kanaka kaulana a me ka naauao, oia hoi o Davida Malo. Eia kekahi wahi
olelo kaulana ana: “Ina i noho kakou, a make au, mai kanu oukou ia’u ma
Lahaina lalo nei, e lawe oukou ia’u a kanu maluna pono o Pa’upa’u, no
ka mea he poe imi aina ka haole,” a ua ko no kana olelo i wanana ai.
Eia kekahi; aia ma ka aoao kihina o keia puu he puuhonua kahi e holo ai
ka poe i auhee a lanakila, a he puu pale hoi ia no na kanaka i auhee a
pakele, a malaila paha i holo ai o Kahekili ka nui a me na koa ona i ke
kaua ana me Kamehameha ke ’lii o Hawaii. I ke kaua ana malalo o
Kauaula, a lanakila o Kamehameha, holo lakou i ka Puuhonua i pakele; i
ka wa i pii aku ai ko Hawaii malalo ua olokaa ia mai ka pohaku maluna
mai a pela i pakele ai o Kahekili mai ka ihe wela mai a Kamehameha mai,
a pela i pakele ai ko Maui nei.
NA MEA ULU MALUNA O KEIA PUU.
He nui na mea ulu maluna o keia puu. Eia kekahi mau mea ulu e kupu ana.
O ka ulei, lehua, akia moe lepo, ke koalaulii, ka maile wai anu hea, ka
palai moe anu, ka pala peku hoki, ka puawa, ka wawae rabati, oia ka
inoa i keia wa, i ka wa kahiko, he wawae iole, a pela aku. A na oukou
ka hoolawa loa ana ’ku.
NA HOLOHOLONA MALUNA O KEIA PUU.
He nui na palahu maka nahelehele maluna o keia puu, na mea i hanai ole
ia e ke kanaka, e holo wale ana hoi me ka auwana, ua kapaia, he maka
nahelehele. O ka bipi a me ka lio kekahi mea e holo ana maluna o keia
puu, no na kumu o keia kula nui; aole hoi no na haumana, aka, no na
kumu wale no. Heaha no la hoi ka mea i ae ole ia ai o na haumana o keia
kula e hanai i mau lio no lakou? No ka pili haole aku la no paha; oia
hoi e he kanaka Hawaii o ike iho iaia iho.
KA MAKANI KAULANA O KEIA PUU.
O ka makani kaulana, oia no ke Kauaula. Eia keia makani ma ka aoao
hikina o keia puu, ua kaulana keia makani i ka poe haku mele o ka wa
kahiko, a penei kekahi wahi lalani mele: “Hookohukohu Kauaula, ka
makani o Ulupau, ka ua i Kaawaawa, lai ai o Bosetona,” a pela aku. He
nui na mea i koe, a na oukou e hoolawa.
S. P. Kanoa.
NO KE KAIAKAHINALII MA HAWAII NEI.
Ua imi au i mea nana e hai mai ia’u i ke ano o ke Kaiakahinalii i ka wa
kahiko ma Hawaii nei, a ua loaa iki mai kekahi mea e pili ana no ua kai
nei, mai kekahi wahi elemakule mai i hiki aku kona mau makahiki i ke
kanahiku kumamalua mai a Kamehameha II mai, a hiki i keia manawa. Aka,
elua a’u mau mea e hoakaka aku ai: Akahi, na mea e pili ana i ka mea
nana i lawe mai i ke kai; Alua, no ke Kaiakahinalii.
Ua olelo ia, o Pele, oia ka mea nana i lawe mai i ke Kaiakahinalii, ua
hanau ia oia e Kahinalii kona makuahine, a o Kanehoalani kona
makuakane, a o Kamohoalii a me Kahuilaokalani kona mau kaikuahine. Ua
hanau ia o Pele i Hapakuela, aia ka keia aina ke pili pu la me ke ao,
ma ke komohana hema mai a kakou aku nei, a ua noho pu oia me kona mau
makua, a hiki i kona wa i mare ai i ke kane, a hanau mai ka laua mau
keiki, o Laka ke kaikamahine, a o Menehune ke keikikane, a o Wahieloa
ko laua makuakane, ke kane a Pele. Aka, ia laua e noho pu ana me kana
kane kaili ia ’ku la kana kane e Pelekumulani, a no ka lilo ana o kana
kane, ua hoohalahala oia, a ua hele mai oia mamuli o ke aloha i ke
kane.
Alua, no kona lawe ana mai i ke Kaiakahinalii, a me na mea e pili ana
ma ia hele ana mai. Ua hai ia mai, ma Hawaii nei mamua loa, aole he
kai, he waiho wale no, aole hoi he wai maoli, aka, ma kona lawe ana mai
i ke kai, ua loaa ke kai ma Hawaii nei. No ka hoohalahala o Pele i ka
lilo ana o kana kane, ua hele mai oia i Hawaii nei, a ua haawi pu mai
kona mau makua i ke kai, aka ia ia i hele mai ai, ua hele pu mai no me
kona mau waa, a hiki oia ma Pakuela, a malaila mai a hiki ma Kanaloa,
ua ninini aku oia i ke kai mai kona poo aku, a oia no ka hoomaka ana o
ke kai ma Hawaii nei, aka i ka wa i hai ai ke kai ua paa mai ke mele i
kona mau kaikunane, a penei no ia:
He kai! e he kai!
Popoi aku la ke kai,
Popoi aku la i Kanaloa,
Aia i na pali ka ilina a ke kai,
Hala ae la ka maha a ke kai,
Hai kualua ke kai,
Hai kuakolu ke kai,
He kai haawe i kekua o Pele,
Huli iho la ke kai, wahi i ka honua,
Ke amo la ke kai, amo i Kilauea.
He kai kalele i ka lima o Pele,
Hoomakua mai la ke kai a Pele,
Kai hii i ke alo o Pele
Wawa ka leo o ke kai i Papalauahi,
Pii ae la ke kai iluna o Akanikolea,
Holo ke kai i na ki o Wahinekapu,
Kai a Pele a ke Akua.
Elieli e kau mai.
I ka popoi ana o ke kai, ua pii ae ke kai mai ka iliwai like ae o ka
honua, a hala loa iluna. Aka, aole i nalowale loa ka aina i ke kai, ua
koe iki ae kekahi wahi, oia no o luna o Haleakala, a me Maunakea a me
Maunaloa, aole i nalowale loa, a ua kapaia keia kai mamuli o ka inoa o
ka makuahine o Pele, oia hoi o Kahinalii. Nokamea, o Kahinalii ka mea
nana ke kai, a he lawe wale ana mai no ka Pele, a na Pele no hoi i
hoihoi hou iho a like me keia e ikeia nei i keia manawa ka laua molia i
Hauola.
Nolaila, ma ia wa mai ua haalele loa aku o Pele a me ka ohana a pau loa
ia Hapakuela a ua hele mai lakou a pau loa i Hawaii nei, mamua mai no
nae o Pele mahope mai na kaikunane, a hiki na kaikunane i Kanaloa, ua
hiki mai o Pele i Kauai, malaila ua mele hou mai na kaikunane i ke
mele, penei:
Holo mai Pele a Kauai,
Kau na waa i Mookini
Ku o Pele ma i ike kii
Noho i ke kai a Pele
Kanaenae Pele ilaila
Kai a huakai; kai mai Pele,
A ka lae i Leleiwi,
Honi i ke ala o ka hala,
He lehua o Mokaulele,
Kuula na lehua i Puuloa,
Halauloa o Kilauea,
Hale moe o Papalauahi,
Haule mai Pele mai ka lani mai,
Ka hekili o ke olai,
Ka ua loku o ka ua poko,
Hoihoi o Kaumeaiku,
O na wahine i ke ao maukele,
O mai Pele! e liu, e liu e!
Eia makou koolau kaula la,
Elieli, e kau mai!
Aka, he mau kumu no keia haku ana i keia mau mele, no ka mea, aole i
maopopo lea i na kaikunane kahi e noho paa loa ai o Pele ko laua
kaikuahine eia ka auanei e noho paa aku ana i Kilauea, mamua ka loaa
ana i ke mele a mahope ka noho ana’ku.
Aka, ia Pele i noho ai ma Kauai, a haalele oia ia wahi, mailaila mai a
noho ma Kalaupapa i Molokai, o Kauhako ka inoa oia wahi, a mailaila mai
a noho ma Puulaina a nana i eli, haalele ia Puulaina, mailaila aku a
noho ma Haleakala, a nana no i eli, a malaila aku, noho i Kilauea, a
mahele i na wahi o lakou; he okoa ko Kamohoalii wahi a he okoa ko
Kahuilaokalani, a ma ia manawa mai aole a iki ka Pele ma ko Kamohoalii
wahi, no ka mea, he kino okoa kekahi ona, he anuenue, he kapu loa kona
mahele aina, aole e a ia, a oia iko la ka hope o keia. Aole no i loaa
nui mai na mea e pili ana i ke Kaiakahinalii. O na mea wale no keia i
loaa i ka mea nana i hai mai ia’u.
Moanauli.
HE MOOLELO NO POO.
I ka noho ana o kahi kanaka me kona kaikoeke, a hala kekahi manawa, ua
olelo aku ke kaikoeke ia ia: “E pii kaua i ke kalai aho no ko kaua
hale.” Ia manawa, ua hoomakaukau laua i mau mea e pono ai ko laua pii
ana, a i kahi la, ua pii aku laua i ke kalai aho. O ko laua wahi nae i
pii ai, aia no ia mauka ae e kupono ana paha iuka o Kaanapali; o ka
inoa oia wahi a laua i pii ai o Wahikuli, a mai kai aku no o Lahaina ko
laua pii ana. I ko laua pii ana a hiki malaila, ua hoomaka no laua nei
i ke oki i ka aho, mai kela la a po; i kela po nae ua nui ka ua liilii,
a nui ke anu, a ua olelo aku kekahi i kekahi: “E hoi kaua ua po.” Ua
olelo mai no ke kaikoeke, e moe no mauka nei, a ua moe no laua. Mamua
nae o ko laua moe ana, ua hele laua e hana i wahie a nui, a hoopuni a
puni ke ana, aia no ia ana ke waiho nei malaila a hiki i keia wa a’u e
olelo nei.
A i ko laua hana ana a pau, a hoa i ke ahi, ua hoomaka iho laua nei e
moe, a i ko laua nei moe ana a kokoke i ke aumoe, ua hoomaka ke
kaikunane o ka wahine a ke kaikoeke e puoho, no ka nui loa o ka wela i
ke ahi a i kona ala ana, aia hoi, ua hoomaka mai ke ahi e a i ko ia nei
mau wawae, o ke kumu ia o kona ala ana, aka, o ke kaikoeke ke moe ala
no kela. Ua hoomaka mai nae ke ahi e a i kona mau wawae, a ua hoala aku
keia, aole no he wahi mea a ala iki o kela mea e moe ana; ua hoomaka
mai ke ahi e a a hiki i ke kuli, ke noke nei no nae keia i ka hoala,
pela mau ka ia nei hana ana, a pau aku ka opu i ke ahi, a hiki mai ka a
ana i ka umauma, pela no a hiki i ka poohiwi ke noho nei no keia, a
hiki ka a ana i ka pu ai, ua hoomaka keia e holo, ua holo keia a pii i
ka pali a kokoke keia e puka iluna o ka honua, ua hoomaka mai kela poo
e kahea: “Alia hoi paha kaua e hoi, aia hoi a hiki aku au, alaila, hoi
kaua.” Holo no keia kahea mai no kela, pela no a hala hookahi pali, a
kaa i ka lua o ka pali, ua hoomaka mai kela poo e kaapa mai. Ia manawa
no ike aku keia i ka lapalapa o ke ahi e kaa pahuku mai ana me ke poo.
Ia manawa ua kahea mai kela poo: “E poo e! E poo e! kohia iho i paa.”
Pela no laua nei e holo nei a hala kehaki mau kahawai, hiki laua nei i
ke kula e hele mai ai a hiki i Puulaina, ia manawa, ike aku la ua
kanaka nei, ua kokoke loa mai ua poo nei mahope ona, nolaila, aole oia
i holo a hiki ma Puulaina, aka, ua iho koke kela kanaka i kai e kupono
ana i kai o Keonepoko, ma ke komohana aku o Mala. Ia manawa, ua ike mai
kahi makaula e hele ana i Kaanapali, me kona poe hoa, i keia mea e holo
aku ana, ia wa, ua olelo aku kela makaula i kona poe hoa: “Ina o keia
kanaka e holo mai nei, ina aole oia e loaa mai i kela poo a hiki i o
kakou nei, alaila, e ola ana kela kanaka; aka, ina oia e loaa mai ana
iuka, alaila, pomaikai kona ola.”
Ia wa ua nui ka makau o kona poe hoa, a ua olelo aku e hele kakou. Ua
olelo mai ka makaula: “E noho kakou, ina kakou e hele, alaila, e make
ana kela kanaka.” Ka olelo aku la no ia o ua makaula nei: “E wawahi mai
oukou ina ohe a liilii,” aole i manawa ua pau i ka hana ia. Hiki ana no
ua poo nei me ke kanaka e kuike ana nae kela poo ma kona mau wawae, a
hiki imua o lakou, ua moe a make kela kanaka imua o lakou. Ia wa, ua
hahau aku ka lakou mau ohe maluna o kela poo a make iho la kela poo; o
kela kanaka nae ua waiho a make aku la oia, a noho iho la lakou a
liuliu pohala ae la kela kanaka, a hahai mai la i ke ano o ko laua hele
ana, a loaa ai keia pilikia iaia. A pau kana olelo ana ua hoomaka lakou
e hele, a ua hoi mai no hoi keia, a i ka hoi ana a hiki i ka hale ua
ninau mai ke kaikuahine: “Auhea ka hoi ko kaikoeke?” I aku la keia: “O
ka auhea mai anei kau he pono aohe pono o kau kane, ke kuhi nei au he
kanaka, eia ka he akua. Mai make mai nei au la i kau kane.” Ninau mai
kela: “Heaha hoi ka mea e make ai?” Hahai aku la no hoi keia, mai ko
laua hele ana a hiki i kahi o ka loaa ana o kela pilikia, ia wa no i
hoapono mai ai ke kaikuahine: “Ua pono aku la no kona make ana, eia ka
he kanaka akua kena.”
A pau ka laua kamailio ana, hiki ana no ka makaula, ua hele kela
makaula a ua loaa ka manao haupu nona, e hoi hou mai, nokamea, ua ike
oia, ina oia e hoi ole mai, alaila, o kela poe apau, a pau ana lakou i
ka ai ai e kela akua, no ka mea, aole i make kela poo, ua ola no kona
kino uhane. A i kona hiki ana mai ma ka laua wahi e kamailio ai, ua
olelo aku oia: “Ua hoi mai nei au, no ku’u manao o pau oukou i ka aina
ia; eia aku ko kane la a hiki mai, aia nae la, a kau aku ke ano ahiahi,
alaila, e ike aku ana no oe i ko kane e hele mai ana, o kona ano no nae
a pau, nolaila, mai noho olua ma keia hale, e hoi oukou apau i ko ianei
hale, a ilaila kakou a pau e noho ai. A hiki i kona manawa e hiki mai
ai, alaila, e hoopuni oukou apau ia’u i hiki ole ai iaia ke ike mai,
alaila, mai noho nae oukou a puni iki ke olelo mai kela e hoi aku olua
e noho pu me ko kane, no ka mea ina oe e hoi ana o kou manawa iho la
noia.”
Aole i liuliu iho, hiki ana no ua mea nei a lakou e kamailio nei, a koi
ana no i ka wahine e hoi a e noho pu, aole nae he ekemu aku o ka wahine
no ka piha loa i ka makau, a mahope ua alualu ia e ka makaula, oia ka
mea i loaa mai ia’u.
I ka manawa i hoohui ia ai kela wahine iloko o ka hale, a noho, olelo
mua aku la nae ka makaula i ua wahine la: “Ina anu oe, e noho iloko o
ka hale, alaila e hoolohe pono oe, ina i kani ka hokio mua, alaila,
manao ae oe aole i kokoke mai, a alua hokio ana ua ane kokoke mai, a
kani hou ka hokio ua kokoke loa, alaila, nee aku oe a maloko o kuono o
ka hale, moe malie iho oe, a hiki mai kela, aole anei e nalo ka hiki
mai, e malamalama ana mawaho nei, o kona hiki no ia. A i ka hiki ana
mai, aole oia e komo ana iloko, o kona mau lima no ke haha iloko nei, a
iwaho no kona poo, e nana ana i kanaka, a ina e malamalama oloko,
alaila o kona komo no ia iloko, a i ka wa e komo ai iloko, e pee oe a
nalo loa, i loihi kona imi ana.”
A pau na olelo ana a ka makaula, hoi aku la ua wahine nei, a noho ma ka
lakou hale. Ala aku la nae lakou a pau ka hapalua o ka po, lohe ana
lakou i ke kani o ka hokio, a hoomanao ae la lakou o ka hiki mai koe, a
kani hou ka hokio holo aku la ka makaula i ka hale a ka wahine e noho
ana, olelo hou aku ka makaula: “Ina e noi mai ko kane poo ia oe, e
haawi aku i ke keiki a olua e hanai, mai noho oe a ae, i olelo mai e
puka aku oe iwaho, mai noho oe a puka o make oe;” ke kumu o kona hele
ana aku no ka manao ua moe, i kahea aku ka hana, o mai la no kela, a
hoi aku la ua makaula nei a hiki ia ma kona hale kani hou ka hokio, a
kani hou no, a mahope iho no hiki ana ma ka hale a kahea ana i ka
wahine: “Kaneikiawaiuli e!” E-a mai la no kela, olelo aku la ua poo
nei: “Puka mai hoi oe iwaho nei;” olelo aku la o Kaneikiawaiuli: “Aole
au e puka.” “No ke aha?” wahi a ua poo nei. “He ua ka, ke hinuhinu mai
nei Kaala.” “Aohe hoi he ua,” wahi a ua poo nei.
Olelo hou mai no ua poo nei: “Haawi mai hoi ha oe i kekahi keiki a kaua
na’u e hanai aku i ka ai, eia hoi ka puni a ke keiki a kaua la, o ka
maia, ua hele a kapule.” “Aole au e haawi aku.” Pela no a hala kekahi
mau minute, hoomaka mai la oia e haha maloko, aole nae kela i loaa aku,
a komo iho la kela poo iloko o ka hale, o ka manawa no ia i holo mai ai
o ka makaula me na kanaka a puni ma ka puka, a holo mai la ka wahine a
puka iwaho, a pani ia aku la ka puka a paa, a kahea mai la kela poo
maloko: “E, mai pani hoi paha oukou i ka puka ia’u i puka aku au
iwaho.” Aole nae he hookuu ia aku o ka puka, a puhiia aku la ka hale i
ke ahi. Kahea mai la no kela maloko. Pela no a puni wale ka hale i ke
ahi, a pahu ana ke poo o ua akua nei, a pau na pahu ana he
umikumamalua, alaila, olelo aku la ka makaula: “Ua make.” O ka pau keia
o kahi i paa ia’u, aole no paha i pau ka moolelo.
D. Kamaha.
MOOLELO NO UALAKAA.
Ua lohe mau ia keia moolelo e kela a me keia kanaka, aole no paha he
mea o kakou i nele i ka lohe ana i keia moolelo oia hoi ka moolelo o
keia uala. He nui no na moolelo o keia uala, he okoa ka kekahi
wehewehe, a he okoa ka wehewehe ana a kekahi, oia keia.
Ua kanu ia keia uala ma Manoa, Oahu, aia ma ka pali komohana akau e
pili la ia Manoa. He elua nae mala uala, na Kupihe kekahi, a na
Kapanaia kekahi. O ka Kupihe mala uala, ua kanu ia maluna o ka pali, o
ka Kapanaia hoi, ua kanu ia maluna o kahi honua palahalaha, i ko laua
wa i mahiai ai, hookahi no uala i loaa i ka Kapanaia mala, ua hoomaka
oia e puepue a hoomaka nohoi ua uala nei e nui a ahuwale aku mawaho o
ka pue i kanu ia ai, o ka mala hoi a kela kanaka, aohe uala iki iloko o
kana mala. A mahope, hoi laua nei a hiki i ka hale, a i ka po ana iho a
ao ae, pii aku auanei ka hana o laua nei e mahiai; wikiwiki e aku la no
o Kapanaia e nana, i kiei aku ka hana, aohe ahuake mai i ka pue, oi
huli wale keia aohe loaa iki, halo iho la mao a maanei aohe no he loaa
iki, pii aku la keia i o Kupihe la ka mea nona ka mala uala ma ka pali,
i nana aku auanei ka hia, e ahuake mai ana keia uala i kana pue uala, a
o Kupihe e puepue ana no. Ku ana o Kapanaia, a pane ana: “Nawai keia
uala?” Pane aku keia: “Na’u no ke ku nei i ka’u pue uala.” A pau ka
laua nei hoopapa ana no ka uala ko laua hoi aku la noia, a hiki i ka
hale, a po iho, hoomaka ua uala nei e kaa a haule ilalo, a hohonu kahi
i haule ai, a lele hou a paa i ka mole, oia kekahi moolelo i olelo ia.
Ua olelo ia ma keia moolelo a’u i lohe ai, ua oki maoli ia no ke anakiu
o ua uala nei e ka iole, a hoomaka mai ua uala nei e kaa a paa i ka
mala a Kapanaia, a malaila kahi i waiho ai a ulu haupuupu, oia ka mea e
ulu haupuupu nei ka uala a kakou e ike nei. Oia ka mea i kapa ia ai
kela puu mauka o Makiki o Ualakaa, no ka kaa ana o ua ualo la. A kekahi
inoa a’u i lohe ai o Iolekaa. O kekahi hoi, na Kaauhelemoa i kiko ke
anakiu o ua uala la, a haule i ka mala a Kapanaia, no ke alualu ia ana
mai e Pupuulima.
MOOLELO NO PUULAINA.
Na kumu kahi i puka mai ai keia puu. Wahi a kekahi poe i hanau maoli ia
mai no e kekahi mau kuahiwi, oia ke kuahiwi o Eeke ame Lihau. O Eeke ke
kane, a o Lihau ka wahine, he mau kanaka maoli no keia, aka, mahope aku
e ike no kakou i ke kumu o ka lilo ana i mau kuahiwi. I ko laua noho a
kane a wahine ana, hanau mai la ka laua keiki, he keiki kane, oia ka
mea nona ka moolelo a kakou e kamailio nei. Aka, i kekahi manawa, loaa
iho la ka hihia ia Eeke, no ka mea, ua ike aku la o Eeke i ka wahine
maikai o Puuwaiohina, no Kauaula ia, a ua hana laua i ka hewa. No ia
mea, manao iho la o Lihau e umi i ke keiki, a hele pu aku no hoi i ke
kalohe; a noia mea, hoopaapaa ae la laua. Lawe ae la o Eeke i ke keiki
na kona makuahine e hanai, oia hoi o Maunahoomaha. Ma ia hope iho
hookapu mai la ko lakou akua, o Hinaikauluau, aole e noho pu laua, aole
hoi e launa aku me kekahi mea e; aka he anahulu mahope iho o keia
olelo, haule hou iho la o Eeke i ka hewa, me Puuwaiohina, oia kela mea
mua i hai ia ae nei, a o ko Lihau muli iho nohoi ia. No ia mea, hoopai
mai la ua akua nei o lakou, a hoolilo ia o Eeke i mauna, a o
Puuwaiohina hoi i kualapa, oia no kela kualapa i Kauaula e ku mai la. A
aia ka ma ka welau o ua pali la malalo iho, he puka; ina e kani ana ua
puka nei, oia iho la ka wa e pa ai ke kauaula, aole o kana mai.
Mahope iho oia manawa, kupu mai ke aloha ia Lihau no ka laua kamalei;
nonoi mai la ia ia Maunahoomaha, e ike mai i kana keiki. He mea oluolu
ia i kona makuahonowai, a ike ia i kana keiki, alaila, oluolu kona
manao. A ike hoi i ke kanaka maikai o kana kamalei, alaila, hoomoe aku
la ia me Molokini, kekahi kaikamahine puukani oia kau, no ka mea, oia
no ka wahine i upu ia nana.
Aka, i kekahi manawa, holo aku la kekahi kanaka mai Hawaii i
Kahikinuilaniakea, o Kanilolou ka inoa; a he kino puhi hoi kekahi ona,
a nolaila no ka e kapaia nei ka puhi la, he Puhikanilolou. A hiki aku
la ia ilaila, aole i maikai ia wahi elike me Hawaii nei (aole nae o
Hawaii ka inoa ia manawa). Alaila, kaena iho la ia, me ka olelo ana:
“Aole aku no ka e like me ko’u aina ka maikai, aohe pohaku e kuia ai ka
wawae.”
A lohe o Pele i keia olelo kaena alaila pane mai la ia ia: “Hoi aku oe,
aohe maikai o ko aina, ua paa i ke a-a mai uka a kai.” I hoi mai ka
hana, a pae mua ma Kauai, he ino wale no; holo mai hoi a hiki i Maui
nei, he ino wale no; a pela aku a hiki i Hawaii.
Eia nae i ka hiki ana mai i Maui nei, eia keia hana ino a ka Pele; ike
ae la kekahi o kona mau pokii i ke kanaka maikai o Puulaina, nonoi aku
la ia Molokini nana ke kane a laua. Hoole mai kela, no ka mea, ua
kupouli loko ia Kanehoa i ke aloha o ke kane; nolaila, hoolilo ia aku
la ia i wahi mokupuni a hiki i keia manawa.
A lohe o Lihau i keia mea, he mea kaumaha ia i kona manao no kana
hunona wahine, alaila, hele aku la ia, a kamailio pu me Pele no keia
mea. Aka, olelo huhu mai o Pele: “Ina pela, alaila ke hai aku nei au e
make ana oe; make pu hoi me ko keiki.” Ia manawa, lilo koke o Lihau i
puu, a noho ka Pele malaila i kekahi manawa, a make pu iho la no hoi ke
keiki; aka nae, o ka mea nona ka makemake, uwalo aku la ia me ke noi
ana i ola ke kane, aka, aole pela ka manao o ua wahi makole-ulaula nei.
A pela i lilo ai ua keiki nei i puu a hiki i keia manawa. A mahope iho,
hele aku la o Pele a hiki ma Aheleakala, ke kuahiwi nui o Maui, i ke
kukuna o ka la. Ua hewa ke kapaia ana i keia manawa o Haleakala; o
Aheleakala ka pololei.
KAHI I LOAA MAI AI KEIA PUU.
Wahi a kekahi poe, na ka Pele no i hoohuai mai keia puu. Aole puu
malaila mamua, aka, i ka hiki ana mai o ka Pele, puka mai ai keia puu.
Aole nae i kapaia kona inoa ia manawa; aka, mahope mai, kapaia kona
inoa Puulaina. Penei nae ke kumu i kapaia ai: I kela manawa e noho ana
kekahi alii ma o aku o ua puu la, a no kona uluhua i ke ku aku o keia
puu mamua e alai ai, a hiki ole ke ike aku i ka mala ulu o Lele,
nolaila, kena ae la oia i kona poe kanaka e hele e kukulu i hale lai
iluna; a kapaia aku la ua puu nei, o Puulai. A no ke kupono loa i ka
malu ulu o Lele i ka nana aku nolaila, kapaia aku la ua puu nei o
Puulaina.
NO NA MEA I HANA IA MALUNA O KEIA PUU.
Mahope mai o keia mau mea i hai ia ae nei, kukulu iho la ua alii nei i
ka heiau nui ma kela mana aku o ua puu nei, ma ka aoao makai, a malaila
no e make pinepine ai na kanaka; a make kanaka, alaila, ma keia mana
maanei e kanu ia ai, a no ka hehee aku o ka lepo i ka wa e eli aku ai
ka poe nana e kanu ka poe i pepehi ia, no ka piha loa i kanaka, nolaila
kapaia aku o Puuheehee. A he mau ilina no hoi kekahi maluna o ua puu
la, oia hoi na kaikunane o Kamikioi, wahine a Nuhi o Auwaiawao. O ka
mea i kupono i ko kakou noonoo aku, oia ka kakou e malama.
D. M. K.
HE MOOLELO NO MAUI.
O Maui he keiki keia na Hinalauae laua o Hina. O ko lakou nei wahi i
noho ai aia ma Makaliua, maluna aku o Kahakuloa, akau ponoi mai
Lahainaluna nei aku.
AKAHI: NA HANA A UA KEIKI NEI I KONA WA ILOKO O KA OPU O HINA.
I ka wa o ua keiki nei e noho ana iloko o ka opu, a, ua hoomaopopo kona
mau makua he keiki io keia, a i kekahi manawa malie kalae ka lani,
omaomao na kuahiwi, pau ke poi kupinai ana a ka nalu, hele aku na
kanaka i ke kaka uhu maluna o ka waa, a ma kahi kupono i ka lawaia, ike
nae lakou nei i keia keiki e lele kawa ana me na hiohiona maikai.
Alualu ia maila keia, holo keia a pee ma ka auwai paki, aia ma
Makamakaole, he wai lele mai maluna, a, he maloo aku o loko; noho keia
a puka iwaho me ka manao e hoi a komo iloko o ka opu; ike e ia nae, a,
alualu hou ia, holo no ua keiki nei a komo iloko o ka hale, e kuku ana
o Hina.
Komo ana ua mau kanaka a ninau ana: “Auhea la ke keiki i komo mai nei
iloko nei?” “Aohe keiki; o wau wale no.” Ike maila kana kane, holo
maila oia me ka manao e pepehi ia laua (nokamea he kapu ke komo kekahi
kanaka i ka wa e noho wale ana ka wahine aohe kana kane ponoi). Ninau
mai ua kanaka nei: “Heaha ka olua o onei?” “I alualu mai nei maua he
keiki; holo mai nei no ua keiki nei a komo iloko nei.” “He keiki aku no
aia iloko o ka opu oiala. Pehea auanei e pono ai?” wahi a ua kane nei.
Ko laua nei hele noia e imi i puaa, moa lawa, niu hiwa, ia ula, kapa
ula, ame ka awa. A mohai imua o ua keiki nei o ka puka aku la noia. A
kapa ia ihola kona inoa o Maui. Aole nae i hiki i ka wa hanau.
ALUA: KANA HANA I KONA WA I PUKA MAI AI I WAHO.
I ka wa o ua Maui nei e noho ana, a, i kekahi manawa, nui loa kona
aloha i kona makuahine no kana mea kaulai; aole e liuliu iho ke kau ana
a ka la, puka aela no a napoo koke aku la no, kupu ka manao e kii i ka
la e alehe, i hele malie. Hele keia a hiki i ka lae o Hamakua, ike keia
ia Moemoe e moe ana i ka lua pao o Kapepeenui o Wailohi; ike keia i ka
puka o ka la ma Hana, hele keia a ma Haleakala nana keia a he kupono;
hoi keia a hiki i kahi o na makua, nana hou keia i ka la o kana hana a
mau no. Hele keia a hiki ma Peeloko i Waihee, luku aku ana keia i ka
niu apau i lalo, kii keia i ka pulu, hana a nui, hele keia e alehe i ka
la.
Pane kikoi mai o Moemoe: “Aohe e loaa ka la, he lopakuakea;” pane aku o
Maui: “Make kuu enemi, a ko kuu iini, make oe ia’u.” Hele keia a hiki i
Haleakala, a kau pono maluna oia nei, e alehe ae ana keia i ka pulu
niu, haki kahi kukuna, alehe hou keia pau na kukuna ikaika o ka la. I
aku keia: “Make oe i a’u no ko holo wikiwiki loa.” I mai ka la: “E ola
au, e nana mai oe i kuu hele aku;” nana keia ua lohi ka hele ana, pau
ko ianei manao kii hou. Oia ka mea i hele lohi ai o ka la. A o
Haleakala e kapa ia nei, aole oia ka pololei, o Alehe la; no ke alehe
ana a Maui i ke kukuna o ka la.
Ma ia huli hoi ana mai ana, a hiki i ko Moemoe wahi, aole kela, huli
loa maila no a loaa i Kawaiopilopilo. Aia ia wahi mawaena o Kekaa ame
ka ulu ko a Kimo ma; ike nae ua Moemoe nei, holo i uka, i kai pela kona
hele kekee ana. Nui loa ihola ka huhu o Maui, e lele mai ana keia
maluna a loaa mauka iho o Kekaa pepehi keia a make; ua lilo nae i
pohaku. Aia no ia pohaku makai iho o ke alanui hou e moe loihi ala; o
kona loa ua aneane ehiku kapuai. Aia i keia wa a Maui e hele nei, aia
no kona makuahine ua hapai hou, a hanau he pueo, ke keiki.
AKOLU: KONA LOAA ANA I KA PILIKIA AME KONA OLA ANA.
I ka hoi ana o Maui a hiki i kona wahi hanau ai ma Makaliua, ike keia
he pueo ke hanai ia ana e kona mau makua, aole no o Maui i hoowahawaha
iaia. O kana hana ia manawa ana i hoi aku ai, o ka lawaia; o kana
lawaia makemake loa o ke kamakoi po; a i kekahi po hele keia i ka
lawaia, a, iaia nei e nanea ana, hiki ana ka waa huli heana na ke alii
(he kanaka e kau ai i ka lele), loaa keia lawe ia keia i heana na ke
alii ma Halulukoakoa, aia ia wahi ma Moalii, Maui komohana, mai
Lahainaluna nei aku; a i kekahi la e kau ia ai i ka lele. Ia manawa
loaa ia Hina ma ka hihio no na mea e pili ana no Maui, o ko Hina hele
maila noia me ka pueo a hiki i Pohakuawahinemauna, aia ia wahi mawaena
o Keawaawa ame Kokonamoku, noho o Hina ilaila, lele akula ka pueo a
hiki i kahi i kiai ia ai. Aole no i pau na kiai i ka moe. Ike akula
keia ua paa o Maui i ka hauhoa ia i ka aha (puluniu ua hilo ia). Pela
ke kiai ana o ua pueo nei a wanaao, aole no he moe iki o keia kiai.
Olelo ae o Maui: “E Aina e, koia ka po i loihi.” Loihi hou ka po, a pau
loa na mea apau i ka moe. Ke kono akula noia o ua pueo nei a loaa keia,
a pai akula no ia i na mea i hoopaa ia ai, hemohemo aela; ko laua hele
akula no ia a hiki i kahi a Hina i noho ai, o ke ao koke noia. E
hookomo aku ana o Hina ia Maui a mawaho aku no keia. Puka maila ka la;
wehe ae la keia i kahi kapa moe, a halii ihola iluna o na uha, haule
aku; a o ua pueo nei ua lele akula a luna o Kekaa. Hiki ana ka huli,
ninau ana: “Aole anei oe i ike i ka heana a ke ’lii?” “Aole, o ko’u ala
ana aela noia la, a o ka pumehana hoi o ka la, haule ihola i ka uku o
kahi kapa.” Ia lakou la no a hala, ko lakou nei pii akula no ia mauka;
mamua o ka pueo, o Maui mawaena, o Hina nohoi mahope a hiki i ko lakou
wahi. Pela i pakele ai o Maui i ka make.
O ka pau keia o kahi i hai ia mai ia’u, a, ua hai ano nui ia mai, kona
hele ana e kaapuni ia Hawaii ame na moku e ae, ame kana hia ana i ka
lae o ka alae, a pela aku.
Lemuel K. N. Papa Jr.
KUMUMANAO NO KEKAA.
Kekahi no keia o na puu kaulana o Maui nei, a wahi pana no hoi keia no
ke aupuni Hawaii nei. Ua kakau nui ia no na moolelo ma ka Moolelo
Hawaii.
Elike me ka manao ana o na kupuna o keia lahui Hawaii, na Papa mai no i
hanau keia pae aina, a i ole ia na Wakea maoli i hana, me kona lima
ponoi. Ua manao hoi kekahi mai a Kumuhonua mai i loaa ai o Hawaii nei;
o kekahi poe hoi, manao lakou ua hoea wale mai no keia pae aina, aka, o
ka manao o ka poe naauao, ka poe hoi o ke au o ka malamalama, ke olelo
nei lakou, na ka Pele i hapai mai keia paemoku mai loko mai o ka moana
hohonu, pela no o Kekaa, me he la elike me keia mau mea i manao wale ia
pela no paha i loaa mai ai o Kekaa.
Eia kekahi: O Kekaa, oia kekahi kulanakauhale ’lii o Maui nei, i ka wa
e noho alii ana o Kaalaneo, i alii no Maui Komohana nei, ua olelo ia,
he nui loa na kanaka ma ia wahi; ua kukulu nui ia na hale, ua mahiai
nui na kanaka i ka uala, maia, ko, a me na mea ano like e ae. Ma kuu
lohe mai, ua paa i ke kanu ia mauka iho o Kekaa a hiki i Hahakea, a me
Wahikuli, ma kela kula panini N. W. mai Lahainaluna nei aku; ua lilo no
hoi o Kekaa i kulanakauhale lehulehu loa o na kanaka; a na keia alii
(Kaalaneo) no hoi i kanu na ulu makai o Lahaina, a me na laau kukui.
I kekahi manawa a keia alii e kanu ulu ana, a me kekahi o kona poe
kanaka, hele no lakou mamua, uhuki mai no o Kaululaau i na ulu, mahope,
ua kapaia kekahi o keia mau kumu ulu, S. W. mai ka papu aku o Lahaina,
o ka ulu Kauheana. Ua hoolei ia keia Kaululaau ma Lanai, kahi nui o ke
akua, me ka manao ia e make, aole nae pela. A hala kekahi manawa, ua
ike ia aku no ke ahi e a mai ana, nolaila, kahaha na ’lii, kai no paha
ua make o Kaululaau, ke a maila no ke ahi. O ka mea nui i loaa mai ma
keia mau wehewehe ana, o Kekaa, ke one hanau o Kaululaau ka mea kaulana
nana i nai o Lanai a puni me ka hakaka ana me na akua he lehulehu o
Lanai, a lilo ia i aina no kanaka i keia manawa.
O kekahi mea kaulana i hana ia malaila, o ke puhi kohola i ka wa e ola
ana o Keokiko, he hapahaole ia. O kekahi o kana mau hana i kona wa e
ola ana, oia keia, puhi kohola; ua hooikaika nui oia ma keia hana, ua
loaa nui na ia, ua puhi nui ia ke kohola malaila A.D. 1849–1859 paha,
ke ole au e kuhihewa, a he wahi puhi no hoi na ake mano. Aia malaila he
ipuhao i puhi kohola a he pahu hoopaa kohola no hoi kekahi; ua hele nui
na kanaka malaila e nana, a e makaikai ia mea hou iloko oia mau
makahiki.
O ka make pinepine ana o na kanaka apau e hele mehameha ana: he mea
kupanaha no keia i ike ia ma ia puu, mai kuu hoomaka ana mai e noho
makai o Lahaina, A.D. 1859–1872, me he la, ua eiwa kanaka i make
malaila, me ke akaka ole o ke kumu, o Keokiko no kekahi kupapau e waiho
la malaila, a hiki i keia wa, oia kela mea keokeo maluna o kela puu.
O ka lehulehu loa o na iwi kanaka ma ia wahi; me he la, no ka nui loa o
na kanaka ma ia wahi, nolaila, lehulehu loa na iwi kanaka me he la he
mau tausani kanaka i make ma ia wahi, a malaila no hoi e kii mau ai ko
Lahainaluna nei poe, i mau iwi na lakou ke hiki i ka wa e ao ia ai ka
Anetomio a ua lehulehu loa ia mea malaila, ua uhi paapu ia na one.
He wahi lapu no hoi keia. I kekahi manawa, hele maila kekahi poe mai
Kaanapali mai, ma kela aoao mai, e hele ana i Lahaina ae nei i ka wa
poeleele, a hiki ma Kekaa, helelei maila na pohaku nui mailuna mai o ka
puu, me ke kumu ole; i ka hoolohe ana aku, me he la, ua hiolo okoa mai
no ka pali, puiwa aela ka lehulehu o ka poe a pau e hele ana, me ka
olelo ana, “Lapu o Kekaa e! lapu o Kekaa e!” He mau hana kupanaha no
keia a keia puu.
Ua olelo ia, aia a make ke kanaka, hele ka uhane i Kekaa; a ina he
makamaka kona malaila, ua make mua, nana no e kipaku mai i ka wa e
kokoke aku ana e lele ka uhane i Kekaa. I kekahi manawa, ua hoi hou ka
uhane o ke kanaka a komo hou iloko o kona kino, a ola hou aela ia, oia
ka poe e ola hou mai nei; ua nui no na uhane i hele ma keia wahi o
Kekaa. Ua kapaia ia wahi o leina a ka uhane. Ko na kanaka makaainana
mau uhane wale no ke hele ma Kekaa; ko na lopa mau uhane a pau, o ko na
’lii hoi, ma na lua pele e hele ai ko lakou mau uhane i ko lakou wa e
make ai. A ina hoi he mau makamaka ko lakou malaila kipaku ia mai no
kahi poe o lakou, a ola hou no.
Ma Kekaa e noho ana o Maui a me Moemoe; o ka puni a kekahi o ka hiamoe;
kau ke poo i ka uluna o Welehu ka malama, oia hoi o Moemoe. O ka puni a
kekahi o ka hele. I ka wa i moe ai o Moemoe, a hele no hoi o Maui elike
me ka laua puni, i ka wa e moe ana o Moemoe, a kahe mai ka wai, paapu
loa ua Moemoe la i ka lepo, a koe ka puka ihu, a kau ka hua kukui ma
kona puka ihu, a kupu keia kukui a loihi iki ae, ia manawa ua maneo ka
puka ihu o Moemoe, nolaila, ala kona hiamoe, a olelo iho oia penei: “O
ka’u puni hoi o ka moe, ala ana ka hoi i keia wahi laau kukui ino,”
nolaila, kupu ka manao iloko ona e hoopau i kona puni a e imi ia Maui
kona hoa.
A ua kapaia, mamuli o kekahi o keia mau kanaka kekahi alanui e pili ala
ma ka aoao akau hikina iki o Kekaa, “o ke alanui kikeekee a Maui.” O ka
mea nae nana i hele mua ia alanui o Eleio, ke kukini mama a Kaalaneo,
ke alii kupu eu oia wa.
Nolaila, ke kau leo aku nei au ia oukou a pau, e na makamaka o ke au
malamalama o keia manawa, ka poe hoi e ao ia nei ma ke kahua hohonu o
ka naauao, mai lilo ko oukou manao a hooiaio i keia mau mea o ke au
pouli, ke au hoi o ka naaupo; mai haliu hou aku kakou a nana i ke au
poliakua a Kane. Ua hala ke au kahiko a me kana mau haukae; eia kakou i
ke au hou, a me kana mau pono.
January 24, 1872.
S. Kaha.
HE MOOLELO NO KAUIKI.
O kauiki he wahi puu keia e ku nei ma ka hikina o Maui nei, ma ke alo
ponoi aku no hoi o Hana, i Maui Hikina; a ua ike nui ia e ka poe e holo
ana ma ka moku, mai ianei aku, a i Hawaii; a no keia puu ka olelo ia
ana e kekahi poe i keia wa, “He aloha no Kauiki, au i ke kai, me he
manu la.”
A he wahi puu kaulana no keia, mai ka wa kahiko mai a hiki i keia wa.
Aka nae, elua a’u mea e hoakaka aku ai no keia puu o Kauiki; akahi,
kona wahi i loaa mai ai; elua, na wahi kaulana e pili ana me keia puu.
Nolaila, e nana ae kakou i ka manao kuhihewa o ka poe kahiko.
AKAHI, KONA WAHI I LOAA MAI AI.
Ua manao like ole ia e ka poe kahiko, eha wahi i loaa mai ai keia puu.
Ua loaa mai keia puu mai ka iewe mai o Hamoa, a o kekahi, mai na makua
mai o Pele ma, a o kekahi hoi, mai a Kaihuakala mai laua me Kahaule
kana wahine, a o kekahi, mai a Kalalawalu mai; a penei na manao o
lakou:
Ua hanauia mai o Pele ame Hiiaka, ame Puuhele, e ko lakou mau makua, e
Kahinalii ka makuahine o lakou; eia nae, o Pele ame Hiiaka ua hanau
kino kanaka maoli ia mai laua, a o Puuhele hoi, ua hanau puu koko mai
oia. No ka makemake ole mai o na kaikuaana i keia kino, no ka mea, i ka
nana ana iho, aole he kino maoli, aka, he puu koko wale no, nolaila,
kuko iho la laua, a olelo aku la kekahi i kekahi: “E aho e kiloi kaua i
ka pokii o kaua. Auhea hoi ka hoihoi aku, i ku no ka hoi ka hoihoi aku
ke kino kanaka.” A o ko laua nei kiloi aku la la no ia i ua puu koko
nei me ka ike ole o na makua i ko laua hoolei ana mai.
A ma ia manawa mai, ua hoomaka keia puu koko e hele, a halawai mai oia
me Alenuihaha, oia kela moana mawaena o Maui nei ame Hawaii, a ua ninau
aku o Alenuihaha i ua puu koko nei: “He huakai! e hele mahea?” Olelo
mai ua puu koko nei: “E hele ana ma keia wahi aku nei la, i kiloi ia
mai au e o’u mau kaikuaana, a oia keia la e hele nei la.”
A pau aela ka laua nei kamailio ana, o ka hoomaka mai la no ia o ua puu
koko nei e hele mai, a pae ana keia i Nuu, aia ma Kaupo keia wahi ana i
pae mai ai, a hele kino kanaka mai la keia, a i ka ike ana’ku o Nuu, he
keu a ka wahine maikai. O ko ianei hele mai la no ia a halawai me
Puuomaiai, he wahine maikai no hoi keia. Olelo aku la o Puuomaiai i ka
malihini: “E hele ana mahea kau huakai?” Olelo mai la kela: “E hele aku
ana ma keia wahi aku.” A noi mai la o Puuomaiai e hoaikane, a hoaikane
iho la laua nei, a hookipa ia iho la keia, ai laua a maona, a hele aku
la laua nei. O ko laua nei hele ana, kani ana ka Manawainui mele, penei
no ia:
Kau ka lia ia oe e ka malihini,
Ke hele nei a maeele kuu manawa,
He hoa paio paha,
He hoa makaikai paha e?
Huli ae la ua puu koko nei i hope, a olelo aku: “Heaha kau o ke kahea
ana mahope?” Pane mai o Manawainui: “No kuu ike ana ’ku nei ia oe, i ko
mama i ka hele, nolaila kahea aku nei au ia oe.” “Heaha kau makana nui
o ke kahea ana?” “No kuu ike ana aku nei ia oe, he puu koko wale no i
kiloi ia mai e kou mau kaikuaana, nolaila, hele mai nei oe, e aho e
kapa ia kou inoa o Puuhele.” A pau ka laua nei kamailio ana, o ko laua
nei hele mai la no ia a hiki mai i Hana. Olelo aku a Puuomaiai ia
Puuhele: “E aho e hoi au, ua hele pu mai la no hoi kaua, eia aku no hoi
ua wa e hui hou ai.” O ka ae mai la no ia o Puuhele, me kae i mai:
“Aole i akaka ko’u pono e hele nei, he ike hou paha ia oe, aole paha,”
a o ka honi mai la no ia o ua Puuhele i ka ihu o ke aikane.
O ko ianei hoomaka ana e hele, halawai aku la keia me Kanahaha, ike e
mai la o Kanahaha, a o kona make koke iho la no ia, a waiho kahelahela
iho la na uha o ua wahine nei. O ko ia nei hele aku no ia, a ike ua
make. O keia wahi o Kanahaha, he punawainui a hiki i keia wa. Hele loa
aku aku la no o Puuhele a halawai me Lehoula. Olelo mai o Lehoula:
“Nani hoi ka wahine maikai o oe,” a makemake o Lehoula e hele pu meia,
a hiki ma Wananalua, hoohiki iho la o Puuhele ia wahi, a olelo aku ia
Lehoula: “Nani mai la kuu makemake i keia wahi; o i hele mai nei e imi
i kahi kupono e noho ai, akahi no a loaa. Nolaila, e noho au a hiki i
ko’u wa e make ai,” a o ka hoi mai la no ia o Lehoula a hiki ma kona
wahi mau.
Noho iho la no hoi o ua Puuhele; a ike mai la o Kaihuakala o ka iho mai
la no ia o Kaihuakala a halawai me ia, a pane kiko e mai no o
Kaihuakala: “Heaha kou kuleana nui o ka hiki ana mai o onei nei?” Olelo
aku la o Puuhele me ka nawaliwali: “I hele mai nei hoi au i ka
makaikai, a loaa keia wahi maikai, a hoohiki iho nei e noho.”
Ia manawa, pepehi ia iho la o ua o Puuhele a make, kanuia iho la a
nalo. E hao ae ana keia i kona mana, o ka pii ia o ua puu nei a kiekie,
kapaia ka inoa o ua puu nei o Kaihuakala, o Puuiki, a mahope kapaia o
Kauiki, a oia ka inoa e kapaia nei a hiki i keia wa, a oia iho la ke
kumu o ke mele a kekahi poe; a penei no ia:
Aia i Kauiki ka eke leta a ka makani,
Kahi paialewa ia mai la e ka lau awa,
Huli ka nalu o ke Anini i ka makani,
I hoohuli no a huli i ka wai o Punahoa.
Aka, o ka manao o kekahi poe, na ka Lalawalu i lawe mai, mai Kahiki
mai, i lawe keiki hanai ia mai, a no ka uluhua o ka Lalawalu i ke nahu
pinepine o ua keiki nei i ka waiu, nolaila, kupu ka manao iloko o ka
makuahine e haalele ia ia, lawe mai la a pae ma Koloa, i Kauai. Manao
ia e kiloi, aole nae he makemake o ua keiki nei e noho malaila.
Hoomanawanui mai la no oia i ka hii ana, a hiki i Kaena ma Oahu. Aole
no he makemake o ua keiki nei, nolaila, lawe loa ia mai a pae ma
Kawaipapa ma Hana i Maui Hikina, a hoonoho ia me ia a hiki i keia wa, a
pela iho la kekahi manao o ka poe kahiko.
ALUA: NA WAHI KAULANA E PILI ANA MA KEIA PUU O KAUIKI
Aia ma keia puu, he nui na wahi kaulana, oia hoi, maluna pono o keia
puu ka hale o Peapea i pau ai i ke ahi, i puhiia ai e Liionaiwaa ma, a
oia ka mea i oleloia: “Pau Peapea i ke ahi.” Aia hoi ma ka hema iki o
keia puu he awa pae waa keia, o Kaihalulu ka inoa, no ia wahi keia
olelo e olelo ia nei, Kaihalulu i ke alo o Kauiki. Aia no hoi malaila
na niu a Kane; aia aku makai ponoi o ia wahi he pohaku nui iloko o ke
kai, ua kapaia ka inoa o ia pohaku o Mokuhano. Aia hoi ma ka hikina
ponoi o Kauiki o ka Pueokahi, ka mea i kapaia ai ka inoa o ia wahi, he
pueo no na ke alii na Peapea; aia ike ua pueo nei i ka nui o kanaka
lele mai no ia a kau ma ke kikihi puka o ke alii, alaila, ua nui
kanaka; a mahope pepehiia a make, a oia ka mea i kapaia ai o ka
Pueokahi.
A ma ka akau ponoi no hoi o Kahulili, a malalo pono no o Kauiki kona
kumu, ua kapaia oia na lauoho o Puuhele. Aia mauka o Kauiki o
Kaihuakala. Aole e ike wale ia o Kaihuakala, aia a malie o Maui nei
alaila, ike ia keia wahi. Ia wa no, ku mai la o Papahawahawa a akena
iho la me ka i iho hoi, “He noho ae nei no hoi, akahi no a ike ia ka
malie a Maui, o ka malie ka ia ke ike ia aku la o Kaihuakala.” O
Kaihuakala kai uka, o Kauiki ka i kai, alaila pau i ka makaikai ia na
wahi a pau. A oia ka mea i olelo ia nei e ka poe haku mele, penei:
Malie o Maui, ua ikea o Kaihuakala,
O Kaihuakala kai uka o Kauiki kai kai,
I poia e ke kui, Kaihalulu i ke alo o Kauiki,
Hii Kauiki ia Mokuhano,
Hii ke one ka Pueokahi,
Hii waikoloa i Kailiili,
Hii ka nalu ia Keanini,
Hoea ana i Mokumana,
He waa Hawaii e,
Waikaakihi ke awa,
Punahoa ka wai oneone ia ka Pueokahi,
O Honuaula mauka o Kahulili ka iluna,
Pau Peapea la i ke ahi.
A ina e hele ana kekahi poe ma Kauiki i keia mau wahi i hai ia ’ku la,
a o keia iho la na mea e pili ana i ka hai ia ana mai ia’u e kekahi mea
i ike i ka moolelo o Kauiki, he nui aku no, aka, ua lawa keia mau wahi
mea i panaau no keia manawa.
[Moanauli.]
HE MOOLELO NO PUMAIA.
Ua hanauia o Pumaia ma Koloa i Kauai, o Malaihi ka makuakane, o
Kuhihewa ka makuahine. Oi noho lakou nei a nui ua keiki nei, a ikaika
no hoi kona kino, olelo aku o Pumaia i ka makuakane: “E oluolu oe e
hele au e ike i ka laau a ku’u kupunawahine,” o ka ae mai la no ia o ka
makuakane. O ko ianei hele aku la no ia, a hiki ma ka hale o Kiha, ke
kupunawahine, a olelo aku la: “Auhea la ka laau?” “Eia ae no,” wahi a
ka luahine. O ko ianei lawe ae lo no ia. O ka paipu, ulupa ia iho la
ilalo, a okaoka liilii. O ka hiu ae la no ia i ua laau nei a kau i ka
a-i, a hoomaka e hele aku. Halawai mai la me ia o Wakaina, a pane mai o
Wakaina: “He huakai e hele ana ihea?” “E hele ana i ka makaikai,” wahi
a Pumaia. “E aho hoi ha owau kekahi me oe.” O ka ae mai la no ia; o ko
laua hele aku la no ia.
Ku ana o Puukolea, a olelo ana: “Nawai ke kupua o olua?” “Na maua no,”
wahi a Pumaia. “A nui ka ikaika ola olua, hapa ka ikaika make olua
ia’u.” O ko lakou nei hakaka iho la noia. O ke kino na’e o kela kanaka
he kino papalua, o ko laua nei kino hoi he kanaka ola maoli no. Ua
ninau aku o Pumaia ia Wakaina: “Owai ka mea mua o kaua e hakaka me
ianei?” Pane mai la kela: “E aho owau.” Ae aku la no hoi keia; o ko
Wakaina hele aku la no ia e hakaka me Puukolea. Mamua nae o ko laua
hoomaka ana e hakaka, hoopuka ae la oia i kekahi mau lalani mele,
penei:
Aia, la, aia la, o ka lehua wale o Puuoni,
Ke a uume inai la me opua i ka lewa
Maluna malalo ka wai opua.
O ka pane e mai la no ia o ua kanaka nei. “E hoololohi ana oe i ke aha?
he mele hoonaukiuki kau no’u.” Aole nae i pau ke mele ana o Wakaina, o
ka hakaka iho la no ia; mai ka auina la a kokoke aumoe. Kauoha aku la o
Wakaina ia Pumaia: “O ka nana mai no ka kau, aole oe e kii mai ia’u la,
ua kokoke au la e make.” O ka lele mai la no ia o Pumaia, a hakaka me
iala; oi nei hoi, hele aku la e huli ai no laua nei. Oi nonoke aku no
hoi laua nei i ka hakaka, a aneane nawaliwali nae o Pumaia; noonoo keia
i ka laau a ianei; a ku ana o Wakaina, a olelo mai, “Pehea oe?” Hai mai
kela: “Ua nawaliwali au, e kii aku oe i kuu laau e lawe mai, malia paha
he hana ka ia laau.” Ia laua nei e kamailio ana, ku ana ua kanaka nei
me ke ano okoa. O ka hakaka iho la no ia; aole nae i lalau aku o Pumaia
i ka laau a ia nei o ka make mai la no ia i ua kanaka nei; a make pu no
hoi me Wakaina. O ka hoi iho la no ia o na uhane o laua nei a ku ana
imua o na makua, a i ka ike ana mai o na makua o Wakaina a me Pumaia,
no ka mea, ua hoi aku na makua o Wakaina a noho pu me na makua o
Pumaia. Ia lakou nei e nanea ana, kani ana ke mele a ua mau uhane
haukae nei, penei:
Ko mai ana ke ano io maua nei,
E kii mai ana ia maua e hele,
Aole e hiki ua paa ia Waiauau,
E kii mai ana ia maua e hoola—e
E ola no—e.
A pau ke mele ana a ua mau eepa nei, o ka oili koke mai la no ia o na
makua; aole nae he ike iki. Oi nana wale lakou nei ma o a maanei, aole
no he ike iki ia.
O ka uhaele uhane aku la no ia o laua nei a halawai me Pupuilima. Ia wa
ike mai na kanaka i ka hele aku o keia mau kanaka elua, ia wa olelo mai
la o Pupuilima: “Aole kela he mau kanaka, he akua kela mau mea.” “Mahea
kahi i maopopo ai ia oe he akua?” wahi a ua poe nei. O ko lakou nei
pili iho la no ia. Olelo aku la o Pupuilima ia lakou: “I halii auanei
au i ka lau ape ma ke alanui nei a i nahae, alaila, he kanaka, aka hoi,
ina nahae ole, alaila, he devil.” O ko ia nei halii iho la no ia. Ia
wa, pane iho la o Pumaia ia Wakaina, “Aia ko kaua make la, ke hana ia
mai la.” “Pehea la auanei kaua e pakele ai?” Hai mai la o Pumaia: “Ma
ko’u wawae e hehi ai, malaila mai no oe e hele ai, no ka mea, ua hanai
ia wau mai kuu wa uuku a i ko’u wa i make ai, a loaa oe, no ka mea o
keia hana ana, ua like me ko Pamano halii ia ana e ka lau ape, a pakele
ke ola.” Ia laua nei i hele aku ai, o ka hehi iho la no ia o Pumaia i
ka lau ape, a nahae, a mahope iho la no hoi ke keehi ana o ke aikane. O
ko laua nei hahai ia aku ’la no ia e ua makaula nei a loaa i kahi i
loaa ai.
Oia iho la no kahi mea i loaa ie mai nei.
Ia laua nei e hele ana, ua alualu ia mai la nae laua nei. O ko laua nei
hele maila no ia a halawai me Pueonuiokona, aole nae he ike mai o ua
Pueo nei i ka laua nei hele aku. A kaa laua nei mamua, ia manawa
halawai mai la ka makaula e alualu nei ia laua me Pueonuiokona. Pane
aku la ua Pueo nei: “Heaha ka mea i nui ai o ka hanu a kahe hoi ka
hou?” Hai aku la keia: “Heaha mai ka hoi kau, he mau uhane aia la, o
ka’u ia e alualu nei aohe loaa iki; e ake ana hoi au o ka lihi launa
aku, make la hoi ia’u, ua hele mai kuu ukiuki a nui ia laua.”
Ia lohe ana o Pueo i ka olelo a ka makaula, ia manawa oia i olelo aku
ai i ua makaula nei: “He makaula oe, a he makaula wau, eia nae, aole
wau i ike aku nei ia laua, a no kuu lohe ana mai nei i kau olelo, ke
loaa aku ia oe make.” O kahi nae a laua e kamailio nei, aia ma ke kula
o Kamaomao. Ia laua nei nae e hoomakaukau ana e kii i na uhane, olelo
aku la o Pumaia i ke aikane: “Eia a’e ka make o kaua la, aka, i kali
auanei kaua a i oi kela mea hou mamua o ka mea mua, alaila, manao ae ke
ola.”
O ko laua nei noho iho la no ia nana no laua nei i ua mau makaula nei.
A oi no o ua o Pueo mamua, olelo aku o Pumaia i ke aikane: “Akahi kaua
a pakele, e aho e uhaele kaua a kahi o na makua o kaua; malia paha, o
loaa ae kaua ilaila.” Ae mai la ke aikane. O ko laua nei hoomaka mai la
no ia e hele ma Kealia, he loko nui no hoi a hiki i keia wa. O keia mau
wahi nae i hai ia a’e nei, no kula o Kamaomao a me Kealia, aia no ma ka
puali hikina o Maui nei, alaila pau o Maui Hikina, pau o Maui Komohana.
E waiho ae kakou no ua mau akua lapu nei, a e kamailio kakou no na
makaula. Aia i ua mau makaula e alualu nei, a no ka mama o
Pueonuiokona, kupu mai la ka manao iloko o kekahi o laua, me ka nune
iho iloko ona: “Ina e loaa ana ia’u kela makaula e make ana oia ia’u,
no ka mea he kii wale i ko’u mau enemi e hoola.” Naue malie aku la nae
ua Pueo nei, a halulu ana ua makaula nei, a huki mai la i ka lima o
Pueo. A ninau mai la o Pueo: “Heaha iho la ka hewa o ke kanaka o kau
huki ana i ka lima mahope, a mai hina wau?” Olelo mai kela me ka inoino
o na maka: “Nawai oe i i aku e kii i ko’u mau enemi, me ko olelo iho e
hoola? Aole no hoi oe e huli i mau mea okoa aku nau, ilaila oe e hoola
ai.” Pane mai la ua Pueo nei: “Aia a nui ko ikaika, lilo ia oe, aka
hoi, hapa ko ikaika, aole e loaa ia oe; no ka mea, owau nei la, he
kamaaina wau no keia kula. Hele mai na uhane make, na’u no e hoola aku,
aole no hoi he makaula hiki ma keia kula, akahi wale no wau a ike o oe
hookahi ka makaula hiki maanei. A no ko olelo ana mai nei ia’u no kuu
kii e hoola i kela mau mea; heaha la ka hana, aia mamuli o ka ikaika e
lilo aku ai oe, a ia’u paha laua.”
O ko laua nei hoomaka koke iho la no ia i ka hakaka. O ko laua wahi i
hakaka ai, ma Kalepolepo, kokoke no ma keia puali. A make ua makaula
nei, kua’i ia ae la ka opu o ua makaula nei e Pueonuiokona, a kauhihi
ia ae la maluna o ka akolea. He laau nui keia ma kela wahi, a ua lilo
nae i mea ole i keia manawa, no ka nui o na holoholona.
August 8, 1872. Kiliona.
HE MOOLELO NO PUUPEHE.
O Puupehe he keiki ia na Kapokoholua ame Kapoiliilii. Aia ma ka
mokupuni o Kaululaau ka mea nona keia moolelo, ka eueu hoi oia kau i
hala. E huli iki ae kakou no na hana a kona mau makua. Aia i ka wa a
laua e noho nei, ua hoomaka mai kana wahine e loaa nei mea he hua
maikai no kona puhaka. O ka hana hoi a ke kane o ka hele i ka lawaia na
laua, a hala kekahi manawa loihi, o ka hoomau ana o kana kane i ka
lawaia. I kekahi la, ua holo aku ua Kapokoholua nei i ka moana maluna o
ka waa i ka lawaia, a i kona kaawale ana aku ua hoomaka mai o Puupehe e
kamailio ae iloko o ka opu o kona makuahine. Ia wa a Puupehe e kamailio
nei, ua puiwa ae la kona makua mai kona hiamoe ana, a hoomaopopo iho la
keia no keia mea kupanaha ana i lohe ai. Hoi hou iho keia moe no, kani
ana kahea a ua eueu nei: “E! ko’u mama aloha, e ala mai oe ua make o
papa.” Ia manawa hoomaopopo loa iho la keia he leo kanaka, koe nae kona
ike ana aku i ke kino maoli. Holo wikiwiki aku la keia a ku ana ma ka
puka o ka hale, nana aku la hoi o ka ike aku i ka mea nona keia leo;
aole nae he ike ia, ua manao nae ia o kana kane, aka ua hoka nae ia.
Hoi mai la no keia a noho iloko o ka hale. Kani ana ke oli a ua keiki
nei, penei:
Aloha au o kahi wai a ke kehau,
Oia wai haaheo mai iluna o ka laau.
A ua mai ka ua i na pali
E hoopiha ana i na kahawai.
O ka waiwai no ia a kuu maka o ka ike aku.
A ike kuu maka a nehe kuu lima.
A pau ke oli ana a ua keiki nei, ua ano e mai la ka makuahine, a ku a
pilikia maoli ia. E pono e wehewehe iki aku wau i ke ano o kana oli ana
a me ke kamailio hoopunipuni ana ua make ka makuakane; aole he oiaio o
ke ano o ke oli ana. Ua hele ia e nana i ka lawaia ana o kona
makuakane, a ua kii aku ia i na i’a he nui loa e hele e ai i ka makau.
No ka ike ana ua nui na i’a i loaa i kona papa, ua koe hoi ka lua, oia
ka awa. Ua ike ia aohe awa a kona mau makua, nolaila oia i puana ae ai
i keia mau lalani mele e kau ae la maluna.
E waiho iki kakou i na hana a ke keiki a mahope aku. E huli ae kakou a
kamailio no ka makuakane. A i kona makua e lawaia nei, ua nanea loa ia
i ka nui o na i’a i loaa iaia, a i kona nana ana mai iuka aohe ike ia
aku o uka, no ka mea ua uhi iho la o Puupehe i ka ohu a nalowale ka
aina. I iho la keia iloko ona: “Heaha la hoi keia mea kupanaha,
nokamea, aole hoi he makani nana e lawe mai ka ohu a kau iluna o ka
aina.” Ua halialia wale mai nae na ano o kana wahine, hoomaka iho la ia
e huki mai i ka aho a kokoke e pau mai iluna, paa ana ke aho a ianei i
ka mano, o ka inoa o keia mano o Puaiki.
E kamailio iki ae au no keia i’a ino. Ia ike ana oia nei he mano ka mea
nana e paa mai la, huki mai la ia me ka ikaika, e hao aku ana ua i’a
nei, kokoke keia mawaho ae o ka lae o Papawai ma Maui nei, malaila aku
hiki hou no keia mawaho ae o Manele. Ike aku la keia i ka hale o laua
ua paa i ka ua koko. A hiki keia ilaila i kahi ana i lawaia ai, ua moku
aku la ke aho a ianei a me ka makau. Huli hoi mai la keia a kokoke ike
aku la keia i kana wahine e ku mai ana ma ka aekai e peahi mai ana
iaia. I iho la keia iloko ona: “Kupanaha oe e ka wahine, ua ike mai la
no hoi ke hoi aku nei.” Hookahi no a ianei kope ana i ke kai me ka hoe
kau ana ka ihu o ka waa i ke one. Ia wa holo mai la kana wahine a apo
mai la iaia, me ka haalulu. Ninau ae la keia: “Heaha hoi ke kumu o ka
nui o ka hanu?” Pane iho la ia me ka uwe: “Ua lapu ke keiki a kaua
ia’u.” “Heaha ke kumu?” “Eia ke kumu, ia oe no hala aku nei, a liuliu
iki, ua keia loa wau e ka hiamoe, kani ana kahea, ‘E! e ko’u mama
aloha, e ala mai oe, ua make o papa.’ Ia wa puiwa ae la wau mailoko mai
o ka hiamoe, ua kuhi wau o oe, hoi hou no wau a moe no, aole no i upu
iho, kani ana ke oli.” I aku la ke kane: “Ua maopopo no nae paha ia oe
ke oli ana mai?” “Ae,” wahi a ka wahine.
Aloha au o kahi wai a ke kehau,
Oia wai haaheo mai iluna o ka laau,
A ua mai ka ua i na pali,
E hoopiha ana i na kahawai,
O ka waiwai no ia a kuu maka o ka ike aku,
A ike kuu maka a nehe kuu lima.
“Oia iho na hana kupanaha a ke keiki a kaua ia’u i noho iho nei.” I aku
la kana kane: “Ina he oiaio kena olelo au, e pomaikai ana kaua ma keia
hope aku. Na ke au o ka manawa e hoike mai a e hooko, nolaila, e kali
kaua ma keia hope aku.”
Hapai aku la laua nei i ka waa, ua hele a piha u oloko o ka waa i ka
i’a. Hoi aku la laua a hiki iloko o ka hale, hana iho la i ka i’a a
miko i ka paakai; pulehu iho ka wahine i kekahi i’a a moa, hoomakaukau
iho la laua i ka ai ana, pule ae la laua ma ka inoa o ua keiki nei, a
penei:
“Ma ka inoa o Puupehe e ola mau loa maua. Amama, ua noa.”
Ai laua nei a maona, hoomakaukau no na mea e pili ana no ka moe ana, a
i ko laua moe ana iho i ka po, o ka hana a ua keiki nei o ka hele e
makaikai i na hana a kekahi kanaka, e ao ana ia i kana poe haumana i ka
oo ihe, a me ka lele ana iluna o ka ipu huawai, a pela uku. E ao ana a
ike hele e kaua me kona mau makua me Kapokoholua ma.
I ka hele ana a ua keiki nei, ua mimino iho la ka opu o Kapoiliilii,
olelo aku la ia i ke kane: “E ianei e! e haha mai oe i kuu opu.” Haha
mai la ia: “E, ua emi iho nei ka ko opu.” “Kupanaha,” wahi a ka wahine.
I aku la kana kane: “Mai haohao oe ua hele aku la e makaikai ma kela
wahi keia wahi o ka honua.” Hoi iho la laua hoonanea iki, kani ana
kahea a ua keiki nei: “E laua nei e, e ala, e hoa i ke kukui.” Ala ae
laua hoa aku la i ke kukui. “E puhi mai olua i paka no’u, a e mama iho
i kuu wahi opuupuu awa, aia maluna ae o ka puka.”
Hoaa iho la laua, no ka mea, aole he inu awa o laua, nolaila, pahaohao
laua no ia mea, pane mai la ua keiki nei, me ka huhu: “E aha ana ka hoi
olua e lohi nei, a hele au i ka’u hana o ka makaikai.” Ua hooko koke
aku la kona makuakane a makaukau na mea i hana ia, kena mai la e pule;
pule ae la ka makuakane e like me kana pule mua ana, hoole mai la ia.
“Aole ia o ka pule e ola ai ke hiki mai ka pilikia ia olua.” I aku la
ia: “Pehea ka pule e ola ai?” “Penei, e hoopaanaau oe.” Hai mai la ia:
Eia ka ai e Puaiki e.
Molia i ku ia i ka hoopea wale,
I ka awaha wale mai,
I ka make wale mai,
Owau nei o Kapokoholua,
E ola ia’u a kanikoo;
O kau ola ia e ka akua.
A pau keia hoopaanaau ana a laua nei, ai iho la no ua makuakane nei,
oia wale no, no ka mea na ka makuakane e ai; i ke aka wale no ka ua
keiki nei e ai mai; pela kana mau mea e makemake ai e olelo mai ai i
kona mau makua. A pau ka ai ana a ua kanaka nei, kahea mai la no ua
keiki nei i ka lua o ka ai, oia ka paka. A pau ke puhi ana o ka paka,
hoi ae la ua keiki nei iloko o ka opu o ka makuahine, nui hou ae la ka
opu o Kapoiliilii a like me mamua. I mai la ka wahine: “Hoi hou mai nei
paha ua keiki nei iloko o’u.” “Ke aha la?” wahi a ke kane. “Ke pehu ae
nei,” wahi a ka wahine. “Mai hoohuoi oe, no ka mea, ua maona kela hoi
ae la kela e hooluolu a emi iho kekahi maona, hele aku kela i ka iala
hana o ka makaikai.”
Pau wale iho la no ka makau o kana wahine, no ke ano makau paha i ke
kane. A i ke kokoke ana e ao ae ua po nei, ua hele ua keiki nei elike
me ka mea i hala ae nei mamua. E waiho iki au i keia a mahope aku, e
kamailio aku wau no na malama o keia keiki iloko o ka opu o ka
makuahine, a me ke kumu o ka hele ana i ka wa no iloko o ka opu.
O na malama o keia keiki iloko o ka opu he umikumamakolu, i ka wa i
lapu ai i kona makuahine, i olelo mua ia ae nei. Ua lilo no ia he mea
haohao ia laua, no ke kumu o ka hanau ole, no ka mea ua hala ka palena
o ka hanau ana he umikumamalua; i ka laua keiki hoi aohe hanau iki. Ma
keia mea, ua kanalua loa no hoi laua; a no ka hele ana, aia no iloko o
ka opu, aole nae he ike ia o ke ano a me kona helehelena, o ke kamailio
aka wale mai no ma kahi e.
[AOLE I PAU.]
MOOLELO NO KE AHI.
Eia ke kumu o ka loaa ana mai o ke ahi, wahi a kekahi poe, penei: O
Maui kai noho ae ia Hina hanau mai o Mauimua, a me Mauihope, a me
Mauikiikii, a me Mauiokalana, he poe keiki kane wale no keia. O ka hana
a keia poe keiki he lawaia. Penei ka lakou lawaia ana, ia lakou nei e
noho ana ma Kaupo, i Maui, makemake iho la o Mauiokalana e holo i ka
lawaia; olelo aku i kona poe kaikuaana: “E, kai ka malie o keia la,
holo paha kakou i kai, nokamea, he la maikai keia, ua hele a malino ke
kai, a he la ikaika ole o ke au i ke pale, a he la moekahi o ke au.” A
pau ka ianei olelo ana, pane mai la o Mauimua: “Aohe make holo o kakou,
nokamea, he oi keia o ka la ino, o keia malie a kakou e ike aku nei, he
malie kakahiaka, ai aenei keia a kau ae ka la, alaila, ike aku oe e
okaikai mai ana, a o ke ala mai no ia o ka makani, aole e emo ka hoi
koke mai no ia o kakou. E waiho no ka lawaia a hiki i ka la maile.”
Alaila pane hou mai la o Mauiokalana: “E, ke kuhi nei au i kou hanau
mua ike oe i na ouli o ke ao, eia ka aole, he lenalena niho wale iho no
kou.” Alaila pane hookuakaeo mai la o Mauimua: “E, auhea oe e ka pokii,
aole oe i ike, owau mai ka mea i kamaaina i ke ano o keia wahi; penei
ka’u ouli i ike ai, aia moe aku oe a hiki i ka wehe ana o kai o ke ao,
a i poha mai ka nalu iloko o ka makani, alaila e malie aenei; oia ka’u
ouli, i lohe oe, e kuu pokii. Heaha la nei hoi; e holo paha kakou
mamuli o kau koi.” Hoolale ae la o Mauimua e hapai na waa i kai. Hapai
ia aku la no hoi na waa a hiki i ke kai, alaila makakau iho la lakou no
ka holo i ka lawaia. Ia lakou nei i hiki aku ai i kohola ike aku la
lakou nei i ka a mai o ke ahi o uka, alaila olelo mai la o Mauiokalana
i kona poe kaikuaana: “E, ke a mai la ke ahi, nawai la hoi keia ahi?” I
mai la no hoi lakou: “Nawai hoi; e hoi paha kakou i moa ona ai na
kakou.” “Ka! e holo kakou a loaa mai ona ia, alaila lea ka hiamoe, ua
moana.” Holo aku la lakou nei; aole i emo loaa mai la na ia. O ka hoi
iho la no ia. A ia lakou nei i hiki aku ai i kahakai, haalele iho la o
Mauimua i ka waa, a holo aku la e nana i kahi i a ai o ke ahi. Ike mai
la o Kaalaehuapi, o ko lakou kuehu ae la no ia i ke ahipio, pau aku la
lakou la i ka lele. Hoka iho la o Mauimua, hoi mai la a hiki i ko lakou
hale; ninau mai la ko lakou poe: “Pehea mai nei ka hoi ke ahi?” “Aohe
ahi, ua pio, ke kuhi nei au he kanaka, eia ka aole, he alae ka mea nana
ke ahi. O ka maia a kakou, ua pau i ka aihue ia.” No ko lakou nei ike
ana i ka pau i ka aihue ia o ka maia, nolaila aole o lakou hele i ka
lawaia, me ka manao e a hou mai ke ahi. Eia nae aohe a iki o ke ahi.
Nolaila, holo hou lakou i ka lawaia; aia holo lakou nei i ka lawaia,
alaila e a auanei ke ahi. Pela lakou nei i hooluhi ia ai, aohe loaa
iki; nokamea, ua maopopo ia Kaalaehuapi eha no keiki a Maui laua me
Hina. I ka wa e holo ai i ka lawaia, helu aku o Kaalaehuapi i ka nui o
lakou; a pau pono, alaila hoa ke ahi.
Aka, mamuli o ka noonoo ana a Maui ua olelo aku oia penei: “E, apopo a
kakahiaka holo oukou i ka lawaia, owau o kakou ke noho; alaila o ka
hokeo a kakou mamua ia o ko’u wahi e noho ai. E uhi oukou a paa i ke
kapa, alaila holo aku oukou i kai;” ae mai la no hoi lakou, o ka holo
iho la no ia. Ike mai la o Kaalaehuapi, helu mai la oia Mauimua,
Mauihope, Mauikiikii, Mauiokalana; ike iho la oia ua pau pono, alaila
ho-a ae la ua poe alae nei i ke ahi, pulehu ka maia. Aole hoi i moa iho
ka maia, olelo mai o Kaalaehuapi: “E, ua moa, he keiki mama ka Hina.”
Ia manawa lele aku la o Maui e hopu, a paa iho la o Kaalaehuapi. Olelo
aku la o Maui: “Make oe ia’u e kena alae; eia no ka hoi ke ahi ia oukou
e huna nei. E make ana oe ia’u e kena alae.” Olelo mai la o
Kaalaehuapi: “Ina au e make, aole e loaa ke ahi.” Alaila no hoi kahea
mai ka nui o na alae: “E, Kaalaehuapi, e paaia ke ahi; mai hai oe.”
Hoomaka iho la o Maui e wili i ka puana-i o u wahi alae nei, me ka
manao e pepehi a make ia manawa. Olelo hou ae la ua wahi alae nei: “E
ola au alaila loaa ia oe ke ahi.” I mai la Maui: “Aihea ke ahi?” “Aia
iloko o ka ha o ka ape.” O ko ianei hoomaka iho la no ia i ka hiahia,
aole a iki; olelo hou aku la no keia: “Aihea ke ahi?” Kuhikuhi hou mai
la kela: “Aia i ka ha kalo.” Noke no keia i ka hiahia aohe no he a; o
ka ha o ke kalo kai hele a poopoo, aohe a iki; o ka mea ka ia i owawa
ai ka ha o ka ape, a me ke kalo, no ka hia ana o Maui i ke ahi. Alaila
ninau hou no keia: “Aihea ke ahi au e huna nei?” “Aia i ka laau maka.”
Noke no keia i ka hiahia aohe no he a. Ninau no keia. Pela ka hana ana
a Maui a hiki i ka laau maloo, loaa ke ahi. Ia loaa ana o ke ahi, e
hiahia aku ana keia i ka lae o ua wahi alae nei; oia ka ula o ka lae o
ka alae a kakou e nana aku nei. A mai ia manawa mai ka loaa ana o ke
ahi a hiki i keia la.
O ka hana a ke ahi, he mea e moa ai ka ai, ka ia, oia no hoi kekahi mea
e kokua ana i ka hana a ke kanaka, nokamea, o ka mahiai ana a kekahi
poe me ke ahi e puhi ai i ka mala uala, alaila kanu aku ka lau. He nui
aku no na hana a ke ahi aole e pau i ka weheweheia aku, nokamea he uuku
ka manawa.
R. Puiki.
HE MOOLELO NO MAKAHI.
O hamau ka makuakane, o Hooleia ka makuahine, hanau mai ka laua keiki,
oia keia a kakou i lohe ae nei i ka mea nona keia moolelo. O ko lakou
nei wahi i noho ai, aia ma Puako i Hawaii. O ka mua o keia hanau ana
mai a keia mau makua, he kaikamahine, o Luukia ka inoa, hanai ia ua
kaikamahine nei, a hiki i ka umikumamaono o kona mau makahiki, hoomaka
oia e holo i Oahu. Mamua nae o kona holo ana i Oahu ua hapai ua
makuahine nei ia Makahi, o ko ia nei holo ihola no ia i Oahu me ka ike
ole i ka hanau ana, a liuliu iki, lohe ia mai ana ua male i ke kane. O
ka inoa o ke kane o Kamauoha.
Aia i ko ia nei wa i male ai i ka wahine, ua kui ia akula ko ia nei
ikaika ma Oahu apuni, no ka ikaika i ka o-o ihe, a ua lilo ia i mea nui
ma Oahu. O ka nui o na kanaka ua pau ko lakou waiwai i ka lawe ia e
keia kanaka ikaika, ua nui na hoa aloha a ua nui no hoi kona waiwai.
Mahope iho o ko lakou noho ana a liuliu, kupu maila ka manao iloko o
kekahi kanaka, oia o Kaaiai, no Ewa, Oahu, hoao maila oia i kona
ikaika, hele maila oia a ku i mua o ua kanaka koa nei o Kamauoha, a
pane maila me ke ano hooikaika, me ka manao paha e eo ana la iaia.
Olelo mai o Kamauoha: “Heaha kau kuleana nui o ka hiki ana mai o onei?”
Hai aku keia: “I hele mai nei au e hoao i na ikaika o kaua.” Hai aku la
keia: “Heaha ka ikaika e hoao ai?” “O ka o o ihe,” wahi a Kaaiai. O ka
nui o na waiwai o ua Kaaiai nei, ekolu mooaina, eono kuinakapa o-u
holowai, ewalu ilio, he kanalima puaa, eha hale, oia ka nui o ka waiwai
o ua kanaka nei. I hoao iho ka hana, eha mua akahi ia Kamauoha, lawe ia
aku la na waiwai o ua kanaka nei, puehu ma kela aoao, hoi nele akula
keia a hiki i ka hale. Olelo maila ka wahine: “Pehea maila kau huakai?”
“Pehea mai ka hoi kau, o na wahi waiwai no hoi a kaua i hoiliili iho
nei me ka manao la hoi e hoonui hou ia mai ana, eia ka o ka hao ia aku
nei no ia a hoi nele mai nei au, ua ike ia no la ko iala ikaika,
hoonaulu wale aku nei no keia, me ka manao la hoi e loaa mai ana ka
pomaikai.”
Nolaila, e waiho iki iho kakou no ke kamailio ana no ke koa ikaika a me
keia kanaka hoaano, a e kamailio ae kakou no ke keiki iloko o ka opu o
ka makuahine i Hawaii. Aia i ka hanau ana mai o ua keiki nei, ike e
maila kekahi luahine akamai i ka nana, he keiki ikaika, aole e pakele
ka mea hana wale aku iaia. O ka inoa nae o keia luahine o Kolea, ua
kokoke no kona wahi noho me ko na makua o ua keiki nei. Hanai ia ihola
ua keiki nei a nui, a kupu aela ka manao iloko o ua keiki nei e hele i
ka makaikai, a ninau aku i ka makuakane: “Makemake mai nei ka hoi au, e
hele i ka makaikai.” A olelo mai ka makuakane: “Mahea kau makaikai e
hele ai?” Hai mai kela: “Ma keia wahi aku nei la.” Olelo mai kela: “Ina
oe e makemake e hele, aia ko kaikuahine ma keia mokupuni aku nei la,
aia ma Kauai.” Olelo mai ke keiki: “Heaka ka inoa o kahi a laua e noho
nei?” Hai mai ko makuakane: “Aia ma Mana i Kauai.” O koia nei noho
ihola no ia a liuliu, hai mai ka makuakane: “A i hele oe ea, a i
hoohewahewa mai ko kaikuahine ia oe, e hai aku oe ia maua, a nana ia e
ike mai ia oe.” Ae aku nohoi keia. O ko lakou nei noho pu ihola no ia,
a hiki i ka wa i hele ai ua eueu nei i kana huakai makaikai, kii e aku
la nae ka makuakane i ka laau kau paipu a lakou nei, a haawi ia ma ka
lima o ua keiki nei, a oia ihola nae ua keiki nei i ka pahupahu ihe, a
ike maoli ia nohoi ua keiki nei i ka makaukau. O ko ia nei hele maila
no ia, paa pu maila no nae me ua laau nei. Hele keia a puni o Hawaii, a
ike keia he waa e holo ana i Maui, o ko ia nei hele akula no ia a ku
ana i ke awa. Ike maila na kanaka o ka waa i ke keiki kanaka maikai o
ia nei; o ka inoa o na kanaka nona ka waa, o Liuliu, o Makaukau, o
Aumai, oia ka inoa o na kanaka. Olelo aku ua mau kanaka nei i ke keiki:
“E hele ana kau huakai mahea?” “E holo ana i Maui a i hele mai nei hoi
e ninau i ko oukou waa, e holo ana la i hea?” “E holo ana i Maui,” wahi
a ua poe nei. O ko lakou nei holo maila no ia, a ku ana i Maui nei, ma
Kukui, i Kipahulu, kahi i kau ai o ka waa o lakou nei. Hele maila no
keia a moe ma Pelekane, i Lahaina nei, a ike he waa e holo ana i
Molokai, e e iho no keia a holo aku a pae ma Halawa, i Molokai; kaapuni
keia, a no ka nui o ka wela o ka la, hele keia e auau. O kahi aia nei i
auau ai oia o Hakawai. Kapae aela keia i ka laau aia nei, hiki ana
kekahi kanaka a lawe ana i keia laau, me ka olelo iho: “A ma ka’u mea
haule wale i Hakawai.” Ia wa olelo aku ua keiki nei i ua kanaka nei:
“Ke lawe ala oe i kuu laau, na’u aku koe, make oe ia’u.” He laau no nae
ka ua kanaka nei, o ko ia nei hele aku la no ia mahope, i pahu ’ku hana
o ua kanaka nei paa e ka welau o ka ihe a ua kanaka nei ia ia nei, pahu
ia aku ua kanaka nei, ku ma ka opu a hula ma ke kua, hou ia ihola nae
ke kumu o kana ihe i ka lepo me ua kanaka nei. Kaapuni keia a hiki ma
Kaunakahakai, lilo ka ihe aia nei i kekahi kupu eu olaila, lawe ia
akula a komo kela i ke ana, komo no keia i ke ana, nonoi aku keia, aohe
he loaa mai. Papani keia i ka puka o ke ana, a ueeku ka puka i koe,
ho-a keia i ke ahi a no ka nui loa o ka wela o ke ana i ke ahi, o nou
maila ua kupueu nei i ka welau o ka ihe, a o ko ia nei huki maila no
ia, ua pau nae ke poo i ke ahi. Hele maila no keia a ike keia he waa
holo ana i Lanai, e e keia maluna o ua waa nei a halawai me Pololu,
aole keia i noho liuliu malaila, o ua waa nei no ana i holo mai ai mai
Molokai mai, e e no keia a holo ma Oahu a pae keia ma Ewa, noho keia a
liuliu iki malaila, holo keia i Kauai a pae i Wailua. Hele akula no
keia a pae ma Mana, ninau keia i kekahi wahine e hele mai ana, “Ua ike
anei oe ia Kamauoha?” “Ae, o ka hale iho no kena a kaua e ku nei.” O ko
ia nei kipa akula no ia malaila, a ku ana ma ka puka o ka hale, i nana
’ku auanei ka hana o ua keiki nei, ua hele oloko a piha i na kanaka.
Kahea no ke kaikuahine oia nei me ka ike ole nae o ua kaikuahine nei o
ke kaikunane keia. Ninau maila kela, “Mai hea mai nei oe?” Hai akula
keia: “Mai Hawaii mai nei au, e imi ana i kuu kaikuahine ia Luukia.”
Ninau pono maila nae kela i ko ia nei makua, hai akula nohoi keia mai
ka mua a ka hope. O ko laua nei uwe ihola no ia ma ia la a po, ma ia po
a ao. Manao ke kane a ua wahine nei, he kane keia nana, ia manawa.
Olelo keia i na kanaka: “E hoomakaukau i ai, me ka olelo aku nae o ua
kanaka nei: “I hoomakaukau a ua nei kakou i ka ai, me ke poi wai holoi
a ku mawaena nei, kahea anei au e hele mai e ai, i holoi a ua nei ka
lima i ke poi wai holoi, alaila, olelo a ua nei au me keia: “Holoi ka
lima, heaha ko alaala? Nana auanei e pane mai, ui auanei au ia oukou,
na oukou ka hoi ia e olelo mai. Hoomakaukau ia ihola ka ai me ka poi
wai holoi.” Kahea ia akula nohoi ua keiki nei o ko ia la hele maila no
hoi ia, a holoi nohoi ka lima. Pane no ua kaikoeke nei: Holoi ka lima,
heaha ko alaala?” Pane no hoi ua keiki nei: “I kahea ia ae nei hoi i
kela kihi keia kihi e kaikuwai e waenakonu, pela anei.” “I kahea ia aku
nei anei e hele mai e ai.” Peia ka olelo a ua kaikoeke manao ino nei.
“Aole,” wahi a kela poe, “U, hilahila ino,” o ko ia nei hoi akula no ia
me ka ia ole, ma ko ia nei wahi i moe ai, me ka ekemu ole aku i ke
kaikuahine.
[AOLE I PAU.]
August 22, 1872. Iosia Waalani.
TRADITIONARY STORIES.
RELATING TO THE DEAD IN ANCIENT TIME.
When confined with long illness, and death draws near, a person before
his demise mutters in an indistinct and mumbling way, speaking of his
relatives and his gods, whether they be dead or whether they be living,
in this manner: “So and so is coming to get me to go.” And thus he
would rave until he died. Whereupon all his relatives mourned, and if
he was greatly beloved, they extracted something from his corpse, such
as a nail, a tooth, or perhaps some hair. [821] Here is another thing:
if something was seen issuing from the mouth or the eyes, possibly a
white substance accompanied with tears, the deceased truly loved his
relatives; his corpse would then be kept uninterred four or five days,
or even longer, to show their regard.
If the corpse be left unburied, it should be placed in a box [822]
unseen by the people, and should be arranged in this manner: Lower the
head of the corpse until it is bowed between the legs, draw up the legs
so that the knees would project beyond the shoulders; slip in a cord at
the knee-joints and fasten tightly; the corpse then would be round in
appearance. [823] If there be anything which the deceased had, such as
money, or clothes or other articles, it is buried with the corpse. Food
is also left; fish, or tobacco, or kapa, it may be, so that the dead
would not go hungry for food, [824] or be cold; such is what I have
heard.
In taking the corpse to be hidden, [825] it is done by two or three of
his friends; not by many people. The burial is done at night, however,
not in the day time. In digging the grave, it is dug round like a
banana hole. The usual depth of the grave is up to one’s waist, that
is, up to the loin of a man. In the olden time, this grave was called a
pahee (smooth place). Upon digging, take the dirt from the grave to
another place in a fine mat, or a gourd, else the tracks would be
shown. Should it be a new house, the friends of the dead would dig from
the outside till they reached within, [826] without the house owner
knowing anything about it. The people thought that if the burial place
was known, the bones would be taken for fish hooks, and the flesh for
shark bait. There are some hidden graves among the precipices; others
are on plains. There is a hidden grave at Haleakala; it is called the
grave of Kaawa; it is right mauka of Nuu, on Maui. This is the way the
corpse is treated before being thrown into that hole. When the friend
of the dead takes the corpse, he takes also what the deceased was fond
of when living: If he was fond of pork, banana, or perhaps sugar-cane,
etc., he takes them; and upon arriving at the grave, the friend of the
deceased calls to the departed ancestors [827] first buried in that
grave, thus: “So and so, here comes your descendant.” If the corpse
should keep falling until it drops into the water, and a rainbow
appears, then it is without relatives; but the corpse who has relatives
is grasped by them when the body is thrown, and is stranded on the
precipice, and not dropped into the water. After the burial [they] come
home and mourn.
Another thing: If the corpse is being carried, and the one he loved is
far in the rear, no progress would be made, for the deceased would
demur. The one he loved should be immediately behind, then there would
be no demurring. This is what the friend of the dead should say: “I
thought you loved me, but you do not; if you act like this, your bones
will be broken.” When he has finished saying that, the corpse will
acquiesce, and it will be light work carrying it to the place of
burial. The grave should be well lined, and the corpse laid to rest,
the head towards the east, the feet towards the west. [828] It is wrong
to lay the corpse with the head towards the west, for it would appear
as a ghost. When the body is buried, the friend should repeat these
words: “Do not go wandering to houses, but stay quietly here; you have
food, fish and clothes.”
Another thing: Some people when they see that a person is dead would
strip the flesh from the bones and make them into knives or fish-hooks;
or else they would be hung up in the house, so that the loved ones may
go and see them. Some of the corpses are taken to the sea or water and
thrown in, so that they may become shark- or lizard-gods.
Here are the secret graves wherein the chiefs of Nuu were buried:
Makaopalena, Kealaohia and Puukelea, all on the side of Haleakala on
the eastern side of Maui. Hanohano and Alalakeiki are others. At
Alalakeiki a number of men from Hawaii who had brought a corpse to be
hidden were killed. When those men from Hawaii had gone into the cave a
man of the place, Niuaawaa by name, came along and closed up the mouth
of the cave with stones, and those people stayed in there until they
died. There is no living man who knows any of these secret burial
places, [829] so well hidden are they.
CONCERNING THE SOUL AFTER A PERSON’S DEATH.
The Hawaiians are not agreed in the idea as to what becomes of the soul
after a person dies. They say that the soul has three abiding places,
namely: the volcano, in the water, and on dry plains like the plains of
Kamaomao and Kekaa. [830]
Should a chief die, or any of his own men, or the servants of Pele,
then their souls will go to the volcano, and the servants of Pele and
other men will serve as they served in this world. [831] And the
servant of Pele will be his caretaker, who will lord it over his
stewards or even over his own body servants. When the soul is living
there, should some one wish to see it, then this is the process: go
with a servant of Pele, and he will call by chanting one of the chants
of that chief.
Some say that should a person die and is buried at the edge of a river,
or a spring, or a watercourse, then his soul will enter another body
such as a shark’s, or an eel’s, or any other living body of the sea.
Those that are buried by a body of fresh water will enter that stream
and become a large okuhekuhe or tailed-lizard; and if buried on dry
land, then they will enter the body of an owl, and such like. These
things which are entered by the souls of men become guides [832] to
their friends who are living. This is what the soul which has entered
these things would do: It would proceed and enter his friend, and when
it has possessed him, the soul would eat regular food until satisfied,
then go back. And he would repeatedly do that. And this friend, should
he have any trouble on land, such as war, then the owl [833] would lead
him to a place of safety; and if in fresh water, the lizard and such
like would keep him safe; and if the trouble is in the ocean, the shark
and such like would care for him. This is one reason why a great many
people are prohibited from eating many things.
Another thing: The soul also lives on a dry plain after the death of
the body; and such places are called ka leina a ka uhane (the
casting-off place of the soul). This name applies to wherever in Hawaii
nei people lived. Following are the places where the souls live: For
the people of Niihau, Kapapakiikii, and a second one is at Mauloku,
Lehua; for the Kauai people, at Hanapepe; for the Oahu people at
Kaimalolo; for the Molokai people, at the boundary of Koolau and Kona,
at the district of Wainene; for the Lanai people, at Hokunui; for the
Maui people, there are two places, at Kekaa and the plains of Kamaomao;
and for the Hawaii people, there are three places, at Hilo, at Waipio,
and at Palilua. All these places are known as the casting-off places of
souls. [834] Should a soul get to any of these places it will be
impossible for it to come back again.
Still another thing: Should the body die, the soul may appear as if in
the flesh; then there becomes no more night to the soul, only light.
The chiefs have a separate place to dwell in, and the warriors have a
different place. Sports are carried on there as during real life, such
as throwing the spear, guessing the hidden no’a, [835] coasting down
hill, surfing, fencing, wrestling; there is plenty of food, food which
needed no cultivation, such as potatoes, taro, ape, etc.; and because
of this people think when the body is dead the following should be
provided: Food, fish, tobacco, water, steel on which to strike flint
and obtain fire, o-o, spear, axe, knife; because they think the soul
will need these things to work with at that place.
Another thing: Some people think that the soul has no abiding place,
but only wanders about, and then comes and enters a living person. Such
a soul is called “wind,” or “unihipili”—the spirit of a deceased
person. That is what people in the olden time thought.
S. Kamaka.
STORY OF THE OHELO.
I do not know what the ohelo is used for, but I do know that it is good
to eat. I have seen only one kind of ohelo: the creeping ohelo; the
ohelo bush plant [836] I have not seen. It is thought the ohelo
originated in two places: 1, in Kahiki; 2, here in Hawaii.
Therefore let us now consider its being received from Kahiki. [837]
Kaohelo was a fine-formed woman; her face was good to look upon. Her
older sisters were Pele, Hiiaka and Malulani. [838] Their birthplace
and where they lived for a long time was Nuumealani, [839] a place at
the border of Kahiki. While they were living there in harmony, and with
love each had for the other, there arrived from Hawaii a man named
Aukelenuiaiku. [840] Upon his arrival there he waged war and conquered
the land, and that was why Kaohelo and the others left their birthplace
and came here to Hawaii.
When they arrived here Malulani dwelt on Lanai, while Pele and the
younger sisters went on to Hawaii. Pele and Hiiaka lived at the volcano
of Kilauea, but nobody knew exactly where Kaohelo settled on Hawaii.
Yet while so living she bore a son named Kiha. When Kaohelo was nearing
death she said to her son, “Should I die, do not bury me at any other
place, but take my body to the very navel of your grandmother, right on
top of Kilauea; then bury me there.” When Kaohelo died her son took her
dead body: that is the creeping part as well as the bush-plant part.
The flesh became the creeping vine and the bones became the bush-plant.
Pele retained Kaohelo’s head, which became the smouldering fire in the
volcano; the rest of the body was thrown over [841] to Haleakala, Maui,
and to salty Kealia, Oahu; some of it was thrown on Kauai, and some of
it was left on Hawaii.
When Malulani, living on Lanai, heard of the death of their youngest
sister, she came over to get her, thinking that Pele hadn’t kept her;
when she arrived she did not find her whole body. It was scattered and
lost over the ground, and it was sprouting and growing from the soil.
She commenced to gather and bundle it, thinking that that was all, as
she wanted to care for it. But some time after, as she went back to
Lanai, she saw Kaohelo’s body strung and worn as leis by the people;
and because she loved her youngest sister very much she hung herself.
Kaohelo is one of the gods [842] of Pele even unto this day. Malulani
and Kaohelo died and left Pele and Hiiaka. While they were living
together, and because Pele continued the fire whereby Hiiaka could not
get enough sleep, she (Hiiaka) said to her older sister, “Why do you
kindle the fire? I can’t get enough sleep on account of my back being
heated by the fire. It is better that we let our younger sister go, and
let her find a place of residence.” So Pele then let Kaohelo go. She
went along until she arrived in Koolau, [843] Oahu; Heeia [844] was a
good-looking man of that time living there, but he had died. When his
soul saw her soul they greeted each other as strangers do, and he took
her to his home; passing the time pleasantly for a few minutes, Heeia
asked Kaohelo, “Where are you traveling to, and where did you come
from?” She replied, “Why, Hawaii is our place of residence with my
elder sisters, but I died. And because the back of my elder sister,
Hiiaka, was heated with fire all the time, she told our eldest sister
to send me away, and that is why I have been traveling to find a place
where I might dwell.”
When Heeia heard these words of love from Kaohelo he was saddened, and
his whole body responded with sympathy and love for this woman. So he
hastened to say, “Why not then be my wife and let me be your husband?”
The idea was pleasing to the beautiful queen from the border of Kahiki,
and they lived as man and wife.
After they had lived for some time there was born to them a daughter,
Waialani, a beautiful and a good woman, better even than her mother.
After they had lived together for three years, she told her parents
that she would go and bring Malulani from Lanai. This was agreeable to
the parents. As she went over to Hawaii, Hiiaka said to Pele, “Say,
here comes our niece.” Pele replied, “Whose niece is she? Why should I
accord her recognition?” And this matter became a source of serious
quarrel between the two. When the niece arrived at the mouth of the
crater, at the place called Akanikolea, and looked down, she noticed
her aunts quarreling. And because Pele was very angry she lighted the
fire which filled the crater. Hiiaka feared the niece might die. So she
went to get her brother, Ahuimaiapakanaloa, [845] living in Nuumealani,
the only one who could appease Pele. When the brother arrived the fire
subsided. Then the niece went down, and when she noticed the banana
[846] was ripe she reached out and ate some. Thus she journeyed until
she got down to the bottom, the fire meanwhile receding until it
disappeared in the mouth of Pele. And when Pele recognized their niece,
she said, “I thought you would die, because I did not recognize you,
but I see your younger aunt was correct in telling me that you are our
niece.”
Then Pele again said to the niece: “There is food above.” The niece
asked: “What kind of food is it?” The aunt replied: “There is ohelo; it
must be ripe now; that is what we are eating.” [847] When the niece
heard this she went up and saw the ripe ohelo; she grasped and broke
some. But when it was broken, blood flowed forth like a human being’s.
She smelled it and it was stinking, so she left it and went down again.
She said to Pele, “I thought it was a good thing you directed me to
get, but when I broke it blood flowed out, and when I smelt it, it was
stinking.” Pele replied, “Why, that is what we have been eating, but to
you it has changed.”
When Hiiaka heard what they were talking about she said: “Say, do not
eat that thing, because it is the body of your mother; the ohelo which
are standing up are the bones, and the creeping ohelo is the flesh.”
When Waialani heard this she was sad and sorry because she had eaten of
the body of her dear mother, so she said to Pele: “I now vow and I tell
you that I will never recognize you until I reach the grave.” That is a
Hawaiian way of separating in anger, for one to vow not to speak to the
other until death; the only way to rectify this is to kill a pig [848]
and fix the matter up, then could they recognize each other during
life. If that is not done then they keep up this enmity until death.
This is customary here in Hawaii; it has been the custom from the olden
time to the present day.
After that, Hiiaka and she came to Lanai; she went and got the corpse
of Malulani, which was decomposed; they went back to her parents’
place, where they all wailed. Then they stayed there, the women, the
husband and the daughter. After some days Waialani made up small
bundles of the body of Malulani which she scattered outside of Heeia, a
hill here and a hill there until the place held many hills which are
standing even unto this day. And because of the Flood, all these hills
were submerged, and appeared as islets, and that is why it is called
the sharp coral of Heeia; and it is there even to the present time as
most of you know who have been to the place.
While they were living, Heeia took particular notice that Hiiaka [849]
was a very pretty woman; she had lived at the crater of Kilauea until
she became like a wonderful blossom of the mountain; Heeia made up his
mind to make Hiiaka his own, which desire was reciprocated. They became
husband and wife and lived as peacefully as the still water of Hauola.
But poor Kaohelo was sad at heart because the Puulena [850] (the cold
wind of Kilauea) had gone on to Hilo, gone on to find a mate for it
with which to ease its journey during that long travel; she had been
left behind by the son of the shadowy precipices [851] of Koolau.
Because Kaohelo loved her husband very dearly she hanged herself, and
thus endeth the story of Kaohelo. That is the story of how Kaohelo came
from Kahiki and was spread about here in Hawaii.
HOW IT WAS FOUND INDIGENOUS IN HAWAII.
The parents were of Kauai, Maunakepa being the father and Hooleia the
mother. They lived together until a daughter was born to them. They
called her Kaoheloula. [852] The father’s name, however, is a famous
name even unto this day, and it frequently occurs in songs, such as
this:
The moss peoples the barren lands of Maunakepa:
Spattering thereon is the rain from Hanalei, etc.
While living there the daughter was taken sick; the parents went about
looking for a kahuna to cure her illness. They found the kahuna,
Kumakaohuohu, [853] and they asked him for medicine: “Say, please give
us some medicine for our daughter, because she is very ill.” The kahuna
replied: “You two can not get my medicine until you have given me
something as a sacrifice for my sacred medicine, then would your
daughter be cured.” So they got the daughter, and had the medicine
applied to her, thinking that that would cure the child; but it did
not. What the lying kahuna did killed her.
When the daughter died she grew right into this ohelo plant, and it was
thrown here and there until it grew all over Hawaii. That is how the
ohelo was derived; it started from Kauai.
Another version is this: There were two women; one had sore eyes and
one was lame. Because they were continually being reviled they felt
ashamed, and they killed each other. These women when living, used to
play a game whereby pebbles were thrown up; two pebbles, three pebbles,
etc.; and while throwing up the pebbles, a chant would be recited,
thus:
Seize, seize the ohelo, food of the birds,
The food chased about in the wilds of Puna, etc.
After these women were killed the red-eyed woman became the red ohelo,
and the lame woman became the creeping ohelo.
This is what has been told me; it may be that others have something
more concerning this subject of the ohelo.
Jos. K. Kahele Jr.
INDIGENOUS CANES OF HAWAII.
In the olden time the sugar-canes were different; they were not like
the sugar-canes which we now see. Therefore, the subject of our inquiry
concerns the indigenous canes [854] of Hawaii. We had better consider
the names of these canes, the reasons for assigning these names to the
different varieties of canes, and the explanations relating to them.
Here are the names of the old canes of Hawaii nei.
The first cane: the name of this cane is Laukona. [855] There were two
men, Piikea and Aulii. Piikea asked Aulii: “What is the name of this
cane?” Aulii gave his name: “The name of this cane is Laukona; its leaf
has long white stripes; that is why it is called Laukona.” Piikea
disagreed with him on that name. He said its name was Pumaia. They
quarreled a great deal over the name of this cane, and Aulii won.
The second cane: the name of this cane is Papaa, [856] so given because
of a certain land being called Kopapaa, and this was derived from
hoopaapaa (quarreling). This cane is of a dark color when young, and
when it is ripe the dark color changes to red; its rind is hard when
the cane is eaten.
The third cane: this cane is named Manulele. [857] The characteristics
of this cane are: it is white and green striped, and has long joints.
The reason for calling it Manulele is because of a man with a woman.
They lived peaceably as husband and wife, but after some time there
grew up in one of them the desire to go astray, thus bringing about
discord, and the husband or perhaps the wife is taken by another. The
one remaining would still be very much in love, trying in various ways
to occupy his mind, thinking this affection would soon pass away; but
no, it would not cease. Then after a while some one who knows how to
intensify love is heard of and is sent for, and upon arrival this
kahuna would ask, “What ails you?” The man would respond, “The love of
wife, that is why I am ailing; I do not desire food; I was fond of food
and fish when living with my wife, but at this time we are contending
together, I do not care for food.” The kahuna would say, “That is a
sickness easily cured if I should treat you.” Then the sick man would
say, “Suppose then you treat me.” “All right,” the kahuna would say.
Then he would get this cane, that is, the Manulele, and would explain
as follows: “This cane is Manulele (flying bird); her love will fly to
you, she will cease her wanderings until you two are parted by death.”
That is the name of this cane, Manulele.
The fourth cane: the name of this cane is Honuaula, [858] the
explanations pertaining to it are somewhat like the Manulele’s; this
cane is also used for love-making. When this cane is eaten, it has
tough peeling.
The fifth cane: Akoki [859] is the name of this cane; it is a dark
cane, and has red leaves; it is insipid when being eaten; it is not
like those canes mentioned above. The characteristics of this cane I do
not know, because they are not clear in my mind.
The sixth cane: this cane is called Opukea. [860] This cane was
discovered by a famous man of olden times. He hunted for it until he
located it at Laupahoehoe, and when he found it he noted it was Opukea
cane; later he went and asked Liliha the name of this cane, and he was
told the same name which he had already given it. When it is eaten the
trash is brittle; the cane, however, is white in appearance.
The seventh cane: this cane is called the Uleohiu. [861] This cane was
discovered by Kulua and Paiaalani. While Kulua was lying very sick with
chills and with sores covering his body, Paiaalani came to him and
asked, “Why are you lying in the house these days and not going out?”
Kulua answered him, “I am sick indeed!” The other asked, “What is your
sickness?” “Sores and chills,” answered the sick person. “That disease
is easily cured if you will get that cane called Uleohiu; boil it in
hot water, drink some, rub some on your skin, and you will be cured.”
It is insipid when eaten, and is also soft.
The eighth cane: the Palaniula; [862] that is, the name is Palani hao
if I am not mistaken. I do not know the explanation of how this cane
obtained this name. But the cane is red; it is soft when eaten,
somewhat like the eating of the Opukea.
The ninth cane: the Ainakea; [863] the ones who obtained this cane were
Kuula and Kane; these two had practiced sorcery on the people of
Honuaula and left their bones bleaching in the sun. That is why this
cane was called Ainakea, on account of the rascality of these men. This
cane is red with long white stripes, but its trash, and in eating it,
is like the Opukea, white; that is the kind of cane this is.
The tenth cane: this cane is called the Iliopua. [864] I do not know
why it was called by that name, nor do I know anything at all about
this variety.
The eleventh cane: this cane is called Malolo. [865] The reason this
cane was called by that name was because of a woman who bore a child;
the placenta of the child was taken and left under a pandanus tree. The
first name given to this cane was Puahala, but because this woman made
religious observance this cane was called the Malolo. This is a tough
cane, so it has been said by those who know, but I have never seen it.
It is also said that this cane is used by bird catchers as an offering
on snaring their first bird.
The twelfth cane: this is the Aweoweo [866] cane. This cane was
discovered during the battle between Kamehameha and Kiwalao at
Mokuaweoweo. On account of the great number of people and the many who
were dying they were hungry and thirsty; so when Pohina appeared with a
bundle of cane Kiwalao inquired, “What is the name of that cane?”
Pohina replied, “This cane is called the Ohia.” Kiwalao said, “You had
better call that cane the Aweoweo.” That is the reason this name was
given. This kind of cane is striped, somewhat like some of the canes
mentioned above. These are the explanations concerning these canes
which I have obtained.
RELATING TO PLANTING.
The method of planting these canes is not like that we see at this
time; it was entirely different. Some of the oo’s [867] of that time
were made from the wood of the pandanus tree; this oo was taken from
Kahalaoaka [868] where the screw-pines were plentiful; another [kind
of] oo was made from Aalii; [869] this was gotten from Kahikinui [870]
where the aalii was plentiful; and there were many other kinds of oo.
When these oo’s were obtained, they were taken home and shaped; the
cutting instruments used at that time were adzes, as we have already
heard the explanations of those things.
When these canes were first taken to be planted a hole was dug, but not
as is done today. When planting at that time the dirt was simply
brushed aside from the spot where you wished to plant the cane, and the
seed was pushed in. That was the way of planting in the olden time.
Perhaps there were other ways, but this is the way of planting which I
have learned. Perhaps there are many other things but it is for you to
seek them.
January 31, 1872.
D. K. Kamakea.
STORY OF THE BAMBU.
The bambu [871] is one of the useful plants of Hawaii nei, but it is
not like the other trees which we have heretofore noted; it differs
materially. It is long, jointed, and hollow inside; its leaves are long
and narrow like the leaves of the foreign bambu which we see here. This
tree, however, does not grow everywhere, like other trees which
propagate themselves; it must be planted by man. But some of you may
ask the question, “Where does the bambu come from that man may plant
the same?” Therefore, let us consider the source of the bambu and its
uses.
FIRST: WHERE THE BAMBU CAME FROM.
It is said that the bambu was brought by Hina from Kahiki. The
sharpness of the bambu at that time, strange to say, was on the
outside. There were two plants that she brought over; the bambu and a
rush, and these were planted by the side of the door. When Maui, the
grandson of Hina, saw these plants growing by the side of their door,
he went to pull them; but before he could loosen them, his hands were
cut by the bambu; and when his grandmother saw that his hands were
lacerated, she turned the sharp edge of the bambu inward. That is what
we see now, the sharp edge of the bambu is inside; therefore it is
clear to us that Hina introduced the bambu here in Hawaii.
SECONDLY: THE VALUE OF THE BAMBU.
First: the bambu is used for fishing rods; that is one way the natives
here in Hawaii had of catching fish, by tying a string to the tip end
of the bambu, with a hook attached on the end of the string; such a
bambu is called a fishing rod.
Second: as house battens; that is another use of the bambu. In the
olden times small sized bambus for battens (or sticks) for thatching a
house; that was one of its values.
Third: the Hawaiians in the olden times used the bambu as a knife.
[872] But the time for its use as such was when it was split up; that
is when it is sharp. Another value of the bambu is in its use as a
printing stick [873] for marking kapa made by the women in the olden
times, and even to the present day. It is split and shaped up as the
skilful kapa makers desire it. That is one use of the bambu.
Fourth: its joints. The joint sections are made into water containers
[874] when it becomes large enough for that purpose. That is another
value of the bambu.
Fifth: its leaves. The leaves of the bambu are used for polishing; it
would put a good polish on rings; also on pipes and on wooden
calabashes; such are the uses of the bambu.
Another subject of consideration concerns the famous bambu groves. At
Kuikuilaumania, Hawaii, is a famous bambu grove; it is near the sugar
mill of Kaupakuea, at Hilo. The reason that grove is famous is because
there are found fine large sized bambus; it is there also that bambus
are gotten which are used in circumcising the Hawaiian youths; that is
why the name of the grove is also called Homaikaohe. [875]
There is a second famous bambu grove, also at Hilo, Hawaii. This noted
grove is called Halai [876] (calm). The reason it is so famed is
because the bambus are numerous. It is there that the rods for fishing
the aku are gotten by the Hawaiians. These are the celebrated bambu
groves of Hawaii which I have heard of. There are other notable bambu
groves, but then it is for you to reveal them.
Here on Maui, at Koolau, East Maui, Pohakea [877] is the name of a
bambu grove: it is also known as Hinai. [878] It is a place where the
olona is treated at the present time. Why this grove became famous I do
not know, but it is the only noted bambu grove that I have heard of
here on Maui. Oahu has no famed bambu grove. Kauai is like Oahu; it has
no noted bambu grove. Therefore, we know where the bambu came from,
that is, through Hina; its place of origin and its uses; and the places
of the notable groves hereinbefore mentioned. This is all that I have
learned about the bambu.
Timothy Lililea.
THE COCONUT.
The coconut [879] is not a tree indigenous to Hawaii nei, because no
one can show and no story can verify the idea that this is an ancient
plant from the time of the origin of these islands. And because of the
lack of this testimony some people concluded that the coconut came from
Kahiki.
There are two conjectures as to how the coconut was introduced in
Hawaii. 1. Brought here by the sea. 2. Brought here by Apua [880] and
his elder brother, Aukelenuiaiku, and here is the explanation: When the
coconuts grew in Kahiki they were near the sea. As they bore fruit and
the fruit matured they dropped here and there into the sea, and the
ocean current brought some and landed them here on Hawaii. Upon being
cast ashore and entering the sand they took root and grew and bore
fruit. And when persons ate of the meat of the coconut they proclaimed
[881] [distributed] it from Hawaii to Kauai, even unto this day. That
is one story concerning the coconut.
Here is the second: Being brought here by man. It is thought that Apua
and his brother went to Kahiki and brought the coconut here to Hawaii,
because they were sons of Kahiki who came to Hawaii, but it is not
known where they first landed on Hawaii. It is thought that they first
landed at Puna, because there is a place in Puna called Apua, known so
to this day. That is why it is thought they first landed there.
From there they came and landed at Lanai on the eastern side of the
pali of Kaholo. The name of the place now is Kaneapua; it is derived
from the name Apua. When they came that time they did not bring any
plants, because they thought all the plants of Kahiki grew here. And
because they got in trouble and were famished, that is why they went
back to Kahiki for food. When they arrived at Kahiki, the canoes could
not land on account of the high surf.
In sailing Apua sat on the manu [882] of the canoe and directed its
course properly. On their voyage the canoe was filled with coral rock
for the purpose of deceiving. While they were floating outside Kaulaku
spied the canoe. He suspected they were canoes seeking to buy food. He
also thought they did not, on account of the storm. Therefore, Kaulaku
showed them a banana. Apua saw that and he bowed his head and spoke to
his people, “Show them a coral.” They picked up a large, coarse, red
coral rock and showed it. It did look like a ripe banana outside, and
Apua again said, “Tell them that what you have is banana; it has grown
and sprouted, leaves have shot forth, and it has borne fruit; the fruit
has been left in Hawaii.” And when Kaulaku heard this he said to his
people, “Say, they are saying that that is banana, and that they have
it at Hawaii.” They therefore threw out the fruit, the tree, the leaves
and the suckers; the others got them, for they were sorely beset with
hunger.
Taro was also shown them. They did for that as in the first place; they
indicated that it has grown and sprouted; it has leaved out and it has
borne fruit and the fruit was still at Hawaii: the shore people
therefore threw the taro into the sea, and those on the canoe gathered
them up. They did this until everything was gathered by those on the
canoe, the plants and the leaves and put them in the canoes. Afterwards
the shore people brought a tall tree which they stood in the sand, its
trunk and its leaves. That plant in Hawaii nei is called Halapepe.
[883] When Apua saw this he instructed his men to erect on a canoe a
large plant with branches resembling the coconut. They told the shore
people that it was a coconut; that it had grown and sprouted, leaved
and had borne fruit in Hawaii. Because they said this the halapepe was
thrown into the sea, and they got it and put it into the canoes. The
canoes were loaded with eatables, trunks and leaves when they landed in
Hawaii nei.
When they returned they landed at Puna, and all the plants were landed
there. The coconut was planted there at Kahaualea [884] and Kalapana;
that is where the first coconuts were first planted, and after that
they were taken and planted in other parts of Hawaii nei. Some people
think that is how the coconut was brought here to Hawaii, either by the
action of the sea or introduced by Apua and Aukelenuiaiku.
Next, let us consider the value of the trunk of the coconut tree, the
fruit, the husk, the shell, the meat, the leaves and their midrib. 1.
The value of the trunk of the coconut tree in the olden time. The trunk
of the coconut tree was made into a dancing drum [885] in the olden
time; it is said that that kind of a drum excelled in sound. To prepare
it, it was hewn to perfection. [886] The [upper] end was covered over
with the skin of the kala, or the shark. It was generally very well
prepared.
Another value: It was used for house building. It was used for the
houses of chiefs in the olden times, and often helped in the
construction of large houses of the people and the chiefs. They were
used for door posts, posts for the gates of pens confining animals, hat
blocks for the women, even to this time. They are also used for a bowl
in which to pound noni, hili, coffee, etc.
This tree is large and tall, though some are short. Its leaves are
unlike those of other trees growing here. The leaves grow in a bunch in
one place; their narrow lanceolate segments project in parallel lines.
The fruit comes out of the body, sprouting out amid the hollow of the
leaves. When the fruits first come out they can not be detected, for
they are [encased] in wrappers; when the wrappers are broken through,
then [the cluster of flowers] would be seen. When the flowers fall off,
then the fruit [in a cluster] would be noticed hanging down. Its meat
is very palatable.
Characteristic of the fruit: the fruit is somewhat round, but not round
as is the uliuliu gourd, but somewhat ovoid with the lower part
flattened. That is its appearance. Its meat is inside; when you have
peeled off the husk, and broken the shell, then you come to the meat.
It is as white as the snow on the mountain. Inside of the meat is a
pool of water. It [the coconut] has three eyes, [887] two of which are
blind, and one through which the water comes out.
2. Let us consider the value of the husk. The husk was made into twine
in olden time. Two kinds of twine [888] were made in those days; a
twine plaited flat, and a twine regularly twisted. The twine plaited
flat was used for tying parts of canoes, for pahee cords and various
other uses. If it is sold, one can make money, say five dollars for
forty fathoms. [889]
The twine regularly twisted. This was used for making netting for
calabashes, and for fishing lines. There were many kinds of network of
strings made in the olden times for the chiefs, and so forth; but if
the calabash netting were to be sold for money, one, two, three or four
dollars could be secured for each calabash netting. How valuable!
Another thing: door mats for wooden houses of the white men were made
of husks. That is the value of the husk.
3. The value of the shell. Here are the uses of the shell: as
calabashes, fish bowls, awa cups, hula calabashes, rings, tobacco
containers, spoons, bowls for pounding bait, and water cups.
4. The value of the meat. Here are some of the uses of the meat: the
meat of the coconut is palatable; when it is scraped until a large bowl
is filled and strained, it looks like milk; cook the potatoes and, when
done, clean and mash, and mix with the milk of the coconut; when it is
eaten it is exceedingly palatable; that is called the poi palau. It is
also mixed with raw taro and baked in the imu. It must be tightly
bundled so as not to flow in the imu (oven). When it is eaten it tastes
like pork cooked under ground. This is called kulolo.
5. The value of the leaf. In the olden time here in Hawaii the leaves
of the coconut were used for making mats, skirts, hats, fans, and
fishing baskets, cover for lanai of houses, and in thatching for
houses. It is said that a man once used a coconut leaf with which to
jump from a coconut tree into the sea.
6. Concerning the oil. Coconut is valuable for its oil. Here is how it
is prepared. When the coconut is young, that is the proper time for
extracting oil from it. When desirous of making some, a man must carry
a tub and leave it by the tree, right under where the fruits are
hanging then go for the young fruit, cut open the bud and let the water
drip into the tub; when that is finished, repeat the operation at the
next tree, and continue this until the tub is full, then pack it to the
house and convert [890] it into oil. When it is lighted it burns
brightly like the whale oil. It is also used for dressing the hair.
7. The value of the midrib of the leaf. In the olden times here in
Hawaii, the midrib of the coconut segments was separated with care and
was used for stringing candlenuts; for props [891] for the feathers of
chickens, turkeys and other fowls when made into kahilis for the
chiefs. It is also used in making brooms with which to sweep the decks
of ships, and houses wherein people sleep. It was also used as a
dancing instrument in the olden time. It is also used in catching aama
(black flat crab).
Such is the whole story concerning the coconut which was sought with
much weariness.
[Kauwenaole.]
The coconut is one of the tallest trees growing down in Lahaina. This
is how the coconut was obtained: it was brought here by a man with very
long bones, named Kane. He came from the border of Kahiki and brought
it with him.
This is how Kane brought the coconut: formerly it was short, about one
yard. When it was planted it was attended by much labor. A man could
reach for the fruit with his hand without climbing. But here is the
strange thing: when a certain chief wanted coconut he ordered his
servant to climb for some. When the servant reached for the coconut the
tree lengthened and grew taller. He was surprised at this lengthening
of the tree, so he climbed up. The tree grew taller until it was one
hundred fathoms high; so he descended and went to the house of his
master. The master asked him: “How about the coconuts?” “I did not get
any; to be sure it is only low, but when I started to climb it grew
very high.” The chief asked: “Then you did not meet Kane, the owner of
the coconut?” He said he had not. The chief answered: “That is the
reason you did not get any.” It was a famous saying among the children
of that time that you can not get the coconuts of Kane. That was the
queer thing about this coconut tree.
Here are the values of the coconut: its fruit is very palatable; it is
made into sweet potato pudding, taro pudding or starch pudding. That
was the way the old people used it. It was, however, kapu; only men
could eat it. Coconuts were also offered in temples so that the gods
might be propitiated.
Another benefit was: its shell when made into calabashes for the
chiefs, as also awa cups. These are the principal values of this tree.
I am not proficient on this subject. There is much difficulty attending
the search for its origin, and this is what I have ascertained. If any
person knows anything further, he had better reveal it to the public.
Sema.
THE BANANA FIELD OF KAHUOI AND OTHER FAMOUS PLACES.
This banana field is a large one; its length is the same as its width,
square in shape, but if a person wishes to visit it he should do so
with a resident, [892] else he can not get around it, because he would
go astray. There is only one way by which a stranger can walk around
that banana field, by putting up marks. There must be four marks; then
you who wish to encircle the field should start from one end. When
walking do not cast your eyes to this side or that side; keep walking
straight ahead, then you can completely encompass it; that is the way
with this banana field; he who does not follow instructions can not
walk all around it.
The owner of this banana field. The owner of this banana field is the
one mentioned above, that is Kahuoi. This man came from Hawaii, and he
left there because he could not agree with his parents, Kauahua and
Heana. Kauahua was the father and Heana was the mother. Why he did not
agree with his parents was because this boy was lazy and would not do
any cultivating. The father continually urged the child to go to work,
but he would not heed any instructions the father gave him; therefore
the father concluded to send his son away from home. When the son was
sent away he went down to the beach and saw a canoe ready for
departure. He asked the man on the canoe: “Where is the canoe going?”
Kilua answered: “The canoe is going to Maui.” Kahuoi said: “Please
allow me to go with you?” The man consented. They sailed until they
came to the observation point of land for ulua. Alau is the name of
this point. On their arrival there, Kahuoi asked Kilua: “Say, how is
the canoe to be headed?” Kilua answered: “Head the canoe for Hamoa.”
[893] Kahuoi changed to the bailing place [894] and Kilua took up the
paddle. [895] While they were paddling along, a large wave sprang up
behind them, and Kahuoi called out to Kilua: “Say, Kilua, keep the
canoe on the crest,” and they raced along until they arrived in the
harbor above mentioned. Kahuoi then went and lived at Keakamanu; [896]
and because he could not get enough to eat he kept wandering on until
he found a favorable place, right above Waiohonu; [897] while living
there it entered his mind to plant bananas for himself, because he had
noticed bananas growing about, and that is the banana field which we
are hearing of.
While he was planting, he heard the voice of a bird, a paio, [898] and
it said: “That is a favorable place you have selected for planting;
that banana field of yours will be famous.” That was perhaps the time
when birds talked. After he had planted the field, and noticed that the
banana trees were growing well, he built himself a house. The house he
built was of banana leaves. He also planted sugar-cane, taro and
various other things.
WHEN THE BANANAS CAME INTO BEARING AND WHO FIRST ATE THEM.
One day he looked at his plantation and he noticed that the bananas
were ripe, that other plants grew well, that the cane had lain down and
come up again. [899] He walked from one end of the field to the other.
While going about he noticed a man plucking his bananas, so he said to
him: “So Kinikuapuu is the one to eat of the banana field of Kahuoi!”
Kinikuapuu answered: “True, I am eating of your banana field; the
rising of the sun warms Ieiea [and] Poopalu, the fishermen of Makalii.”
This man Kinikuapuu came from Kauai. He came with these fishermen and
landed at Oahu, and from Oahu to Maui, landing at Kaupo. When he came
from Kaupo, he arrived at this place above mentioned. While they lived
at this place they were great friends; there was plenty to eat;
bananas, of course.
THE FAMINE AT THE SEASHORE.
Famine was raging below Waiohonu, near Hana, Maui. The children, the
men and the women were in great need. The famine had even reached as
far as the konohiki’s [900] place of residence, and the konohiki was
also in distress on account of the famine. After that a widow had an
idea to go and search for food for them. She said to the parents of her
husband: “I am going to search for some mountain kalo for food for us;
do you prepare the wood. You wait for me, and if the day passes by
without my return, then you may conclude that I am dead.” She then
started off to look for wild kalo. She followed the course of a stream.
While going towards the mountain not a kalo could she find. It was
already picked by those who had gone before. She kept on until she came
to the tall woods when she found some mountain kalo. Others who had
sought for food had not gone as far as this. She gathered enough for a
large pile which she bundled conveniently for carrying. Then she kept
going mountainwards, following the stream. She saw cane stretching out
on the ground and then rising again, and bananas till they were
over-ripe. She hastened to break some cane and to get some bananas,
thinking to take home a bundle of sugar-cane. Kahuoi heard the cane
snapping and the noise of the banana trees as they were thrown down. So
he went along to see what it was, and saw this beautiful woman. When
the woman saw the man, she was afraid, and said to him: “If this banana
field and this cane are yours, I beseech for pardon before you for my
wrong.” Kahuoi answered and said: “Why should it be wrong to take of
the eatables? One must indeed be famished to search the source of
food.” And because he was kindly disposed, the woman said: “Perhaps you
have a wife?” He answered: “I have no wife; I came alone from my
country. My parents were tired of me because I would not do any
cultivating, therefore I was sent away, and I found this place and
lived here, and now I have met you.”
Then the woman said: “Will you then be a husband to me, and let me be
your wife? Because I lost my husband a few weeks ago.” Then they lived
as husband and wife.
CONCERNING THE BIRTH OF THEIR CHILDREN.
While they were living there, a child was born to them, and it was
called Awahua, a son. After him was born a daughter, and she was named
Ae-a. These children were named after the father, [901] not after the
mother. While they lived there, the children grew big. The parents went
to their cultivating, while the children went to the stream to dig
ditches. While so digging, the sister’s ditch was broken prematurely,
and she was carried along by the water without the brother’s knowledge.
While the brother was digging away at his ditch he happened to glance
around and the sister was nowhere in sight, so he started to hunt for
her, thinking he could find her quickly. He saw her at Paliakoae, so he
chased after her. When he arrived there she had got to Waiailio, [902]
and thus he followed after her until she was finally carried out into
the ocean. At that time she threw her ivory necklace upon the beach at
a place known as Waioaoaku, and it is so named unto this day. The
brother was also carried right along, and when he came to this place he
saw the necklace of his sister there, so he threw his loin-cloth,
Puakai, [903] and it landed by the ivory necklace of his sister. They
were taken by the current until the sister was landed at Honuaula,
[904] Maui. The brother landed at Puuloa, [905] [Oahu]. The brother
married Halawa, [906] while the sister married Kahimanini, who belonged
here on Maui.
THE PARENTS WONDERED.
While the parents were at their work cultivating, the father thought of
the children, and said to the mother: “Go and see to our children.” As
the mother went along and called out, there was no response from them.
She hunted here and there in the banana field, but couldn’t find them.
Then she raised her voice in wailing at the loss of their children, and
chanted this chant:
Beloved is the great noisy water of the country,
Swirling along as it strikes Kukuikee;
Divided is the water as it descends the face of the cliff,
Pounding and foaming is the water at Kauamanu, etc.
Kahuoi heard her lamenting for the children, so when she ceased he
asked: “Why are you wailing in that reciting [907] fashion?” “Why,
indeed! Our children have been taken by water!” Her husband answered:
“Do not mind, they have been taken by their grandparents.” The ditches
which the children dug were named Waiohonu, that was the name of the
brother’s, and Kahawaikukae was the name of the sister’s ditch.
There are other matters, but that is the story concerning the banana
field, and how the famous places were designated. In the eastern
portion of this field of bananas stands a large stone, and it is called
Pohakuhaele. [908] This stone was called by that name because of the
wanderings of the person referred to above. Piikea [909] brought it
from Hawaii and left it there, and it is there today. In the northern
portion of the banana field are the canes of Piimaiwaa. [910] They are
there to this day. The banana plants from this field were planted in
many other places, some of them on Hawaii, but I do not know their
story. Some of them on Oahu, some on Kauai, and that is the curly
banana of Kaualehu; [911] but the explanations concerning these fields
and persons I know not. I have given the story of the field of bananas
as it has been told me by older people. Another thing: it is thought
that this banana was brought from Kahiki by Ahuimaiaapakanaloa, [912]
one of the brothers of Pele. That is perhaps where Kahuoi got his
banana, and yet again it may have been his own.
D. K. Kanakea.
THE STONE ADZE.
The adze [913] is a stone made into such an instrument. This is the
adze of the olden time, before the days of our grandparents. It must be
prepared skilfully, and great patience must be exercised in its making.
To prepare it, it must be rubbed against something else until it is
flat and smooth. The face of the adze must be tied up as the white
man’s plane is fixed.
CONCERNING THE HANDLE TO TIE TO.
The handle is an important part; any kind of wood would not do. Look
for a piece of wood with a crook at the end to which the adze would
fit. Peel off the bark, leaving the wood. Then shape it nicely and flat
enough to fit the stone, care being taken to try it on the stone often
to get a good fit. When the wood fits the stone, the work is done.
CONCERNING THE TWINE WITH WHICH TO TIE IT.
There are two kinds of twine which I will mention: the olona, [914] and
the fiber of the coconut twisted. Only olona which has been twisted is
used. The length of the twines should be about two fathoms; and with
one of these twines must the adze be tied on to the handle. There is
much not obtained, but what I have learned I am giving you.
G. H. D. Kalua.
HISTORY OF THE AWA.
This plant is plentiful in Hawaii nei, and perhaps in other lands also;
it is large underneath, and it has branches which are jointed like the
sugar-cane; it has large leaves, though there are some with small
leaves.
WHERE THE AWA [915] IS FOUND.
It is said that this plant was brought from Kahiki by Oilikukaheana. He
brought it for fishing [916] plant. When he came and landed at Kauai,
he saw a beautiful woman, Kamaile; she became his wife, and the plants
were cared for by her. Afterwards she threw them away and they grew at
Waialeale. Some were pulled up by Moikeha and brought by him from
Kauai; and without his knowing the kinds of plants they were, he
planted them at Halawa, on Oahu. When Moikeha saw that the plants grew
he went and told the owner of them, Oilikukaheana, who said the name
was Paholei. Moikeha waited until the plants grew large, and because he
had forgotten the name, he went to Ewa. This was the time when Ewa and
Halawa were living [917] separately; Halawa was not available to every
one, hence the saying: “Halawa is not to be seen; ’tis a land at the
end of Ewa,” etc.
He went to Ewa, and she told him to go and get the plant. So he went
for some, and found that the roots had grown large. So he pulled up the
plants, roots and leaves, and brought them to Ewa. Ewa said: “Let me
first eat of this plant, and should I die, do not plant it, for it
would be valueless; but should I not die, then we will be rich.” When
Ewa ate it she became drunk and was intoxicated all day. When she awoke
she called the plant “awa”; from thence forward this plant was called
awa, the awa of Kaumakaeha, the chief.
There are many other places mentioned as to where awa came from. It is
said that birds brought it and planted it in the forests of Puna,
Hawaii. Others say that a son of Hiilei brought it. But this is what I
have been told by friends as to the origin of the awa.
HOW IT IS PROPAGATED.
It is said that the awa is propagated from the joints, that is, the
branches; it is pressed down and weighted with a stone until the
rootlets develop; then it is taken to where it is desired to be
planted. Again, when the awa roots are being dug up, that is, when it
is pulled, the branches are chopped up and thrown back into the holes
from which the roots have been taken, then covered over with soil, and
when the sprouts appear, called Nihopuaa, [918] they are taken and
planted. The method of planting that I have seen is the same as that
followed in the planting of cane.
NAMES OF VARIOUS AWA.
Papa, Makea, Mokihana: these have white branches and large leaves.
Should the Papa be planted it would produce Papa and the root Moi;
these have black skin on their branches. There is also the awa root
Hiwa. These are the principal kinds that I have learned of.
VALUE OF AWA ROOT, THE PART FROM WHICH THE BRANCHES SPROUT.
Awa was a valuable article in the olden time; a great deal of it was
bought by the people for drinking and for medicinal purposes. This is
what is done if for a sick person: it is used as a medicine together
with a black pig for its accompaniment. Awa is chewed and placed in a
container, and when there is sufficient it is mixed and strained and
poured into the cups; then the priest [919] prays to the guardian
spirit, sprinkling some awa for them. Then drink of the awa, and eat of
the fat pig. This will cause one to see things hazily [920] at night,
and to sleep heavily during the day. So it is with those who are
possessed by the gods. When the god comes on a visit and sits [921] on
one, awa is quickly gotten ready for the deity; it is hastily chewed,
prepared and drank up. And every time the god visits the same process
is gone through until one gets inflamed; and when you see some one
blear-eyed it reminds you of the following saying: “Inflamed! Inflamed!
First go down to Piheka. What food will you have to eat? Awa.”
Again, if you have sinned against your guardian spirit, with the root
of the awa you could be forgiven; [922] then the anger of the guardian
spirit would be appeased. If you have a house to move into do not
forget the awa root. The awa drinkers desired their skin to be rough
just as if they had been daubed over with poi and it had dried; it then
becomes: “Stained is the white, the dark (black) has won.”
Again, if one has sworn not to talk to another, and later they wish to
make up, they must use some awa root. There are other things where awa
root is needed and used. Another thing, it is not proper to eat food
before drinking the awa; drink the awa first, then eat the food; then
one becomes intoxicated.
Awa root is one of the valuable things sold in our kingdom. You can see
the quarters disappearing frequently evening after evening, to secure
that which would cause profound sleep at night.
THE VALUE OF THE LEAVES.
The leaves are large and flat, somewhat like those of other plants.
Here is the value: when one is sick, spread the leaves underneath and
lay the patient on them, and the illness will disappear, provided it is
such as can be cured by that medicine.
PLACES FAMOUS ON ACCOUNT OF THIS PLANT.
At Kamaile, Kauai; at Halawa, Oahu; at Maui are the awa roots of Eleio,
but I do not know where they grow; at Puna, Hawaii, if I mistake not;
whereat on Molokai, I do not know. Another famous place is Hakipuu,
Oahu, at a place called Hena; there is located a stone awa container
and a stone awa cup. A man named Kapuna went there and drank some awa;
and when he came home he was drunk and went to sleep, and died from the
intoxication of the awa; and where he died there appeared two ridges;
the ridges were joined at some place; those were the legs; there is
also a small hill at the place; that was the head of the man. That
place is known as Kapuna; this place is mauka of Hakipuu, Oahu. This
place is also called Hena, where the awa is noted for its intoxicating
quality.
This is what I have gleaned from friends through inquiry.
John Mana.
BUILDING CANOES.
This is one of the industries of Hawaiians of ancient time, and it is
still carried on to this day. This is how it is done: when a man
desires to go up to build a canoe he must first prepare a pig, red
fish, black fish and various other things. [923] And when these things
are ready he comes home and courts dreams in his sleep. If they are
good he will go up, but if they are unfavorable he will not.
In going up the mountain a woman should not go along; that would be
wrong. Should a woman go along, the canoe would be cracked. Arriving at
the place where the koa selected for hewing into a canoe stands, a fire
is kindled in the imu [924] for the things already prepared. When the
fire is kindled a man gets a chip of the koa and burns it in the imu;
when all the things are cooked prayers are offered to the
canoe-building gods: to Kupulupulu, [925] Kumokuhalii, Kuolonowao,
Kupepeiaoloa, Kuhooholopali, Kupaaikee, Kanealuka, and various others;
then would he eat of some of these things and throw some away for the
gods. And when all these things have been attended to, the tree is
ready to be cut.
The axe used for cutting in the olden times was a stone adze ground
until sharp, tied to a handle; when cutting, dig and put away the dirt
so that the roots would show, then hew it down. It would take one man
almost a week to fell a tree; if many hands at work it could be felled
in two days. Nowadays we have iron axes, and because of their sharpness
a tree can easily be cut down. A strong man can cut down a koa tree
[926] in half an hour. When the tree is felled some more prayers are
offered to the gods before shaping it into a canoe. After shaping it up
[927] and making it light it is hauled down and placed inside of a
place prepared for it. After three months or more, the finishing
touches are put on and the other parts attached.
This is the way to build them: the wood for these parts is the ahakea;
[928] four rims and two rails. These are the names of the rims to be
hewn from the wood: kiapuapu [929] rim, hoonolunolu [930] rim, oio
[931] rim and unu [932] rim. These rims are hewn so as to conform to
the rim of the canoe. These pieces are tied on to the canoe with the
aha [933] or sennit. When the canoe is finished then perform the
ceremony known as lolo [934] with a pig. Should it be performed without
any interruption then it is a solid canoe, but should the ceremony be
interrupted the canoe is not solid, or else trouble would come to the
owner of the canoe. After this shape and tie on the outrigger—the ama
and the iako [935]—the knees [936] and the covering boards.
Those people who are accustomed to doing this work are called the
canoe-building priests. [937] This occupation is a hazardous one, often
resulting in death. I worked at it from the time I was twelve years of
age. It is, however, a profitable industry if one should persevere in
following it; because a canoe log four fathoms or more, even though not
completed as a canoe, could sell for $40.00. If completed it would
bring $80.00 for some, and more for others.
Koakanu.
Supplementary.—When the canoe-making priests prepare to go up to the
mountain they sharpen their stone adzes until they are keen-edged; they
sleep in the night until they obtain a good dream, then go up. If they
do not have a favorable dream they should not go up. Here is another
important thing: on going up and reaching the forest, if they should
hear the the alala [938] (Hawaiian crow), the idea of building the
canoe [from that particular log] should be abandoned, because it is
evident to them that the tree is rotten inside. If they do not hear any
noise from birds until they come to the canoe tree, those priests would
feel very glad.
Here is one prayer upon cutting the trunk and its branches: “Hew
mountainward, hew seaward; hew thither, hew hither. Pick out, O Sun, a
competent canoe builder. Witness, ye heavens! witness, ye earth, the
hewing of our canoe!”
Then would these men begin cutting the tree until it falls. If the
canoe is for fishing purposes, a different petition is offered for the
hewing of that canoe tree. If it is intended for sale, another prayer
is used at its felling. There are also separate divisions in the prayer
for cutting off the branches, the trunk, for shaping it, for hauling it
down to the beach, for the construction and for launching it into the
sea. The only trouble is I do not know them.
Kauwenaole.
THE MAILE.
The maile [939] is a vine which grows here in Hawaii. I think it is one
of the plants brought from far-off Kahiki; it grows plentifully in our
mountains. It grows amongst forest trees, shrubs and other creeping
vines. It runs and entwines in shady places with other fragrant plants
of the upper regions of our mountain forests.
WHERE IT NOW GROWS.
The maile grows in the mountains, in the valleys, on hills, by the side
of streams up in the mountains, in unfrequented places in the
mountains, in the tall forests, on side hills and on green hills. Some
places show only scant growth; at other places it is plentiful. It does
not grow in dry places, on rocky lands, on plains, or at the sea beach.
But only far up in the mountains where the fog settles all the time in
the wilderness.
VARIETIES.
I know of only two varieties of maile, but they are the same in beauty
and fragrance. Here are also some of the famous places where they grow.
1. The maile ku honua (stands on earth). The maile ku honua grows in
all the places I have mentioned above; it is a creeping vine. But I
wish to tell you of what I know at my place, because when I asked my
friends, they had a different explanation about the maile ku honua on
the mountains of the different islands of our group. This maile has
leaves somewhat round, though some are long, but not very small and
slender like the mailelaulii, [940] but more like the orange leaves. In
the forests of my place, when the maile first comes up, it has one stem
and one branch; the branch, slender and young, is from a yard to a
fathom in length, and this is covered with green, fragrant leaves. The
bark comes off readily when stripped by the hand of man, leaving only
the woody part.
Should it grow along and is not touched by man, then it will have a
stout stem, and the branches will creep all over other plants and
trees, like the morning glory, or plants of a like nature; and the
branches which come from the main branch are also easy to strip like
those heretofore mentioned.