko inoa. 160.
Keiki kapu oe a Kaeha—e—
Elua olua i moe i ka lai o Kahaloa—e—
He kamaaina no ke kai i Hauola,
Kupa noho lae no Waiaula.
I uwe wale ae ia Kona—e— 165.
I ka la loa wale o Makalii—
E lawe ana koena aloha ilalo.
Ia ka lani kau koliko lani,
E uwe mai i ke keiki—
I ko hoa i olelo ai; 170.
I hai ai i o lahonua,
E momoe pu i ke ehu kai—e—
Hookahi ka lani kaha aku nei.
O ka moku, o ka aina, alua
Hele i ka huakai, hoi ole—e— 175.
O ka lani ke kapuahi kapu o ka lani—
O ke alii puolani i ke kai o Peapea a Kamanu.
O Kaioea o Maui ka hookalakupua,
He kupua ka lani no ka moku e—
Ke hakupehe ia nei kuu lani 180.
O Palila ko ka po.
O ka lani ko ke ao.
Ua hoopaapaa ke alanui hele.
I ke ola, i ka make o kuu lani.
Ua ike pu no kakou 185.
I hele o ka lani i ke awakea.
I uhai i kana wahine—e—
Halualua Kona, halua Wailuku.
O ka wahine ia
I aloha ai ka lani hahai e— 190.
Hele lolopio ai ka lani,
A ui ia iho i ka niau;
Moe malie e;
Aia ko makuahine i ko lealea; i ko lealea.
Hoi hou ka lani i ka wa kamalii ke hiia la. 195.
O ka lani Kaumakoa, ke alii,
I lole i kalole ka leo.
He pe he pa wale no ka noho,
He mahu paha no Honokawailani.
He lani aimoku, he alii no ka moo, 200.
O ke alii a ka maka i ike, i papu ke kapu.
Papu ka lani palamoa he inoa.
. . . . .
He kai mahamoe, kai moa Kailua e,
O ka luhe la lula i ke kehau.
He hau ke ala, he kumoena ololi; 205.
E newa ai o hea make i ka la,
Akua noho la i Puuokapolei.
E hanehane mai ana ka la i na wahine o Kamao,
Akua pee, pua ohai o ke kaha,
I walea wale i ke a— 210.
I ka ulu kanu a Kahai.
Haina oe e ka oo—
E ka manu o Kanehili.
I kea ae la hoi kuu lani
Iluna ka ohu Kanalio a ka manu e— 215.
Kela manu haule wale i kauwahi,
I hapapa i loaa i ke kanaka.
Honi i ka manu hunakai o kai,
Aia ka i kai kuu lani;
I ka la la hoano i ka lele kai, 220.
Akua hoea kai la i Oneula.
Ua molowa wale na hoa haele.
Ua pauaho, ua haalele; ua noho hookahi o ka lani e,
Kamau i ka lau o ka pali ke ala—
Ala holopapa laau i alanui, 225.
I awa no ka waa o Hamakua
E pii ai a waiho aku iluna,
I ka waa o Kuileiakamokala.
E kala i hele ai o ka lani;
Imo aku la ka maka, nalo aku la—e. 230.
Lele Uli e—
Lele wai e—
He ui, he ui, he wai, he wai?
He wai inu he wai no Laka,
O Laka ka hoi kona inoa. 235.
I kaili aina ai ka lani,
Ooki i ke one kapu o Kaha e—
I kahi hele hookahi a kuu lani.
Pouli ka ua; moku pawa i ka nahele;
Lele hoopoo ae la ka ua iluna i ka hala, 240.
I ke poo o ka hala ua o Hanau.
Hanau mai ke Akua olelo—
Akua pahulu hohe hoha mai ana
E kaha aku nei; i ke kaha aku nei o Kama,
O Kama o ka lei o Moopuali, 245.
O ke alii o ke kai ahua moku,
O ka moku o Maakaina.
I kaina oe, i kaikuaana kela
O ka lani.
Ilaila no ka ike la, ike iho, 250.
Ilaila no ka pono la, pono iho,
O’u mau kaikunane hoomau hele loa,
Aia la laua ihea?
Kaia na ke kalana e luhe ana e ka malie.
A pua ia kae ka pona waa. 255.
Hooponopono ka pali, niania ka la,
Hoi koana ka makani i Laiewaha.
Hoowaha keiki waha i ka pohu,
Pohu loa Kona—e—
A ai pili ka pohu a Kauna, 260.
A oi na i ka makani o Kau.
Ke haaino mai la Kahaanaweli.
Weliweli ka ino o na Puuapele i Piliwale,
I halihali mai ka ia’u a waho kahua haalele.
I haalele i makaulia i ke a, 265.
I ke a lau maka ihe—
He ihe, ke ae, he keiki na Kau,
Ke hooweliweli mai la iaia;
Akahi no ka makau i ka makani.
E hoi ana no au i ka malino, 270.
I ka pawapawa ahaaha o nikiniki,
I naoa no me he mea no uka la—
Ka maawe ala a ka waa e hele nei o ke kai.
O ke kai kanu koa, kanu hala, kanu lehua,
He lehua, ka noni, ke pua la i ke kai; 275.
I ke kai ula loa e—.
Lolohili no a Kawaihae.
A Kawaihae hae na ukana,
Hana liilii ka ukana a ka huakai.
I hakalia ilaila hiki ka la; 280.
Moe koke no i ke kula o Moolau i Puuhuna.
Ka puu o Koaie i Waika; i Waika ia—e—
Kaha i ka hau, ka wai a ka la,
He la makili loa ka uka o Kaipuhaa.
Haa na makani, pa e paio nei, 285.
Paio i ke alo o Makanipalua.
A oi lua ka maikai o Kohala,
I kuipeia e ka makani Apaa.
Ka laolao imu nahele kuakua loi,
Ka pae ko kea upepe o Kehei—e— 290.
Mai Kohala waho no a Kohala loko,
E hea mai oe ia’u maloko na,
Eia ka puu o waho nei, he anu.
NOTES ON A LAMENTATION FOR KAHAHANA.
[These notes on the Kahahana Mele are based largely upon those of Judge
Andrews, found with the original MS. in his study thereof for its
translation, and though more applicable to the original version than
the translation, they nevertheless throw much light on ancient Hawaiian
thought and practice. It may seem presumptuous to attempt the
alteration of so eminent a scholar’s work, and is, in some parts, done
with reluctance, yet a careful examination called for revision in
places to modify admitted obscurities in his notes, which would
doubtless have been done by himself had he prepared it for
publication.—Ed.].
[316] Kahahana, king of Oahu, was contemporary with Kahekili on Maui;
he was beaten in battle by Kahekili and fled to the mountains, and was
subsequently slain by his brother-in-law, Kumanoha, known also as
Kekuamanoha.
[318] The author is supposed to voice the widow’s lament as she sees
the bodies of her murdered lord and his companion, Alapai, borne out on
the canoe upon the lochs of Puuloa, on its way to Waikiki for their
sacrifice.
[319] Pililua oe, you and your friend, you are one of two: O helelua,
you two have gone together to Ewa.
[320] A ka’u lani; lani, chief; also my chief.
[321] O Kaapikikikolo, Kaawilikolo, to snatch up what comes to hand
when one hurriedly flees from a pursuer. Olua ia lua mea; a phrase
signifying no property, only their persons.
[322] Omeamea wale, a repetition of the familiar phrase signifying
utter destitution, poverty, a forlorn state.
[323] I ka oneanea, to the solitude in Kawailele, a place in Ewa.
[324] Two names, Kahapuulono and Kapaikaualulu, are given for the drum
in the temple of Kekeleaiku.
[325] Hiolani, name given Kahahana because he was a fallen chief; hio,
decline, fall over; lani, a chief.
[326] Ka pueo kani kaua; oe understood, thou art the bird (pueo, owl)
that sings of war.
[327] The names used here seem to imply a mental and physical condition
rather than a locality.
[328] No ka welu hau, on account of the clumps of hau (a bush, Paritium
tiliaceum), at Kupahu, there was Kahana (Kalohai).
[329] Puanakau, a term signifying an uncertain or approximate month in
which Kahahana died, but shown as certain in the next line.
[330] Hionalele, etc., names of Kahahana.
[331] Hikimauelemauele, name of his companion (kona lua).
[332] Oia kai, i.e., that sea, near Ewa; ke awalau, many harbors;
numerous entrances into the bay full of islands.
[333] Name of the canoe formerly belonging to Kahahana.
[334] E i! lau hoe ia ana ka lani, speak, he shall speak; lau a
multitude; hoe, the paddles as the paddling multitude of men,
sovereigns of the chief.
[335] Oia, he, Kahahana, is upon the pola, the deck of a double canoe.
[336] Leahi, serene in the calm, lends itself to the deceptive
appearance at times of being separated by sea from the main land.
[337] The grass, land, etc., are brown by the summer sun. Makalii is
the name of a single month, it applies to the hottest; it is also the
name of a whole season of six months. Ke oho, grass likened to the
hair; kukai, dipped frequently in the sea. It is said that persons made
their hair brown by frequent bathing in the sea. Here ke oho kukai is
the brown grass of Mauuenaena, a plain east of Waikiki.
[338] I enaena, that is burned, scorched, by the sea of Kalehuawehe,
the name of the Waikiki surf at certain seasons.
[339] Aiohi, ancient name of that part of Waikiki, about the Kapiolani
park entrance.
[340] Aloha na hoa, exclamation of the poet, compassion for the
companions of the first surf of the season; when winter sets in, the
highest surfs begin to dash upon the shore, these were called “ka nalu
mua kau,” the first season surfs, and were very high.
[341] Kulana kai, the state of the sea in the winter months, uncertain,
some high, some calm.
[342] Kaulua has been dealt with erroneously in the original
translation as a wintry month, a month to be remembered, etc. Kaulua is
given as the fourth summer month, therefore its other meaning of a
double canoe, which in its use as bearing the body of the dead chief,
shown in the context, seems to better fit the case.
[343] He kaulua aloha, “an endeared canoe to the memory of Moholekinau”
(an epithet of Kahahana), the chief.
[344] The man of the pali who had secreted himself enters Peapea, name
of a land of Kahekili, affording a play on words.
[345] Hale pea lau niu, house made of coconut leaves; pea, leaves
crossed as in braiding coconut leaves into a lanai cover.
[346] Hale pili ole, house unthatched, o ke kaha, on the sea-beach, ke
noho oe, there thou dwellest.
[347] I nanea ai oe, that you may be at ease, comfortable on this
shore.
[348] Ua hele Kona, the people of Kona have gone; those of Koolau have
forsaken you.
[349] Ua kuleana ole, etc., your rights at that shore are rejected.
[350] Ua kaha aloha la; that friendly shore where you two are sleeping
is shown by the context to be death’s shore.
[351] E kamaele kai kapu, thou like one benumbed in the forbidden sea;
laahia keawe is somewhat obscure.
[352] E ka auwae ele lua, thou with a chin very dark, “lua,” poetic for
“loa” ad interim; i ele ka maka, whose eyes also are black.
[353] O ke kapu o ke alii, that is what is sacred to the chief or to
which he has a right. It is said that black was a distinguishing mark
of Kahekili and all his attendants and followers, hence, any such
distinguishing mark on Kahahana, whether birthmark or tatooing,
designated him as sacred to Kahekili.
[354] He pua laha ole nei no na moku, a flower not scattered or
intended for the islands.
[355] Kamahao, wonderful the fate of Oahu’s chief.
[356] I walea, comfortable, easy, is the chief at Kona, i ka lulu, on
account of the quietness.
[357] I ka pohu wale, by the perfect calm o ka ua, i.e., the calm that
often attends a waahia (waahila) shower.
[358] Akaaka ke kupa, the resident laughs—a poetic idea this. Haki na
nalu, the surfs break.
[359] Huakai, the ridge of white foam on the top of a surf when it
breaks, hence the white foaming surfs of Kauahui.
[360] I hui ia paha oe, thou (i.e., Kahahana) art united, perhaps; e
moe mai la, he will sleep with you.
[361] A manawaohua, the sickness of dogs when they refuse all food
except grass and leaves—applies to people when they have no appetite—i
ka makani. Kahahana even loathed the breezes that fanned him. Pahola,
mahola, the motion of the hands in spreading a cloth or kapa, hence the
blowing of the Kaunulau wind which was to neutralize that which made
Kahahana sick.
[362] E ku, let down the stone as an anchor, that the canoe be roped,
i.e., fastened.
[363] I ka pali la oe; to the cliff, thou; to the salt plain; a
directing command, with what follows, of the course of a departing
soul. Alia—a salt pond—on Oahu, was the place where the souls of the
dead were supposed to descend to the nether world.
[364] Kinimakalehua at the Maomao trees was one of the places where
Kahahana hid himself. This is probably the same as mao (Gossypium
tomentosum).
[365] Kinimakalehua was a small headland between Kahauiki and Leina a
ka Uhane, a place where in former times the priests prayed and made
offerings to the gods for the reception of the spirits before they
leaped into Sheol.
[366] Kahahana and friends are here called kanaka.
[367] A hiki moano ka lehua. Moano, a pale red color until the lehua
(soldier) becomes red, i.e., until they (Kahahana and his friend)
should die.
[368] Ke koa i kau i ka la, the soldier (Kahahana) should be stretched
out dead.
[369] E kau ae i ka haka, erect the haka having the ensign, weloula, of
a chief. A very high haka or a noble kapa or mat used in ceremonies of
the chiefs is weloula. The poet here says to Kahahana to prepare the
funeral ceremonies worthy of a chief (or yourself).
[370] Ua ike paha oe, perhaps thou hast seen, O rain and sun, that this
is the chief who lies here, naked.
[371] E loloaikulani, to lie naked without covering, a word used only
in poetry, now obsolete; aohe kapa, explanatory of loloaikulani.
[372] Kalaninuimakahakumaikalani, a name of Kahahana that may be
rendered by separate words. Hakuma is an epithet of ill-looking, angry
countenance, applied to clouds when they threaten a storm. The prefix
“makolu” intensifies this thought as thick, heavy, ominous.
[373] Hakiwa o Lono, etc. Hakiwa is the dark blue when the sky and sea
or land meet—now seldom used. It does not mean the sky overhead, nor
does it apply to the clouds; Lono, an ancient god, the meeting of sky
and ocean of Lono, that is the hakuma of heaven.
[374] Ua uhane ololi, the chief has become a shrivelled, thin soul, a
ghost. Ua hanehane ka leo, etc.—The Hawaiians supposed that near a
burying ground, or where there were many dead bodies from a battle or
other causes, there, or near there, the uhanes or ghosts met and wailed
and talked; hanehane signifies this conference, hence it sometimes
signifies low conversation or whispering, meaning the voice of the
spirit calls to his companion in sleep, Alapai; ke hea for the present
tense, for Alapai was slain with him, he was his aikane, intimate
friend.
[375] A name of Alapai.
[376] He kama, a child, ia hoi la, indeed was he; he kamalei, a
nurtured, fondled child. Lei is what is worn as an ornament of the
neck, hence, what is greatly beloved, a child hugged to the bosom is a
kamalei.
[377] Ka pali welau o Koolau, the extreme end of the long pali of
Koolau. Alapai was from that place and joined Kahahana when he heard of
his misfortunes.
[378] His district is also entitled to sympathy in the depth of this
bosom companion. The notes had it “Koolau is also greatly to be
pitied,” which hardly seems deep enough.
[379] Huakai malo lau ki; procession of ti-leaf malo wearers. The
people of Koolau on account of the rain often exchanged their valuable
kapas and malos for covering made of ti-leaves.
[380] Ua haao, a soft frequent rain upon the mountains of Koolau.
[381] Ua hanai, etc., thou, i.e., the rain thou feedest, nourishest the
makahala, a plant growing only at Nuuanu.
[382] Ke lu la, thou scatterest the first leaves, muo, new leaves as
the coconut.
[383] I ui wale ia oe; “ui” to salute, to pity, have affection for,
which salute thee, O Kalauli, i.e., Kahahana.
[384] Kahuoi has a small canoe, that will carry or contains a hog,
hence a small canoe.
[385] Kuu hoike, etc., this, as preceding, is the language of Alapai to
Kahahana: thou art or hast been my director in the wilderness.
[386] Akahi o nohoia, just now thou wast an inhabitant here, but thou
hast gone. This is the end of Alapai’s speech.
[387] Kai noa, etc., expression of the poet, who thought his chief had
gone to Kauai.
[388] Ua ahai, to carry away; Mahuka has carried him “i ke ola,” to a
place of safety, ola la paha, there perhaps he will live. Mahuka an
ancient journeyer of Oahu, from some secret going of his, it has now
become an epithet, hele mahuka, i.e., to run away.
[389] What is the man’s offence, i.e., Kahahana’s.
[390] I hana ino ai, that he has grievously done against that sea?
i.e., between Oahu and Kauai; the sea that bears away the ako and the
ama, that is, it is broken to pieces.
[391] Waa au, etc., canoe swimming on its bosom, that is floating in
pieces. Ke ala e hiki ai, in this path, in this manner it got ashore.
[392] Pae maele, that is, Kahahana and companion landed, shriveled,
cold and weak, this is the meaning of maele. I ke ka honua signifies
simply the shore for kaha honua, perhaps, or a poetic embellishment.
[393] Kuu ka luhi, loosed, finished, etc., the fatigue, compassion for
you—the people of Oahu. He set out to go to Kauai, but the canoe being
broken he was driven back and cast upon the shore of Oahu.
[394] E kuu kaai kapu, O my sacred belt, kaai, same as kaei, the
girdles of the chiefs were sacred. Liloa, a chief of ancient time on
Hawaii.
[395] The outer girdle, etc., i ka hala ia, that is his offence, his
affliction perhaps; kui papa, etc., “break the board” seems to be an
expression applied to the stripping of a chief or a man of all his
property, honor, etc., i ke au for aupuni.
[396] Noho i kai, he sits in solitude by the sea; Kamaaina aku la ka
moana, i.e., i or ma understood; he, the warrior, sits a resident by
the ocean.
[397] Lonokaeho, an ancient warrior having the body of a common man but
very strong; his epithet “lae wakawaka” was because he had a forehead
projecting very much like a general’s hat and so also behind, with
their projections he whacked about in front and rear and laid men
sprawling wherever he went.
[398] Elua olua, you are two; elua maua, we are two; that is, the poet
and the wife of Kahahana.
[399] Paiha, to unite as several persons for travel, unite together in
the path ye men of Apua, place where Kahahana died.
[400] O ko kaina ala, referring to their shadowed path revealed by the
sun of Waianae.
[401] Kaiaulu, name of the pleasant sea-breeze at Waianae. At Maui the
same breeze is called “aa,” at Kona, Hawaii, it is called “eka.” Ke oho
o ka niu, the leaves (hairs) of the coconut.
[402] Komo okoa, the gentle wind enters wholly into the house which is
grateful for its warmth, overcoming the chill of the mountain breeze
which sleeps in the cold.
[403] I ka makani anu, in the cold wind, he waikaloa, the name of the
cold wind.
[404] Loa, etc., long is the path to the traveler.
[405] Hele hewa, i.e., Kahahana went astray, wandering in the Halemano
shrubbery of upper Wahiawa.
[406] The poet here pictures the whispering wind and gathering clouds
acting in sympathy lest the slumbering stream be awakened.
[407] Ka huakai hele, etc., the caravan is ascending.
[408] Uka lio,—lio, any place at a great distance off; among the forest
trees; also the place where the stars are placed in the horizon.
[409] E ke alii, the poet speaks to the chief Kahahana or his departed
spirit.
[410] Lou, the instrument (a long pole with fixture at the end) for
reaching and picking breadfruit; loua, is the action of picking
breadfruit with that instrument.
[411] Muo, the tender leaf-bud; Kahahana is called the tender bud of
heaven, and death has plucked him; loua, for louia.
[412] Ka lani hoikea, the chief is exhibited; ka mea paha ia nei, this
is what has just been done.
[413] Ka hiamoe kapu, etc., the sacred or forbidden sleep of niolopua,
name of a sleep. Kumahana, the Oahu chief immediately preceding
Kahahana, was famous for his sleeping; when the people and lower chiefs
came with food or presents, he was always asleep, the people called his
sleeping “niolopua he kapu,” because everything belonging to the high
chief was kapu, and such sleeping was peculiar to him,—niolo, a nodding
blossom, who slept throughout the day.
[414] Moku i ke a’u, etc., torn, rent, “pierced is my chief by the
a’u,” i.e., a large fish with a horn like the swordfish, which kills
men.
[415] Ko kino loa—ko, genitive case, the length of whose body is like
that of Kana.
[416] I anana ia, who was a fathom long, i.e., Kahahana, a puehu ka
loa, and more too; puehu is some indefinite measure, above, a larger
one. If one measures a fathom, or a yard, and some is over, they say he
anana a puehu, meaning there is some over.
[417] Hoi ha, he oiaio, that indeed is the truth, even so, that is the
length of the chief, i.e., of Kahahana.
[418] Like ole paha, or aole ona mea like, there is not his like.
[419] I loa ka lani, long time the chief, i moe i ke ala, lay in the
road, that is, his dead body lay unburied.
[420] Moe oni ole ka lani, the chief lay without moving in the ea,
dust, earth pulverized.
[421] Oia ke ea, that is, the dust of Kanenuhonua, an ancient chief of
Ewa; thus Kahahana is said to lie in the dust of Kanenuhonua because
the land mostly belonged to him.
[422] Huna aku la, hidden, concealed in the sky of heaven, i.e., his
soul, while his body was defiled in the dust.
[423] “Liua” is said when a person has lost a thing and he looks about,
here and there, while the thing itself lies all the while nearby;
second, liua is when a person in diving under water by some means fills
his mouth and eyes full of water, so for a time, he sees things
indistinctly; the latter applies here, liua hoi ka maka, dim were the
eyes in looking i ka nalo loa, for he was quite vanished.
[424] Kiowaikaala, name of a pond at Waianae, located in following
lines. A poowai; fountain or source upland at Kalalau.
[425] Kou inoa, these are thy names from some supposed resemblance or
excellency probably.
[426] Auwe kuu hoa, Alas! My companion; this is the language of the
poet; the article “ke” before Koolau is an anomaly unless it here
becomes a part of the name or has some other signification.
[427] Malanai, name of the trade-winds of or at Kailua.
[428] Ke ahe wale, etc., ahe, to fan like peahi, which constantly fans
the leaves (oho) of the uki, a plant resembling bulrushes; grows only
on Oahu.
[429] Kula puukaa la, beautifully cultivated plain (of) Alele, seaward
at Kailua, to the northeast of Kaneohe.
[430] Ka pouli hau, the dark of the hau (trees inferred) i.e., the dark
green of those trees; aoi for aole i hala, not traveled through, passed
over.
[431] Hala hoomau, constantly passed by—hele loa, they, the winds, pass
along by the side but never go through the thicket of the hau.
[432] Lu iho la, etc., thou hast scattered thy many bodies, oleoleo
(numerous) i ka moana, in the ocean. The poet supposed that Kahahana
had many bodies.
[433] Ka maka hoaloha, the eye of friendship, ke kumu, the cause, o ka
po, of his going to death; this is a beautiful line but the meaning is
obscure.
[434] Hookumu ka po—is understood; on account of his going to death, he
had founded the night.
[435] Ka po ka mole, etc., the bottomless pit is upon the foundation;
ka weli, the sprouts, shoots of the chief, meaning “ka po” is the place
where the chief has taken up his everlasting abode.
[436] Poluluhi, dark obscurity; poweliweli, place where people are
afraid to go on account of darkness, ghosts, etc.
[437] Weliweli hakoi, heavy, saddening fear; lani hakoi, the heavy
chief, hakoi, koikoi, heavy as in weight; weighed down as one carrying
a heavy load.
[438] Hakoi o kona nui ko aloha, weighed down, staggers under the
greatness of his love.
[439] Au wale ana au, etc., “au” to look around over a crowd or
multitude sitting together; looking over the concourse; he aka ka ike,
desiring the sight, i.e., I desire to see [my chief], language of the
poet.
[440] E oe ike, e oe for aole, not see, i.e., I do not see thee, ua
nalo loa.
[441] Ua laa i ke kai, he is sacred to the sea, devoted first; okia a
Kane, “okia” for “oki ia e,” cut off by Kane.
[442] Aia i Kuaihelani, etc., there at Kuaihelani he has gone. This was
an imaginary place away beyond Kauai, in some distant unknown region.
[443] O ka onohi, is the eyeball; onohi ula is the appearance of the
clouds shone upon by the sun and are red, a beautiful red cloud, hence
the rendition of the line as given.
[444] Kaeha, an ancient personage to whom Kahahana is assigned sacred
relationship.
[445] Elua olua, ye two, i.e., Kahahana and Alapai, his friend, lay in
the calm [sea] of Kahaloa, a place at Waikiki.
[446] Kamaaina, a resident, as is also kupa, but the latter has the
deeper meaning of one born to a place as against one from elsewhere.
[447] I uwe wale ae ia; he, i.e., Kahahana is greatly beloved by the
people of Kona.
[448] La loa, o Makalii the summer season with its long days.
[449] E lawe ana, bearing away, i.e., the days, a reflection of the
poet who was a friend of Kahahana; Koena aloha ilalo, carrying the
remnant of friendship (lost friend) to the shores below; “Koena aloha”
for “i ke koena o ke aloha.”
[450] I ka lani, even him, Kahahana, to heaven. “Ia” is in apposition
with “koena” perhaps the accusative; thus, even him, thou hast carried
to heaven, (kau koliko lani); placed on high, in the darkness,
obscurity of heaven. Koliko, signifies after the sun has set and
darkness begins to come on.
[451] E uwe mai, have compassion; i ke keiki, on the child. The poet
perhaps calls upon Kahahana to favor him as his child.
[452] I hai, etc., mentioned, synonymous with olelo i o lahonua. This
word signifies the time of distress and difficulty from which one is
afterward delivered; here it refers to a proclaimed prophecy which had
come to pass.
[453] E momoe pu, that is, Kahahana and the child spoken of above.
[454] I ke ahu kai (sea spray), the place between the breaking of the
surf and shore.
[455] Hookahi ka lani, one is the chief, i.e., one real chief [i] kaha
aku nei, has gone, departed; kaha, like hele, to depart, go away.
[456] O ka moku, o ka aina, synonymous terms, the division, the land is
the second, i.e., all parts.
[457] Hele, gone or traveled with a (huakai) large company, or
procession; hoi ole, but return no more.
[458] Ke alii puolani, the exalted chief: puo signifies the action of
two waves or opposite surfs when they meet the water as its progress is
stopped both ways ascending suddenly; hence to raise, to be exalted,
renowned; lani, here, as often in other places, a mere expletive of
intensity; sea of Peapea and Kamanu, places not now known.
[459] Ka hookalakupua, the wizard, a person that hears unearthly
sounds.
[460] He kupua ka lani, a wizard is the chief [Kahahana] no ka moku,
for the island, i.e., of Oahu.
[461] Ke hakupehe, “haku” put together as words, “pehe” hesitatingly;
ie nei kuu lani, “i” or “no” is understood or kuu lani may be the
nominative, this my chief is commonly reputed here.
[462] Palila belongs to age, “po.” He is fabled to be a very ancient
man famous for eating bananas; he was from darkness.
[463] O ka lani ko ke ao, but the chief [Kahahana] is from the world of
light.
[464] Ua hoopapa, it is disputed [by men]; he alanui hele, the path he
has gone, i.e., some said he was dead, some said he was not.
[465] Ua ike, etc., we together know well.
[466] I hele o ka lani, that the chief went at noon (awakea), i.e.,
openly, no secrecy.
[467] I uhai paha; uhai, hahai, he has followed perhaps kana wahine,
his wife or probably another wife who died previously. This, or his
surviving wife became the wife of Kahekili who conquered him.
[468] Halualua, to become feeble [from the loss of Kahahana]; halua is
the wrinkling of the skin, becoming flabby on account of old age.
[469] I aloha ai, the wife referred to, beloved by ka lani hahai, the
chief that is dead; “hahai” being thus used figuratively.
[470] Hele lolopio ai ka lani; hele is another term for die, as we say
he is gone, meaning he is dead. Lolopio is the straightening out of the
limbs of a person as soon as dead, or when a person dies calmly and
easily so that it is surely known when he is dead. No contraction of
face or other muscles is hele lolopio, meaning, went off quietly.
[471] Ui, poetical for uhi, covered; ka niau, the coconut leaf. The
ancient custom of laying out chiefs was to lay the body in a sort of
mat made of coconut leaves instead of a coffin.
[472] Moe malie, sleeps quietly, applied to an infant.
[473] Aia ko makuahine, there is thy mother i ko lealea, for thy
pleasure, etc.,—repeated, that is, he sleeps quietly as when his mother
soothed him to sleep.
[474] Hoi hou, the chief has returned again to the time when he was
tended, (hiia for hiiia), tossed in the arms was the chief Kaumakoa,
the king.
[475] Kalole ka leo, lole to change the appearance of a thing, form,
etc., he changed his voice.
[476] He pe he pa have the same meaning and signify the modest sitting
of females on the mat in distinction from the men, as they wore but the
pa-u. To sit “pe” was to double up the lower part of the leg so as to
conceal as much as possible under the pa-u and the upper part of the
leg.
[477] He mahu, paha, a hermaphrodite perhaps of Honokawailani. They
supposed all such were from that place, but where it was no one knows.
[478] He lani aimoku; a chief possessor of land [was Kahahana]. Note
what has been said about Kaumakoa refers to Kahahana although another
name is used. He was a possessor of land because he was a descendant of
a line of chiefs.
[479] He alii no ka moo; a chief by descent belongs to a line of kings.
[480] Ka maka i ike, that sees with his own eyes, i papu ke kapu; ike
is again understood before papu—papu, altogether, fully, throughout;
ike papu to look at closely, examine with one’s own eyes; i ke kapu, at
the kapu.
[481] Papu ka lani, the heavens are covered over with palamoa, thin
fleecy clouds of a whitish cast, not fog, clouds that stand still, but
the sun can shine through.
[482] Kai mahamoe, kai moa, while referred to in the original notes as
gravy for fish and fowl, carries no weight in its being located at
Kailua over other places on Oahu, and has no connection with the cloud
condition of the preceding line, or the wind effects which follow. It
is rather the sea conditions at Kailua the poet refers to. Kai mahamoe
is the smooth, glassy distant sea in a calm; kai moa, the feathery,
foamy waves of Kailua’s shore.
[483] Luhe is the motion of the wings of the dragonfly to keep itself
cool; the motion of one’s kihei when riding on horseback on a gallop;
lula, same, meaning the king was fanned, cooled by the land breeze.
[484] He hau ke ala; hau, the bush; hau, straight, straight is the
path, he kumoena ololi; kumoena, the long narrow strip commencement of
a mat.
[485] E newa, to go carefully, look where one goes; o hea make i ka la:
hea, to become weak, faint in traveling on a long hot journey.
[486] Akua noho la i Puuokapolei, the god dwelling at Kapolei hill,
[Kamao], at Ewa, the god of Kahahana where it was supposed his soul had
gone.
[487] E hanehane mai ana, etc., the sun is wailing i na wahine o Kamao,
on account of the women of Kamao, one of the entrances to the nether
world.
[488] Akua pee, i.e., Kahahana, a god that hides himself.
[489] Pua ohai, the flower of ohai, a bush with beautiful blossoms; o
ke kaha, dry land where taro will not grow, but potatoes will.
[490] Walea wale, etc., i.e., Kahahana stands satisfied, contented,
among the stones (ke a) as does the ohai trees.
[491] Ulu kanu a Kahai, “kanu” for “kanuia” among the breadfruits
planted by Kahai. At that place in Puuloa where Kahai introduced the
breadfruit, and which is remarkable for the size of its fruits.
[492] Oo, name of a small bird having a sharp bill (Moho nobilis).
[493] E ka manu, by the bird of Kanehili; name of a land.
[494] Ikea for ike ia, was seen.
[495] Iluna above ka ohu Kanalio, the dense Kanalio, fog region of the
birds. Winds hardly ever live in the regions where there are no clouds
or shades.
[496] Kela manu, etc., [ka uwau], is the name of the bird and some
others which are caught by building fires in the night. Either through
fright or for other reason, the birds fall so that they are caught.
[497] I hapapa, which flutters [jumps about, unable to fly] and is
caught by men, through being, perhaps, confused, or dazzled by the
light.
[498] Honi i ka manu, the bird scents [the] hunakai o kai, spray of the
sea.
[499] I ka la la hoano, on a very sacred day (la kapu); i ka lele kai,
by a very sacred altar: kai, sacred, set apart for sacred use.
[500] Akua hoea kai, a god having power over the sea at Oneula, a place
of uncertain location.
[501] Ua molowa wale, etc., the companions of Kahahana were slow,
[indifferent] about following him.
[502] Ua pauaho, etc., they had no perseverance, they forsook him.
[503] Kamau, unsettled, unstable; lau, leaf of the pali, i.e., the
edge, height, or extended point.
[504] Ala holopapa laau, etc., a wooden bridge is the path.
[505] I awa no ka was, signifies the purpose of the aforesaid bridge as
a runway for canoes of Hamakua, i pii ai, whereby they ascend for
landing above. This method of canoe-landing on the rocky coasts is
spoken of by Rev. W. Ellis in his “Tour of Hawaii,” and is further
described and illustrated in the Hawaiian Annual of 1910, page 97, as
still practiced on the Puna coast of Hawaii.
[506] Kuileiakamokala, name of the land which has that method for the
use of its canoe.
[507] E kala, long ago—not lately—either with or without the negative.
[508] Imo aku la, etc., as we would say, in the twinkling of an eye, he
was gone.
[509] Lele Uli e, etc.; five lines from this point are a short specimen
of prayer to the god Laka. Petition and adoration are said to be
united.
[510] Kaili aina is the common expression respecting one dying suddenly
without any previous sickness.
[511] Ooki, cut or marked, i ke one kapu, in the forbidden sand of
Kaha; haha, abbreviation of kahakai, sea-beach.
[512] Pouli ka ua, dark was the rain; moku pawa, “pawa” is the dark
cloud or the sky that looks dark by contrast when the beams, rays of
the sun first appear. The “pawa” is the darkness whether in sky or
cloud that is broken away by and appears over the light.
[513] Lele hoopoo, etc., “hoopoo” used mostly poetically, headforemost,
careless of consequences, as when one in battle determines not to run,
and rushes into the fight, or when one determines to speak to the
chief, he rushes on, speaks, life or death; so the rain fell upon the
lauhala trees.
[514] I ke poo, etc., upon the heads of the hala (pandanus) of Hanau,
name of some small place probably.
[515] Hanau mai, brought forth ke akua olelo, the speaking god.
[516] Akua pahulu, was the god who could carry people off in their
sleep if they had eaten certain dried fish (amaama and weke). If a
person in eating had his mouth smeared and should hear these words:
“Oia hoi, oia hoi,” or “hohe, hoha”, and fall asleep, he would be sure
to be carried away and laid in another place, without however being
killed.
[517] Kaha aku nei, etc., kaha, sea-beach, side of a river; Kama, name
of a land.
[518] Lei o Moopuali, wreath or crown of Moopuali; Kama and Moopuali
are names of places not now known.
[519] Alii o ke kai ahua moku, chief of the high swelling sea; kai ahua
moku signifies kai mimiki, when the sea swells and flows over the land;
moku, refers to the breaking down of homes, fences, etc.
[520] O ka moku o Maakaina, even the land of Maakaina.
[521] Kaina for kaikaina, kaina oe, thou the younger brother, the older
that, of the chief.
[522] Ilaila ka ike, etc., there is knowledge indeed and righteousness.
[523] O’u mau kaikunane (used here in place of hoa, companions); hoomau
hele loa, constant in traveling onward.
[524] Aia laua ihea, refers perhaps to Kahahana and his friend. [Lines
239 to 253 inclusive are supposed to be additions and do not belong to
the original. Andrew’s notes include them, as above, as also the
following addition to the Kanikau of Kahahana marked “incerto auctor.”
Ed.]
[525] Kaia na for kalana; ka to dip as in bailing water, the motion of
the hand in bailing water or in fanning. The kalana (district or
county) is being fanned, e luhe ana, it is lulling by the calms, “luhe”
is to hang pendulous like the large branches of trees when no wind.
[526] Pua ia kae; pua here signifies to dive, kae signifies the border
or edge; pona is the lower cavity of the eyebrow, between the brow and
the ball of the eye, the under part of the arch. Pona waa is the arch
or circle of canoes in some sorts of fishing.
[527] Hoo—ka pali, is implied, smooth is the cliff; niania i ka la,
smoothed by the sun.
[528] Hoi koana, diminishing; when wind or rain has been powerful and
diminishes to its regular standing, it is said to hoi koana, return to
its littleness again. Laiewaha, name of a place in Kona, near Kau,
Hawaii.
[529] Hoowaha keiki, etc., waha, also hoo, to seize one’s property and
carry it off before his eyes. Pohu, calm, but what the whole means is
not clear.
[530] A ai pili; a ai, a negative, aole, aohe, a oe, etc.
[531] Kauna, a contraction of Kaunanamauna on the boundary line between
Kona and Kau.
[532] A oi na; oi is like ai in the foregoing line, na to assuage,
still, quiet. It [the calm] is not still, i.e., there is no calm on
account of the winds of Kau.
[533] Ke haaino mai la, has reference to the disaster of a boisterous
wind, the squally conditions, it may be of Kahaanaweli, name of a
place.
[534] Weliweli, anything dreadful or causing fear.
[535] Ka ino o na Puuapele, at Piliwale, likely had reference to an
explosive volcanic eruption at that place, and would make the following
lines clear.
[536] I halihali mai ka ia’u, which was indeed brought to me; a waiho
kahua haalele, and outside of the house left there.
[537] Haalele i makaulia, “left for his fear”—fear of the lava stones.
[538] Ke a lau make ihi, stones having edges like the adz, or spear;
ihe, very sharp.
[539] He ihe, a spear; ke ae, name of an east wind, a child of Kau.
[540] Ke hoo—etc., the wind scares him.
[541] E hoi ana, etc., I am returning i ka malino, in the calm.
[542] I ka pawapawa; pawa is the surface of a garden patch that one has
smoothed all over, so a smooth surface of the sea, pawapawa, very
smooth. Ahaaha, root not found, relating to a calm or smoothness of
surface. Nikiniki, onionio, spotted as the sun in a calm.
[543] I naoa past for naoia—nao, naonao, to reach after, to take,
reached after.
[544] Ka maawe ala, the faint track, a ka waa, of the canoe, e hele nei
o ke kai coursing on the sea.
[545] It is said any vegetables thrown into the sea in Puna never fail
to come ashore at Kau, hence, the sea is red, covered with the blossoms
of the lehua, and the noni.
[546] Lolohili is to go crookedly, zigzag, along a great
distance—characteristic of the Kawaihae road.
[547] A Kawaihae, on arrival at Kawaihae, “ua” implied, hae na ukana,
the baggage is broken.
[548] Hana liilii, etc., make small, reduce the baggage of the
travelers, divide it into small parcels on account of the length of the
way.
[549] I hakalia, etc., if the company are slow, they will feel the heat
of the sun.
[550] Moe koke, sleep early, i ke kula, in the plain of Moolau in
Puuhuna, between Waimea and Kohala.
[551] Ka pua o koaie, the blossom of the koaie (Acacia koaia) a tree
whose leaves resemble the koa but the timber is much harder. Waika, a
place in Kohala.
[552] Kaka i ka hau, etc., strike off the dew, the water of the day.
[553] Makili loa, very high is the sun, above in the upland of
Kaipuhaa.
[554] Haa na makani, the winds dance, pa, etc., strike and contend
together.
[555] Paio i ke alo, etc., contending in the presence of Makanipalua,
(lit. two-fold divided wind).
[556] Aoi for aole lua, there is no second, none like the goodness of
Kohala.
[557] Kuipeia, struck upon or pounded by the wind Apaa, name of a north
or northwesterly wind.
[558] Ka laolao imu, the brush oven-wood, laolao is the small fuel used
in the wood ovens, nahele, etc., grows spontaneously at or near the
taro patches.
[559] Ka pae, the border; ko kea, white cane; upepe, easily broken,
from its soft character. Pae is a border of land usually planted to
something different from the land generally.
[560] Mai, etc., from the outside to the inside Kohala. In the northern
section of that district its people designate the western end the
outside, and the eastern, windward, end, the inside.
[561] E hea mai, etc., call to me; malokona, there inside—Kohala
inferred.
[562] Eia ka puu, here is the hill, the difficulty, the sin; owaho nei,
outside here, the cold.
ON HAWAIIAN RANK.
Some years ago, in the spring and summer of 1883, a sharp and bitter
controversy arose between the two native Hawaiian newspapers, the
Kuokoa and the Elele Poakolu, as to the dignus and status of the
Hawaiian nobility in olden time and more especially the rank and
pretensions of two families, of which the Kuokoa represented one, and
the Elele the other. I noted and made memoranda of the controversy for
further use, but as the legislative committee on the genealogy of the
chiefs had been appointed and was supposed to be actively at work at
that time, I looked upon the controversy of the two newspapers as an
intrusion, if not an impertinence, and reserved my own opinion on the
subject in dispute until said committee should have, in a manner
authoritatively, settled and published the rules for determining the
ancient degrees of nobility, their number and their relative status
with their kapus or privileges, whether inherent and inalienable or
incidental and changeable.
At the legislative session of 1884 said committee on the genealogy of
the chiefs made a report which no doubt was very valuable for the
information it rendered on many subjects, but through some unfortunate
oversight it did not touch on the genealogy of the chiefs, and I and
the public generally were left in doubt as to the position that the
committee would take touching the rank and privileges of the nobility.
The committee, however, was continued in its labors by the legislature
of 1884, and during these last two years expectation stood on tip-toe
among not a few of His Majesty’s subjects, whose family records tell
them that the blue blood of the Kawelos, the Kakuhihewas, the
Kaulaheas, the Kiha-nuis and Keakealanis, is still coursing in their
veins as well as in those of their sovereigns, and whose public
recognition as such descendants depended on the faithful, intelligent
and impartial investigation of said genealogy committee. The
legislative session of 1886 has closed, but the committee on the
genealogy of the chiefs, whatever may have occupied its attention
during the last two years, has not spoken on the subject which was
especially entrusted to it.
Unable, therefore, to ascertain from the committee which families,
claiming descent from the ancient noblesse, it would have recognized as
entitled to a page on “The Golden Book” of the Hawaiian alii; and
equally uncertain as to the rules, methods or principles the committee
might have adopted in order to decide, first, whether a person was a
noble at all, secondly, what is or would have been his rank and status
under the old regime, before nobles created by the king plus the
Constitution filled the seats in the Hawaiian House of Lords formerly,
up to 1845 and 6, occupied by native born Hawaiian chiefs. Unable to
find this out from the committee, I am obliged to fall back upon my own
resources, such as the reading of the ancient legends and chants, and
the writings of those Hawaiians who wrote upon the subject some thirty
or forty years ago, before the rising generation became smitten with
the mania of interpolating history and fabricating genealogies to
order.
Under the old regime there certainly were ranks and degrees of
nobility, well understood and scrupulously observed, with their
accompanying kapus and privileges. A pio chief, or chiefess, out-ranked
a niau-pio, or a naha, but these three classes could claim the kapu-moe
(prostration) from the other nobility and from the commoners, and were
exempt, I think, from rendering that observance to each other. The
distinction between the three was social rather than political, and
time and circumstances generally determined how far the etiquette, due
from each to each, should be enforced or relaxed.
To explain the relation of these three classes of the nobility I would
say that by “niau-pio” was understood the very highest cast, not only
by descent but also by power, such as the sovereigns of the islands,
the moi, their children—if the mothers were of sufficient rank—and the
aimoku, or district chiefs. By pio was understood the children of a
brother and sister or half-brother and half-sister, whose parents were
both niau-pio. By naha was understood the children of a father with his
daughter, or an uncle with his niece, both the parents being niau-pio.
To illustrate: Keawe-i-kekahi-alii was king of Hawaii and
Kalanikauleleiaiwi was his half-sister, both from the same mother,
though with different father. Keawe and Kalanikaulele cohabited and
their children Keeaumoku (k) and Kekela (w) were pio chiefs as well as
niau-pio. But Keawe had another wife named Laamaikanaka from the
powerful I family in Hilo, with whom he had a son Kalani-nui-amamao,
who was the oldest, who succeeded his father as moi or sovereign, who
was a great niau-pio, but was not a pio like his half-brother
Keeaumoku. Kalanikaulele had other husbands, among whom I need only
mention Lonoikahaupu, the king of Kauai, with whom she begat
Keawepoepoe, the ancestor of the present reigning family, who was a
niau-pio but was not a pio. And similar examples may be drawn from all
the islands.
Again the same Keawe-i-kekahi-alii with his wife Laamaikanaka had a
daughter called Kaohiokaka. With this daughter Keawe cohabited and she
bore a daughter called Kekaulike. That daughter was a naha chiefess
under the old heraldry. This Kekaulike cohabited with her mother’s
brother Kalaninuiamamao and begat a son named Keawemauhili. That son
was a naha, as well as his mother and hence he was frequently called
Keawe-wili-lua (Keawe-twice-turned).
These three classes and the rest of the recognized nobility formed what
was called the papa-alii by a general term, or the aha-alii, the
convocation of nobles, the “Ritterstand.”
Below the three classes above named the papa-alii recognized several
gradations of nobility; but they were social rather than political
distinctions. Thus a child born of a niau-pio chiefess and a chief not
a niau-pio took precedence of a child born to a niau-pio chief with a
chiefess not niau-pio. In fact the mother’s rank invariably prevailed
over that of the father, with certain exceptions, as when the father
publicly acknowledged and adopted the child as his own, although the
mother’s rank may not have been equal to the father’s.
The descent from being a niau-pio, a pio, or a naha, to one of the
inferior degrees of the aha alii of the nobility, took several
generations to accomplish. The writer in the Kuokoa newspaper, to whom
I have referred, speaks of wohi, lo alii, alii papa, lokea alii, laauli
alii, and kukaepopolo, as distinct grades of nobility, one above the
other in the order named. My reading and acquaintance with the ancient
rules of heraldry do not correspond with such a classification.
The wohi was a function, an office, not a degree of nobility. It had
its peculiar privileges, among which was the exemption from rendering
the kapu-moe to the sovereign, the moi. Its duties were that of a prime
minister, and on public occasions the wohi walked in front of the
sovereign to see that the ceremonial was duly performed and that
everybody else, who was not exempt, duly observed the kapu-moe. Like
many other institutions it tended to become hereditary. Thus the son of
a wohi under one sovereign was most likely to become the wohi under the
son of that sovereign; but when the dynasty changed the wohi-ship
changed also. Thus the wohi of Kumahana, King of Oahu, was no longer
the wohi of Kahahana, who succeeded Kumahana as the head of a new
dynasty. Thus the wohi of Kalaniopuu, King of Hawaii, was no longer the
wohi when Kamehameha I. had obtained the ascendancy. The wohi-ship was
peculiarly an institution on the leeward islands, Oahu and Kauai, and
was only comparatively lately introduced on Maui and Hawaii. While the
office lasted the privileges attached to it were exercised and
enforced; when the office lapsed, the privileges ceased, and the late
incumbent was simply a naiu-pio, or a chief of less degree, as the case
might be. Keawemauhili was the wohi of his nephew Kiwalao, King of
Hawaii; Keliimaikai was the wohi of his brother Kamehameha I.; but
neither the children of Keliimaikai claimed, or were awarded the
privileges of a wohi after the death of their parents. The precedence
that a wohi obtained over other nobles was in virtue of his office
alone, and as temporary as the incumbency of that office. The last
Hawaiian wohi was Keliimaikai, the aforesaid brother of Kamehameha I.,
and his son Kekuaokalani might have remained wohi under Liholiho,
Kamehameha II., had he not rebelled against him.
The lo was not, as the Kuokoa writer assumes, a specific name for one
of the degree of nobility. It was a patronymic, distinguishing a
certain family on Oahu. The first known in Hawaiian legends and history
was Lo Lale, the brother of Piliwale and Kalamakua, sons of Kalonaiki,
the Oahu sovereign. Lo was a title or epithet exclusively belonging to
Lale’s descendants. What the occasion of the title, or what kapus and
privileges, if any, it conferred, I have been unable to ascertain. As a
degree of nobility lo was unknown throughout the group. As a title, or
sobriquet, it was never assumed by any one who could not clearly trace
his descent from that first Lo Lale, lord of Lihue and adjoining lands
in Ewa and Waialua.
The division of the nobility which the Kuokoa writer designates by the
names of alii papa and lokea-alii are unknown to me. They do not occur
in the old meles or kaaos, and I know not their origin. These, as well
as the other divisions, which he designates by the names of laauli alii
and kaukau alii, were all recognized nobles, alii of the papa alii or
the aha alii; local circumstances and social conventionalities
determining generally for the time being the precedence due from one to
the other. Their privileges, prerogatives and kapus, be they great or
small, whether derived from mother or father, were theirs by birth or
inheritance. A chief of the papa alii may not deem it practicable,
expedient or prudent to exact those privileges and kapus at times, but
his right to their observance none could deprive him of. During the
frequent wars which harrassed the country in former days a chief may
have lost his lands and possessions and been driven into exile and
reduced to poverty and there be no one left to do him homage, or
observe the kapus towards him, or he might never have had land and
subjects assigned him from his infancy. But if fortune smiled upon him
and if, through the strength of his spear or the favor of his sovereign
moi, he reconquered the paternal domain or obtained another, he simply
resumed the rights and kapus which had been lying in abeyance during
poverty and exile. Some families never recovered from such a disaster,
but their descendants retain to this day their rank unimpaired and the
rights which that rank conferred, though it may not be prudent or
practicable to exact them. To illustrate the vicissitudes of the
aristocracy during the last 150 years: The old nobility of Molokai, the
descendants of Maweke of Nuakea, of Keoloewa, circumscribed in
territorial possessions certainly, but as lofty and as pure in its blue
blood as any of Oahu or Kauai were, with the exception of one family
destroyed, despoiled and exiled by Peleioholani of Oahu in vengeance
for the death of his daughter, Kulanihonuaiakama, who was treacherously
killed by some chiefs of windward Molokai. Thus the Oahu chief
families, the descendants of Maweke of Laakona, of the Kalonas[?], went
to the wall and were despoiled by Kahekili of Maui, after his conquest
of the island, not one Oahu chief of the ancient nobility remaining in
possession of his hereditary lands. Death, flight and exile were their
portion. Thus the Maui aristocracy, the descendants of Haho, of Eleio,
of Piilani, with the exception of the few who joined the conquering
party, were despoiled after the conquest of the island by Kamehameha I.
Thus, though somewhat later in time, the Kauai aristocracy, the proud
descendants of Maweke, of Ahukini-a-Laa, of Manokalanipo, were almost
literally exterminated or reduced during the insurrection of Humehume
against Liholiho, Kamehameha II. As for the Hawaiian noblesse, the
descendants of Hikapoloa, of Pilikaeaea, of Kiha-nui-lulu-moku, how
many have survived the internecine wars that followed the death of
Keawe-i-kekahi-alii and the death of Kalaniopuu? Where are the scions
of Imakakaloa of Puna, of Piena of Kau, of Palena of Kohala, and others
too numerous to mention? What would have been the fate of the
illustrious and once powerful house of I of Hilo, the descendants of
Liloa and Piilani, had not a lucky accident ranged Keawe-a-Heulu on the
side of three other chiefs, whose spears and whose counsel raised
Kamehameha I. on the throne? As it was, other adverse circumstances
afterwards nearly brought that house to its ruin, when another turn of
fortune’s wheel placed it on the top of the ladder. But who will
venture to say that during this partial eclipse for more than two
generations, when for prudential reasons its white puloulou, or its
day-light torches were no longer visible, its kapus, its rights, its
privileges, or its rank had been forfeited, diminished, or lost through
non-observance? Who will dispute the rank and the kapus of
Keawemauhili’s descendants through Elelule and Kuhio, backed as they
were by the royal escutcheon of Kamakahelei of Kauai? And yet the heirs
to that rank were ignored and their kapus slumbered for more than fifty
years, until of late their former status has been restored. Who will
deny the rank and heraldic consideration due to the descendants of the
great house of Kualii of Oahu, either through his son Peleioholani or
his daughter Kukuiaimakalani, many if not most of whom, have not at
present land enough of their own to be buried in, and whose only
remaining heirlooms are the consciousness of their rank and their
family chants, their mele inoa which at one time were solicited, but
solicited in vain, by even so proud a king as Lot Kamehameha V.
There was an expression used in olden times to designate certain
chiefs, male or female, which expression in those days did not mark a
fixed or certain degree of nobility, but was a relative term of a large
degree of elasticity. That term was kaukau-alii. In later and modern
times the term has been made to imply inferiority and dependence. To
illustrate: In olden time the children of Hakau-a-Liloa looked upon the
children of Umi-a-Liloa, their cousins, as kaukau alii compared to
themselves, though the sovereignty of Hawaii and the highest political
kapus rested with the latter. Thus the children of Kalaninuiamamao and
of Keeaumoku of Hawaii looked upon the children of Kumukoa and of
Awili, their cousins, as kaukau-alii compared with themselves. Thus
Kalaipaihala, the son of Kalaniopuu of Hawaii, was a kaukau-alii to his
brother Kiwalao, although he was a niau-pio chief in his own right. The
term was relative and did not mark a degree of nobility.
CHRONOLOGICAL LIST.
Every people, possessed of some culture or civilization, attempts to
preserve a record of its past, whether that record is handed down
orally, or by some sort of writing. With the Hawaiians as with their
Polynesian congeners everywhere, such records were passed down orally
from father to child, or from master to disciple, within the
professional circle of those to whom immemorial usage has consigned the
preservation of them. But history, or a record of the past, would
become unintelligible and rank confusion unless set forth or arranged
upon some system of chronology. Some peoples counted time by the number
of generations from some common ancestor; some counted by the length of
reign of each successive king or chief; some counted each individual
year within a, by them, generally adopted era. The Hawaiians counted by
generations of their principal chiefs or kings. They started from Wakea
as a common ancestor of all the chiefs on all the islands of the
Hawaiian group; but, for convenience or clearness sake, time was
counted by either of the reigning families on the four principal
islands: Kauai, Oahu, Maui, or Hawaii. Thus an event, worthy of being
preserved on the national records, was said to have occurred “in the
time of”—“i ke au o”—such or such a prominent chief of this or that
island; and, in order to ascertain when, the generations were counted
either down from Wakea, or more generally up (back) from the then
present generation. Thus Hawaiian chronology was not very exact, it
must be admitted; but to a people, who depended entirely upon the
faithful memory of their bards and priests, it was sufficiently
approximate to bring order and sequence in their unwritten records of
the past. To us, of a later and more developed civilization, the
exactitude of dates is of the very essence of history, or at least one
of its most necessary elements; but an approximation to truth satisfied
the ancient Hawaiian.
In my work, “The Polynesian Race, its Origin and Migrations,” Vol. I,
p. 166, I have approximately fixed the period of Wakea at about 190
A.D., and the length of a generation, for the purposes of historical
computation, at 30 years. Counting 13 generations after Wakea we arrive
at Nanaulu, in whose time the Hawaiian group was undoubtedly occupied
by the Hawaiian branch of the Polynesian Race, say 580 A.D. Continuing
on the genealogical line of Nanaulu, as the safest and most correct, we
arrive after 15 more generations, or 450 years, at the period of
Maweke, say 1030 A.D., when that remarkable intermigratory movement
between the southern and northern Polynesian groups, of which their
legends and chants give so ample evidence, had already commenced. From
Maweke down, therefore, Hawaiian chronology may be computed from any of
the leading genealogies, counting Maweke as No. 29, Paumakua as No. 30,
Pilikaeaea as No. 31 from Wakea.
Thus, to take only two genealogies out of many, we get the following
approximate, chronological lists, viz:
OAHU. HAWAII.
No. A.D. No. A.D.
29. Maweke 1030
30. Mulielealii 1060
31. Moikeha 1090 31. Pilikacaca 1090
32. Hookamalii 1120 32. Kukohau 1120
33. Kahai 1150 33. Kaniuhi 1150
34. Kuolono 1180 34. Kanipahu 1180
35. Maelo (w) and 1210 35. Kalapana 1210
Lauli-a-Laa (k)
36. Laulihewa 1240 36. Kahaimoelea 1240
37. Kahuoi 1270 37. Kalaunuiohua 1270
38. Pua-a-Kahuoi 1300 38. Kuaiwa 1300
39. Kukahiaililani 1330 39. Kahoukapu 1330
40. Mailikukahi 1360 40. Kauholanuimahu 1360
41. Kalona-iki 1390 41. Kihanuilulumoku 1390
42. Piliwale 1420 42. Liloa 1420
43. Kukaniloko (w) 1450 43. Umi-a-Liloa 1450
44. Kalaimanuia (w) 1480 44. Kealiilokaloa 1480
45. Kaihikapu-a-Manuia 1510 45. Kukailani 1510
46. Kakuhihewa 1540 46. Kaikilani (w) 1540
47. Kaihikapu-a-Kakuhihewa 1570 47. Keakealanikane 1570
48. Kahoowahaokalani 1600 48. Keakamahana (w) 1600
49. Kauakahi-a-Kahoowaha 1630 49. Keakealani (w) 1630
50. Kualii 1660 50. Kalanikauleleiaiwi 1660
(w)
51. Peleioholani 1690 51. Keawepoepoe 1690
52. Kumahana 1720 52. Kameeiamoku 1720
53. Kaneoneo 1750 53. Kepookalani 1750
54. Kapuaamohu (w) 1774 54. Aikanaka 1780
55. Kinoiki (w) 1804 55. Keohokalole (w) 1810
56. Kapiolani (w) born 1834 56. Kalakaua born 1836
HAWAII. MAUI.
No. A.D. No. A.D.
30. Paumakua 1060
31. Pilikaeaea 1090 31. Haho 1090
32. Kukohau 1120 32. Palena 1120
33. Kaniuhi 1150 33. Hanalaa 1150
34. Kanipahu 1180 34. Mauiloa 1180
35. Kalapana 1210 35. Alo 1210
36. Kahaimoelea 1240 36. Kuhimana 1240
37. Kalaunuiohua 1270 37. Kamaloohua 1270
38. Kuaiwa 1300 38. Loe 1300
39. Kahoukapu 1330 39. Kaulahea I. 1330
40. Kauholanuimahu 1360 40. Kakae 1360
41. Kiha 1390 41. Kahekili I. 1390
42. Liloa 1420 42. Kawaokaohele 1420
43. Umi-a-Liloa 1450 43. Piilani 1450
44. Kealiiokaloa 1480 44. Kiha-a-Piilani 1480
45. Kukailani 1510 45. Kamalalawalu 1510
46. Kaikilani (w) 1540 46. Kauhi-a-Kama 1540
47. Keakealanikane 1570 47. Kalanikaumakaowakea 1570
48. Keakamahana (w) 1600 48. Lonohonuakini 1600
49. Keakealani (w) 1630 49. Kaulahea II. 1630
50. Kalanikauleleiaiwi 1660 50. Kekaulike 1660
51. Keawepoepoe 1690 51. Kamehamehanui 1690
Kahekili
52. Kameeiamoku 1720 52. Kalanikupule 1720
53. Kepookalani 1750 53. Kueliko 1750
54. Aikanaka 1780 54. Kalili 1780
55. Keohokalole (w) 1810 55. Pinao (w) 1824
56. Kalakaua 1836
OAHU. HAWAII.
Kapiolani (w) 1834 Kalakaua 1836
Kinoiki (w) 1804 Kapaakea 1806
Kapuaamohu (w) 1774 Kamanawa II 1780
Kaneoneo 1750 1744 [563] Alapaiwahine (w) 1750
Kumahana 1720 1714 Kaolanialii (w) 1720
Peleioholani 1690 1684 Kalaninuiamao 1690
Kualii 1660 1654 Lonomaaikanaka 1660
(w)
Kauakahi-a-Kahoowaha 1630 1624 Ahu-a-I 1630
Kahoowahaokalani 1600 1594 I 1600
Kaihikapu-a-Kakuhihewa 1570 1564 Makua 1570
(Kapoholemai)
Kakuhihewa 1540 1534 Keawenuiaumi 1540
Kumulae
Kaihikapu-a-Manuia 1510 1504 Piikea Umi 1510
Kalaimanuia (w) 1480 1474 Laielohelohe 1480
Kukaniloko (w) 1450 1444 Kalamakua 1450
Piliwale 1420 1414 Kalonanui 1420
Kalonaiki 1390 1384
Mailikukahi 1360 1354
Kukahiaililani 1330 1324
Pua-a-Kahuoi 1300 1294
Kahuoi 1270 1264
Laulihewa 1240 1234
Maelo (w) and 1210 1204
Lauli-a-Laa
Kuolono 1180 1174
Kahai 1150 1144
Hookamalii 1120 1114
Moikeha 1090 1084
Mulielealii 1060 1054
Maweke 1030 1024
OAHU. KAUAI.
No. A.D. No. A.D.
29. Maweke [564] 1030
30. Mailelaulii 1060 30. Paumakua (Oahu) 1060
31. Moikeha 1090 31. Kumakaha 1090
32. Hookamalii 1120 32. Luahiwa 1120
33. Kahai 1150 33. Ahukai 1150
34. Kuolono 1180 34. Laamaikahiki 1180
35. Maelo (w) and 1210 35. Ahukini-a-Laa 1210
Lauli-a-Laa (k)
36. Laulihewa 1240 36. Kamahano 1240
37. Kahuoi 1270 37. Luanuu 1270
38. Pua-a-Kahuoi 1300 38. Kukona 1300
39. Kukahiaililani 1330 39. Manokalanipo 1330
40. Mailikukahi 1360 40. Kaumakamano 1360
41. Kaonaiki 1390 41. Kahakuakane 1390
42. Piliwale 1420 42. Kuwalupaukamoku 1420
43. Kukaniloko (w) 1450 43. Kahakumakapaweo 1450
44. Kalaimanuia (w) 1480 44. Kalanikukuma 1480
45. Kaihikapu-a-Manuia 1510 45. Ilihiwalani 1510
46. Kakuhihewa 1540 46. Kauhi-a-Hiwa 1540
OAHU. KAUAI.
No. A.D. No. A.D.
46. Kaihikapu-a-Kakuhihewa 1570 46. Kanei-a-Haka (w)
and Kealohi (k)
Maikai 1570
47. Kahoowahaokalani 1600 47. Kapulauki 1600
48. Kauakahi-a-Kahoowaha 1630 48. Kuluina (w) 1630
49. Kualii 1660 49. Lonoikahaupu 1660
50. Peleioholani; Kukuiai 1690 50. Kaumeheiwa 1690
(w)
51. Peleioholani, died 51. Kamakahelei (w) 1740
Kalanipoo (w) 1770
52. Kumahana, dethroned 1773 52. Kaumualii, last
king;
Kapuaanohu (w) 1778
53. Kahahana, conquered by 53. Kinoiki (w) 1808
Kahekili 1783
54. Kahahana, slain 1785 54. Kapiolani (w) 1834
HAWAII. OAHU.
Kalakaua 1836 Kapiolani (w) 1834
Keohokalole (w) 1810 1806 Kinoiki (w) 1804
Aikanaka 1780 1776 Kapuaamohu (w) 1774
Kepookalani 1750 1746 Kamakahelei (w) 1740
Kameeiamoku 1720 1716 Kaumeheiwa 1690 1714
Keawepoepoe 1690 1686 Lonoikahaupu 1660 1684
Kalanikauleleiaiwi (w) 1660 1656 Kuluina (w) 1630 1654
Keakealani (w) 1630 1626 Kapulauki 1600 1624
Keakamahana (w) 1600 1596 Kanei-a-Haka 1570 1594
Keakealanikane 1570 1566 Kauhi-a-Hiwa 1540 1564
Kaikilani (w) 1540 1536 Ilihiwalani 1510 1534
Kukailani 1510 1506 Kalanikukuma 1480 1504
Kealiiokaloa 1480 1476 Kahakumakapaweo 1450 1474
Umi-a-Liloa 1450 1446 Kuwalupaukamoku 1420 1444
Liloa 1420 1416 Kahakuakane 1390 1414
Kiha 1390 1386 Kaumakamano 1360 1384
Kauholanuimahu 1360 1356 Manokalanipo 1330 1354
Kahoukapu 1330 1326 Kukona 1300 1324
Kuaiwa 1300 1296 Luanuu 1270 1294
Kalaunuiohua 1270 1266 Kamahano 1240 1264
Kahaimoelea 1240 1236 Ahukini-a-Laa 1210 1234
Kalapana 1210 1206 Laamaikahiki 1180 1204
Kanipahu 1180 1176 Ahukai 1150 1174
Kaniuhi 1150 1146 Luahiwa 1120 1144
Kukohau 1120 1116 Kumakaha 1090 1114
Pilikaeaea 1090 1086 Paumakua 1060 1084
EVENTS IN HAWAIIAN HISTORY.
In Fornander’s manuscript the genealogical tables given above are
followed by “Events in Hawaiian History,” which listed important events
from 1527 to 1887. This was published as a supplement to Hitchcock’s
Hawaiian Dictionary, which appeared in 1887. Hawaiian events since
1887, also comments on occurrences before that date, are recorded in
various numbers of Thrum’s Hawaiian Almanac and Annual. See especially
issues for 1876 and 1899.
The original list lacks the following significant events, which have
been supplied by the editor:
1782—December. Death of Kanekoa, son of Kalanikeeaulumoku.
1783—March. Great eruption of Kilauea.
1784—Marriage of Kamehameha with Kaahumanu.
1801—Eruption of Hualalai, its last.
1809—Death of Keliimaikai, brother of Kamehameha I.
1809—Kanihonui strangled by order of Kamehameha I.
1818—May 20. Arrival at Hawaii of Spanish pirates, corvette Santa
Rosa, of Provisional Government of Buenos Ayres, in charge of
mutineers; captured in September by arrival of the Argentine,
Captain Bouchard.
1822—May 1. Rev. W. Ellis first visits the islands.
1826—December 23. First treaty with the United States, signed.
1828—May 20. Birth of David Kamehameha, eldest son of Kinau and M.
Kekuanaoa. Died December 15, 1835.
1830—December 11. Birth of Lot Kamehameha, son of Kinau and
Kekuanaoa.
1832—January 31. Birth of W. C. Lunalilo, son of Kekauluohi and C.
Kanaina.
1832—First census of the islands taken; population 130,313.
1832—December 23. Arrival of Japanese junk at Waialua, Oahu.
1834—February 9. Birth of Alex. Liholiho, son of Kinau and M.
Kekuanaoa.
1836—November 4. First English treaty (by Edward Russel), signed.
1836—November 16. Birth of David Kalakaua, son of Keohokalole and
Kapaakea.
1846—Oahu Temperance Society formed, J. F. B. Marshall, president.
1859—January 23. Eruption of Mauna Loa, with flow to the northwest.
1866—November 13. Death of high chief Kapaakea, father of Kalakaua.
1868—June 19. First Japanese immigrants (148) introduced per ship
Scioto.
1869—April 6. Keohokalole, mother of Kalakaua, died.
1871—February 19. Severe earthquake at Honolulu and Lahaina.
1887—September 21. Death of Keliiahonui (Prince Edward), brother of
Princes David and Kuhio.
TRADITIONAL AND GENEALOGICAL NOTES.
Wahine-o-Lalohana, connected with Kaiakahinalii. Lalohana, a country
“maloko o ke kai” (in the sea). Another story says that she lived at
Mauna, a coral reef makai (seaward) of Keauhou, Kona, and that Lono was
the mauka (inland) chief.
Another story says the woman lived at Waiakea, Hilo, and the chief was
Konikonia. Konikonia’s people went out fishing on the coral reef and
their hooks were broken off by the Wahine-o-Lalohana. Her kaikunane,
Kuula, was below the water and sometimes lived with Konikonia. This
Kuula told Konikonia’s people that there were other people, men and
women, living under the water (“he kulanakauhale”), a village, and they
had broken the hooks. Kuula, being interrogated by Konikonia as to
whether he belonged to that people, said he did and that he had a
sister there, whereupon Konikonia told him to fetch her to be his wife.
Kuula informed Konikonia of the process how to catch his sister by
making images of her husband, Kiimaluhaku, and letting them down in the
water, when she would think that he had returned from Kukulu o Kahiki,
whither he had gone on a journey. The ruse succeeded and she was led to
follow the string of images from below to the canoe and thence to
Konikonia’s house, where she fell asleep, and woke up in the afternoon,
finding Konikonia with her. She then sent for her food from below. In
bringing her coconut shell up the contents were spilled, proved to be
the mahina (moon), and flew up to heaven.
Four days she stayed ashore when she wanted to see her parents. Being
asked who they were, she said Kahinalii was her father and
Hinakaalualumoana was her mother. Being further asked if they would
come ashore after her, she said no, not bodily, but that the waters
which were then rising had come to search for her, and they would
overwhelm every inch of ground, and that her brothers were running
ahead of the sea. Then Konikonia and she ran for the mountain and
climbed up the tall trees and built a place to stay in. They stayed
there ten days, during which time Kahinalii covered the whole earth
with the sea and all the people perished; but when it had reached
Konikonia’s place it subsided, and he and she and all his ohua
(household) were saved, and they returned to terra firma. David Malo
thinks it an imported tale though older by far than the arrival of the
haole (foreigners) with Captain Cook.
Lihaula was the elder brother of Wakea. They fought and Lihaula was
conquered. Afterward Wakea fought with Kaneiakumuhonua and was beaten
and driven out of the land and took to the sea. Some say this took
place on Hawaii and Wakea was pursued to Kaula when he fled over the
sea. Others say they fought in Hikiku and Wakea fled over the sea.
Komoawa was the kahuna (priest) of Wakea. Afterwards Wakea fought
Kaneiakumuhonua and beat him and retained the Aupuni (Government).
Popokolonuha was Komoawa’s wife, and some say that Hoohokukalani was
their daughter and not Wakea’s.—Wakea’s first son was Haloanaka, who
died and grew up as taro. He (Wakea) afterwards begat Haloa.
BIRTHPLACE AND INTERMENT LOCALITIES OF CELEBRITIES.
Kapawa, born in Kukaniloko, died in Lahaina and buried in Iao.
Heleipawa, born at Lelekea in Kaapahu, Kipahulu, Maui, died in Poukela,
buried in Ahulili.
Aikanaka, born in Holonokiu, Muolea, Hana, Maui, died in Oneuli,
Puuolai, Honuaula, buried in Iao.
(Puna and) Hema, born on Kauiki, Hawaii kuauli, Hana, Maui, died in
Kahiki, Ulupaupau.
Kahai, born in Halulukahi, Wailuku, Maui, died in Kailikii, Kau, and
buried in Iao.
Wahieloa, born in Wailau, Kau, Hawaii, died in Koloa, Punaluu, Kau,
buried in Alae, Kipahulu, Maui.
Laka, born in Haili, Hilo, Hawaii, died in Kualoa, Oahu, buried in Iao.
Luanuu, born in Peekauai, Waimea, Kauai, died in Honolulu, Oahu, buried
in Nuuanu.
Pohukaina, born in Kahakahakea, Kahuku, Kau, Hawaii, died in Waimea,
Hawaii, and buried in Mahiki.
Hua, born in Kahomaikanaha, Lahaina, Maui, died in Kehoni, Waiehu,
Maui, and buried in Iao.
Pau (Kama [child of] Hua), born in Kahua, in Kewalo, Oahu, died in
Molokai, buried in Iao.
Hua Kalalai (Kama [child of] Pau), born in Ohikilolo, Waianae, Oahu,
died in Lanai, buried in Iao.
Paumakua, born in Kuaaohe, Kailua, Oahu, died on Oahu and buried in
Iao.
Haho, no record; also none of Palena except that [he] begat Hanalaanui
and Hanalaaiki.
Lonokawai, Laau, Pili, Koa, Kukohau, Kaniuhi, no record, nor of Loe.
Kanipahu lived in Kalae, Molokai, because Kamaiole had brought Hawaii
under his sway. Kanipahu was not aware of his being the rightful alii
of Hawaii. He had two children on Hawaii, Kalapana and Kalahumoku.
Kamaiole did not know that they were Kanipahu’s children or he would
have killed them. The Hawaiians were disgusted with Kamaiole’s
oppression and went to Paao (who it seems was still alive) for advice
and aid. Paao sent messengers to Molokai, to Kanipahu, to tell him to
come back to Hawaii. Kanipahu refused, being ashamed of the lump on his
shoulders, but told the messengers to go to Waimanu, Hamakua, and they
would find his son Kalapana whom they should enthrone as king. Paao
sent for Kalapana, and Kamaiole was killed at Anaehoomalu in Kekaha, on
his way to Kona.
Paao is said to have lived 680 years (“he lau me na kanaha ehiku”), in
the time of Laaualii, and he died in the time of Kamakaohua.
Kau-a-Kamakaohua, daughter of Kamakaohua, was the wife of Hoalani, and
their daughter was Ipuwai-a-Hoalani, the wife of Kaihikapu-a-Kakuihewa.
From Laaualii to Kaniakaohua there were fifteen generations.
Paao’s son was Kahuakanani. Paao seems to have been a family name
applicable to the descendants of the first Paao. The name as borne by
that family of kahunas occurs during several generations.
Paao came in the time of Lonokawai who was after Kapawa; the 26th
generation of chiefs. Pili afterwards was brought over to Hawaii from
Tahiti by Paao in the vessel called Kanaloanui. The fish opelu and aku
came with Pili, hence they were kapued fish. (Hoku Pakipika, Feb. 13,
1862.)
Kalaunuiohua. In his time lived Waahia, a noted prophetess (kaula).
Kamaluohua was king of Maui and fought with Kalau and was beaten. Kalau
then fought with Kahokuohua, chief of Molokai, and beat him too. Kalau
then fought with Huapouleilei of Oahu. Kalau then fought with Kukona of
Kauai, was beaten, taken prisoner and afterward released.
Kauholanuimahu went to Honuaula, Maui, to reside, and while there he
built the loko (fish-pond) at Keoneoio. While he was living on Maui his
wife remained on Hawaii and took another husband who revolted against
Kauhola, who returned to Hawaii, beat his opponent and retook the
government.
Liloa was the son of Waiolea and Kiha. Waiolea was the elder sister of
Pinea who was Liloa’s wife, and mother of Hakau.
Liloa, [king of Hawaii], gave Kekaha in Kona, Hawaii, to
Laeanuikekaumanamana in perpetuity, and it descended to his
grandchildren through Kualii, Kauluoaonana, Wahulu, Lonoanahulu, etc.
to Kameeiamoku and Kamanawa.
Umi likewise gave Kapalilua, in South Kona, to his child
Kapunanahuanui-a-Umi, from whom it descended through Ua, Iwikaualii,
Iama to Keeaumoku.
Keakealani likewise gave Kaawaloa, South Kona, to Mahiololi from whom
it descended to Keaweaheulu and his descendants.
Luhaukapawa is by some said to have originated the kapu system (ai
moku).—D. Malo, Ch. 11.
“Kawelo Aikanaka son (maka ia) of Kahakumakapawea—this from
Kalanikukuma, elder brother of Kailelalahai and Aaanuikaniaweki. These
three were Makapawea’s children or descendants.”—Kanikau of
Kalaiulumoku.
“Aikanaka of Kauai is said to be the grandson of Kahakualamea,
contemporary with Kawelonui.
“Land visited by Kualanakila the kahu (lord) of Mokulehua: Laniku,
Lanimoe, Laupala, Nihoa, Kamokumanamana, Kuaihelani, Hanakaieie,
Onuiki, Onunui, Kapuuoneiki, Kumumahane, Kamohalii, (there was a
volcano burning).—
“Kahoukapu is said to have had a brother, Kukaohialaka.” [565]
“Kalapana is said to have slain Kamaiole at Anaehoomalu in Kona, and
followed him in the noho moi (sovereignty).”—D. Malo, Ch. 38.
Names of lands and islands known to the ancient Hawaiians, and
mentioned in the mele, kaao, pule or moolelo: Kahiki was the general
name for all foreign lands outside of Hawaii nei; lands or places said
to have been visited by Kaulu, or Ulu, the brother of Nanaulu, children
of Kii in the genealogy of Welaahilaninui (although in the mele of
Kaulu, in which these places recur, Kaulu calls himself the “Kama a
Kalana” [566]) are as follows: Wawau, Upolu (Upolo), Pukalia-iki,
Pukalia-nui, Alala, Pelua, Palana, Holani, Kuina, Ulunui, Uliuli,
Melemele, Hii-kua, Hii-alo, Hakalauai-apo, Kukulu-o-Kahiki,
Moanawaikaioo (maelstrom); Kapakapakaua and Ulupaupau were places in
Kahiki visited by Hema and by Kahai-a-Hema, nephew of Puna-imua;
Kahiki-ku and Kahiki-moe were visited by Kila, Moikeha’s son. Thence
came Laa, or Laa-mai-kahiki, his brother.
Tahiti lands, from which Olopana came when he settled on Oahu and
married Hina, and built the Heiau of Kawa’ewa’e in Kaneohe, include the
following: Keolewa; Haenakulaina; Kauaniani; Kalakeenuiakane;
Nuumehelani; Kuaihelani; Kapaahu, the place of Kapuheeuanui who fished
the islands out of the sea; Moaulanuiakea, Nuuhiwa and Polapola, known
in the tale of Moikeha—see the mele of Kamahualele; Keapapanuu and
Keapapa-lani, in the mele of Pakui said to have been created after
Kahiki-ku and Kahiki-moe and before Hawaii, by Papa and Wakea;
Kahiki-nui-kaialeale, supposed to be New Zealand.
Kauhiakama, the son of Kamalalawalu was carried prisoner from Maui by
the Oahu chiefs and burnt at Apuakehau, in Waikiki, and his skull was
used as an ipu honowa (excrement receptacle), hence the vindictiveness
of Kahekili to the Oahu chiefs.
Keelanihonuaiakama was the daughter of Peleioholani and was killed by
the Molokai chiefs, hence Peleioholani’s wars and vindictiveness toward
them.
Peleioholani was son of Kualii, king of Oahu. He conquered Molokai in
the time of Keawa, and put his son Kumahana as king of Maui, say 1764.
Kapiiohokalani was a brother of Peleioholani; Kaneoneo was the son of
Kumahana.
Kumahana, son of Peleioholani, followed him as king of Oahu, about
1770, and three years afterward he was dethroned (wailana-ia), when
Kahahana was sent for from Maui and became king of Oahu.
Keeaumoku rebelled against Kalaniopuu in Hawaii and went over to Maui,
about 1765. In 1767 he rebelled against Kahekili and was defeated at
Waihee, afterwards off Molokai whither Kahekili had pursued him, and he
fled to Hana where Kaahumanu was born to him and his wife, Namahana,
about 1768. Mahihelelima was then chief of Hana.
Hoapilikane, the son of Kameeiamoku and his wife Kealiiokahekili was
born about 1776.
Hoapiliwahine, daughter of Keeaumoku and Namahana, and younger sister
to Kaahumanu, was born about 1778.
Kekuaokalani, or Kepookalani Kalaninuimalokuloku, popularly known as
Keliimaikai, called a younger brother of Kamehameha I.; it was he who
fought for the maintenance of the kapu under Liholiho I. His wife was
Manono.
Kamehameha’s wives, hooipo, were Peleuli, Keopuolani, Kai and
Kaahumanu; his wahine hoao was Kaheiheimalie, daughter of Keeaumoku,
born about 1778. His children were Kamehamalu, Kahoanoku. He had
another wife Kahoa (?) another called Kaneikapolei and Kalola.
Kekela (who died last year) [about 1870] was the daughter of
Kalaniwahikapaa, the granddaughter of Kanealai; she was hoomoeia
(espoused) by Kamehameha to Kamaholelani, a Kauai chief.
Manono, wife of Kekuaokalani, was Kekuanaoa’s sister.
Manono’s mother was Luahiwa. Kaukuahi was Manono’s child.
Manonokauakapekulani was elder brother of Kekuanaoa; they were
grandchildren of Kanealai.
P. Kanoa is from Molokai, a grandson of Peekua who descended from
Kanealai on the side of Pailili. Also C. Kanaina. Their grandmother was
Kaha.
Kanealai was Keawe’s wife; they had four children: Hao, Awili,
Kaililoamoku and Kumukoa. Kanealai was connected with Kahekili. So was
Pehu. Kalaniwahiikapaa’s wife was Mulehu. Kawao’s wife was
Kalanihelemailuna; their child was A. Paki. Kumukoa’s wife was
Kaulahoa. Kumukoa’s child was Kalaikuahulu, who was connected on
Molokai somehow.
Six chiefs of Hawaii, whose bones were in the basket of Lonoikamakahiki
and exhibited before Kakuhihewa of Oahu, are called kaikaina of
Keawe-nui-a-Umi. (See Kaao of Lono.) Their names are as follows:
Palahalaha, son of Wahilani —Kohala.
Pumaia, ,, ,, Wanua —Hamakua.
Hilo-Hamakua, ,, ,, Kulukulua —Hilo.
Lililehua, ,, ,, Huaa —Puna.
Kahalemilo, ,, ,, Imaikalani —Kau.
Moihala, ,, ,, Heapae —Kona.
“The ends of the earth and of heaven were created (hanau ia) by
Kumukanikekaa (w) and her husband Paialani.
“Others say that Kamaieli (w) whose other name was Haloihoilalo, begat
the foundation of the earth, and that Kumuhonua was her husband.
“In the mookuauhau of Kumulipo it is said that the earth and the heaven
grew up of themselves (ulu wale).
“In the mookuauhau of Wakea it is said that his wife Papa begat a
calabash (ipu)—the bowl and the cover—Wakea threw the cover upward and
it became the heaven; from the inside meat and seeds Wakea made the
sun, moon, stars and sky; from the juice he made the land and the sea.
“In the moolelo of Moi, the prophet of Keoloewa-a-kamau, of Molokai; in
the prophecies and sayings of Nuakea, the prophetess of Luhaukapawa,
Kapewaiku, Kapewalani, of Kauai; of Maihea and Naulu-a-Maihea, the
prophet race of Oahu in the time of Lonohoonewa (the father of
Paumakua); of Luahoomoe, the prophet of Hua of Maui—in all these
prophecies—it is said that the gods (na akua) created heaven and earth.
The gods who created heaven and earth were three, Kane, Ku, and Lono.
Kanaloa was the great enemy of these three gods. Before this creation
of heaven, earth, etc., everything was shaky, trembling and destitute,
bare, (naka, olohelohe); nothing could be distinguished, everything was
tossing about, and the spirits of the gods were fixed to no bodies,
only the three above gods had power to create heaven and earth. Of
these three Kane was the greatest in power, and Ku and Lono were
inferior to him. The powers of the three joined together were
sufficient to create and fix heaven and earth.
“Their creation commenced on the 26th day of the month, on the day
called Kane and was continued during the days called Lono, Mauli, Muku,
Hilo and Hoaka.
“In six days the creation was done and the seventh day, the day called
Ku, became the first kapu day (la kapu), day of rest. The first and the
last of the seven days in every month have been kept kapu ever since by
all generations of Hawaiians.” (Mookuauhau o Puanue. Au Okoa Oct. 14,
1869.)
In an ancient prayer reference is made to the subversion of the creed
of religion (kapu) of Kahai by Lono.
When Moikeha came from Tahiti (Moaulanui) he brought with him his
kilokilo, called Kamahualele, who followed him to Kauai; also his two
sisters, named Makapuu and Makaaoa; also his two brothers named
Kumukahi and Haehae; also his kahuna named Mookini. When he arrived at
Hilo in Hawaii, Kumukahi and Haehae wished to stop there and they were
put ashore. (Is Lae Kumukahi called after the first and Haehae after
the other?—probably.) When Moikeha got off at Kohala, Mookini and
Kaluawilinau left there. (Is the old heiau of Mookini called after
Moikeha’s kahuna?—probably.) At Hana another follower named Honuaula
was left. At Oahu his two sisters Makapuu and Makaaoa were left, hence
probably “Lae Makapuu,” East Cape of Oahu. Kamahualele was an adopted
son of Moikeha.—He traveled in a double canoe (kaulua). Moikeha was a
red-haired, florid man (ehu kumuuli).
In the Hawaiian priesthood, (oihana kahuna) there were ten branches or
colleges. He who was master of, or proficient, in all was called a high
priest (kahuna nui.) The names of these branches of learning, or
colleges were: (1) Anaana, (2) Hoopiopio, (3) Hoounauna—these three
connected with the practice of sorcery, by prayer and signs, for the
death or injury of another. (4) Hookomokomo, (5) Po’i-uhane, connected
with divination by causing spirits of the dead to enter the body of a
subject and possess it. (6) Lapaau maoli, medicine generally. (7)
Kuhikuhi-puu-one, consulted about building temples, their location and
prosperity. (8) Oneoneihonua, (9) Kilokilo, (10) Nanauli, soothsayers,
diviners, prophets.
Each one of these ten was again subdivided in classes and occupations
of detail. The priesthood was governed by rules and regulations of its
own, stringent oaths were exacted before admission and heavy penalties
upon infraction.
A number of gods were invoked by the different classes and subdivisions
of the priesthood, but the principal god, who seems to have been the
presiding and tutelar deity of the entire body of priests was called
Uli, the blue sky, the vault of heaven.
HAWAIIAN GENEALOGY.
From Wakea and Papa down to the period of Maweke and his contemporaries
there is considerable difference in the current Hawaiian genealogies. I
will now give as many of these different versions as have come to my
knowledge, commencing with the most generally received, and the one
that was adopted by David Malo in that earliest attempt at a written
history of the Hawaiian islands, prepared at Lahainaluna in 1836 while
yet a great number of the chiefs and priests from the heathen times
were alive. It runs exclusively on the Ulu-Hema-Hanalaa-nui line of the
Hawaiian chiefs, ignoring the Nanaulu, Puna and Hanalaa-iki branches. I
will insert them however entire, [567] because the comments and
critical comparisons which I have to make may oblige me to refer to
names subsequent to the Maweke-Paumakua period; and to avoid
inconvenience in future references, it will be better to have the whole
of such genealogy at one place, than to have them as scattered
fractions in many places.
1. Wakea 4. Wailoa 7. Ole 10. Nukahakoa
2. Hoohokukalani (w) 5. Kakaihili 8. Pupue 11. Luanuu
3. Waia 6. Kia 9. Manaku 12. Kahiko
13. Kii
14. Ulu Nanaulu 23. Lana Kaoko Kalai
15. Nana Nanamea 24. Kapawa Malelewaa
16. Waikumailani Pehekeula 25. Heleipawa Hopoe
17. Kuheleimoana Pehekemana 26. Aikanaka Makalawena
18. Konohiki Nanamua 27. Puna Lelehooma
19. Wawena Nanaikeauhaku 28. Auanini Kekupahaikala
20. Akalana Keaoa 29. Lonohoonewa Maweke
21. Maui Hekuma 30. Paumakua
22. Nana a Maui Umalei
The above list begins with the Nana-Ulu line but switches at Kii (No.
13), to the Ulu order, with much irregularity.
D. MALO’S LIST ON THE ULU LINE, WITH SOME SLIGHT VARIATIONS.
1. Wakea 21. Wawena 41. Paumakua
2. Haloa 22. Akalana 42. Haho
3. Waia 23. Maui 43. Palena
4. Hinanalo 24. Nanamaoa 44. Hanalaanui
5. Nanakehili 25. Nanakulei 45. Lanakawai
6. Wailoa 26. Nanakaoko 46. Laau
7. Kio 27. Nanakuae 47. Pili
8. Ole 28. Kapawa 48. Koa
9. Pupue 29. Heleipawa 49. Ole
10. Manaku 30. Aikanaka 50. Kukohou
11. Lukahakoa (Kahiko) 31. Hema 51. Kaniuhi
12. Luanuu 32. Kahai 52. Kanipahu
13. Kahiko 33. Wahieloa 53. Kalapana
14. Kii—14 34. Laka 54. Kahaimoelea
15. Ulu 35. Luanuu 55. Kalau
16. Nanaie 36. Kanua 56. Kuaiwa
17. Nanailani 37. Pohukaina 57. Kahoukapu
18. Waikulani 38. Hua 58. Kauhola
19. Kuheleimoana 39. Pau 59. Kiha
20. Konohiki 40. Hua-o-Pau 60. Liloa
24. Kapawa 28. Lonohoonewa 32. Ahukai
25. Heleipawa 29. Paumakua 33. Laa
26. Puna 30. Kumakaha 34. Lauli-a-Laa
27. Auanini 31. Luahiwa
11. Lalo o Kona (k) Ka Mole Aniani (w)
12. Hoonanea (k) Hoowalea (w)
Nuu or Kahinalii (k)
13. Nuu Lilinoe (w)
{ Naluakua (k)
14. { Naluhoohua (k)
{ Nalumanamana (k) Manamana-ia-Kuluea (w)
15. Kaiolani (k) Kawowo-i-Lani (w)
16. Hakuimoku (k) Lui-ke-Po (w)
17. Neeneelani (Imilani) (k) Pili-Po (w)
18. Honua-o-ka-moku (k) Anahulu-ka-Po (w)
19. Neepapulani (k) Wehe-ka-Po (w)
20. Hele-i-ku-Hikina (k) Hala-ka-Po (w)
21. Helemooloa (k) Kawanaao (w)
22. Keaoapaapa (Kuapapa) (k) Keaolaelae (w)
23. Luanuu (Kaneholani) (k) Pomalie (w)
(Kini)
Polehulehu
Ahu (w) (a slave)
Meehiwa
Hakulani (w)
24. { Kunawao (w) Kamolehikinakuahine (w)
{ Kalanimenehune (Kane, Lono) Ku Oo (k)
25. { Aholoholo (k)
{ Kaimipukaku (Kinilau-e-Mano) (k) Kahooluhikupaa (w)
26. Newenewe-i-Maolina-i-Kahikiku (k) Nowelohikina (w)
27. Kaokaokalani (k) Hehakamoku (w)
28. Anianiku (k) Kekaipahola (w)
29. Anianikalani (k) Kameenuihikina (w)
{ Hawaii-loa (Ke kowa i Hawaii) (k) Hualalai (w)
30. { Ku, or Kii (k), (for Kaimelemele)
{ Kanaloa
{ Laakapu
Oahu (w) Kunuiaiakeakaua (k)
Kunuiakea (k)
Hawaii-loa (k) Hualalai (w)
{ Maui-ai-ahi (k)
31. { Oahu (w) Kunuiaiakeakua (k)
{ Kauai (k)
32. Kunuiakea (k) Kahikiwalea (w)
33. Keliialia (k) Kahikialii (w)
34. Kemilia (k) Polohamalei (w)
35. Keliiku (Eleeleualani) (k) Ka-Oupe-alii (w)
36. Kukalaniehu (k) Kahakauakoko (w)
37. Papanuihanaumoku (w) Wakea (k)
Hoohokukalani (w) Keliihanau (k)
Te Rii i te Haupoipoi (k) Waia (k)
Hinanalo (k) Te Arii Aumai (k)
Te Arii Taria (k)
Haloa (k) Hinamanouluae (w)
Waia (k) Huhune (Papa) (w)
Hinanalo (k) Hanuu
Nanakehili (k) Haulani (w)
Wailoa (k)
[Note: The foregoing list, Nos. 11 to 37, follows closely the Kumuhonua
genealogy as given in “Polynesian Race,” Vol. I, pages 182–3.]
1. Maweke Naiolaukea
2. Mulielealii 2. Kalehenui
3. Moikeha 3. Hinakaimauliawa
4. Hookamalii 4. Mua (or Mualani)
5. Kahai 5. Kuomua
6. Kuolono 6. Kawalewaleoku
7. Maelo (w) (Lauli-a-Laa) 7. Kaulaulaokalani
8. Laulihewa 8. Kaimihauoku
9. Kahuoi 9. Moku a Loe
10. Pua-a-Kahuoi 10. Kaliaokalani
11. Mailikukahi 11. Keopuolani
12. Kaihuholuakalona-iki 12. Kupanihi
13. Piliwale 13. Luapuloku
14. Kukaniloko (w) 14. Ahuakai
15. Kalanimanuia (w) 15. Maeunuiokalani
16. Kaihikapu-a-Manuia 16. Kapiliokalani
17. Kakuihewa 17. Halaulani
18. Kanekapu a Kakuihewa 18. Laninui a Kaihupu
19. Kahoowaha 19. Kaakaualani (w)
20. Kauakahi a Kahoowaha 20. Kauakahinui a Kakuihewa (k)
21. Kualii (k)
[Note: This list (from No. 11) differs in order from that of the
Nanaulu line of comparative genealogy table in Pol. Race, Vol. I, p.
249.]
2. Keaunui a Maweke
3. { Lakona
{ Nuakea (w) (Keoloewa k)
4. Kapau o Nuakea
5. Kamauliwahine
Laamaikahiki 6. Kualani (w) (Kanipahu k)
7. Ahukini-a-Laa 7. Kalahumoku
8. Kamahano 8. Ihialamea
9. Luanuu 9. Kamanawa (w)
10. Kukona 10. Ehu
11. Manokalanipo 11. Ehunuikaimalino
12. Kaumakamano 12. Paula
13. Kahakuakane 13. Panaiakaiaiki
14. Kuwalupaukamoku 14. Ahulinuikaapeape
15. Kahakumakapaweo 15. Kailiokiha
16. Kalanikukuma 16. Mokuahualeiakea (w)
(Umi)
17. Kahakumakalina (k) 17. Akahiilikapu (w) a Umi
[Kukona (No. 10) was contemporary with Kalaunuiohua, who was a grandson
of Kalapana, another brother of Kalahumoku and son of Kanipahu.
Kalanikukuma (No. 16) was contemporary with Umi-a-Liloa of Hawaii.]
1. Kamehameha I. 8. Kukailani 15. Kuaiwa
2. Keoua 9. Kealiiokaloa 16. Kalaunuiohua
3. Keeaumoku 10. Umi-a-Liloa 17. Kahaimoilea
4. Keawe-nui 11. Liloa 18. Kalapana
5. Keakealani (w) 12. Kiha-nui 19. Kanipahu
6. Iwikauikaua 13. Kauholanuiamahu
7. Makakaualii 14. Kahoukapu
[The above list in reverse order follows somewhat the Ulu line of
genealogy as shown in “Polynesian Race,” Vol. I, pages 191–2.]
Kanipahu Alaekauakoko Hualani
1. { Kalapana Makeamalaihanae
{ Kalahumoku Laamea 2. Kahaimoelea
2. Ikialaamea Kalamea 3. Kalau
3. Kamanawa (w) Kaiua 4. Kuaiwa
4. Uakaiua Kuaimakani 5. Kahau
5. Kauahae-a-K. Kapiko 6. Kauhola
6. Kuleanakapiko Keanianihooleilei 7. Kiha
7. Akahiakuleana (w) Liloa 8. Liloa
Umi and Omaokamao (k)
Lonoapii Piilaniwahine
Moihala Kaholipeoku
Lonowahinekahaleikeopapa Kauhealuikawaokalani
Kalaniheliikauhilonohonua Loheakauakeiki
Kahoanokapuokuihewa Kapahimaiakea
Kapuleiolaa Kanaloauoo
Kapaihi Mahiopupelea
Hoau Kamaiki
Keaweikekino Ileholo
Kahiko Kuanuuanu
Kahili Napolo
Hopuola Kalimahauna
Sara Hiwauli John Ii
[This list starting from Kanipahu, No. 50 of the Ulu line, does not
show clearly the sex of Ii’s ancestry. See Polynesian Race, I, p. 191.]
MALE FEMALE
1. Kalapana Makeamalamaihanae
2. Kahaimoeleaikaikupou Kapoakauluhailaa
3. Kalaunuiohua Kaheke
4. Kuaiwa Kamuleilani
5. Kahoukapu Laakapu
6. Kauhola [nuimahu] Neula
7. Kiha Waoilea
8. Liloa Akahiakuleana
9. Umi.
[This list is based on the Ulu line, of which Kalapana is No. 51.]
MAUI
MALE FEMALE
61. Piilani Laielohelohe
Lonoapii
62. Kihapiilani Kumaka
63. Kamalalawalu Piilaniwahine
64. Kauhi-a-Kama Kapukini
65. Kalanikaumakaowakea Kaneakalau
66. Lonohonuakini Kalanikauanakinilani
67. Kaulahea Papaikaniau
68. Kekaulike Kekuiapoiwa
69. Kahekili
According to J. Koii’s record, a variance on the Ulu-Hema line.
61. Keawe (k) Kalanikauleleiaiwi (w)
62. Keeaumoku (k) Keawepoepoe (k)
63. Keoua (k) Kameeiamoku (k)
64. Kamehameha I. Kepookalani (k)
65. Kaoleioku (k) Aikanaka (k)
66. Konia (w) Pauahi (w) Keohokalole (w)
67. Pauahi (w) Ruth K. (w) Kalakaua (k)
65. Kaoleioku (k) Kamehameha III. Kinau (w)
66. Konia (w) Kamehameha IV., V.
67. Pauahi (w)
Kalaiwahineuli (w) Keoua kalina kupua Haae
Kalaipaihala Kamehameha I. Kamakaeheikuli (w)
Kaoanaeha (w) Kinau (w) Kalaemamahu
Kekela (w) Liholiho, Lot, etc. Kekauluohi (w)
Emma (w) Lunalilo
Kanaloauoo Mahi a Lole Kaunana a Mahi
Haae Kekuiapoiwa 2 Kamehameha I.
[The four lists given above differ in part from the closing of the Ulu
list, as shown on page 192 of Vol. I, “Polynesian Race.”]
1. Kaneoneo 8. Kakuihewa (k)
2. Kumahana (k) 9. Kaunuiakaneloalani (w)
3. Peleioholani (k) 10. Kanehoalani (w)
4. Kualii (k) 11. Kohipalaoa (w)
5. Kauahi-a-Kahoowaha (k) 12. Piliwale (k)
6. Kahoowaha a Kalani (k) 13. Kalonaiki (k)
7. Kanekapu-a-Kuihewa (k)
[This list, tracing backward, differs somewhat from that of the Nanaulu
line of comparative genealogy in Vol. I, of “Polynesian Race,” page
249.]
37. Kalaunuiohua Keenuihelemoku (w)
Kapapalimulimu (w) Kupapalahalaha
Nakoloilani (w) Hekilimakakaakaa
Kauilanuimakehaikalani Keolaihonua (w)
Kapunohulani Kaalewalewa (w)
Kekoiula-a-Kahai Keanuenuepiolani (w)
Hinahanaiakamalama
38. Kumuleilani (w) Kuaiwa (k)
Halolena
Kalenaula
Owa
Kaululena
Kuhimakaukona
35. Ahukini-a-Laa Hai-a-kamio (w)
Luaehu
[Lists numbered 37 and 38 seem to have been worked out from material in
Kuokua for 1868, June 20 and July 18 issues. The numbers 37, 38 and 35
refer to genealogy as given in “Polynesian Race,” p. 249.]
NOTES ON THE POLYNESIAN CALENDAR.
The Polynesians divided the years into seasons, months and days. The
seasons, or kau, of the year were generally two: the rainy or winter
season, and the dry or summer season, varying according to the
particular situation of the group, either north or south of the
equator. The commencement of the seasons, however, were regulated by
the rising of the Pleiades, or Makalii, at the setting of the sun. Thus
in the Society group the year was divided in Makarii-i-ria,—Pleiades
above the horizon,—and Makarii-i-raro, Pleiades below: the first from
November to May, the latter from May to November. In the Hawaiian group
the year was divided into two seasons, hooilo, the rainy season, from
about the 20th of November to 20th of May, and kau, the dry season from
20th May to 20th November. In the Samoan, tau or tausanga meant
originally a period of six months, and afterwards was employed to
express the full year of twelve months as in the Tonga group. There are
traces, also, on the Society group of the year having been divided into
three seasons or tau, like the Egyptians, Arabs and Greeks, though the
arrangement of the months within each season seems to me to have been
arbitrary and probably local.
In regard to the divisions of the year by months, the Polynesians
counted by twelve and thirteen months, the former obtaining in the
Tonga, Samoan and Hawaiian groups, the latter in the Marquesan and
Society groups. Each month consisted of thirty days. It is known that
the Hawaiians, who counted twelve months of thirty days each,
intercalated five days at the end of the month Welehu, about the 20th
December, which were tabu days, dedicated to the festival of Lono,
after which the new year began with the first day of the month Makalii,
which day was properly called Maka-hiki (equivalent to “commencement”)
and afterwards became the conventional term for a year in the Hawaiian,
Marquesan and Society groups. There is evidence that the Marquesans at
one time counted the year by the lunar months and called it a puni, a
circle, a round, a revolution, but how they managed either this or the
year of thirteen months to correspond with the divisions by seasons or
the solar year I am not informed, Tah. Teeri sometimes dropped.
That a computation by lunar months preceded the other is evident from
the various names of different days in the month, but both computations
were evidently far older than the arrival of the Polynesians in the
Pacific.
To this may be added that the Polynesians counted time also by the
nights—po. Tomorrow was a-po-po (Haw.) lit. the night’s night.
Yesterday was po-i-nehi-nei, the past night. Po-akahi, po-alua, etc.,
the first, the second day. Po was the generic term for day and ao or
daylight was but the complement of the full po. Po-a-ao, night and day,
etc. This method of reckoning by nights ascends to the hoariest
antiquity. The unbroken Aryans counted by nights, and the custom
prevailed late into historic times among the Hindus, the Iranians, the
Greeks, the Saxons, and the Scandinavians. (Pictet v. 2, p. 588.) The
Babylonians believed that the world had been created at the autumnal
equinox.—(Lenormant, I, p. 451.)
HAWAIIAN AND SAMOAN CALENDAR, COMPARATIVE.
HAWAIIAN SAMOAN
Makalii from 20 December to 20 January Utuva-mua
Kaelo ,, 20 January ,, 20 February Utuva-muli
Kaulua ,, 20 February ,, 20 March Faaafu
Nana ,, 20 March ,, 20 April Lo
Welo ,, 20 April ,, 20 May Aununu
Ikiiki ,, 20 May ,, 20 June Oloamanu
Kaaona ,, 20 June ,, 20 July Palolomua
Hinaiaeleele ,, 20 July ,, 20 August Palolomuli
Hilinehu ,, 20 August ,, 20 September Mulifa
Hilinama ,, 20 September ,, 20 October Lotuaga
Ikuwa ,, 20 October ,, 20 November Taumafamua
Welehu ,, 20 November ,, 20 December Toe taumafa
Tahitian names for seasons are: poai, winter or dry season; ruamaoro,
the summer solstice in December; ruapoto, the winter solstice in June.
DAYS OF THE MONTH, COMPARATIVE. [568]
MARQUESAS SOCIETY ISLS. HAWAIIAN
(FATUHIWA) (HUAHINE)
1. Ku-nui Hiro-hiti Hilo
2. Ku-hawa Hoata Hoaka }
3. Hoaka Hami-ami-mua Ku-kahi } la kapu
4. Maheamakahi Hami-ami-roto Ku-lua
5. Maheamawaena Hami-ami-muri Ku-kolu
6. Koekoe-kahi Ore-ore-mua Ku-pau or Ku-ha
7. Koekoe-waena Ore-ore-muri Ole-ku-kahi
8. Poipoi-haapao Tamatea Ole-ku-lua
9. Huna Huna Ole-ku-kolu
10. A’i Ari Ole-ku-pau
11. Huka Manaru Huna
12. Meha’u Hua Mohalu }
13. Ohua Maitu Hua } la kapu
14. Akua Hotu Akua
15. Ohuku-nui Marai Hoku
16. Ohuku-manae Turu-tea Mahealani or Malani
17. Oku’u Raau-mua Kulu
18. Oaniwa Raau-roto Laau-ku-kahi
19. Mekahi Raau-muri Laau-ku-lua
20. Kaau Ore-ore-mua Laau-pau or Kukolu
21. Kaekae-kahi Ore-ore-roto Ole-ku-kahi
22. Waena Ore-ore-muri Ole-ku-lua
23. Haapao Taaroa-mua Ole-pau or Kukolu }
24. Hanaokahi Taaroa-roto Kaloa-ku-kahi } la
kapu
25. Wawena Taaroa-muri Kaloa-ku-lua
26. Haapaa Tane Kaloa-pau or Kukolu
27. Puhiwa Roo-nui Kane }
28. Kane Roo-maori Lono } la kapu
29. Oma-nui Mutu Mauli
30. Onamate Terie Muku
NAMES OF MONTHS, COMPARATIVE.
MARQUESAS SOCIETY ISLS. HAWAIIAN.
(FATUHIWA) (HUAHEINE)
1. Kuhua Avarahu Nana, March, plenty of
malolo, flying fish.
2. Katuna Faaahu Welo, April-May, end of
winter.
3. Ehua Pipiri Ikiiki, May when the Huhui
(seven stars) sets.
4. Nanaua Taaoa Kaaona, June.
5. Oaomanu Aununu 6th mo. Hinaiaeleele, July, when the
ohia ai is ripe.
6. Awea Apaapa 7th mo. Hilinehu (Mahoemua), August.
(May?)
7. Ehua Paroro-mua Hilinama (Mahoe-hope),
September.
8. Weo Paroro-muri Ikuwa, October, end of
summer.
9. Uaoa Muriaha Welehu, November.
10. Uahaameau Hiaia Makalii, 6th month—December.
11. Pohe Tema Kaelo, January, nuhe worms
hatched.
12. Napea Te-eri Kaulua, February, arrival of
anae along shore.
13. Makau Te-tai (Dec.)
Another computation commenced the year at the month Apaapa (middle of
May) and gave different names to several of the months. The year was
also divided into two seasons called by the “Matarii” stars
(Pleiades)—Matarii i ria (Pleiades above the horizon in the evening)
and Matarii i raro (Pleiades below). The year was divided also into
three seasons: (1) te tau—autumn, commenced with te Tae or December
till Faaahu; (2) te tau miti vahi, season of high sea; (3) te tau poai,
winter or season of drought.
The Hawaiian year was again subdivided into four smaller seasons or
divisions: (1) ke laa-make, (2) ka hooilo, (3) ka laa-ulu, (4) kau.
Summer (kau) began when the sun stood directly over an island. The
winter (hooilo) began when the sun moved from there southward.
Where the ocean and sky meet, the Hawaiians designated as Hiki-ku;
above Kahiki, Papanuu; above Papanuu, Papalani; directly above Kahiki,
Kapuiholanikekuina.
HOURS OF THE DAY.
The Hawaiian day commenced at 12 midnight and ran till next midnight.
There being only twelve months in the Hawaiian year of 30 days each, or
in all 360 days, five days were added at the end of the month Welehu so
that the civil or solar year began on the 6th day of the month Makalii.
The feast of Lono was celebrated during the five intercalary days. For
eight months of the year there were four kapu nights and days (Ku, Hua,
Kaloa, Kane) in each month. The four kapu times of the month were also
called Na la kapu Kauila.
The Hawaiian division of the night was: 1. Kihi, 6 p.m.; 2. Pili, 9
p.m.; 3. Kau, 12 m.n.; 4. Pilipuka, 3 a.m.; 5. Kihipuka, 6 a.m.
The Javanese, borrowing from the Hindus, divided the entire twenty-four
hours into five portions, each of which had a particular name. Another
division was into nine parts, four for the day and five for the
night.—(Rienzi.)
THE WORDS: DAY, MONTH, YEAR, COMPARATIVE.
Day: Malay, ari or hari; Javanese, aivan; Sunda, powi; Tahiti, ra or
la; Hawaiian, la and ao; Marquesan, a; Hervey group, ra; Tonga, aho;
Samoa, aso; Stewart and Howe groups, atho.
Month: Malay, bulau, (also moon); Javanese, wulau; Sunda, aulau;
Tahiti, marama, awae; Hawaiian, malama, mahina (moon); Marquesan,
ma’ama; Tonga, mahina; Samoan, masina; Stewart and Howe, merima (moon).
Year: Malay, taun, tahun; Tonga, tau (season); Hawaiian, makahiki, kau
(a season, period).
The week of seven days was introduced into Java by the Hindus.
Previously the week was divided into five days, like that of the
Mexicans. Their names were: (1) laggi, blue, or east; (2) pahina, red,
or south; (3) pon, yellow, or west; (4) wagi, black or north; (5)
kliwon, mixed colour, the hearth or center. The designating of the
north by the black color indicates, according to Mr. Rienzi, that this
denomination originated in Hindustan where the sun is never to
northward, as in Java or other equinoxial countries.
The ancient Javanese divided the year into thirty periods called
woukou, or 360 days, and also into twelve months of unequal length, and
the year ended with intercalary days.
At Bali, the year commences about the month of April. The Braminical
civil year was the lunar—that of Saka or Salivana—and the priests
calculated the intercalary days.
The Javanese have a cycle of seven years, similar to that of Tibet and
Siam. The names of the years are mostly of Sanscrit origin and are: 1.
manghara, the lobster or crab; 2. menda, the goat; 3. kalabang, the
centipede; 4. wichitra, the worm; 5. mintouna, the fish; 6. was, the
scorpion; 7. maicha, the buffalo.
In speaking of the Javanese cycle of twelve years and the
correspondence of the names of the years with the names of the Sanscrit
zodiac, Mr. Rienzi adds: “Ainsi nous retrouvons en Océanie le zodiaque
de l’Asie centrale que l’Europe a également adopté”—(Océanie, Vol. I,
p. 168.)
In ancient Egypt and Arabia the year was divided into three seasons.
This was the ancient arrangement in the Society islands. The Egyptian
year began with the winter season in or about November, so also in
Arabia. The first was the season of sowing and planting; the second was
the summer harvesting and reaping; the third the season of waters, time
of inundating the Nile.—(Glidden’s Ancient Egypt.)
NAMES OF STARS IN HAWAIIAN.
Hikianalia
Hikikaulonomeha
Nana-mua } Castor and Pollux
Nana-hope }
Hoku-loa Morning star
Hoku-ula Mars
Hikikaulono
Poloula (also Pohina)
Nauaakeaihaku
Kupuku 7 stars
Hoku-aea, a planet in distinction from a fixed star.
Haunakelekele
Makaimoimo
Makaamoamo
Makaalohilohi
Manalo or Mananalo. Same as Venus and Hokuloa, when morning star,
as called Hoku-ao.
Kaawela Jupiter
Holoholopinaau 12 stars; also Mars
Hanakalani
Uliuli
Polapola
Makalii Pleiades? (in Tahitian)
Kokoiki
Humu 3 stars
Kaoea 4 stars } Southern Cross? or Newe
Kaulu (na Hui) }
Kaulua
Kukui
Konamaukuku
Kiapaakai, Noholoa, } North Star
Kumau, Hokupaa, }
Ikaika (same as Kaawela) Jupiter
Mulehu, Poloahilani (same as Polula)
Makaholowaa
Kanukuokapuahi
Kapuahi
Paeloahiki
Anianekalani
Pulelehuauli
Pulelehuakea
Pulelehuakawaewae
Makahaiaku
Makahaiwaa
Kahaikahai
Kupualaloakalani
Kaluokaoko
Kawaomaka’lii
Lehuakona
Huhui 6 stars Pleiades?
Kao 6 stars
Another note gives the following: (See Ka Hae Hawaii, Dec. 5, 1860.)
Mercury Kawela
Venus Naholoholo, Kaawela (when evening star)
Mananalo, Hokuloa (when morning star)
Jupiter Hoomananalonalo, Kaawela
Mars Holoholopinaau, Hokuula
Saturn Makulu, Naholoholo
Kama-devi—in Hindu “all-prolific cow.” Kama, god of love. Another name
in the Carnatic was Mun-Moden or also simply Madan. Another of his
names is Makara-Ketu, “the fish Ketu.” “Makara” means the horned shark,
and is the name of the sign Capricorn which sometimes terminates in the
tail of a fish. Mackery is the fish-god or Capricorn of the zodiac. In
Hindu solar system Ketu is one of the nodes. In Persian it is Keet.
In Polynesian astronomy Matarii or Makalii corresponded in Tahiti to
the Pleiades, and their rising or setting divided the year in two
parts. In Hawaii the red star in the constellation Kao was called
Makalii after Hawaiiloa’s navigator. Makalii also indicates Castor and
Pollux, though elsewhere they are called Nana-mua and Nana-hope, and in
Tahitian they are called Na Ainana, the twins. Makali, to bait a hook,
angle for fish.
POINTS OF THE COMPASS.
In Hawaiian, going to the north or northeast against the wind was
called going up, iluna; to the south or southwest, ilalo.
Hawaiian expressions for arrival here from abroad, are: Mai ka lewa
mai; mai ke kua mai o ka moku.
In the Tonga dialect: hahagi (from hagi, up) means north side of an
island, also east side; hihifo (from hifo, down) south, also west side;
mua, centre; tocalau, to the west. (Toca, to ground a boat; shallow
water; coral reef.)
CREATION MYTHS.
According to the legend of Kumuhonua the creation of the world and of
man proceeded in this wise. In the beginning there were four ages or
“po.” First: po-loa. Second: po-nui-au-wa-ea. Third: po-kanaka. Fourth:
po-hana.
1. During the po-loa there was neither heaven nor earth; there was
simply a deep, immeasurable darkness, in which dwelt the god Kane,
called “Kane-i-ka-po-loa.” He was a spirit (uhane) without a body.
2. During the po-nui-au-wa-ea or po-nui-aea, the world and man were
created by Kane, Ku, and Lono. Light was first made, and when it
appeared the world (honua) was seen floating about in the darkness;
then all other things were created, and lastly man.
3. During the po-kanaka man was created. Kumuhonua was the first man.
He was made from the settlings of muddy water (Koana wai lepo), in the
manner of steam rising from the water (puholoholoia). He was also
called Honua-ula or the red earth. Afterwards Kane created the woman
who was called Lalo-honua. She was made from the side of Kumuhonua.
Lalo is an ancient name in Hawaiian for the ribs (iwiaoao).
4. The po-hana is divided in two parts: the po-hana and the
po-auhulihia.
The po-hana reaches from the creation of Kumuhonua to the time of Nuu.
At first Kane lived with Kumuhonua on earth; then Kane gave him laws
and instructions and went up to heaven to reside, and Kumuhonua and
Lalo-honua remained on earth. Kumuhonua was now called Kane-laau-uli.
He broke the law of Kane. The law referred to a laau kapu (forbidden
tree), and uli (feebleness, death,) was the punishment.
The po-auhulihia, so called because the earth and all on it was
destroyed by the flood (kai-a-kahinalii). Nuu built a big canoe called
Waa-halau-alii-o-ka-moku.
The gods (Kane, Ku, and Lono), seeing the man without a wife, descended
on earth, put him into a sleep, took out one of his ribs (lalo-puhaka)
and made it into a woman. They then awoke the man who found the woman
on his right side, and she was called Ke-Ola-Ku-Honua.
The Hawaiian Legend of Welaahilani is substantially the same, but the
first woman’s name is Owe.
A Tahitian legend also refers to the creation of the first woman from a
rib of the first man, and calls her Owa, or Owe.
In the Mele of Kamapuaa reference is made to Ku, Kane, Kanaloa, as the
gods of the night and of the day.
Kamapuaa is also called “ka haole nui, maka [569] olohilohi,” and is
said to have eight legs and eight eyes.
The legend of Pele and Kamapuaa represents some confused and half
forgotten conception or knowledge of the contest between religious
sects, the followers of Pele being worshipers and Kamapuaa, a believer
in the efficacy of water.
The people of Pulo-Nias, to the west of Sumatra, believe in a Supreme
God called Lora-Langi. He is not worshiped. Below him is a god called
Batu Da Danaw who has charge of the earth. The world contains several
stages. The one immediately below us is occupied by dwarfs. The heavens
or sky above us (holi yawa) are peopled by a superior order of men
called barucki, who are gifted with wings and have the power to become
invisible at pleasure. They are governed by kings of their own. The
people of the earth continued in a savage state until the wife of one
king (the present) of the barucki (Leo Mepuhana) had pity on them and
taught arts and civilization; then also they were taught to speak. The
language, habits and institutions of the Pulo-Nias are strikingly
different from the other Malay and Asiatic Islanders. Hindustan and
Islamism have left no trace here. (Memoir of Sir Thomas Stamford
Raffles, Vol. II, Ch. 17.)
Rangi and Papa originated all things, but “Po,” of which there was a
succession, enveloped everything.
There was no separation or interval between Rangi and Papa. The
children of Rangi and Papa were: Tumatauenga (father of man);
Tane-mahuta (father of forests, etc.); Tawhiri-ma-tea (father of winds,
etc.); Rongo-ma-tane (father of cultivated food); Tangaroa (father of
fish and reptiles); Haumia-tikitiki (father of wild grown food).
It was Tane-mahuta who rent Rangi and Papa asunder and let in light on
the earth. One of Papa’s names after that was Papa-tu-a-nuku.
Tawhiri-ma-tea did not approve of the separation and followed his
father Rangi to the skies and there begat and named his offspring, the
winds.
Tangaroa begat Panga, and he begat Ika-tere (father of fish) and
Tu-ti-wehiwehi or Tu-ti-wanawana (father of reptiles).
Tu-matauenga subdued all his brothers except Tawhiri-ma-tea, and then
assumed the different names of Tu-kariri, Tu-ka-nguha, Tu-ka-taua,
Tu-whaka-heke-tangata, Tu-mata-wehe-iti.
Among the children of Rangi and Papa, Tu-matauenga bore the likeness of
man, so did his brothers, so did Po, a Ao, a Kore, ti Kimihanga, and
Runuku, and thus they continued until the time of Ngainui and of
Whirote-kupua and of Tiki-tawhito-ariki and their generations till the
present time.
Many generations after Tu-matauenga lived Taranga (w.) and Makeatu-kara
(k.), who were the parents of Maui-taha, Maui-roto, Maui-pae, Maui-waho
and of Maui-tikitiki-a-Taranga. In their time Death first had power
over earth because Maui-a-Taranga tried to deceive the goddess and
ancestress Hina-nui-ti-po (goddess of death).
Maui caught the sun in a noose, beat him and compelled him ever after
to travel slower and with a lesser heat. He fished up a great portion
of the submerged land, and his fish-hook, made from the jaw-bone of his
ancestress Muri-ranga-whenua, is still shown in the district of
Heretaunga in New Zealand, transformed into the south end of Hawke’s
Bay. He got fire from his ancestress Mahu-ika, who pulled out her nails
and fire followed. Maui had a sister Hina-uri, whose husband, Irawaru,
was changed into a dog by Maui. From Irawaru sprang all dogs. Maui and
his descendants lived in Hawaiki, until some of them left there and
went to Aotea-roa (New Zealand). (Sir Geo. Grey’s Pol. Mythol.)
According to Moerenhout (Voyage aux Iles du Grand Ocean, I, 446), Rii
(a secondary god) separated Heaven and Earth by stretching out the
former like a curtain. Mahui “brought the earth up from the depths of
the ocean, and when mankind suffered from the prolonged absence of the
sun and had lived mournfully in deep obscurity, and when fruits would
not ripen, he stopped the sun and regulated its course so as to make
day and night equal.” (Does not that legend indicate that Polynesians
formerly lived in a zone where the inequality of day and night was
greater than in the tropics?). Ru (god of winds), caused the ocean to
swell over and break up the continent into its present island
condition. Moerenhout says further (Op. Cit. p. 568): “On ne trouve,
nulle part, de vestiges des deux principes, ni de ces combats entre les
ténèbres et la lumiere, la vie et la mort.” Compare, however, the
Marquesan cosmogony. He says also (Op. Cit. p. 571) that Polynesian
legends represent the ocean as overflowing its bed and rising up to the
highest mountains “sans que, nulle part, il soit question des eaux
pluviales.” See, however, the mele of the Deluge in Hawaiian and
Marquesan.
The frequent reference in Polynesian legends to moo, enormous, powerful
and magical lizards or serpents, relates to a previous residence in
some country where such reptiles exist, for in Polynesia these are of
the smallest kind. It is more likely to be a remembrance of the serpent
worship which obtained in the Hamitic-Arabic race and was by them
spread over India and the archipelago.
Manua was another Hawaiian name for the god or chief of the infernal
regions, called “Po-pau-ole,” “Po-ia-Milu,” “Po-kini-kini,”
“Po-kuakini,” “Po-lua-ahi,” “Po-papaia-owa.” Manua is said to have been
the original lord of this place. Milu was only a wicked chief, whose
spirit was retained there. It was not an entirely dark place—there was
light and there was fire. The legends record several instances where
spirits of the dead who had been sent thither were withdrawn from there
and brought to the light and life of the upper world again. Moku-lehua
brought his wife Pueo up again from there. Maluae brought his son
Kaalii back from there; the former by the help of his god Kanikaniula,
the latter by that of Kane and Kanaloa; and thus Hiku brought up the
spirit of Kawelu (w.) and revived her.
TRADITIONARY VOYAGES.
During the period in Hawaiian History designated as that of Maweke and
Paumakua, which was about the commencement of the 11th century, or from
twenty-eight to thirty generations ago, [570] after a period of
comparative quiet and obscurity, the Polynesian folk-lore in all the
principal groups becomes replete with the legends and songs of a number
of remarkable men, of bold expeditions, stirring adventures, and
voyages undertaken to far-off lands. An era of national unrest and of
tribal commotion seems to have set in from causes not now known. A
migratory wave swept the island world of the Pacific, and left its
traces on the genealogies of the chiefs, in the disuse of old and
substitution of new names for places and landmarks, in the displacement
of old, and setting up of new tutelar gods with enlarged rites of
worship and stricter kapus. Chiefs from the southern groups visited the
Hawaiian group, and chiefs from the latter visited the former,
accompanied by their relatives, priests and retainers. Where this
ethnic movement originated,—in the southern groups or in the
northern,—it is now hardly possible to determine. That the Hawaiian
group was known at that time to the southern chiefs and priests, may be
shown from the legend of Paao, who, by every concurrent tradition was a
southerner from the Society group, a high-priest of princely blood, and
the founder of one of the high-priest families on Hawaii. In that
legend occurs the song of Paao’s companion, Makuakaumana, a portion of
which is still preserved, urging upon Lonokaeho, another southern
chief, to come with them and take possession of Hawaii. Lonokaeho
declined however and sent Pili in his place. That the Hawaii mentioned
in this song is not the Samoan Hawaii, but that of this (Hawaiian)
group, becomes evident by comparing the description of Hawaii in this
song with the description given by Kamahualele, the high-priest of
Moikeha, a Hawaiian chief of the same period, who had resided for many
years on the southern groups, but returned to Hawaii and died on Kauai.
That the memory of the northern Hawaii should in process of time, and
after the cessation of this period of intercourse, have faded from the
minds of southern chiefs and bards, or been confounded with that of the
Samoan Sawaii, is natural enough; though I think it possible, were
Tahitian, Tongan and Samoan legends—if yet existing—properly compared
with each other and with the Hawaiian, that many proofs may yet be
drawn from that side of the frequent intercourse, hostile, or friendly,
of those days between the northern and southern groups of the Pacific.
Though the northern Hawaii was apparently unknown to the Tonga and
Society Islanders in Captain Cook’s time, yet the Marquesas retained
the memory of former intercourse with that northern Hawaii whose
burning mountain, Mounaoa (Maunaloa), is referred to in some of their
songs, but these reminiscences are apparently confused and mixed up
with others of that older and far-off Hawaii and Vevao where they had
sojourned before arriving at their own group of islands.
On October 31, 1527, according to Burney, three vessels left a port
called Zivat-Lanejo, said by Galvoam to be situated in latitude 20
north, on the coast of New Spain, for the Moluccas or Spice Islands.
They were the Florida with fifty men, the St. Jago with forty-five men,
and the Espiritu Santo with fifteen men, under command of Alvaro de
Saavedra, with thirty pieces of cannon and merchandise. These vessels
were said to have sailed in company for 1000 leagues [571] and then to
have been separated by bad weather. The two smaller vessels were never
afterward heard of, and Saavedra pursued the voyage alone. (Burney,
Discoveries in the South Seas, I, 147–148.)
ON THE WORD AMAMA.
Lenormant [572] says: “All the hymns of the third book finish by the
Accadian word Kakama, which is translated in Assyrian by ‘amen,’
‘amanu.’”
The prayers of the Hawaiian priests, offered in the temples (heiau) as
well as those offered at private sacred places or in family worship,
invariably closed with the ejaculation amama, equivalent to Amen. In
Hawaiian amama, as a verb, means “to offer in sacrifice.” This word
does not occur in any of the other Polynesian dialects that I am
acquainted with. It is found then alone as a sacerdotal expression that
may have become obsolete or superseded in the other dialects. It has no
etymon or material foundation within the Polynesian language, and I
therefore consider it to be a foreign word imported into the language
in far remote times and from a people of superior culture, with whom
the Polynesians at one time were conterminous or, in some now unknown
way, were connected. That people I believe to have been the old
Accadian Cushites. Fr. Lenormant, in his “La langue primitive de la
Chaldee” (Paris, 1875) pp. 126 and 271, gives the Accadian kakama as a
participle of the verb kaka, “confirmer une parole,” and substantially
“confirmation,” “confirme.” As a foreign word kakama was subject to
more or less corruption when passing into the Polynesian language, and
those acquainted with the facility and frequency with which gutturals
are elided in the Hawaiian, Samoan and some other branches of
Polynesian, would easily recognize the Accadian kakama in the Hawaiian
amama. To the Accadians kakama was a regular participle of the verb
kaka, meaning “it is confirmed,” and as such was employed at the close
of a prayer or hymn. To the Polynesian (Hawaiian) it was a formula, an
ejaculation, employed on similar occasions in imitation of his
teachers, but without any inherent sense derived from his own language,
as multitudes of Christians today use the word amen without knowing its
origin or sense. That the Hawaiians employed amama as a verb, “to offer
in sacrifice,” I look upon as a later adaption when the primary sense
of the word, if ever known, had been forgotten.
PHILOLOGICAL AND MISCELLANEOUS NOTES.
It is evident from the language that iron, or perhaps metal of some
sort, was not unknown to the Polynesians. The Hawaiians had an ancient,
now obsolete, word for iron which was meki; the present term hao is
comparatively modern and means any hard substance and, conventionally,
iron. But meki is one of those words of wide spread connections which
prove its antiquity. We are justified from the facts in assuming that
in naming and defining the various phenomena of nature, mankind
proceeded from generalizations to specifications or, in other words, it
gave a general name to substances of the same nature before it
distinguished the differences between those substances by particular
names. Thus all metals probably received one or more generic names
before their differences were noted by specific individual names. Thus
with colors; thus with animals; thus with the body or the most
prominent parts of the body; thus with trees and fruits, etc. Thus
language grew from abstract to concrete terms, and as the primordial
races dispersed in tribes and families they carried with them these
generic terms, subject to dialectical differences and phonetic
corruption, and added to them such concrete terms as their mental
development and the circumstances of their new positions might require;
and thus in course of time many or most of the generic synonymous words
became specific appellations with various tribes. Thus only can I
account for the singular fact that in different sections or tribes of
the same race the same word frequently signifies different objects or
ideas, although, when a close analysis is possible, those objects will
generally be found to have been, or were deemed to be, generally
related. For instance, in the Polynesian family of languages, including
the pre-Malay dialect of Malaysia, we find the following apparent
confusion of terms: Rotti, ngeo, black; Batchin, ngoa, black. Hawaii,
kea, white, koae, white; North Celebes, kuloh, white; Tidore, kura-chi,
yellow. New Zealand, kura, red; Ceram, marah, merah, blue, and
poporole, yellow; Hawaii, mele, yellow, and popolo, blue, dark. Thus
also in Celebes, bokati; in Buru, boti; in Amblaw, pue, and in Amboyna,
pueni, signifies rat. Gilolo, boki; Hawaii, popoki, cat. Buru, babue;
Hawaii, puaa; New Zealand, puaka, hog.
Thus in Irish, baban, child. Arab, babos, the young of either man or
beast. Malay, babi, a pig. Baba, father. Celebes, babi-rusa, pig-deer.
Sangvir Islands, baba, a monkey. Latin, pupus. Hence the two English
words, babe and pup.
And thus also in the naming of metals, we see that in the Welsh mettel
and the Greek metallon the original generic signification of the word
metal, or its root, has been retained. Now let us see the different
uses to which this word has been put and the different changes it has
undergone: Hindu (Khol), medh; Hawaiian, meki, iron. Scandinavian,
messing; Welsh, pros; Saxon, bros, brass. German, eisen, iron; messer,
knife. Malay and Javan, besi, busi, bisi; Ethiopian, basal; Celebes,
wasy, ase, iron. Latin, aes, copper. Amboyna, pisi-putih, silver
(literally “white iron”).
I look upon the Hindu-Khol and Hawaiian terms as the oldest remaining
representatives of the original root which may have had the compound
sound of mb,—mbeki, mbesi—of which different dialects retained one or
the other, or discarded both. That the original idea expressed by that
word was metals in general, and not any specific kind of metal, I
consider conclusively shown from the Amboyna term for silver,
pisi-putih, meaning literally white iron, as well as from the various
specific metals which the word has been made to designate, such as
iron, copper, brass and silver.
Among the Southern Polynesians, the Rarotongans also had a name for
iron. They called it kurima; but I am unable to trace its linguistic
relationship. It may refer to the Gilolo, kur-achi, the name for gold
as well as for yellow. If -achi in kur-achi is a dialectual variation
of the Celebes term ase or wasy, then the first syllable represents
kura, a Polynesian and pre-Malay word for red, bright, yellow, and thus
the compound word kurachi becomes analogous to the Amboyna pisi-putih,
and would signify the red or yellow iron or metal.
Kolff says, “The Malay language is the lingua franca of the entire
Indian Archipelago, but it is only generally understood in those places
which enjoy some commerce. The natives who reside in the mountains, and
those who have no communication with strangers, speak only a dialect of
their own.” [573]
The Malay word ma means mother. Compare the Hawaiian mama, to chew the
food for the purpose of feeding children, and the Hawaiian u-ma, now
only used in the duplicate form uma-uma, the breast of a female. U
itself means breast, what protrudes; hence also ama, satisfied with
food. Latin, ma-ma, the breast and mother.
The Malay ma is probably the oldest form, if not the original meaning,
which is better expressed perhaps in the Latin ma-ma, primarily breast,
then mother; also in the Hawaiian u-ma, now obsolete in the simple
form, but also meaning the female breast,—a compound word of which u
alone means the breast, what protruded, and ma, which does not occur in
the Hawaiian language in that sense, but whose duplicated form ma-ma
means to chew anything with intention of spitting it out again, as awa,
and as children were fed. A-ma means satisfied with food. Hebrew, Am,
mother; Greek, Amona?
The Hawaiian mamo, descendants, posterity, grandchildren, etc., derives
from the same root. But while the Malay ma and Java mbo signify
“mother,” the composites of these words signify “father” in five-sixths
of the Malay or pre-Malay dialects, while nine-tenths of the same
dialects employ the word hina or ina and its combinations to express
the idea of “mother.” The Hawaiian-Polynesian matua, parent, I consider
a composite word from the primal ma and the word tua, which in the Sulu
dialects signifies “husband,” whatever may have been its original
meaning. In the Hawaiian this word occurs only in composite forms as an
epithet of relationship, as kua-ana the older of two children of the
same sex. Kai-ku-nane, “the brother of a sister,” ku probably
contracted from kua. Kai-ku-wahine, “the sister of a brother.” The
Amboyna and Ceram word for woman “mahina” recurs also in the Hawaiian
kai-ka-mahine, “a female descendant, a daughter.” Kai is a generic term
of relationship, ka is the article “the” incorporated with the word
“mahine” which is but another form of “wa-hine.”
The mysterious syllable om, which Manu taught upheld the universe, is
shown by Colebrooke to mean “water,” which was worshiped by the
Brahmins as the “immortal fluid,” “the mother of worlds,” etc. The word
recurs in the Egyptian Omphis, a name for Osiris. It is probably also
to be found in the Polynesian-Hawaiian amama, equivalent to amen as the
end of a prayer, from ama, to offer to the gods; it also means a
sacrifice.
STORY OF HIIAKAIKAPOLIOPELE. [574]
Hopoe and Haena were two women playing hula in the water off Nanahuki,
in Puna.
Keowahimakaakaua was a brother of Pele.
In Puupahoehoe, in Kapaahu, in Puna, there is a mawae or rent where
Pele slept.
Pohakuokauai was the kupunakane (grandfather) of Pele and lived at
Kaena Point, Oahu.
At Haena, Kauai, Pele caught Lohiau between Kahuakaiapaoa, his friend,
and Mapu, the music teacher, beating the drum which had disturbed her
sleep.
Pele took Lohiau for her husband and returned to Hawaii, promising to
send for him. Lohiau hung himself from chagrin at Pele’s leaving him.
Pele sent Hiiaka to bring Lohiau. Hiiaka started on her travel,
quarreled with and killed Panaewa, fell in with Wahineomao and made her
her friend, killed Makaeekiu off Waipio, and fell in with Mokulau or
Moolau from Kohala.
Kaipalaoa (k.) and Punahoa (w.) were the parents of Wahineomao.
Piliamoo and Nohoamao, of Hilo, who owned the “papa kahulihuli o
Wailuku,” were killed by Hiiaka.
Unihipili was the name of a god at Honolii, in Hilo.
Piikea nui refused passage in his canoe to Hiiaka and was swamped. On
Molokai, Hiiaka killed Ilole (w.) and Hoolehua (w.) because they were
jealous of her.
Ulamawao was the name of a pali on Oahu and the name of one of Pele’s
husbands.
Makapuu, Kekuapololi and Malei, the husband of Kanahau, living in
Koolau, were relations of Hiiaka.
Makapuu was the wife of Kekuapololi. Pohakuloa, in or above Waimanalo
was another personage Hiiaka met.
At Kapua in Koolau Muliwaiolena and her daughter Apuakea were killed
because the latter compared herself to Hiiaka in beauty.
At Kailua, Hiiaka went to see the country and found Hauwahine bathing.
When she perceived Hiiaka, her bird flew up and obscured the sun (an
eclipse). She next fell in with Mahinui and Keaalau who were bewailing
the death of their child Hanalua. Olomana and Auliilii are mountain
peaks in Koolau. Pueo, a chief in Kaalaea, made war on Hiiaka and was
killed.
From Hakipuu, going mauka (inland), because the pali projected in the
sea, Hiiaka found and killed Mokolii, a moo (lizard), cut off his tail
and threw it in the sea and hence the island of Mokolii, near Kualoa.
His body formed the lowland makai (towards the sea), below the pali of
Kualoa.
Palani was chief of Kahana. Iewale was his wife, killed by Hiiaka while
bathing. Kauhiikemaokalani was a person and a mountain peak near
Kaliuwaa in Koolau.—In his greeting to Hiiaka he called Pele and her
family “na akua malihini.”
Punahoolapa and Pahipahialua near Kahuku.
Hopoe, the friend of Hiiaka, was destroyed by Pele during Hiiaka’s
absence.
Piliaaama was fishing off Waimea (“kanaka lawaia o ka pali”).—He was
Konohiki to Ihukoko.—He was also a “kane hii alo” (bosom companion) of
Kapuewai.
Kekuohapuu, in the upland west of Waimea, Koolau.—Lahuimoho and
Wawaemoho were gods on top of Kaala mountain.
Malaehaakoa and his wife Wailuanuiahoino lived at Haena, Kauai; he was
a grandson of Kanoalani.
Pele quarreled in Kahiki with Puna-ai-koae and fled from there to
Hawaii.
Limaloa, Kaunalewa and Mana were brothers of Lohiau. Kahuanui was one
of his sisters.
Aka and Kilioe were two women who watched over the cave where Lohiau
was interred. They were killed by Hiiaka.
It being near night when Hiiaka arrived at the pali where Lohiau was
buried, she called on the sun to stand still, “i ka muli o Hea,” until
she could climb the pali, and the sun listened to her prayer.
When Hiiaka brought Lohiau to life she invoked the aid of Kuhulu the
akua. Is that the Samoan Kuhuruhuru, according to New Zealand
tradition, a son of Hinauri and Kinirau?
Other gods invoked on that occasion were Kuwaa, Kuhailimoku, Kanaloa,
Kahaula, Kaoaka, Kapaulaula, Kapaeleele, Kapaahu, Lonomakua,
Keoaahimakaakaua, Kanekapolei, Kane, Laka (the husband of Haiwahine).
Nakoaola was the man of Kahuanui (w.).
Kahuakaipaoa was chief of that part of Kauai and went with all his men
to Niihau.
Returning with Lohiau from Kauai, Hiiaka visited Oahu and greeted all
the principal mountain peaks on the Kona side.
At Honolulu (Kou) Hiiaka stopped at the house of Peleula.
Olepau was a king of Maui in Hiiaka’s time.
Kaweloikaiehuehu and Waihinalo were Olepau’s wives.
Kapo lived on Maui and was elder sister of Hiiaka.—She is also called
Kapomailele.
Kapo and Puanui brought up Wahinano and gave her as a wife to Olepau.
She is called “Wahinano wahine a Kapoipoi.”—Olepau and Ole, the
same.—When Olepau died he gave his kingdom to his youngest brother
Kaumuleialii.—Makaiwa and Kaakau were also brothers of Olepau.
EXTRACTS FROM STORY OF KEANINI. [575]
Hainakolo was the sister of Olopana, wife of Keaniniulaokalani. Olopana
had two daughters, Luukia-nui and Luukia-iki.
Hainakolo’s sons, called Lopaikihelewale, was fished up from the sea
and brought up by Luukia-nui. Olopana’s place was Opaelolo.
Lopa’s proper name was Leimakani. At this time Kumunuiaiweke and
Moanonuikalehua were “kanaka hoe waa” (canoe paddlers) of
Keauniniulaokalani.
Leimakani became the husband of Luukia-iki,—scene near Waipio, Hawaii.
The island of Pae was to leeward, or ilalo of Kuaihelani.
Luukia-nui took Leimakani from her sister and had by him a child,
called Lonokaiolohia (k.), who was killed by Luukia-nui in a jealous
fit.—“Hainakolo, wahine i ka pali o Waipio.” Keanini had another wife,
Kaekaenalukai, in Kuaihelani. Lonokaiolohia was restored to life again
by Hainakolo and Keanini committed suicide from grief over Hainakolo’s
leaving him and going to Hawaii.
Kane-oi’e, Ku Kau Akahi, and Lono Nui Peapea are epithets applied to
the supreme gods.
The kapu hoomahanahana were only less in importance than the kapu honao
nui of the year. They were the kapu of the days Kukahi, Hua, Kaloa,
Kukahi and Kane.
SOME KAUAI TERMS WITH EQUIVALENTS.
KAUAI. HAWAII. ENGLISH.
Lelehu Lehulehu Numerous
Pupu (stiffness of old Elemakule Aged
age)
Aka lapalapa He nui ka maka Wide-eyed
Wa’ewa’e (foot of Wawae Foot
inanimate things)
Halaku Hakaka Fight; quarrel
Kalona (animals) Kumulau A breeder
Kolopa Lio elemakule An old horse
Ii ka lio He uhu ka lio The horse neighs
Panie Holo nui Great speed
Hoomana (make callous) Hoemi mai Reduce (by abrasion or
whittling)
Kupoupou Iho mai Come down
Aohe i upuupu (upuupu, Aohe i li’uli’u Not a long time
tedious)
Hookolo I imi ana Seeking
A-mai A mo’a mai nei When cooked
Nakui He hoihoi A rejoicing
Moohele (of mountain Alanui Road, highway
ridges)
Opeope Uluna Pillow
Apeupeu Kapa Hawaii Hawaiian bark-cloth or
garment
Hoola Kihei lole [Foreign] cloth garment
Aleuleu Moena Mat, matting
Hakuhaku Opiopi Fold up
Akupakupa Oopu okuhekuhe Heap of this species of
fish
Kamau (food) He Oha Kalo sprigs or suckers
Ai okoa Kalo paa Firm kalo
Miki pololei Poi koekoe Fresh made poi
Palu-ai Ai wale no [Vegetable] food only
Pu-paakai He ai, he ia Both fish and food
Poe Pohaku ku’i ai Stone poi pounder
Omo He po’i umeke A calabash cover
Ahukalua Enaena ka umu The oven is heated
A’ke Wahahee Falsehood
Kalaau (walaau, noise) He kahea A call, or calling
Kikoho Pane kikoola Derision
Kaiaulu Wahi kiekie High place
Hanahanai (of crumbling Wahi palipali Precipitous place
cliffs)
Neenee Wahi haalu A low place
Moomoo (watershed) Kualapa Dividing ridge
Opu-aki Opu nahu Stomach ache
THINGS SIMILAR IN INDIA, ETC., AND POLYNESIA.
How far any distinct remembrance of the Siwa worship may be traced in
Polynesian traditions and customs is not easy to determine precisely.
The blood-thirsty wife of Siwa still survives in name and attributes in
the Tongan God of War, Kaliai-tu-po. The name itself of Siwa recurs in
the Polynesian word Hiwa, primarily “dark colored, black or blue;”
secondarily, “sacred,” as a sacrificial offering. In different dialects
the word occurs as Siwa, Hiwa, or Heiwa, and is applied as an adjective
with derivative meanings, but in all the idea of sacredness underlies
and characterizes its application. Thus Nuka-Hiwa, one of the
Marquesas, undoubtedly meant originally the dark or sacred island;
Fatu-Hiwa or Patu-Hiwa, another of the same group, meant the “sacred
rock or stone;” Hiwaoa, still another of the same group, meant “very
sacred or holy.” In Hawaiian puaa-hiwa means the “black or sacred hog”
offered in sacrifices. Hiwa-hiwa was an epithet applied to gods and
high chiefs. The name of the Siwaite Lingam, the symbol of
productiveness, has unquestionably its root and derivation from the
same source as the Tongan word linga, which means the male organ of
generation, and the primary sense of the word which is found in the
Hawaiian lina, “soft, yielding,” as papa lina, cheek; New Zealand and
Samoan ta-ringa, ear, et al.
What the Hawaiians called pohaku a kane, upright stones of from one to
six and eight feet in height, the smaller size portable and the larger
fixed in the ground, and which formerly served as altars or places of
offering at what may be called family worship, probably referred to the
Lingam symbolism of the Siwa cult in India, [576] where similar stone
pillars, considered as sacred, still abound. [577]
But Siwa, as before observed, was not a Vedic god, and his rites were
held in abomination by the earlier Vedic Aryans. These stone symbols
refer, therefore, to a period of pre-Aryan occupation of India and to
the Cushite civilization or race. In the Hawaiian group these stone
pillars were sprinkled with water or anointed with coconut oil, and the
upper part frequently covered with a black native kapa or cloth, the
color of garment which priests wore on special occasions, and which was
also the cloth in which the dead were wrapped....
It is possible that from these or similar considerations of superiority
of sacredness arose the Polynesian proverb (in Hawaiian), he weo ke
kanaka, he pano ke alii, red is the common man, dark is the chief.
[578]
The emblem of Siwa, in Hindu mythology, is the double trident. On the
hill called Kaulanahoa, back of Kalae, Molokai, of the Hawaii group,
are a number of singularly shaped volcanic stones, standing on the brow
of the hill, amongst which is one marked with a double trident in two
places.
Jos. Roberts (Oriental Illustrations, London, 1835) makes the following
observations: To look back after leaving a house or to be called after,
was an unfortunate sign in India and in Hawaii (p. 22). “In India, as
in Polynesia, salutations between people are made by smelling of each
other,” (p. 32). And “whenever a favor has to be solicited, peace made
or an interview desired, presents are always sent before. On Hawaii and
elsewhere in Polynesia presents always accompanied the visitor or were
sent before,” (p. 39). “In India priests and people shave the head,
leaving only a tuft on the crown. In Hawaii the heads were frequently
shaven so as to leave only a ridge or crest on the top of the head” (p.
91). “Shaving the head is a sign of mourning common in the East as well
as among the Polynesians—also among the Arabs, according to Herodotus,”
(p. 471). “In India tatooing, by puncturing the skin, is practiced.
Tatooing prevails throughout Polynesia.” (p. 91). “An unhealthy country
is said to ‘eat up the inhabitants,’ a victorious or oppressive rajah
is said to ‘eat up the country’. In Hawaii the expression ai-moku,
‘eating up the land,’ is an epithet of chiefs. The expression ‘to live
in the shadow’ of another is common. So also in Hawaii” (p. 101). “To
propose riddles and hard questions for solution at entertainments in
India is a common amusement. Such custom obtained also in Hawaii when
chiefs entertained each other” (p. 199). “The sacred groves, or trees,
invariable accessories of India temples and sacred places, have their
counterpart in most of the Polynesian heiaus and morais; the sacred aoa
tree in Raiatea, Society Islands. Females in India eat apart from their
husbands or men generally. Under the Hawaiian kapu system females not
only ate apart, but were also forbidden many kinds of food of which men
ate freely” (p. 255).
“Nearly all the females (of India) wore jewels of gold in their
nostrils, or in the septum of the nose. In Hawaii this custom was not
in use, but in other parts of Polynesia it was customary to have a ring
or a bone inserted in the septum” (p. 367).
“The Hawaiian sooth-sayers or kilokilo turned to the north when
observing the heavens for signs and omens. So did the ancient Hindus:
so did the Iranians before the schism, when they placed the Divas in
the north; so did the Greeks; so did the ancient Scandinavians before
their conversion to Christianity.” “Hawaiians turned to the west when
naming the cardinal points, Aryans to the east. With the former, left
was south.” (Excerpts from Pictet, Vol. II.)
According to the researches of J. Grimm (Über das Verbrennen der
Leichen), all the Aryan peoples, with one exception, practiced
incremation at their funerals from time immemorial, in place of
interment. The Indians, Greeks, Romans, Gauls, Ancient Germans,
Lithuanians and Slavs during heathen times, burned their dead with
ceremonies which present evident traces of resemblance, notwithstanding
their diversity. The Iranians alone at an early time abandoned this
ancient custom on account of the radical difference which arose in
their religious creed. The Hebrews and Arabs never practiced
incremation (p. 504). The Egyptian Cushites practiced embalming. The
Polynesians never followed incremation, they practiced exposure and
preserved the bones of the dead, or a species of embalming and
interment in caves. Did they separate from the Iranian branch after the
schism, or did they follow the training and customs received from the
Cushite teachings?
“The Polynesians like the ancient Aryans divided the night into four
portions” (p. 591). “The Hindus call the last night of the old moon, in
Sanskrit, kuhu (la lune caché), and amaoasi, dwelling with (the sun).
The Hawaiians called the 30th day [of the] month, and the Tahitians the
29th day, muku, cut off, shortened, ceased” (p. 598).
Warua (Tah.) and wailua (Haw.), spirit, ghost, have phonetic
resemblance to Vedic Sanskrit Varuna, one of the oldest Vedic deities.
It is not improbable however that “Varuna” derives from warua. The
Polynesian word is evidently a composite, but as it does not occur in
the other dialects, so far as I know, or in a different form, I am
unable to analyze it. The Sanskrit Varuna, however, which is so
confidently ascribed to the root or, var., to cover, surround, may by
consulting the Polynesian remnant of Old-world languages, be found to
differently and equally appropriately refer itself to the Polynesian
wa, span, and runa or luna, above.
“The ancient Aryans distinguished three heavenly regions, 1st, the
upper heavens, Dio; 2d, the heaven of clouds, Nabhas; and 3d, the
atmosphere, Autariksha (transparent)” (p. 665). “The Polynesians had
the distinction of three heavens, viz: that of Kane, Ku, Lono. Of
origin of fire, E. Aryan and W. Aryan” (p. 679).
The ancient inhabitants of Yemen worshiped and canonized their
ancestors.
Polyandry in Arabia, as mentioned by Strabo, was of Cushite origin, as
well as the community of goods between brothers under the
administration of the eldest, still practiced by the Narikas of
Malabar, and the remnants of the primitive populations of ante-Aryan
India. (Lenormant, Vol. II, p. 318.)
There is one custom which, practiced by the Polynesians, was opposed to
Hebrew or Egyptian; viz., the feeding on swine’s flesh and rearing them
for food as well as for sacrifice to the gods. (See Rawlinson’s
Herodotus, II, 47, n. 5.)
In Egyptian hieroglyphics the negative sign is a pair of extended arms
with the hands downward, preceding the verb. The mute but emphatic
negative of the Hawaiian is expressed by turning the hand over with the
palm downward.
The Egyptians were permitted to marry their sisters by the same father
and mother. And in patriarchal times a man was permitted to marry a
sister, the daughter of his father only. (Rawlinson, Herodotus, III,
32, n. 1.) Among Hawaiian chiefs such marriages gave additional rank
and exalted position to the offspring—to the children of Keawe and
Kalanikaula, for example.
The custom of sacrificing their first prisoner (in war) is ascribed by
Procopius to the Thulite or Scandinavians. (Bell. Goth. II. 15;
Rawlinson’s Herodotus, VII, 180, n. 4.)
An ancient Hawaiian legend runs as follows (Polynesian Race, Vol. I, p.
99): Kealii-Wahanui was the king of the country called “Honua-i-lalo.”
He oppressed the Lahui Menehune. Their God Kane sent Kane Apua and
Kanaloa, his elder brother, to bring this people away from there and
take them to the land which Kane had given them and which was called Ka
Aina Momona a Kane, or with another name Ka One Lauena a Kane, or with
still another name Ka Aina i ka Houpo a Kane. They were then told to
observe the four Ku days in the beginning of the month as kapu hoano in
remembrance of this, because then they arose (ku) to depart from that
land. The offerings were swine and sheep. (The narrator of this legend
says that there were formerly sheep without horns on the slopes of
Maunaloa, Hawaii, and that they were there up to the time of Kamehameha
I, and he refers to some account published by a foreigner in 1787.) The
legend further says that after leaving the land of bondage, they came
to the Kai Ula a Kane, were pursued by “Ke Alii Wahanui,” that Kane
Apua and Kanaloa prayed to Lono, and they then waded across the sea,
traveled through the desert and finally reached the Aina Lauena a Kane!
This was kept as the first kapu hoano of the year.
On first receiving this legend, I was inclined to doubt its genuineness
and to consider it as a paraphrase and adaptation of the Biblical
account, by some semi-civilized or semi-Christianized Hawaiian after
the discovery of the group by Cook. But a further and better
acquaintance with Hawaiian folk-lore has shown me that, though the
details of the legend, as narrated by the Christian and civilized
Kamakau, may possibly in some degree, and unconsciously perhaps, have
received a Biblical coloring, yet the main facts of the legend, with
the identical names of places and persons, are referred to in other
legends of undoubted antiquity. I am compelled therefore to class this
legend among the other Chaldeo-Arabic-Hebraic mementos which the
Polynesians brought with them from their ancient homesteads in the
west. And it is possible that the legend was preserved in after times
by the priesthood, as offering a rational explanation of the
institution of the kapu days of Ku. Another feature attests the genuine
antiquity of the legend, viz. that no other gods are referred to than
those primordial ones of Hawaiian theogony; Kane, Ku and Lono, the
latter of whom is clearly recognized as the god of the atmosphere, of
air and water, the Lono-noho-i-ka-wai of the creation chants.
Island of Baba, south of the Banda group, Indian Archipelago, is
probably the protonome of Vawa, in the western part of the Fiji group;
viz., Oto-vawa, and Ka-vawa, and the Wiwa and Wawa in Hawaiian legends.
The islanders of Baba and Tepa and adjoining islands rub lime into
their hair, by which the natural blackness changes to reddish, flaxen
color. In Polynesia (Hawaii) it was common practice to rub lime into
the hair, whereby it became ehu (red) and sometimes entirely white.
Tepa, a village on Baba, corresponds to Kepa, a land on Kauai, Hawaiian
group.
Aluta, name of a village or district on the Island of Baba. At Baba
large canoes are called orang baay. Polyn. waa, waha.
At the Aru Islands the eastern portion is called the back of the
islands. A similar expression obtains in the Hawaiian group.
S. A. Walkenaer (Monde Maritime, Vol. I,) states that Orangkayas was
the name of the Noblesse in Achim, Sumatra. Rangatera in the Society
group were the free-holders or the lower class of chiefs (p. 21). “One
of the Districts in the Batta Country of Sumatra is called Ankola.”
Anahola name of one district in Kauai. (Phonetic corruption?) (p. 28.)
“In the Batta Country each village has a Bale or place of reunion of
the inhabitants;”—“Whale” in New Zealand, “Fale” in Samoa, “Hale” in
Hawaii (p. 35).
“Saka was a surname of Buddha. In the Japanese annals Saka lived 1000
years B.C. and the religion of Japan is that of Saka or Siaka. Whence
the name Hiaka or Hika in the Hawaiian mythology? Saka is a Sanscrit
word signifying era or epoch, and was used as a surname for several
celebrated monarchs and founders of dynasties in India.
“On the other hand the Sovereigns of Guzzerat in India bore, during the
7th century A.D., the title of Diva-Saka or Di-Saka (pp. 225, 226).
What connection with Hiaka?
“The Malay race expanded from Sumatra to Malaka, and not vice versa.
The original country of the Malays (according to their own traditions)
was Palembang (the kingdom of) in Sumatra, called the island of
Indalous. They lived near the river Malayo, which descends from the
mountain Maha-Merou. In 1160 A.D. under Sri-Touri-Bouwana they invaded
and conquered the Peninsular of Malacca which was then called
Oudjong-Tanah, or the land of Oudjong. The Malays were then called
Orang de bavah angen, or people of, or toward the South.
“Other Malay historians trace the origin of the people to Hindustan.
They trace their chiefs up to Alexander the Great or Rajah Sekander.
One of the sons of Rajah Souren, founder of Besnagour in India
conquered Palembang in Sumatra and founded an empire. About the year
1159 the Palembang chiefs invaded Java.” (pp. 41–43.)
Turner’s Nineteen Years in Polynesia, gives the following Samoan
traditions:
Origin of Fire. Mafuie, the god of earthquakes, lived under the earth
and kept a constant fire. Talanga used to go down to Mafuie’s place
through a rock, singing out: “Rock divide, I am Talanga.” His son
Tiitii found out his secret, descended and got some fire from Mafuie,
but when he had lighted his oven Mafuie blew it up and blew out the
fire. Tiitii then went down for more, fought Mafuie, broke off his
right arm and obtained fire, Mafuie telling him to find it in every
wood he cut.
Savage island has a similar tradition, changing the names of Talanga
and Tiitii into “Maui” (father) and “Maui” (son).
Cosmogony. In the beginning the earth was covered with water and the
heaven alone inhabited. Tangaloa, the great god, sent his daughter in
the form of the bird kuri (snipe) to look for dry land. She found a
spot, and as it was extending, she visited it frequently. At one time
she brought down some earth and a creeping plant. The plant grew,
decomposed and turned into worms, and the worms turned into men and
women.
Another account says that Tangaloa rolled two great stones down from
heaven, one became the island of Sawaii, the other, Upolo.
Of old the heavens fell down and people had to crawl about. The plants
grew and pushed the heavens up a little from the earth. The place where
this happened is called Te’enga-langi and is thus pointed out. One day
a man came along and offered to push the heavens up for a drink of
water from a woman’s gourd. He did so and got the water. Another
account calls the man’s name Tiitii.
About the Moon. Two men Punifanga and Tafaliu started to visit the
moon. The former thought to reach it by climbing a tree; the latter
kindled a large fire, raised a great column of smoke, and climbed up to
the moon on that, and got there long before the other.
A woman named Sina, during famine time, seeing the moon rising one
evening wished a bite of it. The moon grew indignant and came down and
picked her up, her child, her tapa board and mallet, and there they
have remained until this day and are plainly to be seen.
About the Sun. A woman called Mangamangai became pregnant by looking at
the sun. Her son, called child of the sun, climbed a tree and with a
rope and noose caught the sun one morning and obtained from him a
basket of blessings. Another account says that he and his mother were
annoyed at the sun’s going so fast; so, after having caught the sun
with his rope, he stipulated as a condition of liberating the sun, that
it should travel slower after that, which has been duly performed.
The god of the lower regions was called Feé.
Raho and Iwa walked from Samoa on the sea until they came where Rotuma
is. Raho had a basket of earth and of it made the island.
Taro. A person called Lasi went up to heaven and brought the taro down
on earth and planted it there.
1. The New Zealand legends treat of four other names borne in the
Hawaiian genealogy as living in Hawaiki before the exodus to New
Zealand; viz., Hema, Tawhaki (Kahai), Wahieroa and Raka (Laka).
Hema and his wife Urutonga begat Tawhaki and Kariki.
Tawhaki and Hine piripiri begat Wahieroa.
Wahieroa and Kura begat Raka.
Raka and Tongarautawhiri begat Tuwhakararo.
Tuwhakararo and Apukura begat Whakatau.
2. Another tradition says that Maui-a-Taoanga had a sister named
Hina-uri, and makes the following pedigree:
Hinauri (w.) and Tinirau (k.) begat Tuhuruhuru.
Tuhuruhuru and Apakura (w.) begat Tu-whakararo, Mairatea (w.),
Whakataupotiki, and Reimatua.
3. The Ngati paoa tribe’s chiefs, in 1853, counted fifteen generations
from and with Hotunui who came from Hawaiki with the first settlers in
New Zealand in the canoe Tainui, companion to Arawa. Average thirty
years to a generation = 450 years—1400 or thereabouts. (Sir Geo. Grey’s
Polynesian Mythology.)
The proper trade wind at Tahiti is from east-southeast to
east-northeast and is called Maarai. When the wind is to south of
southeast it is called Maoai. The west northwest and northwest wind is
called Toerau. If still more northerly it is Era-potaia, the wife of
Toerau. The wind from southwest and west-southwest is called E-toa, if
still more southerly it is called Farua. (Cook’s Voy., Vol. 2, p. 143.)
Tahitian Legend of Tahiai. Cannibals who came there were eventually
killed (p. 169). Cannibalism was repudiated by Tahitians from ancient
times.
Principal gods of Society Islands:
Huaheine Tane
Tahaa Tane
Raiatea Oro
Bolabola Oro
Eimeo Oro
Tahiti Oro
Mauroa Tu
Tubuai Tamai
Mataia Ohuab Tupu
Tupu ai
Rymaraiwa
Chain Island Tamarii
Sander’s Island Taaroa
Tah. Taiarapu Opunua
Taiarapu Halutiri
Uru-tae-tae was the Tahitian god who conducted departed spirits, for
whom the priests of Roma-tane were employed, to the place of happiness.
Tali-ai-tubu. The principal god of the Tongas. God of war. Is that a
namesake or transfer of the blood-thirsty Indian goddess Kali or
Patra-Kali, the wife of Siwa?
“The Tahitian god Oro was called Koro in Raiatea. The Atituakians say
they came from Awaiki, Tetarewa being the first. Awaiki was below.
Tetarewa climbed up from it.
“The chief Makea at Rarotonga in 1840 was the twenty-ninth descendant
from Karika, or Makea Karika, who came from Manuka or Manua, one of the
Samoan group. He fell in at sea with Tangiia, a chief from Faaa in
Tahiti. Tangiia made submission and the two went to Rarotonga and
settled there.” (Missionary Enterprises, Rev. J. Williams, Ch. XIII.)
Ruanuu—Luanuu, a chief at Raiatea, left that island and settled at
Aitutaki. Conductor of fleets; his genealogy kept up at Aitutaki. (Id.,
Ch. VII.)
In Tahiti the vaa were: vaa-mataaina, double canoes belonging to
principal chiefs and public districts, fifty, sixty or seventy feet
long; three or four feet deep. Stern ornamented with tii; then the pahi
or war canoe, double, from sixty to one hundred feet long, three to
four feet deep. The vaa-tii, sacred canoes, similar.
Common double canoe, tipairua.—Haw. kaulua.
Another kind of double canoe was called maihi, or twins, made from
single trees, the others were sewed together from pieces of tamanu or
other wood.
The vaa-motu (Island canoe) single, built for sailing, has washboards.
All single canoes are provided with outriggers (ama) fixed on the left
side.
The Paumotu canoes are much larger and stronger then the Tahitian ones.
One from Rurutu had twelve feet depth of hold.
Tii in Tahitian means spirit of the dead.
Tiimaaraauta and Tiimaaraatai were the first human beings at Opoa in
Raiatea, whence they spread over the group. The latter is sometimes
called Hina.
Rua-hatu, the Tahitian Neptune, being asleep in the depth of the ocean,
a fisherman of Raiatea dropped his hooks in the hair of Rua-hatu.
Enraged, he came up and threatened to destroy the world. The fisherman
mihi’d (apologized), and was told to go and fetch his wife and child,
and to repair to Toamarama, an island near Raiatea. He did so, took
wife, child and a friend, and a pig, a dog and pair of fowls. The
waters then rose and covered Raiatea and all the rest of the world, but
these four alone were saved.
The Afghans have a tradition that only seven persons were saved from
the deluge.
Old Arab traditions give two sons to Seth, viz. Enoch and Sabi. They
also relate that Noah had one son who perished in the flood with his
mother Waela. The Mexicans, according to Humboldt report also only
seven persons saved from the flood.
The Marquesans have eight persons saved.
In 1625 was found in Si-quan-Fou, in the Province of Chen-Si, in China,
a dark colored marble slab with an inscription, detailing the arrival
of the Christian (Nestorian) missionaries there from Ta-Thsin (Persia
or Syria or west of Asia), its founder was called Olopen (what relation
to the Hawaiian Olopana?). In the inscription God is called Oloho,
supposed a corruption of the Syrian Eloha. (What relation has this word
to the name of the Tahitian god Olo, or to the Hawaiian name for God’s
residence Olo-loi-mehani?)
In Chinese language “Wan-Ou”—ten thousand things, is an expression for
the totality of created beings. In Polynesian language Wanua or Wenua
means the earth and all it contains.
In the inscription the Christian religion is called King-Khiao,
literally, luminous religion. In Hawaiian mythology when Ku, Kane and
Lono created man their invocation was Hi-ki-ao-ola. Any connection?
THE NUMERICAL SYSTEM, COMPARATIVE. [579]
In confirmation of the Polynesian connection with the Aryan stock, at a
very early period, I will refer to the numeral systems of both. I
believe that it is now pretty well established that the more ancient
and rude a people is or was, the more limited is or was its numeral
system. The Australians to this day do not count beyond three or four.
The wooly-haired indigènes of the peninsula of Malacca count only to
two. One is nai, and two is be. The latter calls strongly to mind the
Basque bi and the Latin bis, two. The Dravidian languages exhibit
signs, by the composition of their higher numbers, that at one time the
range of their numerals was equally limited. The Polynesian language
gives undoubted evidence that at one time the people who spoke it did
not count beyond four, and that its ideas of higher numbers were
expressed by multiples of four. [580] They evidently counted one, two,
three, four, and that amount called “kau-na” was their tally, when the
process was repeated again. That the same system obtained in the Aryan
family in early times is evident not only from the marked relationship
between the four first Aryan and Polynesian numbers, but the method of
counting by fours as a tally still obtains among some of the Aryan
descendants. [581]
The following table will show the relation I am seeking to establish.
It is selected equally from Aryan and Polynesian branches; but there is
this to be observed that, while the latter in all probability exhibit
the archaic form of the language, the former exhibit a comparatively
later and more or less modified form of the same.
PERSIAN OLD SLAVONIC ANGLO SAXON WELSH LATIN
1 Yek Yedino [582] An Un Unus
2 Du Dova Tva Dau Duo
3 Sih Tri Thri Tri Tres
4 Kehar Chetoiriye Feover [583] Pedoar Quatuor
5 Peng Pamete Fif Pump Quinque
6 Ses Seste Six Chwech Sex—seni
7 Heft Sedme Seofon Saith Septem
8 Hest Osme Eahta [584] Wyth Octo
9 Nuh Devamte Nigon Naw Novem
10 Deh Desamte Tyn [585] Deg Decem
PULO-NIAS TSOR MYSOL SUNDA GREEK
1 Sara Kayee Katim Hidji Hen
2 Dua Rua Lei Duwa Dyo
3 Tula Tel Tol Tilu Treis
4 Ufa Faht Fut Opat Tessara
5 Lima Lima Lim Lima Pente
6 Unu and Ano Nem Onum Gennep Hex
7 Fitu Fit Fit Tudju Hepta
8 Walu Wal Wal Dalapea Okto
9 Suwa Siwer Si Solapan Ennea
10 Fulu Huta Lafu Sa-pulu Deka
SAMOAN TONGA RAROTONGA TAHITI NIUE
(SAVAGE IS.)
1 Tasi Taha Tai Tahi Taha
2 Lua Ua or Lua Rua Rua or Piti Ua
3 Tolu Tolu Toru Toru Tolu
4 Fa Fa A Ha or Maha Fa
5 Lima Nima Rima Rima or Pae Lima
6 Ono Ono Ono Ono Ono
7 Fitu Fitu Itu Hitu Fitu
8 Valu Valu Va’u Varu or Va’u Valu
9 Iva Hiwa Iva Iva Iva
10 Sefulu or Hongafulu or Ngauru Ahuru Hongafulu
Sengafulu Angafulu
NEW ZEALAND RAPA VAIHU (EASTER IS.) MARQUESAS HAWAII
1 Tahi Ta’i Tahi Tahi Kahi
2 Rua Rua Rua Ua Lua
3 Toru Toru Toru To’u Kolu
4 Wha Aa Haa Fa or Ha Ha
5 Rima (ringa) Rima Rima Ima Lima
6 Ono Ono Hono Ono Ono
7 Whitu Itu Hitu Fitu Hiku
8 Waru Varu Varu Va’u Walu
9 Iwa Iwa Hiwa Iva Iwa
10 Ngahuru Ngauru Anahuru Onohu’u Umi
MANAHIKI FAKAAFO ROTUMA NIUA (NEW VATE, NEW
(HUMPHREY) (UNION HEBRIDES) HEBRIDES AT
ISLS.) MELE, (SANDWICH
IS.)
1 Tahi Tasi Ta Tasi Tasi
2 Rua Lua Rua Rua Rua
3 Toru Tolu Thol Toru Toru
4 Fa Fa Hak Fa Fa
5 Rima Lima Lium Rima Rima
6 Ono Ono On Ono Ono
7 Hitu Fitu Hith Fitu Fitu
8 Varu Valu Vol Varu Varu
9 Iva Iva Siar Iva Siva
10 Raungahuru Sefulu Sanghul Tangafuru Nofuru
MALAY (MARSDEN’S DAYA-MARUT OR BUGUI (WRITTEN BATTA
DICT.) IDAAN (BORNEO) LANG.)
1 Satu Uni Sadi Sada
2 Dua Dui Dua Duo
3 Tinga Toru Telu Tolu
4 Ampat Ampat Mpa Opat
5 Lima Rima Lima Lima
6 Anam Anam Mora Onam
7 Tujuh Pitu Pitu Paitu
8 Salapan Haaia Harua Walu
9 Sambilan Sui Hassera Sia
10 Sa-pulu Sapulu Sapulu Sapulu
CERAM ISL. SAVU ISL. MOSSES ISL. LAMPOON MINDANAO AND
SULU ARCH.
1 Inta and Isa Ise Kau Iai Isa
2 Lua Rue Rua Rua Dava
3 Tolu Tolu Tolu Tolu Tulu
4 Patu Apa Wali Ampa Apat
5 Lima Lumi Rima Lima Lima
6 Lama? Una Eno Anam Anam
7 Pitu Pitu Vitu Pitu Pitu
8 Alu Aru Ialu Valu Valu
9 Tio Saio Siwa Siwa Siau
10 Pulu Singauru Sangapulu Pulu Sanpulu
TAGALOG PAPANGO JAVA MALAGASY
PHILIPPINES PHILIPPINES (MADAGASCAR)
1 Isa Isa-metong Siji Isa or Rek
2 Dalawa A-dua Loru Rua
3 Tatlo A-tlo Tulu Tolu
4 Ampat Apat Papat Efa (or Efatra)
5 Lima Lima Limo Liman (Dimy)
6 Anim Anam Nanam One (Enima)
7 Pito Pitu Pitu Hitu (Fitu)
8 Walo Valo Valo Valu
9 Siam Siam Sango Siwa
10 Polo Apolo Sapulo Fulu
ISLAND OF COCOS SANSCRIT
1 Tasi Ek, or eka or sati
2 Lua Dwi or dvau, dwaja, dui
3 Tolu Tri or trija
4 Tea Chatur or chatvar
5 Lima Panch or panchan
6 Hono Shat or shash
7 Fitu Sapt or saptan
8 Valu Aght or ashtan
9 Iwa Naoa
10 Ongefulu Das, pl. dasati
Vinsati (d-wi-vi-da-sati) 20
Sat 100
POLYNESIA PROPER.
Samoan Tahiti Hawaiian Tonga Rapa Easter Island
Tolu Toru Kolu Tolu Toru Toru
ASO-POLYNESIAN.
Daya-Idaan Batta Pulo-Nias Lampoon Savu Mindanao and Sulu
Toru Toru Tula Tolu Tolu Tulu
Papango Bisayan Cagayan Malagasy Java Tagal
A-tlo Tolo Talu Telu Tolu Telo Telu Tatlo
ARYAN BRANCHES.
Sanscrit Persian Old Slav Welsh Latin Greek Angl. Sax.
Tri Sih Tri Tri Tres Treis Thri, threo
POLYNESIAN PROPER.
Samoa Tahiti Hawaii Tonga Rapa Easter Isl. N. Zealand
Fa Ha, or Ma-ha Ha Fa Aa Haa Wha
ASO-POLYNESIAN.
Daya-Idaan Batta Pulo-Nias Lampoon Savu Mindanao
and Sulu
Am-pat O-pat U-fa Am-pa A-pa A-pat
Papango Bisayan Ilocos Malagasy
A-pat Upat Eppa E-fa and
e-fat-ra
ARYAN BRANCHES.
Sanscrit Persian Old Schave Welsh Anglo-Saxon
Chat-ur or Kehar Chet-oiriye Ped-war Feo-ver
Chat-var
Armorican Latin Greek Gothic Zend
Ped-er, Pet-or Quat-uor Tet-tara Tessara Fid-war C’athou
Aeol. Pisyres
PART III
A WAKEA CREATION CHANT.
BY KALEIKUAHULU. [586]
Wakea the son of Kahikoluamea.
Papa even Papahanaumoku the wife.
She brought forth also Kahikiku and Kahikimoe;
She also bore Keapapanuu and Keapapalani,
But her first-born child was the island Hawaii. 5.
The first-born child of them two,
Wakea was, acted the husband.
Papa, Walinuu was the wife.
Papa conceived the island (Hawaii).
In pregnant sickness Mauiloa was an island. 10.
Then were born quiet and restlessness;
The system of Kapus;
A distant place lying in quietness
For Ku, for Lono,
For Kane, together with Kanaloa. 15.
She brought forth with flowing of blood,
Papa was weakened at the birth of the island Kanaloa (Kahoolawe).
It was born beautiful like the birds punua and naia,
It was the child born of Papa.
Papa forsook her husband and returned to Kahiki: 20.
Returned to Kahiki she lived at Kapakapakaua,
Wakea stayed, lived with Kaulawahine,
From them was born Lanaikaula (Lanai).
Who was indeed the first-born of that woman (Kaulawahine).
Wakea sought a new wife and found Hina. 25.
Hina [when] found lived with Wakea.
Hina brought forth the island of Molokai:
Molokainui was the large island of Hina.
Laukaula the plover had told [Papa].
That Wakea was living with another woman. 30.
The chief was on fire; Papa raged with fury—a—
Papa returned from Kahiki,
She stood with jealous rage against the second wife (punalua),
Full of rage towards her husband Wakea.
She lived (moe) with Lua her new husband. 35.
[From them] Oahualua was born,
Oahualua the island child.
A child proceeding born from Lua—a—
She then returned and lived with Wakea.
From her quarrels were internal sensations (iloli), 40.
Then Papa brought forth the island Kauai.
Kamawaelualani was born an island,
Niihau was the after-birth, (eweewe)
Lehua separated them,
Kaula was the youngest, also a low flat island. 45.
From Papa is the extended creation of Lono—o—o
Lono is the lord,
The voice ringing from heaven;
The voice is uttered all nature flees in terror.
Kahai was the trumpet causing storms to flee, 50.
From the descendant, the Kamaluahaku,
Is the consent, the answering, the anointing.
The tatooing black of many shades,
The black, the black,
The darkening frequently the rain of Papa—a— 55.
Papa, Hoohokuhonua (her daughter)
Is the chief digging the trenches without smoothness
Then dressing them smoothly,
Are shaved at top to thinness.
Wakea is the head. 60.
Haloa is a grade below,
Wailoa descends from him, from him (Kakaihili),
The young man (Kakaihili) like a high chief (pueo alii).
The steadfast chief (pueo makalulu).
Dwelt swaying this way and that like a kite;
Like the kite of the kapu chiefs 65.
Strike and unite and adhere together,
So Ahukai and Laa.
Laa, Laa, Laamaikahiki was the chief;
Ahukini and Kukona were sons of Laa;
Lauli was also the son of his father Laa, 70.
These were the three sons of Laamaikahiki
The kapu first-born (three at a birth) children of Laa,
All born in one day,
Appeared at once the placenta, the mucous, with the blood.
The blood flowed at the navel, 75.
The royal navel, the points within;
The royal birth-place of chiefs,
The placenta of the chief.
Puaa was a chief the son of Kahuoi,
Kamalea was before Piliwale, 80.
Kamaiki was the son of Lena, the son of Lena.
Kahalolena, Kahalolena the descendant,
Even Kalanimanuia.
Kailikapuamanuia was the king (son of the former),
The dog of a brown hair, striped, 85.
With white cheeks, that is kapu.
That was Kaunuiakanehoalani,
This was Ipuwaiaholani.
The pain fitting the breast and joins the liver
In the small intestine, the small intestine. 90.
In the muscles opening wide the eyes
To draw aside and loosening the knot,
The chiefs assembled together.
Kauakahikuanauakanu
The wife of Iwikauikaua staid [dwelt]; 95.
She lived and obtained also Kaneikauawilani (her son),
Like the high surf breaking roughly,
It breaks double [with double force],
It bends over, it is covered with froth greatly [of chief’s],
The froth broken [in the breaking of the surf] and turned over and
over into the deep. 100.
The lower part of the surf meet with the upper part;
Liloa Kaikilani Pakaalana.
Hakau was the regal offspring, the high one,
The place above floating upon the water, Umi,
The proud one, he was the first-born. 105.
To Umi also belonged mischievous haughtiness,
Superb highness, highly exalted,
Exalted was Makakaualii.
A high chief was Kamawaelualanimoku,
The calm place between two winds. 110.
The calm streak of water is Hinakuluimua,
The rise of a race of splendid chiefs,
The bud, the leaf was Kalau,
From him was Kuaiwa the royal garment.
The kapus Kukohana and Kawaluna 115.
Raised on high a flower, raised up high as one can see,
Bowed down with the weight of the kapus;
The hau tree kapu of Manauea,
The little black bills [of the fighting cocks of Mahi]
Rush together, they fight on the top of Hawaii. 120.
The clear whiteness, the fast red,
The fighting [pecking] of cocks of the royal cock-pit
Before the chief Kihanuilulumoku.
The pathway was opened by Lanakalau,
The heart of the tree leaps forth cut by the large heavy adze; 125.
The striking, striking [clicking] of the adze the tree lies in the water.
Iwikauikaua the descendant.
That [he] is the pali point of the smooth pali,
The steep pali is the road, (i.e., there is no road).
The strong ladder that shall not be broken, 130.
Not by this chief shall [he] it be broken.
Kahului is a conch shell, the chief is a fence around the island.
A high one, a high one is the chief Keakealani indeed,
Kanaloa is another high chief,
So are Keawe and Kalanikauleleiaiwi. 135.
Collected [united] of one color are hams of the chiefs.
The flesh (one colored hams meet in royal fat,) unites in the
chiefs remnant,
Kalaninuiiamamao, Kalaninuiieaumoku,
Kekuiamamao the seven-fold sacred (kapu);
Eight times by the kapu, the kapu of the chief, 140.
The first-born chief of the thunder.
When the strong thunder sounds,
The chief, the King Kauhilonohonua,
The lightning smote the Hinamahuia,
The smooth pebbles for redness in the center of an oven 145.
When the stones are thrown open, the steam, the strong heat;
When the little stones are red hot from the burning fire,
The burning stones, the oven stones on fire,
The small stones thrown out being red hot,
Kalolapupukaohonokawailani, 150.
Kalanikekumaieiwakamoku,
Kalanikupuapaikalaninui,
They three were united, united at one place;
The chiefs were united at the royal baking oven,
Anointed with the fat, with the fat (wai) of men; 155.
The chiefs united were mixed together like pia ground with water;
Ground up mixed till ropy, mixed till ropy;
The chiefs mix like the long sea shell makaloloaulani (with many convolutions),
The shell makaliliko.
The shell called the likoliko so is the chief; 160.
They had one appearance, that of chiefs,
Four, five to one chief for them.
The charge is, be still, ’twas death to make a noise.
The heavens were awed, the island was silent,
Hawaii was under a kapu, he is the chief by acclamation; 165.
A rigid kapu, it shoots up and spreads abroad extensively.
The fine roots run deep, it is examined by Lono.
My yellow grass is Maheha.
The man indeed blackens the water, Kawelo himself.
The floater which causes Wailua to float, 170.
Yea truly Wailua is a house,
A long house for Kawelo;
A room set apart, (kapu) sacred as a place for births;
A chief having the side fins of a fish
With sharp prickles set upon the scales upon the tail, 175.
It is under kapu, the pit (mokilaula) for Kawelo,
A child born indeed from the eight
Certain blossoms [chiefs] of royal birth, unlike others;
Blossoms renowned called Kanikawi.
Above on the leaf called Laumalahea, 180.
The forbidden branch called Ulumeheikona;
Ulumeheikona—e—
Like a strong Kona wind is the internal love,
It now strikes violently within the bosom
Exciting like cold water the crown of the head: 185.
Like water from the mountain—le—
These (o ke aloha) are the burdens [loads] perhaps that belong to living [life],
If borne away there will be disappointment [shame],
Gratuitously giving much so great will the reproach be;
Giving on throughout the day 190.
That is the reward, your inheriting the pain,
It is a pain of your own making.
He who vilely slanders another, he is the wrong doer.
That which goes proudly and wickedly forth indeed is the wind,
He shall never perhaps see [enjoy] a calm. 195.
A fine rain, it forsakes indeed the cold wind from the mountains—
The cold wind, it breathes steam from the mouth on Hainoa;
It brings and sets up the standing cloud,
Causing to sneeze [to breathe again belongs to some winds];
Some go forth, some return from the sea as the south wind (lau eka); 200.
A gentle breeze, a fish ripple within;
It is broken up into waves, broken into steps,
It is doubled along Kona (Hawaii) itself,—i—e.
BORN WAS THE ISLAND
Born was the island—
It budded, it leafed, it grew, it was green,
The island blossomed on tip, ’twas Hawaii
This Hawaii was an island.
Unstable was the land, tremulous was Hawaii,
Waving freely in the air:
Waved the earth.
From Akea ’twas fastened together
Quiet by the roots was the island and the land,
It was fast in the air by the right hand of Akea
Fast was Hawaii, by itself—
Hawaii appeared an island.
UA HANAU KA MOKU
Ua hanau ka moku
A kupu, a lau, a loa, a ao, a muo
Ka moku iluna o Hawaii.
O Hawaii nei no ka moku
He pulewa ka aina, he naka Hawaii
E lewa wale ana no i ka lani,
Lewa honua
Mai i Akea ua pahono ia
Malie i ke aa o ka moku me ka honua
Paa ia i ka lawaealani i ka lima akau o Akea
Paa Hawaii la a laa
Hawaii la i ikea he moku.
OLD CREATION CHANT.
(INCOMPLETE)
O Kane, O Ku-ka-Pao,
With great Lono, dwelling on the water,
Brought forth are heaven and earth.
Quickened, increasing, moving,
Raised up into Continents. 5.
The great ocean of Kane,
The ocean with the dotted seas,
The ocean with the large fishes,
And the small fishes,
The sharks, and niuhi, 10.
The whales,
And the large hihimanu of Kane.
The rows of stars of Kane,
The stars in the firmament,
The stars that have been fastened up, 15.
Fast, fast, on the surface of the heaven of Kane,
And the wandering stars,
The sacred stars of Kane;
The moving stars of Kane.
Innumerable are the stars. 20.
The large stars,
The small stars,
The red stars of Kane, O infinite space!
The great moon of Kane,
The great sun of Kane, 25.
Moving, floating,
Set moving about in the great space of Kane.
The great earth of Kane,
The rain-encircled earth of Kane,
The earth that Kane set in motion. 30.
Moving are the stars, moving is the moon,
Moving is the great earth of Kane.
HE MELE KOIHONUA.
(APANA)
O Kane, o Ku-ka-Pao.
Me Lono-Nui-noho-i-ka-Wai.
Loaa ka Lani, Honua.
Ho-eu, kukupu, inana.
Ku iluna o ka moku. 5.
O ka Moana nui a Kane.
O ka Moana i kai oo.
O ka Moana i ka ia nui,
I ka ia iki,
I ka mano, i ka niuhi, 10.
I ke kohola,
I ka ia nui hihimanu a Kane.
O na lalani hoku a Kane.
O na hoku i ka nuu paa.
O na hoku i kakia ia 15.
I paa, i paa i ka ili lani a Kane.
O na hoku i Kahakahakea.
O na hoku kapu a Kane.
O na hoku lewa a Kane.
O kini, o ka lau, o ka mano o ka hoku. 20.
O ka hoku nui,
O ka hoku iki,
O na hoku ula a Kane, he lewa.—
O ka mahina nui a Kane.
O ka La nui a Kane. 25.
I hoolewa, a lewa.
I hoolewaia i ka lewa nui a Kane.
O ka Honua nui a Kane.
O ka Honua i kapakapaua a Kane.
O ka Honua a Kane i hoolewa. 30.
O lewa ka hoku, o lewa ka malama,
O lewa ka Honua nei a Kane.
PRIMARY GODS AND CREATIONS.
Kane of the great night,
Ku and Lono of the great night,
Hika-po-loa the king.
The sacred night that is set apart,
The poisonous night, 5.
The barren, desolate night,
The continual darkness of midnight,
The night, the reviler.
O Kane, O Ku-ka-pao,
And great Lono dwelling on the water, 10.
Brought forth are heaven [and] earth,
Quickened, increased, moving,
Raised up into Continents.
Kane, Lord of night, Lord the father,
Ku-ka-pao, in the hot heavens, 15.
Great Lono with the flashing eyes,
Lightning-like lights has the Lord,
Established in truth, O Kane, master-worker.
The Lord creator of mankind:
Start, work, bring forth the chief, Ku-honua 20.
And Ola-ku-honua, the woman;
Dwelling together are they two,
Dwelling [is she] with the husband, the brother.
The chief Ku-honua [was] the husband,
Ola-ku-honua the wife, 25.
Kumu-honua the husband,
Lalo-honua the wife,
Honua-ula the husband,
Lalo-honua-ula the wife,
The Lepo-ahulu the husband, 30.
The Lalo-lepo-ahulu the wife,
The Iu-honua the husband,
The Lalo-io-honua the wife,
Ku-hele-loa the husband,
Kolo-i-ke-ao the wife, 35.
Kumuhonua of Kane the husband,
Lalo Kumuhonua of Kane the wife,
Hooulu the husband,
Hoolaha the wife extended.
The kiohala flower rises in the calm, 40.
The Ilioha mischief-maker stands on the land
He has caught the chief Ku-honua,
[And] Polo-haina the wife,
The sacred chiefs of Kane.
Polo-haina the wife, 45.
Uulia-wale the husband,
Laa’i the wife,
Laa-hee-wale the husband,
Laa-make the wife,
Laa-uli the husband, 50.
Kanikau the wife,
Kani-kuo the husband,
Noho-u the wife,
Noho-mihi the husband,
Hukiku the wife, 55.
Piliwale the husband,
They became impoverished.
NA AKUA MUA ME KOIHONUA.
Kane-i-ka-po-loa,
Ku a me Lono-i-ka-po-loa,
O Hika-po-loa ke ’lii.
Ka po kapu i hoana e,
O ai-au ka po, 5.
O kekaha ka po anoano,
O mau kulu ka po-eleele,
Ka po ke haiamu.
O Kane, o Ku-ka-pao,
Me Lono nui noho o ka wai 10.
Loaa ka lani, honua,
Ho-eu, kukupu, inana,
Ku iluna o ka moku.
Kane po Lani, o Lani makua,
O Ku o ka pao i kikilani, 15.
O Lono nui-maka-oaka,
Huila, malamalama, loaa ka Lani,
Hooia, i oia o Kane-kumu hana.
O ka Lani-hookanaka.
Hoi, hana, loaa ke ’Lii-ku-honua. 20.
O ke Ola-ku-honua, ka wahine,
Nonoho iho no laua,
I hoi noho i ke kane kaikunane.
O ke Lii-ku-honua, ke kane,
O ke Ola-ku-honua, ka wahine, 25.
O Kumu-honua, ke kane,
O Lalo-honua, ka wahine,
O Honua-ula, ke kane,
O Lalo-honua-ula, ka wahine,
O ka Lepo-ahulu, ke kane, 30.
O ka Lalo-lepo-ahulu, ka wahine,
O ka Iu-honua, ke kane,
O ka Lalo-iu-honua, ka wahine,
O Ku-hele-loa, ke kane,
O Kolo-i-ke-ao, ka wahine, 35.
O Kumuhonua a Kane, kane,
O Lalo-Kumuhonua a Kane, ka wahine,
O Hooulu, ke kane,
O Hoolaha, ka wahine laha la.
Ka pua kiohala, ku i ka lai, 40.
Ka Ilioha kupu ino, ku iluna o ka moku,
Loaa na Lii ku-honua
O Polo-haina, ka wahine-la-e
He mau alii kapu na Kane-e,
O Polo-haina, ka wahine, 45.
O Ulia-wale, ke kane,
O Laa’i, ka wahine,
O Laa-hee-wale, ke kane,
O Laa-make, ka wahine,
O Laa-uli, ke kane, 50.
O Kanikau, ka wahine,
O Kani-kuo, ke kane,
O Noho-u, ka wahine,
O Noho-mihi, ke kane,
O Hukiku, ka wahine, 55.
O Piliwale ke kane-la-e,
Pili wale laua-la-e.
THE FALL OF KUMUHONUA AND HIS WIFE.
O Kane-Laa-uli, uli, uli,
Dead by the feast, feast, feast,
Dead by the oath, by the law, law, law,
Truly, thus indeed dead, dead, dead.
O vanish the stars! 5.
O vanish the light!
In company
With the moon, moon, moon,
And cursed be my hand,
Cut off be my course! 10.
O Kane-Laa-uli, uli, uli,
O Kane-Laa-huli, huli, huli,
O Kane-Laa-make, make, make,
Dead are you, you, you,
By Kane thy god, god, god, 15.
Dead by the law, law, law,
Truly, thus indeed dead, dead, dead,
O Kane-Laa-uli, uli, uli,
O Kane disbelieving the gods, gods, gods,
O Kane [returned] to the muddy waters. 20.
O Kane Laa-uli-uli-uli,
I make i ahaina ina-ina,
I make, i hoohiki i kanawai-wai-wai,
Oia nae no ke make, make-make!
O hele ka hoku, 5.
O hele ka malama,
Ka kakai pu ae no
Me ka mahina-hina-hina,
A laa kuu lima la
Kaapahu kuu hele e! 10.
E Kane-Laa-uli, uli, uli,
E Kane-Laa-huli, huli, huli,
E Kane-Laa-make, make, make,
O make oe, oe, oe,
Ia Kane kou akua, kua, kua, 15.
I make, kanawai, wai, wai,
Oia nae no ke make, make, make,
O Kane-Laa-uli, uli, uli,
O Kane aaia, ia, ia,
O Kane i ka wai lepo, lepo. 20.
THE FLOOD.
Here is the food, O God,
O Kahuli, O Kahela,
O the woman sleeping face upwards,
O Moe of Hanuna,
O Milikaa, 5.
O the Lepo-ahulu,
O Pahu Kini, O Pahu Lau,
O Kulana of Pahu,
O Ola the large fruit,
O Kapapai of Laka, 10.
O Manuu the mischievous,
O the great supporter, awaken the world.
Awake!
Awake, here is the rain,
Here is the day, 15.
Here the mists driving inland,
Here the mists driving seaward,
[The] swelling sea, rising sea,
[The] adjoining sea of Iku.
Lo! it has encircled [us]. 20.
O the foaming sea,
O the rising billows, O the falling billows,
O the overwhelming billows
In Kahiki.
Salvation comes 25.
For this death by you, O Lono.
An altar for you, O Lono,
O Lono of the night,
O Lono of the thunder,
O Lono of the lightning, 30.
O Lono of the heavy rain,
O Lono of the terrible, divine face.
O Lono, O Lono with restless eyes,
Ah, fly to the northern sea,
Ah, fly to the southern sea; 35.
To the eastern sea,
To the dark shore, to the white shore,
To the dark moon, to the clear moon,
O Pipipi, O Unauna,
O Alealea, O glide away; 40.
O Naka, Kualakai,
O Kama, O shell-fish clinging to the cliffs,
O Ku, altar head,
Scattering the hair.
O the chief’s covered canoe of the island 45.
Where were deposited the words of Pii,
O Kama of Poepoe, the woman of the water-bowl.
KAI-A-KAHINALII. [587]
Ei ka ai, e ka Akua,
E Kahuli, E Kahela,
E ka wahine moe iluna ke alo.
O Moe a Hanuna
O Milikaa, 5.
O ka Lepo-ahulu,
O Pahu Kini, O Pahu Lau,
O Kulana a Pahu,
O Ola ka Hua nui,
O Kapapai a Laka, 10.
O Manuu ke Eu,
O ka paepae nui ala i ka moku la e.
E Ala!
E Ala e ka ua,
E ka la, 15.
E ka ohu-kolo i uka,
E ka ohu-kolo i kai,
Kai nuu, Kai ee,
Kai pipili a Iku,
La! e, ua puni! 20.
O Huahua kai
O ka ale i, o ka ale moe,
O ka ale hakoikoi,
I Kahiki
A hiki a ola 25.
No nei make ia oe la e Lono.
E kaukau nou e Lono,
E Lono i ka Po,
E Lono i ka Hekili,
E Lono i ka Uwila, 30.
E Lono i ka ua loko,
E Lono i ka oili maka Akua nei la.
E Lono, E Lono, makahia-lele,
A lele oe i ke kai uli
A lele oe i kai kona 35.
I kai koolau
I One-uli, i One-kea,
I mahina-uli, i mahina kea.
O Pipipi, O Unauna,
O Alealea, O hee, 40.
O Naka, Kualakai,
O Kama, O Opihi kau pali
O Ku lele poo,
O helelei ke oho.
O Waa-Halau-Alii, ka moku, 45.
Kahi i waiho ai na hua olelo a Pii,
O Kama, a Poepoe, ka wahine i ka ipuwai. Etc., etc.
FALLEN IS THE CHIEF.
A PROPHECY OF THE OVERTHROW OF THE KINGDOM BY KAMEHAMEHA. [588]
BY KEAULUMOKU.
CANTO I.
Fallen is the chief, overthrown is the whole kingdom,
Gasping in death, deserted, forsaken in flight,
An universal overthrow is this;
A hard panting this for the speedy flight.
Numberless the cases, for the flight is everywhere. 5.
The nights declare the slaughter.
There was extended my night of death—
My real night, dark, seeing nothing,
Falling in the smooth road, on the sand.
The kingly power along with the land 10.
Are passed away, here they are with the chief.
The personal dignity of chiefs their glory, is gone,
The multitude also with them in high places,
There they are now in humble places,
They are shaken, they are scattered asunder, are destitute, dead; 15.
Wantonly slain with their harmless women.
There stand two signs of great slaughter;
The house of death for them there,—the house of safety for him here,
There is triumph for him here,—there is destruction for them there,
The people of that land are conquered, their chief is dead, 20.
Hoku has the care of the land,
The mountain tops are bare of verdure,
Burnt by the hot whirlwinds of heaven they stand;
Withering has struck them, the polluted scent rises to heaven;
The polluted scent of night contends with the great heat of day, 25.
The strong scent rises on high, the mountain tops are hot;
The mountains are covered with pointed clouds and stormy winds.
The spirit of the land is fled;
The soul of the island is flown upward.
The pebbles of Palila have appeared, 30.
The glory of the land is thrown into a place of death:—Kau is dead!
Kau is slain by these conquering forces.
The souls of the land approach, weak and staggering,
Even the enlarged ghosts of the land.
The enlarged ghosts of the three [lands] of Kau, of Puna, of Hilo. 35.
Not lately did they flee, long ago they fled conquered by the chief,
Then was finished the offering of the sacrifice by Ku.
The souls of the slaughtered are crowded together—they are dead;
They have flown to the pit,—there, where there is no repentance.