Volume 5 / Part 3 — CONTENTS. (continued 4)

NO KA OHIA ULAULA.

O ke ano o keia ohia, he ohia lau loloa, ua like no me ko ka ohia puakea, he laau paa ke hana ia i laau hale. O ke kumu nae i loaa mai ai keia ohia, mai loko mai o Puaena laua me Ukoa. I ko laua wa e noho a kane a wahine ana, hanau mai la ka laua keiki o Laka, mamuli o ke kapa ia ana o kekahi kanaka o Kukaohialaka. Mahope kupu mai ka manao iloko o Laka e hele e ike i kona kaikuahine hoahanau ia Waiakea, aia i kona wa i hele ai e ike, pane mai o Ukoa iaia: “Ke hele la oe e ike i ko kaikuahine, e kapa ia ana nae kou inoa o Kukaohialaka.” Oia iho la ka mea i kapa ia ai ka inoa o keia ohia he ohia ula, no ka ula o ua keiki nei, a mamuli no hoi o ka inoa o keia keiki i kapa ia ai, he ohia ula (Kukaohiaula). Ua like no kana hana me ka mea i hai ia no ka ohia puakea.

KE ANO O KA OHIA LEHUA.

O ke ano o keia ohia lehua, he ano okoa no, aole i like me ko keia mau ohia i hai ia ae nei maluna. O kahi nae i loaa mai ai ka inoa o keia ohia, no ka ukiuki loa o Poopapale i ka haule mau o na punana hua a Akohe (he manu keia), nolaila, ulu mai ka manao iloko o Poopapale e kii e hakihaki i kona mau lala a lilo i mea ole. I kona hoomaka ana nae e uhai, e uwe ae ana o ua o Kalehua, no ka nui o kona eha, ia wa olelo mai o Poopapale ia Kalehua: “He kanaka no ka hoi oe la, hooluhi oe ia’u e hooluhi ai.” Ia wa, olelo ae o Kalehua: “E ola au.” Olelo aku o Poopapale: “Heaha kau waiwai e ola ai oe ia’u?” Pane mai o Kalehua ia Poopapale: “Ina e ola ana au ia oe, alaila, loaa kou pomaikai.” I aku o Poopapale: “Heaha ka pomaikai.” “He ai ka ia’u a me ka wai, ina oe e hele i ka makaikai a hiki i kou wa pilikia ai, e, ia’u ka ai a me ka wai, alaila, ola ka hoi ana a me kou mau hoa.” Oia ihola ka inoa o keia lehua, maloko mai o Kalehua, he wahine maikai keia, aole i loaa ia’u kona mau makua; oia kahi moolelo i loaa ia’u. O kekahi hana a keia laau, he mea kapili manu ia e na kamalii. O ka inoa ponoi o Poopapale, o Oupoopapale.

KE ANO O KA OHIA KUIKAWA.

This is a large ohia tree; its trunk is soft, like the puhala (pandanus) tree when cut, and it rots very quickly, is not at all durable. This wood is used for torches to light the wood cutters at night. That is the use I have learned about this wood. He ohia nui keia; o kona kino nae he pakepake, elike me ko ka puhala ke oki ia, he laau popopo wale nae, aole loihi kona mau la. O ka hana a keia laau, he mea hana ia i lamalama i ka poe pii i ke kua laau i ka wa e poeleele ai, oia ka hana a keia laau i loaa ia’u.

KE ANO O KA OHIA HA.

O ke ano o keia ohia, he nui kona kino, he ohia paa loa keia, he ku na laau nui iloko o ko ianei kino, ke kau kekahi lepo maluna oia laau, alaila, e ulu ana no kekahi laau; he laau paakiki, ua like me ko ke aalii ano, ke nana aku; he laau hina ole nae i ka makani. Oia ihola no ke ano o keia laau i loaa ia’u.

KE ANO O KA OHIA AHIHI.

The ohia ahihi is like some other plants that we know of, such as the maile entangled with the huehue; some people mistake it for maile, but it is hard to lose its identity, because its bark is white, and it is also tough. The place of its possible origin I do not know, but I surmise it is from some people. That is, however, the characteristic of this tree. O ka ohia ahihi, ua like no ia me kekahi laau e ae a kakou i ike ai, oia hoi ka maile hihia me ka huehue; he hopu hewa nae kekahi poe me ke kuhihewa nae i keia laau he maile, aka aole no nae e nalo ko ia nei ano, he keokeo ka ili a he uaua no hoi. O kahi nae i loaa mai ai keia laau, aole i maopopo ia’u, aka, ma ka noonoo ana, he laau kanaka no paha keia, oia iho la nae ke ano o keia laau.

WHERE THE TREE CAME FROM. NO KAHI I LOAA MAI AI KEIA MAU LAAU.

I do not know of anything further. This is all I have learned from some of my friends.

W. B. Kaupena.

Ke olelo nei kekahi poe, he laau kahiko no keia no Hawaii nei. Pela no paha, wahi a na moolelo kahiko o Hawaii nei, wahi hoi a kekahi poe, ua loaa mai keia laau mai ka waha mai o Ukeke, he manu keia mai Kahiki mai, a nana i lawe mai a hiki i Hawaii nei, aka, no Hawaii nei no. O kekahi hoi mai a Koea mai, kahi i loaa mai ai keia mau laau, mailoko mai o ke kania-i o Waia; keia laau nae, he laau huna ia e Waia iloko o kona puu, aka, no ka nui o ka ukiuki o Koea no ka hakihaki mau o kana laau e kii mau ai, nolaila, ui ae la ia ia Kawau ke kanaka kahiko: “Ea! owai la na laau kahiko au i ike ai mai kou wa opio a elemakule?” Hai mai o Kawau: “He laau no koe; aole e loaa ana ia oe, no ka mea, he kanaka ikaika o Waia, he huna nae.” “A pehea e loaa ai?” wahi a Koea. “Eia ke kumu e loaa ai, ina e hele oe, a i olelo mai kela ia oe, alaila, pane aku oe; i hele mai nei au i mau laau na’u, pela oe e olelo aku ai.” O ka hele aku la no ia o Koea a ku ana i ke alo o Waia, pane mai o Waia: “Heaha mai nei kau?” Pane aku o Koea: “I kii mai nei au i au mau laau, no ka mea, ua hoomaka au e oki i na laau a pau, aole nae he paa, nolaila, ninau mai nei au ia Kawau a kuhikuhi ia mai nei ia oe, oia ka mea au i hele mai nei i ou la.” Pane mai o Waia: “He mau laau no, i na e ae ana oe i ka’u.” Pane aku o Koea: “Ae no au i kau.” Ia wa olelo mai o Waia iaia: “E paa oe i kuu puu, i paa auanei oe i kuu puu a loihi, i puka mai auanei he mau wahine, alaila hopu no oe a paa, alaila loaa ia oe ka pomaikai; ina i make au, o kuu puu kau mea malama.” O ko ia nei hele aku la noia a paa ana i ka puu o Waia a loihi. Puka mai la ua mau wahine nei, o ko ia nei hopu aku la noia a paa; a paa iho la no hoi keia i ka puu o Waia. Oia iho la kekahi kumu i loaa mai ai keia mau laau mai loko mai o ka puu o Waia. Aole i loaa aku ia’u na mea i koe aku. O na mea iho la no ia i loaa ia’u mai kekahi mai o na hoa.

W. B. Kaupena.

THE MAT. NO KA MOENA.

The following is what I have gathered through questioning friends and an old woman whose days are nearing the edge of the grave. You will hear chips of sharp stones which will cause your ideas to expand. Eia malalo iho nei na wahi mea i loaa ia’u ma ko’u ninaninau ana aku i na hoa, a me kahi luahine i kokoke aku kona mau la ma ke kae o ka lua. A e lohe no hoi oukou i na mamala pahoa e kaawale ai ka noonoo.

NAMES OF MATS OF HAWAII NEI. NA INOA O NA MOENA O HAWAII NEI.

Eia na moena a Maui nei i kapa’i i na inoa: pa-wehe, lauhala, makalii, pueo, launui, puu-ka-io, makanui, hiialo, ne-ki, opuu, kumukolu, alolua, makoloa, kumulua, puahala. Oia iho la na inoa a Maui nei i kapa’i i na moena. O ko Hawaii hoi, he ano like no me ko Maui nei, eia nae, ma kekahi mau moena aole i like na inoa. Eia na inoa: pawehe, lauhala, makalii, pueo, launui, ne-ki, makoloa. O ko Oahu hoi a’u i ike ai, ua like no me ko Hawaii. O ko Kauai hoi, ua like me ko Maui nei. Eia nae na inoa i koe i ko Maui nei: aneenee, palaueka, a me ka pakea. O ko Molokai hoi ua like me ko Maui nei; pela no hoi o Kahoolawe, ua like me ko Maui nei; ua like no hoi ko Lanai e like me ko Maui nei. O ko Niihau hoi, ua like no me ko Kauai.

PREPARING THE LAUHALA, THE BULRUSH AND THE MAKOLOA. NO KA HANA I NA LAUHALA, NA AKAAKAI, AME KA MAKOLOA.

When preparing for the makalii mat the ripe lauhala is not used, for then the mat would be red and coarse; the leaf shoot of the lauhala must be used, the very tender part. The leaves are cut near where it joins the trunk, and are brought home. A fire is lighted and these young leaves are held over the fire until they are evenly wilted, when they are dried in the sun until fit. Then they are rolled up in bundles according to the taste of the worker preparing the same. O ka hana ana o ka moena makalii, aole e pono i ka lauhala o-o, o ulaula ka moena a he inoino no hoi; aia wale no ka pono he lauhala muo, a opiopio no hoi, alaila, ooki ia lalo kahi e pili ana i ke kumu, alaila, hoi mai. Ho-a ka imu, a olani i keia lau hala opiopio me ka moa maikai, kau-lai aku i ka la, a maloo, pokaa aku e like me ka makemake o mea nana e hana.

PREPARING FOR THE PUUKAIO MAT. O KA MOENA PUU-KA-IO, KONA HANA ANA.

Any kind of lauhala is used for this mat; ripe lauhala or young lauhala may be used; any kind that can be secured so long as it is lauhala, for that is what it is made of. The ne-ki is made of the bulrush. But it must be the young rush, because if it is matured it would be brittle and become reddish in appearance. For the makoloa mat, a lot of makoloa rush is cut or pulled up and dried. He pono lauhala no, ina no he lauhala o-o, a he lauhala opiopio, aia no i ka mea e loaa ana, o ka lauhala nae kona mea hana. O ka ne-ki, he akaakai ia. Aia a o ke akaakai opiopio ka mea e hana ia ai, no ka mea, ina he akaakai o-o he paapaaina, a i ole ia, he ula i ka nana iho. O ka makoloa hoi, hele no hoi e oki i ka makoloa nui, a i ole ia, he uhuki mai no.

BRAIDING. NO KA ULANA ANA.

The makalii mat is braided thus: rend into narrow strips [the lauhala] according to the size [of the strand] wanted by the one preparing the mat, then the same is braided on a board. This is what I have seen as I remember it. The makoloa mat is braided, but not on a board. When you lie on it, it is smooth. I know nothing about the lauhala mat. The akaakai (rush) mat is braided like the lauhala. It is cold when you first lie on it; it takes some time to warm it up. The alolua mat: in the braiding of this two lauhala strands are placed back to back and are braided in that way. Any kind of lauhala would do for this, old lauhala or young lauhala. The puahala mat has a foundation like the flower of the hala (pandanus) when cut; it has serrated edges. Any kind of lauhala will do. I know nothing about the makanui mat. The pakea mat: I am a little doubtful about this mat, but this is the explanation offered by some: the pakea mat is a mat made of the midrib of the lauhala; after the leafy parts are separated from it, this part is taken and braided into a mat. Some say that it is a makoloa mat, and is the whitest mat, not a spot either red or black or other color could be seen on it. The pueo mat is a mat which has large braids. I have not seen that mat. I have not seen the launui mat, either, nor the hiialo mat. It is said that the kumukolu has three layers at the starting point, and the kumulua has two; but I do not know what is meant by that. The palau is an old and worn mat, generally small, used for sitting by fireplaces, and used on the veranda outside or inside the doorway. The palau and the aneenee are the same thing. The pawehe mat is a makoloa mat. I do not know how it is made; no explanation has been given. Penei ka ulana ana o ka moena makalii; ki-hae a liilii e like me ka manao o ka mea nana ia e hana ana, alaila, ulana iluna o ka papa. O ka’u mea no nae keia i ike, a paa no hoi. No ka moena makoloa, he ulana aku no ia, aole papa. Ina nae oe e moe, he pahee. O ka moena lauhala, aole i loaa ia’u. O ka moena akaakai, he ulana no e like me ko ka lauhala, o ka moe ana aku nae i keia moena, he koekoe, a liuliu iki iho mehana. O ka moena alolua; i ka ulana ana, elua lauhala, o ke alo o kekahi me ke alo o kekahi, a pela aku e ulana’i. Aia no i ka lauhala e loaa ana, ina no he lauhala o-o a opiopio paha. O ka moena puahala, ua like kona kumu me ka pua o ka hala i ka wa e oki ai, he nihoniho, aia no i ka lauhala e loaa ana. O ka moena makanui aole i maopopo ia’u. O ka moena pakea; ma keia moena ua kanalua ko’u noonoo ana, eia ka wehewehe ana a kekahi. O ka pakea, he moena iwi ia, oia hoi ka iwi o ka lauhala i ka manawa e koe ai, a ulana aku. O ka kekahi hoi, he moena makoloa, oia ka ka moena aiai loa, aole wahi kiko ulaula, eleele a pela aku. O ka moena pueo, he moena makanui. Aole wau i ike ia moena. O ka moena launui, aole wau i ike. O ka moena hiialo, aole no wau i ike. O ka moena kumukolu, ekolu no kumu wahi a ka olelo; o ka moena kumulua, elua haunu, heaha la ia mea? aole wau i ike. O ka moena palau, oia hoi he wahi aneenee, aia ma kapuahi, a ma waho iho o ka lanai, a maloko mai paha. O ka palau, a me ke anee-nee, hookahi no laua, o ka moena pawehe, he moena makoloa ia; pehea la kona hana ia ana? aole i wehewehe ia mai.

WHERE MATS ARE FAMOUS. NA WAHI KAULANA O NA MOENA.

In the olden time Niihau was famous for the pawehe mat, and even to these days. Puna is noted for the makalii mat (small-stranded); that land is also noted for the fact that it is permeated with the fragrance of the hinano; that is what caused Hawaii to be famous. Maui is noted for the puahala mat, so let us not seriously consider Maui. What mat Molokai is famous for I do not know. It is only noted for ku’i laau: “Canoe-poling Molokai, long may you live!” Oahu’s famous mat I do not know either; Oahu is famous for being the center of the seas: “Excelling is Oahu, long may you live!” Kauai’s famous mat is mixed up with Niihau’s: “Broad-chested Kauai, long may you live!” Ua kaulana o Niihau i ka moena pawehe i ka wa kahiko, a me keia wa no paha. Ua kaulana hoi o Puna i ka moena makalii, o ka aina no ia i hele a punia i ke ala o ka hinano, o ko Hawaii mea kaulana iho la no ia. O ko Maui nei, ua kaulana oia ma ka moena puahala. Aole no a kakou manao nui ana ia Maui nei. O ko Molokai moena kaulana, aole i loaa ia’u. O ke kui laau no kona mea kaulana. “Molokai kui laau ’la, e mau ke ea ou!” O ko Oahu moena kaulana aole i maopopo, ua kaulana oia i ka onohi o na kai: “Pookela no Oahu, e mau ke ea ou!” O ko Kauai moena kaulana, ua huikau ko laua me Niihau: “Kauai kea hakahaka, e mau ke ea ou!”

This is what has been learned from investigating and inquiring among friends. But this is better than nothing, because we are satisfied; for when we look ahead the way is long. G. S. Kahanai. Oia iho la no na mea i loaa ma ka imi ana, a me ka ninaninau ana iwaena o na hoa. E aho nae ia ola ka houpo lewa, e nana aku ana he loa ke alanui. G. S. Kahanai.

ABOUT THE KOA TREE. NO KA LAAU KOA.

Because I do not know where the koa tree came from, therefore I can not explain fully the cause of its being received here in Hawaii; perhaps it was brought from a foreign country, or maybe it is indigenous to Hawaii. But let us investigate and examine one thing: the value of the wood. No ka maopopo ole ia’u o kahi i loaa mai ai ka laau koa, nolaila, aole e hiki ia’u ke wehewehe pono aku i ke kumu i loaa mai ai i Hawaii nei; no na aina e mai paha, no Hawaii nei no paha? Aka, i hookahi a kakou mea e huli ai a nana iho o ka waiwai o ka laau.

FIRST VALUE: AS FIREWOOD. WAIWAI MUA, O KA WAHIE.

He laau waiwai ke koa ke makemake ke kanaka e imi i waiwai nona ma ka hana ana i ka wahie a penei e hana’i: E kua a nui; poke a poepoe i hookahi anana ka loa o ka pauku, a kukulu paila, i hookahi anana ke kiekie, hookahi anana ka laula, hoopiha a piha pono. Ina e loaa na paila (100) a kuai aku me ka poe makemake wahie, i hookahi paila, ewalu kala ($8.00). Oia waiwai aku la ia. Eia kekahi mau waiwai: O ke kua lei bipi, o ka papa kui poi, he papa hale, he kua hale, ke pili, ka pahu kupapau, ka pahu lole, ke pani puka. No loko mai o na papa koa ua hana ia he mau pahu lole maikai a me na pahu kupapau maikai, ame na pani puka hale. Noloko o ka laau koa i hana ia’i kekahi mau moe maikai loa i kapaia he moe koa. A he mau moe kumukuai nui no hoi, a pela aku.

HERE IS ANOTHER GREAT VALUE: THE CANOE. EIA KEKAHI WAIWAI NUI; O KA WAA.

I ka waa naaupo o Hawaii nei, ua loaa e no ke akamai kapili waa i na kanaka. Ua hiki no ke kapili i na waa nui i hiki aku ka loa i ka umi anana, a oi aku a emi mai. A me na waa liilii i hiki aku ka loa i ke ono a i emi mai a ka eha. O ka hohonu o kekahi mau waa nui, ua hiki i ka poaeae o ke kanaka ke ku ia iloko o ka waha o ka waa. Kakaikahi nae ka ike ia o na waa nui i kanaka; i na ’lii wale no e ike ia’i i ka wa kahiko. O ka hohonu o na waa liilii ua like no me ke ano e ike ia nei i keia wa.

No ke koi: O ke koi e kalai ai i na waa ia manawa, he mau koi pahoa, aole ike nui ia i keia manawa. He ano okoa no ia mau pohaku, he mau pohaku paakiki, oia na koi e oki ai a hina ilalo, ame ke kalai ana ia loko, aole he koi maoli ia manawa.

GOING UP TO CUT [THE TREE]. NO KA PII ANA E OKI.

When the canoe-building priest goes up and comes to the tree desired for a canoe, he looks first at the main branch, and where the main branch extends, towards that side is the tree to be felled. If the tree, in falling, lands on another tree, the omen is bad [it is not right]; if it falls clear, it is good. O ka pii ana o ke kahuna kalai waa a hiki i kahi o ka laau i makemakeia i waa, nana mua aku i ka lala kamahele, a ma kahi e ku ai o ka lala kamahele, malaila e hina ai ka laau; ina e hina a ili iluna o kekahi laau okoa, aole pono, ina e hina ma kahi kaawale ua maikai ia.

After the tree is felled, the elepaio bird, the god of the canoe builders, flies and alights on the tree. If the bird runs back and forth, without pecking here and there of the tree, and then flies away, it is a good canoe. If it peck along one side from the front to the back, then hew that side for the mouth of the canoe. If it peck on that side and this side [on both sides] it indicates a rotten canoe; better leave it alone. In cutting off the top there is a prayer for it, but I have not obtained it. I ka hina ana o ka laau ilalo, lele mai ka manu elepaio, oia ke akua o ka poe kalai waa, a kau iluna o ka laau; ina e holoholo ka manu mai mua a hiki i hope, aole kiko mao a maanei o ka laau a lele aku, he waa maikai ia; ina e kiko ma ka aoao hookahi mai mua a hiki i hope, o ka waha no ia o ka waa e kalai ai. Ina e kiko mai mua a hiki i hope ma kela aoao keia aoao, he waa puha ia, pono ke haalele. O ke oki ana i ka welau, he pule ko ia mea; aole hoi i loaa.

HEWING. NO KE KALAI ANA.

I ke kalai ana o ka waa, owaho mua, a pau owaho, alaila, kalai aku oloko. Oia kalai ana nae, aole hooponopono ia, he pono no i ke kupa aia ka pono o ka mama i kauo i kai. O ke ano o ka waa he miomio maikai o mua, he nui poupou o hope. Ua hookoe ia he mau pepeiao maloko o ka waa; o ka nui, eha, elima, eono paha, elike me ka makemake o ke kahuna, a me ka nui paha o ka waa. O ka hana a na pepeiao, he wahi e paa’i ka iako, ke kia, ame ka papa noho ana o ke kanaka.

When this hewing is done, then the canoe-building priest reports to the owner that the work is completed. If the owner wishes to go up and view the canoe, then he accompanies the priest; if he does not so wish, the canoe is left alone until it is seasoned, when it is hauled down to the shore. A pau i ke kalai, alaila, hoi aku ke kahuna kalai waa a ka mea nona ka waa hai aku ua pau ka waa i ke kalai ia. Ina e manao ana ka mea nona ka waa e pii e nana, alaila pii pu me ke kahuna; ina aole e pii, waiho no ka waa pela a maloo, alaila kii e kauo mai i kai.

DRAGGING. NO KE KAUO ANA.

Dragging the canoe is another important work. It can not be done if men are few; there must be many, perhaps forty, sixty or eighty. According to the size of the canoe so will be the number of men required; a small canoe requires fewer men. The day set apart for dragging the canoe is a day of much pomp; like the day of the funeral of a famous man, so is the day for dragging the canoe, for there will go up men, women, children, and sometimes chiefs. Food, pigs, chickens, turkeys and fish enough to feed the multitude are taken up. O ke kauo ana, he hana nui no ia. Aole e hiki ke uuku kanaka; aia no a nui, a kanaha paha, kanaono, kanawalu. Elike me ka nui o ka waa pela ka nui o kanaka, ina uuku ka waa uuku no kanaka. O ka la kauo waa he la hanohano loa ia, ua like me ka la hoolewa kupapau o kekahi kanaka hanohano, pela ka hanohano o ka la kauo waa, no ka mea, e pii ana kane, wahine, keiki, a me na ’lii no hoi i kekahi wa. O ka ai, o ka puaa, ka moa, ka palahu, ka ia maoli, a ku aku i uka elike me ka lawa kupono no ka lehulehu.

When the people arrive at the place where the canoe was left, preparations are made for dragging it. A rope is tied to the crease prepared for it, and when that is ready then the procession is set from where the rope is tied to the canoe crease to the end of the rope far ahead. Strong men are placed at the end of the rope, so that the rope would be kept taut when being pulled, and would not slacken, tangle, and hurt the men when the canoe slides down a precipice. A hiki aku la kanaka i kahi o ka waa i waiho ai, alaila, liuliu a hoomakaukau no ke kauo ana. A makaukau ke kaula i ka makuu o ka waa, alaila hoonoho mai ka huakai mai hope ma kahi e kokoke ana i ka makuu a hiki i ka pu o ke kaula imua loa. A ma ka pu o ke kaula e hoonohoia i mau kanaka ikaika malaila, i maloeloe pono ke kaula i ka wa e huki ai, i ole hoi e alu ke kaula a hihia kanaka a pau i ka eha i ka wa e holo ai i ka pali.

When the canoe is dragged until it is brought to a moderately steep hill where it is impossible for many to pull together on account of the steepness of the hill, a rearrangement of the people is made, and fewer men are required to pull it down the hill; it is then that we realize the skill of the man who guides the passage of the canoe, and it is then also that he shows his great ability to the people. When the preparations are complete, the man who will steer the canoe down the hill rides it: those who were selected commence pulling and the canoe moves along until the canoe attains a good speed, when the men who are pulling desist and the canoe director takes charge from then on. A canoe coasting down a hill is faster than a galloping horse. I ka wa e kauo ia’i ka waa a hiki i ka pali ano kiekie, kupono ole i ka lehulehu ke huki pu i ka pali, alaila, hoonohonoho ia ka lehulehu o kanaka a wae ia i mau wahi kanaka hapa ka mea nana e huki aku i ka ihona i ka pali, a ilaila kakou e ike ai i ka akamai o ke kanaka pale waa, a ilaila no hoi ia e hoike ai i kona akamai nui i mua o kanaka; a pau ka hooponopono ana, kau iho la ke kanaka nana e hookele i ka waa i ka pali; a huki aku la ka poe i wae ia, o ka holo aku la no ia a hiki i kahi e ikaika’i ka holo ana pau ka huki ana o kanaka, i ka hookele wale aku no ia wahi. O ka holo ana waa i ka pali, ua hapa ka holo o ka lio.

If the road be rough, the canoe can be shifted to a smooth place; if a large tree or a stone stand in the way, or the road be crooked, we think the canoe would be broken, yet when it is coasting it is like sliding down a smooth-surfaced hill; because it is the man guiding who wrecks or saves the canoe. Arriving on the flat the multitude drags again, and thus they go until the house is reached. But if it is a half-witted man who directs the canoe, or a man with little ability, this will surely occur: trouble will follow from the outset. I saw this happen continually at my birthplace. Ina he alanui inoino ua hiki no ke hoihoi ma kahi maikai, ina he kumu laau nui mamua, he pohaku paha, a ua kekee paha ke alanui, a manao aku kakou e nahaha ana ka waa aka, i ka holo ana, ua like me ka holo ana i ka pali ili lau mania; nokamea, aia no i ke kanaka ka naha o ka waa a me ka ole. A hiki i ka honua huki aku la ka lehulehu, o ka hele no ia a hiki i ka hale. Eia nae, ina he kanaka holona ka mea nana e hookele ka waa, a he kanaka ike hapa paha, eia ka mea maopopo i luna no make loa. Ua ike mau au ia mea ma ko’u aina hanau.

The man who guides the canoe rides in front by the crease; he holds on to a short rope and a small stick made fast to the crease. As the rudder of a ship is used, so is this used. If the canoe swerves from the path selected, this would be used as a lever to head the canoe properly. If it is desired to land the canoe at any chosen place, it can be done. If [the director] wishes to step back into the canoe while it is coasting, it can be done. If he wishes to restrain the canoe so that those who are dragging it are unable to do so, it can be done. O kahi e kau ai o ke pale waa mamua ma ka makuu; he wahi pauku kaula pokole kana e paa’i me ka pauku laau i hoopaa ia a paa i ka makuu. E like me ka hana o ka hoe uli o ka moku pela ka hana ana oia mea, ina e lalau ka waa ma kahi e, malaila no e une ae ai a pololei. Ina ia e makemake e hoolele i ke waa a ili i luna o kahi ana i makemake ai, ua hiki no. Ina e makemake e komo iloko o ka waa i ka wa e holo ai, ua hiki no. Ina e makemake e kaohi, ua hiki no, me ka hiki ole i ka lehulehu ke huki.

RULES FOR THE FINISHING WORK. RULA NO KE KALAI HOOMAIKAI ANA.

If the priest is hewing a canoe in a house, then the rule is that an aha cord be stretched across the door of the house from side to side, so that some men would not enter to talk, thereby diverting the attention of the canoe-building priest, and the canoe be broken by careless hewing, thus causing trouble. Hence the aha cord is placed across the door, so that a person would come and talk from the outside, and be unable to enter the house. If that person has an important idea the work is stopped and the conversation then held. This is a rule strictly adhered to by some canoe-builders. Ina e kalai ana ke kahuna i ka waa iloko o ka hale, alaila, o ka rula, e kau i kaula aha ma ka puka o ka hale mai kekahi aoao a hiki i kekahi aoao, i ole e komo mai kekahi poe kanaka iloko e hookamailio ai a lilo ka manao o ke kahuna kalai waa ilaila a kalai hewa i ka waa a naha, o ka pilikia no ia. Nolaila, kau ia i ke kaula aha ma ka puka, i hele mai ke kanaka a kamailio mawaho, aole e hiki ke komo loa iloko; ina he manao ano nui ko ia kanaka, alaila, pau ke kalai ana, a hele aku la e kamailio pu. He rula paa ia na kekahi poe kalai waa.

Elua ano o ke kalai ana o ka waa i ka wa e hoomaikai ai, mamua mai, a mahope aku nei. Ina ma ka hema ka hoomaka ana e kalai kekahi aoao, aole ma ke kalai hou mai ma ka akau o inoino. Ina ma ka ihu ka hoomaka ana e kalai, malaila no a hiki i hope pau; mai kalai mai mahope. Pela no ma kekahi aoao, mahope mai e kalai ai a hiki i mua pau aela; mai kalai mai mamua a mahope o ka aoao hookahi o puka i waena.

Elua ano koi kalai waa; he koi kupa, a me ke koi wili. O ke koi kupa no loko a me waho e kalai ai i ka wa manoanoa; a ano lahilahi, alaila kau mai ke koi wili, maikai loa. Ua hiki i ke koi wili ke kalai ia ma kahi akea ame kahi haiki. A maikai ka waa, alaila kau mai ka wae; oia ka laau maluna o ka niao, i hana ia me ka manu. He laau okoa noia, he aiea, oia ka laau kupono no ka hana i ka wae. O ka hoopaa ana, me ke kaula aha e humuhumu ai a paa i ka waa. A pau ia, alaila, kau mai ka iako, a me ke ama, he mea ia e huli ole ai ke holo. O na laau kupono e hana’i ia mau mea he hau, a me ka wiliwili.

Three other kinds of wood were used in the olden time for building canoes, the wiliwili, the kukui [candle-nut tree], and the ulu [breadfruit tree]. The wiliwili is yet being used. The kukui is not much seen at this time. The ulu is used for repairing a broken canoe; great skill is required to do the patching well so as to make it blend together. Ekolu laau e ae i hana ia i waa i ka wa kahiko, o ka wiliwili, ke kukui ame ka ulu. O ka wiliwili nae ka mea hana ia a hiki i keia manawa. O ke kukui aole ike nui ia i keia wa. O ka ulu he mea kui me ka waa i naha me ke akamai no e paa’i a lilo i mea hookahi.

O ke pena e paele ai i ka waa a eleele, o ke amaumau, ka lau ko, ame ka nanaku o kahawai, pupuhi a pau i ke ahi, hoiliili i ka lehu a loko o ke poi, alaila, kawili pu me ka hili kukui, o ka wai ia nana e kaliki i paa ka paele i ka waa.

[UNFINISHED.] [AOLE I PAU.]

THE KAPA OF HAWAII NEI IN OLDEN TIME. NO KE KAPA O HAWAII NEI I KA WA KAHIKO.

The clothes which we wear at this time are from the white people and from the Chinese of China, also from Japan. These beautiful clothes are made from various things which they used, because of their ability and according to their ideas. But in the times of our ancestors long past, the loin was the only part of the body of a person hidden; they girded the malo around their waists; that does not conform, however, with the gentlemanly usages of the present time. Nokamea, o na kapa a kakou e aahu nei i keia manawa, no na haole mai no ia, a mai na pake mai o Kina; a mai Iapana mai no hoi; ua hanaia keia mau lole nani, ma i loko mai o kela a me keia mea a lakou i hana ai, mamuli o ko lakou ike, a me ka noonoo nui. Aka, i ke au o na kupuna o kakou i hala e aku la, ma ka papakole wale no kahi e nalo o ke kino o ke kanaka, a ua hume no hoi lakou i na malo, ma ko lakou mau hope; aka nae, aohe kohukohu iki i ke ano keonimana o keia au e naue nei.

NAMES OF PLANTS WHICH THEY OBTAINED FOR MAKING KAPA. INOA O NA LAAU A LAKOU E KII AI, I MEA HANA KAPA.

Akia, wauke, palaholo, mamaki. Ua ku keia mau laau ma na kualono, puu, owawa, kipapali, ma na kualapa, na kahawai uliuli, ma na kuauna loi no hoi kekahi. I kuu manao ana, ua ku no paha keia mau laau, ma na mokupuni ewalu i noho ia e kanaka, a ua ulu nui malaila, aka, ma kekahi o keia mau mokupuni ua lehulehu loa, a paapu loa no hoi ka aina, a ma kekahi ua kakaikahi no.

PROCURING IT. NO KE KII ANA.

The method of getting wauke is the same for the various kapas which a person desires; it is only during the process of beating out the kapa that a person could make use of the pattern which she prefers. Ua like no ke ano o ke kii ana i ka wauke no kela kapa keia kapa a ke kanaka e makemake ai; aia wale no i ka wa e kuku ai, ka manawa e hiki ai i ke kanaka ke ho’ano okoa ae i ke kapa ana i makemake ai.

The following is the way of procuring wauke: before Christianity was brought here, and the goods of the foreigners were obtained, the things which a person used in supplying his needs, he used to get a bambu and split it. Then he would look for good bambu knives, sharp when used for cutting. Or else, he looked for a sharp pahoa stone that could be used for cutting. Then he went up to where the wauke grew and cut it with the stone adze which he made or with the bambu, until he had enough, at the same time stripping them. Because when cutting the lower part, the part near the bottom, it is cut completely around through the bark to the wood; the bark is easily pulled off; this is continued until sufficient has been secured according to one’s desire. Then he stopped cutting. He next trimmed off the outside bark, and when that was done it was sorted in equal lengths and set properly in a pile. When sufficient was piled for a bundle which could be carried on the back it was securely fastened, and one would return home. On reaching the house it [the wauke] was left in the water until soft; after six days, eight days, ten days or perhaps twenty days, it was taken out of the water. Penei ke kii ana: I ka wa aole i hiki mai na pono, a me na lako a ka haole, na mea e hiki ai i ke kanaka ke hoopau i kona mau pilikia, kii aku oia i ka ohe, wawahi a nahaha; nana a na pahi ohe maikai, oi ke oki aku, a i ole no hoi ia, hele no hoi e imi pohaku pahoa oi, kupono no ke oki ana; alaila, pii aku oia a ma kahi i kupu ai ka wauke, ooki aku me ke koi pohaku ana i hana ai, a i ole ia me ka ohe paha, a lawa ka makemake; me ka uhole pu mai no hoi. Nokamea, ina e ooki ia olalo, o kahi kokoke i ke kumu, a puni me ka moku a pili i ka laau oloko, alaila, hohole mai; a pela e hana ai a nui, i kupono i ka makemake, alaila, pau ke oki ana kolikoli aku ka ili, a pau loa ka wauke i ke kolikoli ia, hoomoe aku; oia hoi ka hoonohonoho maikai ae a kiekie. A kupono paha ka nui no ka haawe hookahi, alaila nikiniki a paa, alaila hoi. A hiki i ka hale, waiho a pulu iloko o ka wai, a hala eono la, a i ole ewalu la, hookahi anahulu no hoi, a elua paha, kii aku a lawe mai.

THE BEATING PROCESS. NO KA KUKU ANA.

Iloko o ke kuku ana, eia na mea e hoolako ai: 1. Ke kua e kuku ai. O na laau kupono no kela mea e hana ai; kauila, kawau, ohia, mamane, kela ame keia laau ano like e ae, e kupono ana no ia hana. He kapu no ke kii ana. Ua like ke kii ana i keia mau laau i hai ia aela maluna, me ke kii ana i na o-o, me ka pule aku no i na akua oia hana, ua lohe no kakou ia mea mamua. O ke ano o ke kua, ua hana ia a pakiikii o luna, o na poo a i elua o ke kua, ua hooloihi ia oluna, ua hoopokole ia olalo.

2. O ka i-e. O na laau e hana ai ia mea, o ka ohia, koaie, kawau, a me kekahi mau laau e ae i kupono no ia hana.

3. O ka wai, i mea kapipi i mea e mau ai ka ma-u o ka wauke. O ka i-e mua e kuku ai, o ka i-e pepehi, oia ka i-e maka nunui, a pau ia o ka i-e kike, he i-e makaliilii iho, o ka i-e hoopai aku, ka i-e hooki, alaila oki ke kapa. Lawe aku e komo i ka wai. Hoi mai lawe e kaulai ma kahi kaulai i hana ia a maikai, oia hoi ke kahua kaulai, alaila hoonohonoho i na pohaku, me ka hoonohonoho mau i na pohaku mao maanei o alualu ka pa-u. Pela e hana mau ai a maloo ka pa-u. A pela no e hana ai a loaa na kapa elima, humu a paa. Kapaia kela he kuina kapa.

4. Ina e makemake i paiula, alaila, pii i ka hili, oia ka ili o ke kukui; hoi mai kui a wali, waiho a pulu. Alaila, i ka wa e kuku ai i ke kapa a oki ke kapa alaila, hooluu i ka hili. Kapaia ka inoa oia kapa, he paiula, he kapa aahu nui ia no hoi ia e na ’lii i ka wa kahiko.

5. Ina he palaholo ke kapa, kii mua i ka palaholo. Ua ulu keia mea ma ke kula. Hoi mai, ku’i a wali, alaila houluulu mua i na kapa nahaehae a nui, oia na kapa ano kahiko, ua hele a awelu; alaila, ua hanaia me keia palaholo, alaila i kapa ano maikai ke nana aku. Kapaia keia he palaholo.

6. I na he pala-a ke kapa a ke kanaka e makemake ai, ua kii no ia i ka pala-a mauka o ke kuahiwi, a loaa hoi mai a hana no i keia. O ka manawa mau e hiki ai keia mau manao hoololi ano e o ke kanaka i na kapa, o ka manawa e kuku ai.

7. Ina he kapala ke kapa, ua kui ia ka lanahu a aeae. Alaila, i ka wa e kuku ai, kapala mai no ke kapa i ka wai eleele o ka lanahu. A pela no e hana ai a hiki i ke oki ana o ke kapa; pela no e hana ai a lawa ke kuina kapa. Aka, o ke kaulai ana, ua like no me na kapa mua, no ke kapala ia o keia kapa i ka lanahu, kapaia kona inoa he kapala.

8. Ina he olena ke kapa, ua kii ia no ka olena a lawa. Ua hanaia a wali, oia hoi, ua kui ia, a o ka wai oia mea, he mea e ho-u ai i ke kapa i ka wa e kuku ai; pela no e hana ai a lawa ke kuina. O keia kapa nae, ua waiho ia i mea hoomanamana i ka moo, ia Kiha ma, me ka olelo ana o ko lakou kapa ka ia.

9. Relating to the mamaki. Going after this kind of a plant is like going after the wauke. The method of preparation and making is the same. The kapa, however, is greatly favored by the chiefs. S. Kaha. 9. No ka mamaki. Ua like no ke kii ana i na laau o keia ano me ke kii ana i ka wauke; a pela no ka hana ana, a pela no ke kuku ana; o keia kapa nae, ua makemake nui ia e na ’lii. S. Kaha.

CONSTRUCTION OF HOUSES IN HAWAII NEI. NO KA HANA ANA O NA HALE O HAWAII NEI.

O na hale o ko Hawaii nei, he mau hale no ia i hana ia me na ililaau, nahelehele, lau laau, a me ke ie, o ia hoi, pili, kalamalo, kukaelio, lau la-i a me ka lauhala. O ka mea mua a ka mea kukulu hale e imi ai, oia kahi e ku ai o ka hale. O na wahi kupono e ku ai, oia na ahua maikai, na papu a me na awawa ano maikai. O na wahi kupono ole, oia na wahi ano halua a me na wahi makena halua; a o kahi i waiho ia i ka papa “kahuia.” O keia mea he papa kahuia oia ka papa anaana a na kahuna anaana o ka wa kahiko.

O ka lua o na mea nui; oia ka imi ana i na pono a pau o ka hale, oia hoi na pou, na o-a, kaupoku, pouhana, na lohelau, aho a me ke kaula, a me ka lauhala a pili paha. Ina elima wa o ka hale, alaila eono pou kua, eono pou alo; o ka laau kupono e hana mau ia ai, oia ka ohia. A o na aho, oia ka opiko, ohe, olomea, kawau, neneleau, akala a me ka hau-koii. Elua nae ano o na aho e hana ai, oia ka aho nui a me ka aho liilii; o na aho nui, oia na aho moe o ka hale, a o na aho liilii, oia na aho ku, a ua kapa ia he ahu-i.

O ka rula nui o ka hana ana i ka hale, oia ke ano e ole o na laau, oia hoi i hookahi no ano laau, a hookahi no ano aho. O na kaula, oia ke i-e, kowali a me ka huehue. O ka hana ana o ke i-e a me kowali, e kalua i ka imu a mo-a, alaila waiho iloko o ka wai a palahe ka ili, alaila lawe mai; a o ka huehue hoi, e kaulai i ka la a maemae.

REGARDING THE HEWING PROCESS. NO KE KALAI ANA.

In hewing the posts the lower part is left natural, not hewn; but the upper part is hewn. The top ends are made tapering like a billiard cue. The rafters have mortises at the ends known as male and female. The plates are hewn flat, and the main posts are notched at the top to fit the rafters. The battens are hewn only at the bottom, the larger end. O ke kalai ana o na pae pou, e waiho ia olalo o ka pou, aole e kalai ia; a o luna ae e kalai ia; e hana ia nae a oi-oi na poo, me he kui pahupahu la. A o ko na o-a hoi, ua hana ia manalua ke poo a ua kapaia, he mai kane, a he mai wahine. A o ko na lohelau hoi, e kalai palahalaha ia, a o ko na pouhana, e auwaha ia a maluna e like me kona o-a. A o ke kalai ana o na aho, ma ke kumu wale no e kalai ai ma kahi nui.

REGARDING CONSTRUCTION. NO KE KUKULU ANA.

In constructing it is well first to dig the holes, as many holes as there are posts. When digging, however, throw the dirt into the house; do not throw it out like the digging of a grave. Then set the corner posts of the back and the front. In placing the posts be sure the line of posts is straight from the back to the front; because if these are not in line the house would be defective; the posts must be correctly placed. Be careful also that one does not stand higher than the other, but are all on the same level. When these posts are set then erect the main posts. I ke kukulu ana, e pono e eli mua i na lua, e like me ka nui o na pou. I ka eli ana nae, e ka i ka lepo iloko o ka hale, aole hoolei iwaho e like me ko ka lua kupapau. Alaila e kukulu i na pou kihi o ke kua a me ke alo. I ke kukulu ana nae i na pou, e pono e hookupono i na pou o ke kua me na pou o ke alo; no ka mea, ina e kue kekahi i kekahi alaila hewa ka hale; aia wale no a kupono. E nana pono nae i ole e kiekie a emi kekahi, e pono e kaulike wale no. A paa i ke kukuluia na pae pou alaila kukulu i na pouhana.

I ke kukulu ana i na pouhana, e pii na kanaka elua iluna, ma na pouhana elua, a e kau i ke kaupoku; e nana nae a kaulike, alaila puki mai i ano oiki oluna o kaupoku. O ke kumu o keia hana ana, i ole e poonui ka hale, a hoohenehene ia mai e kekahi akamai e ae. Aka, e hana no a oili ka hale, a ua kapaia ia hale e na kanaka he hale “kukuohi.” I ka paa ana o na pae pou a me na pouhana, e kau mai i na lohelau maluna o na pae pou o ke alo a me ke kua, me kahi auwaha ia ai o na poo o na pou. A pau ka lohelau alaila e hi-a mai i na o-a o ke alo a me ke kua; alaila, puki ia luna a me ka hookuina o na poo me na pae pou ma ka lohelau. O ke ano o ka puki oia ka nakii i na laau o ka hale aole i pili i na mea e ae. A pau keia mau mea i ka hanaia, alaila, e kau i ke kuaiole maluna iho o na o-a a nakii pu me ka laau kaupoku; a o na laau ku o na hakala, oia na pou kuikawa, ua pono ke hana koke ia, a i ole e waiho no a mahope aku.

CONCERNING THE PLACING OF THE BATTENS. NO KA HOAHO ANA.

Placing the battens on houses of Hawaii nei is done according to the manner in which the house is to be covered; that is, if the house be covered with lauhala, there are three of that kind of house: the pili, the huamoa and the wai. If the house desired be pili, then the battens are placed four fingers apart; if it be wai, then they are two fingers apart; and if huamoa, then they are three fingers apart. These names, however, apply to lauhala houses only, and not to other houses. These houses are so designated according to the lauhala and is understood by one thatching the house. O ka hoaho ana o na hale o Hawaii nei, ua hoaho ia e like me ke ano o ka hale i manaoia; oia hoi i na he hale lauhala ka hale, ekolu ano hale oia: he pili, he hua moa, a he wai. Ina he pili ka hale i manaoia, alaila, eha manamana ke kaawale o ka aho; a i na he wai, elua manamana ke kaawale, a ina he huamoa ka hale, ekolu manamana lima ke kaawale o ka aho. O keia mau inoa nae, ua kapaia ma ka hale lauhala wale no; aole ma na hale e ae, a o kahi i kapa pono ia ai o keia inoa, aia no me ka lauhala, aole e nalo i ka mea i maa i ke ako hale.

I ka hoaho ana nae, e pono e hookaaweleia na aho; oia hoi he aho pueo. Oia aho i nakii pu ia me na pae pou, a o kekahi he aho holowale, oia na aho nakii pu ia me na ahu-i; oia na aho liilii a’u i hai mua ae nei. O ka pou kuikawa, oia na kukuna ma ka olelo Hawaii ponoi. A o kahi e kukulu ia ai o keia mau aho, aia mawaena o na pou a me na o-a, a mawaho aku o na pou kihi o na o-a kihi, ekolu iniha paha ke kaawale mai na pou kihi aku a me na o-a. O ka mea mau nae ma ka hoaho ana, elua aho holowale mawaena o kela a me keia aho pueo. I ka hoaho ana nae i ke kua e hoaho no a paa loa mai lalo a luna, koe aku nae hookahi pi-a mai ke kuaiole mai o ka hale. I ka hoaho ana hoi i ke alo, e waiho i hookahi wa i puka no ka hale, a e hoaho i na wahi e ae e like me ko ke kua. O ka hoaho ana hoi o na hakala, e nakii ia no na aho pueo i na laau ku e ae a koe ka pouhana he laau alii ia, he kapu hoi.

This, however, is how the battens are placed on houses thatched with lauhala or dry ti-leaves; but on houses thatched with the pili grass there is some difference. A double set of battens is placed, one inside and one outside. The set inside is placed as is done for a house thatched with lauhala, and the set outside is slightly different. The placing of battens on other houses is done according to the idea of the house builder. O ka hoaho ana iho la nae keia o ka hale lauhala a me ka hale la-i maloo; a o ko ka hale pili he okoa iki no. Elua papa aho maloko a mawaho mai, ua like ka hoaho ana maloko me ko ka hale lauhala, a mawaho aku he ano kaawale iki ae. A o ka hoaho ana o na hale e ae, he pono hoaho no e like me ka manao o ka mea kukulu hale.

CONCERNING THATCHING. NO KE AKO ANA.

The way of thatching various houses differs, and is not the same, but [here is the method employed] concerning the houses thatched with lauhala and pili, not those thatched with dry ti-leaves, because that is a house difficult in construction, and you would hardly understand if I were to tell you. All the other houses are thatched in any way; these are the difficult ones. O ke ako ana o kela a me keia hale, he okoa no, aole i like pu, aka, no ke ako ana no o ka hale lauhala, hale pili, a koe aku ko ka hale lau-i maloo; nokamea, he hale pohihihi no ia, a aneane maopopo ole no ia oukou ke hai aku au. A o ke ana o na hale e ae he pono ako no, o keia no na hale pohihihi.

Ina he pili ka hale i manaoia nona hoi ka aho eha manamana ke kaawale, e hana i kui i elua puka ma kekahi welau a mawaena konu, o ka loihi o ke kui, ua like me akahi pi-a me ka hapa. I na hoi he huamo’a a me ka wai i hookahi puka o ka laau kui.

I ka hoomaka ana e ako, e ako mua me elua aho a mahope aku elua a e like no me ka lawa pono i ka makemake. I ka hou ana nae i kela puka kui keia puka kui, e pono e o-a, aole e hoomoe lalani mamuli kulu ka hale; a o ka pono loa ae la no ia e o-a i na puka kui kaula a kaupaewa i ka nana aku. O ka hana ana nae i ka lauhala, e koe i ke kokala, a pau alaila ako aku, a i ole e hooma-u i ka wai. I ke ako ana a paa ka hale a koe oluna, e hana hou i elua aho hou a e kau iho ma kela a me keia aoao o ke kaupoku, a ua kapa ia ia mau aho he aho kopekope a he we-o. A mawaho o keia mau aho i ako ia ai, e kau iho i elua aho hou ma kela a me keia aoao, a mawaena konu ka aho lolo, oia ka aho e pili ana me ke kuaiole, a he kauhuhu ka inoa oia mau aho.

The thatching of the house made of pili is done in this same manner; but the size of each bundle of pili to be placed on the batten is equal to what one hand can grasp, so that the thatching would be even, and the house would withstand the wind. The thatching of the dry ti-leaf house is not like these houses; it is totally different. But it excels in appearance these two. O ke ako ana hoi o ka hale pili, ua like no me keia; aka, o ka nui nae o ka pupu pili e ako aku ai, ua like me akahi piha lima i kela apo ana keia apo ana, i ole e puuhaku ka hale a helelei koke i ka makani. A o ka hale lau-i maloo hoi, aole no i like me ko keia mau hale; aka, he ano e loa. Ua oi aku nae ka nani mamua o laua.

CONCERNING THE TRIMMING. NO KA LOHA ANA.

Mahope iho o ka paa ana o ka hale, e wikiwiki i ka hana i ka loha, o olelo ia mai i ka hale ohule i ka wa hou. O ka loha o ka hale lauhala, he lau ama’uma’u, a penei e hana ai: E pii no ke kanaka i uka, a lawe mai i ka lau ama’uma’u maloo; hana no a nui, alaila hoi mai i ka hale, a penei e hana ai, e haha’i i ka lau amau mawaena i elua apana; alaila e hui i ke kumu me ka welau, a pela e hana ai a pau ke ama’uma’u i ka hanaia. Elua ano hana ana o ka loha, o kekahi ilalo no e hana ai me na laau loloa elua, alaila hoopili aku iluna i ka hio a me ke kaupoku o ka hale. O ka lua, iluna no o ka hale e hana ai a paa.

The trimming of a pili grass house is pili grass braided on the ridge and the corners of the house. That of the ti-leaf house, however, is the pili grass and the ama’uma’u, but prepared in a similar manner. After the house is trimmed quickly secure the halakea (central) of the house, that is, the upright in the middle. The proper halakea is one that is red, and the wood from which to make it is ohia. After the halakea is obtained, then level off the ground inside the house; that is, shift the dirt around until the ground is level. On this spread old potato vines, next on that some dry grass, that is, ma’u and pili, then some old coarse mats, and then the fine mats suitable to sleep on. O ka loha o ka hale pili, he pili no i hili ia ma ke kaupoku a me na hio o ka hale. O ka loha hoi o ka hale lau-i, he pili a he ama’uma’u no, a ua like no nae ka hana ana. Mahope iho o ka paa ana o ka loha, e imi koke i ka halakea o ka hale, oia ka laau koo mawaena konu. O ka halakea kupono, oia ka halakea ula, a o ka laau e hana ai i ka halakea he ohia no ia. A loaa ka halakea, alaila e ke i ke kahua o ka hale; oia hoi e hooponopono i ka lepo oloko a papu like, alaila halii aku ke kalina uala malalo, a o ka mauu maloo aku oia ke ma’u me ke pili, a o ke palau moena iho, a o ka moena maikai aku i kupono i ka moe ana.

A paa ka hale i loha ia, e kukulu aku i ka halakea, oia ka laau koo mawaena o kaupoku. A paa ka halakea, alaila e hana i ka puka, o na laau kupono e hana mau ia ai i kikihi puka, oia ka ulu a me ka ohia. A pau keia mau mea i ka hana ia, alaila e ulana ka wahine i paahu moena pani no ka puka no ka mea o ke pani no ia o ko Hawaii nei hale i ka wa kahiko.

I kekahi manawa nae, ua hana ia i pani puka e like me ka upena, a o kahi e hoopaa ia ai o keia pani puka, aia no ma ka aoao maluna o ka puka; i na e pani e kuu iho ilalo, a ina e wehe e owili ae iluna. I ka wa i hana ia ai o na kikihi puka, oia ka wa e okiia ai o ka piko o ka hale, aia kela mau lauhala e weuweu iho ana ma ka puka komo. I ke oki ana nae, e pono e lawe mai i aholehole a me ke ahuahu ko, a oki pu iho me ka olelo iho penei: “Eia wau o mea he kanaka kukulu hale, ke oki nei au i ka piko o ka hale; nolaila e lawe aku i na mea pilikia a pau mai ka hale aku. Amama.”

After the main things of the house have been finished it is proper to bake a pig and food, and celebrate with a feast for the completed labors; such a feast is called ahaaina komo hale (feast of house entering). I ka pau ana ae la o na mea nui a pau o ka hale, e pono no e kalua ka puaa me ka ai, a ahaaina no ka luhi; a ua kapaia ia ahaaina ana, he ahaaina komo hale.

This is what I have obtained concerning the construction of a house and what to do. But I have heard of rules in regard to sleeping in the house and the regulations by Hawaiians. O keia iho la na mea i loaa ia’u o ke kukulu hale ana a me ka hana ana. Aka, he mau rula nae ka’u i lohe ai no ka moe ana oloko o ka hale a me ka hooponopono ana a ko Hawaii nei:

1. Fix a fireplace. The reason for doing this is to make the house complete and warm, so that when one becomes cold he moves over to the fireplace to sleep. 1. E hana i kapuahi. O ke kumu e hana ia ai pela i paa ka hale a pumehana no hoi, i noho ae no ia a anuanu, hoi aku ma kae kapuahi e moe ai.

2. E moe mau mawaena konu o ka hale. O ke kumu o keia hana ana, no ka makau o make i ka hou ia mai mawaho e ka powa i ka laau. A o kekahi e hoopaa i na puaa mawaho o ka hale, i hele mai ia o ke kanaka powa, alaila, puiwa ka puaa a hu ae la, alaila, ala e ae no ke kanaka oloko. A ina hoi he ilio e moe pu no. O ke kumu e moe pu ai, i na e hele mai ke kanaka powa, a komo iloko a umi i ke kanaka oloko e moe ana, alaila ala ae no ka ilio a nahu i ke kanaka kolohe. Oia no ka maa o ka Hawaii i ka moe pu me ka ilio.

3. Concerning eating. There are many different times when the Hawaiian eats, midnight, evening or morning. The place where the calabashes are set aside is the side of the house, so that on awakening [one could] eat if hungry. Hawaiians are not accustomed to eating together; this one and that one eats as he is hungered; and that is being done at this time. 3. No ka ai ana. He nui wale na wa e ai ai o ka Hawaii, o ke aumoe a me ke ahiahi, kakahiaka nui. A o kahi e waiho ai o na wahi paipu e waiho no ma ka aoao, i ala ae no ai, ke pololi. Aole i maa ko Hawaii nei i ka ai pu, ai ae no ia, a ai ae no ia e like me kona pololi, a ke hana ia nei no pela i keia wa.

4. Concerning sleeping. In sleeping, the father, mother and children lie together. Sometimes the children sleep in the middle and sometimes on the sides. All sleep under one kapa. Perhaps there are many other things, but this is what I have obtained. J. Hooili. 4. No ka moe ana. I ka moe ana e moe pu no ka makuakane, ka makuahine me na keiki. I kekahi wa mawaena na keiki, a i kahi wa ma na aoao e moe ai. Hookahi no kapa e moe pu ai. He nui no paha na mea i koe, aka o ka mea keia i loaa ia’u. J. Hooili.

METHODS OF HOUSE CONSTRUCTION. KE ANO O KE KUKULU HALE ANA.

Varied and numerous were the houses constructed in Hawaii in the olden time. Concerning houses of grass: Some houses of grass in the olden time were good and were large, but the majority were not large nor were they good. Most of the houses of that time were low and small. He nui no a lehulehu na hale i hana ia ma Hawaii nei i ka wa kahiko. No na hale pili: He maikai no kekahi hale pili i ka wa kahiko, a he nui no hoi, aka, o ka hapa nui, aohe mau hale nui, aohe hoi he maikai, he haahaa uuku wale iho no ka hapa nui o na hale ia wa.

If a person desired to construct a house it was done in this manner: the owner of the house prepared the foundation by leveling the ground. Holes were then dug for the four corner posts to the proper depth when these posts were set in; small stones and dirt were tamped in until they were firmly fixed. Stretch a line from one post to another, and indicate along it the places for digging holes for the intervening posts. Then dig there until all the holes are completed. In erecting the posts, set them in line with the corner posts. Implant them as firmly as the corner posts; those on the opposite side being erected in like manner. When all the posts are in position, the plate is placed from corner to corner. The line of posts on the rear side, however, is the one erected first. Fasten the plate with rope on the two sides. In the middle of the ends are dug the holes for the pou-hana. The pou-hana are the tall posts erected at the ends, and at the top of which the rafters of both sides meet. Plant these posts, tamping in small stones and dirt to firmly secure them. Stretch a line from one pou-hana to the other. Then lay the ridge-pole and fasten it [to the pou-hana] with cord; when this is secure, then place the rafters of the rear and the front sides so as to lie properly on the ridge-pole and fasten them; keep on thus until all the rafters are fastened, placing their lower ends of course on the plate so that the mortise of the rafters would fit the tenon of the post. That is the way to do this until it is completed. Then place the kuaiole (supplementary ridge-pole) on top, and fasten it to the ridge-pole at the junction of the rafters; then lash the lower end of the rafter and the plate to the post. Then erect other posts on the two gable ends also fastening those firmly. Ina makemake ke kanaka e kukulu hale, penei ka hana ana: Hoomaikai mua ka mea nona ka hale i ke kahua, a e ke hoi a papu like, alaila, e eli mua i ka lua o na pou kihi eha o ka hale a hohonu, alaila, kukulu iho na pou kihi, me ka ho-o-o ana i ka makalua i ka pohaku liilii, alaila, kanu iho i ka lepo me ka hana ia a paa loa keia mau pou kihi. E kau iho i kaula maluna iho o keia mau pou kihi, mai kekahi pou a i kekahi pou, a e hoailona mawaena oia kaula i kahi e eli ai na lua o na pou mawaena, a e eli iho malaila a hamama like na lua, alaila, kukulu iho na pou me ka hoohalike loa nae a like me na pou o ke kihi. E hoopaa i keia mau pou apaa e like me ko na pou kihi hoopaa ana; a e like no hoi me ka hana ana i na pou o keia aoao pela nohoi ma kekahi aoao. A pau na pou i ke kukulu ia, alaila, e kau iho i ka lohelau mai kela kihi keia kihi. O ka pae pou nae ma ke kua e kukulu mua ai, alaila, e kauhilo mua i ka lohelau me ke kaula ma na aoao elua, a mawaena konu o na kala e eli ai i ka lua o na pou hana. O ka pou hana, oia ka laau loihi i kukulu ia ma ke kala mai lalo a i luna kahi e hui ai na welau o na o-a o kela aoao keia aoao. Kukulu iho ua mau pou hana nei, a e hoopaa nohoi i keia mau laau me ka pohaku liilii a me ka lepo. E kau i ke kaula mai kekahi pou hana a i kekahi pou hana. Alaila, e kau iho i ke kauhuhu a e hoopaa iaia me ke kaula; a paa keia mau mea, alaila, hia aku ke o-a o ke kua a me ke alo, a kau pono i ke kauhuhu, a e hoopaa i ke o-a ke kua me ko ke alo, pela e hana ai a pau na o-a i ka hoopaa ia, me ke kau iho nae i ke kumu o ke o-a maluna iho o ka lohelau, e komo ana ka waha o ke o-a me ka mai o ka pou, pela e hana ai apau. Alaila, e kau iho i ke kuaiole maluna iho a e hauhoa i keia kuaiole me ke kauhuhu ma kela koo keia koo o na o-a alaila, nakinaki olalo o na o-a me ka lohelau me ka pou, alaila, kukulu hou i mau laau ma na hakala a elua me ka hana ana a paa.

CONCERNING THE LASHING OF THE AHO (BATTENS). NO KA HOAHO ANA.

First separate the larger battens for aho pueo. The aho pueo is the batten set on the rafter farther apart. When these battens were made fast, then smaller ones were placed between them; then the aho hui (the joining batten) is placed over these between and parallel to the rafters. Lash this batten to all the other battens; keep on thus until all the battens are fastened together. E hookawale mua i mau aho mahuahua i mau ahu pueo. O ka aho pueo, oia ka aho i hoopaa pu ia me ke o-a me ke ano kaawale iki. I ka wa e hoopaa ia ai keia aho pueo a paa, alaila, hookomo iho i na aho liilii iho mawaena o na aho pueo a e kau iho i ahohui maluna pono o ke o-a mawaena o kekahi o-a a me kekahi o-a. E hauhoa i keia ahohui me na aho apau; pela e hana ai apau na aho.

CONCERNING THATCHING. NO KE AKO ANA.

In thatching, first place in position the cane leaves, if not cane leaves bulrushes or else lauhala, fastening them with cords. In cording, however, do not place intervals in line else the house would leak, but place them alternately to avoid leaks. After cane leaves or lauhala have been lashed on, then thatch with the grass. A handful when grasping the grass is the measure to go by. Lash this on with the cord with which the cane leaves were secured to the batten; work on in this way until completed. O ke ako ana, e hahau mua i ka hako, a i ole ka hako, ke akaakai a lauhala paha, alaila, e ka aku me ke kaula. I ke ka ana nae, aole pono ke ka lalani o kulu auanei, aka, e hoalo ke ka ana i ole e kulu. A paa i ke pai ia i ka hako, lauhala paha, alaila, papai aku ke pili. O ka piha pono o ka lima i ke pili ke hopu aku, oia ke ana e hana ai a oi iki aku nohoi, me ka hana ia no hoi a paa me ke kaula i hoopaa ia ai ka hako, pela e hana aku ai a paa.

CONCERNING RIDGING. NO KE KAUPOKU ANA.

I ke kaupoku ana, e hehi mua mai kekahi kihi a i kekahi kihi, alaila, e kau iho i ka aho lolo, a e hoopaa pu ia aho me ke kuaiole, a i ole ia, me ke kaula i ka ia ai ke pili; a e ka i ke pili ma kela aoao keia aoao o keia aho lolo; e kukulu like nae i na poo o ka mauu. A paa keia, alaila kau hou iho, a e hana e like me ko ke aho lolo mua, e hoolahilahi nae i ke pili o keia aho lolo, alaila, e kau iho i ka aho owili; oia ka aho e wili ai i ka mauu, e huna ana nae i ke poo o ka mauu a me ka aho mai kahi kihi a i kahi kihi, apau i ka wili ia hili aku i ole e alaa ia mai e ka makani.

CONCERNING THE TI-LEAF HOUSE. NO KA HALE LA-I.

Ua hana ia keia hale no ka pii ana i uka o ke kuahiwi i ke kapilimanu a mahiai paha. I ka wa e makemake ai ke kanaka e moe i uka, o ka hale ia e hana ai, he hikiwawe ma ka hana ana a he malu a he paa nohoi. O na laau e hana ia ai, he noni, ua kapaia kona inoa he noni-a, a me na laau kupono e ae no hoi, aka, aohe pou o keia hale, he laau hoopio wale no kona mai lalo a i luna, ma kela aoao keia aoao.

PLACING BATTENS. NO KA HOAHO ANA.

In placing the battens it is well not to put them too far apart, but somewhat close together, because the ti-leaves are short; also it is not well to use the green ti-leaves; use them dry so as to last, and not rot quickly. In thatching, bend the ti-leaves around the battens and then tie with cords, and keep on in this manner until the house is completed. Not alone for living when catching birds or when cultivating is this house constructed, but also for a regular living house. This house lasts for two or more years; this is only a small house, conical in shape, and it is called pupupu (temporary) house and a pepepe (low) house. O ka hoaho aole pono ke hookawale aku, aka, e hoopili iki mai nokamea, he pokopoko ka la-i, aole hoi e pono i ka la-i maka, aka, he la-i maloo i paa, i ole e popopo wale. O ka hana ana, ua pelupelu ia ka la-i i ka aho me ka hoopaa ia no i ke kaula, pela e hana aku ai a hiki i ka paa ana. Aole no hoi no ke kapili manu wale keia hale a me ka mahiai i hana ia ai, aka, ua hana ia no i hale noho maoli no a loihi. Ua paa no keia hale no na makahiki elua a oi ae paha; he hale liilii wale iho no keia, ua ane like me ke cone puoa, ua kapaia ka inoa o ua hale liilii nei he pupupu hale a he wahi pepepe hale.

CONCERNING HOUSE THATCHED WITH BANANA LEAVES. NO KA HALE LAUMAIA.

Any kind of timber is used in the construction of this house, and it is built in the same manner as a house thatched with ti-leaves, using curved sticks so as to bring their tops together, and at the same time allow plenty of room below for the place of habitation, but the way to lay battens on this differs a little; while those on the house thatched with ti-leaves are set closer together, the battens on the house thatched with banana leaves are set further apart, because the banana leaves are long. This house also is built for mountain residence; this kind of a house is often constructed. Upon arrival at the mountain, the construction is very rapid; this house could be occupied for a long time without trouble. This house thatched with banana leaves is famous for this story: Pumaia was the man, Kamakakehau was the woman. While living together [as husband and wife] they went up to the mountain to hew timber; Pumaia was deserted by the wife; she became Koae’s, a man from another place. Pumaia was killed by Koae; the house was called pumaia (banana tree); but because Pumaia was killed, this house was named laumaia (banana leaves). Pumaia was the chief of a district. The explanation concerning this famous story is lengthy, but it is proper that I should shorten [it]. He pono laau no ko keia hale e kukulu ai, ua like nohoi ke kukulu ana o keia me ka hale la-i, he laau oio i hiki ke halawai oluna a akea pono olalo kahi e noho ai, aka, he okoa iki ka hoaho ana o keia; o ko ka la-i hoi, he haiki mai ke kau ana o ka aho, a o ko ka laumaia nei hoi he hookaawele aku ke kau ana o ka aho, no ka mea, he loloa ka laumaia. Ua hana ia nohoi keia hale no ka pii ana i uka; o kekahi keia o na hale e hana mau ia ai. Ke pii iuka, he hikiwawe ma ka hana ana. Ua loihi no ka noho ia ana o keia hale me ka poino ole. Ua kaulana no hoi keia hale laumaia, o kona mea i kaulana ai, o Pumaia ke kane a o Kamakakehau ka wahine, i ka wa o ko laua noho pu ana ua pii laua i ke kuahiwi i ke kua laau; ua haalele ia o Pumaia e ka wahine, ua lilo oia ia Koae, he kanaka ia no kekahi wahi mai, ua pepehi ia o Pumaia e Koae a make; a he pumaia ka inoa o ka hale; a no ka make ana o Pumaia, nolaila, kapa ia ai ka inoa o keia hale he laumaia. A o Pumaia nohoi, he kanaka aimoku ia no kekahi aina; he loihi aku no ka wehewehe ana o keia mea kaulana, aka, he pono nae ia’u e hoopokole.

CONCERNING THE HOUSE MADE OF KOA. NO KA HALE ILIKOA.

O ke ano o keia hale, ua like no ia me ka hale la-i a me ka hale laumaia ke ano o ke kukulu ana, aka, o ke pili o keia hale, he ilikoa; ua akaakaa ia ka ili o ke koa a uhi mai mawaho. Ua hana ia no keia hale no ka pii ana iuka i ke kalai waa a no na hana e ae no hoi; a he pono laau no ko keia hale. No ka uhi ana ia i ka ilikoa, nolaila ua kapaia he hale ilikoa.

CONCERNING THE FERN HOUSE. NO KA HALE AMA’U.

The house thatched with ama’u has no real post, no battens, no ridge; but in its construction, simply break the ama’u midrib and all, and stick them in the ground on that side and this side, leaving a place in between for occupation, then bring the tops [of the leaves] together, and lash them with cords. In the construction of some, posts, rafters and battens are used, similar to the construction of a grass thatched house, and after the frame work is up, the ama’u is thatched and fastened with cords. O ka hale ama’u, aohe ona pou laau maoli, aohe hoi he o-a, aohe kaupoku, aka, o kona ano, he uhaki mai no i ka ama’u me ka iwi a hou ma kela aoao keia aoao, me ka hookaawale nohoi ia waena i wahi e noho ai, a e hoopio ae nohoi ia luna a e hakii iho no me ke kaula. O kekahi ua kukulu maoli ia no ka pou ke o-a a me na aho, e like me ko ka hale pili hana ana alaila papai aku ke ama’u mawaho me ka omau ia i ke kaula.

CONCERNING HOUSE THATCHED WITH CANE LEAVES. NO KA HALE HA-KO.

This house is constructed in any way which the house builder desires, at the same time providing all the material necessary. It is covered outside with cane leaves bent around the battens; at the four corners of the house, ama’u is used; also the ridge. Because this house is covered with cane leaves, it is called a hale ha-ko (cane leaf house). O keia hale, aia no i ke ano hale a ka mea makemake hana hale e hana ai me ka hoomakaukau no hoi i na mea apau o ka hale. O kona uhi mawaho, he ha-ko; ua pelupelu ia ka ha-ko i ka aho a ma na kihi eha o ka hale, he ama’u ka mea e hana ai, a pela nohoi ma kaupoku. No ka uhi ana ia o keia hale i ka ha-ko, ua kapaia kana inoa, he hale ha-ko.

CONCERNING THE HOUSE OF APE LEAVES. NO KA HALE APE.

This house is constructed when a person goes to the mountain to get olona, and he desires to stay awhile. He erects some timber [for posts] with some battens which are covered with ape leaves; it is named hale ape (ape leaf house). Ua kukulu ia keia hale no ka pii ana i uka i ke kahi olona, a makemake ke kanaka e moe iuka, kukulu ae no ia i na laau, me ka hoaho ana a uhi mai ka lau o ka ape mawaho; ua kapa ia kona inoa, he hale ape.

CONCERNING THE HOUSE THATCHED WITH PAINIU. NO KA HALE PAINIU.

This house will last as the house thatched with ti-leaves; it lasts for two years or more. This painiu does not grow on the ground; it grows on the ohia or other trees. Its thatching is like the ha-ko, the leaves being bent around the battens; and because the house is covered with painiu it is called a “painiu house.” Ua like no ka paa o keia hale me ka hale la-i; ua paa no ia no na makahiki elua a oi ae. O keia painiu aole ia e ulu ma ka honua, aia kona wahi e ulu ai maluna o ka ohia, a laau e ae no hoi. O kona hana ana, ua like me ka ha-ko ka pelupelu ia o ka lau i ka aho; a no kona uhi ia ana i ke painiu ua kapaia kona inoa, he hale painiu.

CONCERNING THE HOUSE COVERED WITH DIRT. NO KA HALE LEPO.

The posts of the house are erected and the battens are placed in position; then covered with banana leaves, on top of which set lumps of dirt, so the dirt would not fall into [the house]. Because it is covered with dirt it is called “he hale lepo.” Ua kukulu ia na laau o ka hale, a ua hoaho ia, alaila, e uhi iho maluna i ka laumaia, alaila, hoouhi mai ka eka lepo maluna iho o ka laumaia i ole e komo ka lepo iloko. No kona uhi ia ana i ka lepo ua kapa ia oia, he hale lepo.

NO KA HALE EKAHA.

The construction of this house is similar to that of the house thatched with ti-leaves; the leaves are bent over and placed on the battens; this [kind of] house is often seen in cultivated places in the wilderness. O ke ano o ka hana ana i keia hale, ua like me ka hana ana i ka hale la-i, he pelupelu mai, alaila, hoopaa ia maloko o ka aho, ua ike nui ia keia hale ma na wahi mahiai iloko o na ulu laau.

CONCERNING THE HOUSE THATCHED WITH KALAMALO. NO KA HALE KALAMALO.

Ua like no kona kukulu ana me ke hale pili. O ka ha-ko maloko a i ole ia, he uki, alaila, mawaho mai ke kalamalo. Ua kapaia keia hale, he hale kalamalo. Ua ano like keia kalamalo me ka mea ala ma kahi o Bishop, he wailukini paha kona inoa.

CONCERNING THE HOUSE THATCHED WITH PANDANUS LEAVES. NO KA HALE LAUHALA.

The posts and the rafters of this house are erected, but the covering of this is pandanus leaves. Soak the lauhala in water until it is supple, then scrape off the sharp thorns and thatch. This is done like the ti-leaves; the pandanus leaves are bent around the battens and fastened with strings. Ua kukulu ia no na pou o keia hale a me na o-a aka, o ka uhi o keia mawaho he lauhala. Ho-u ia ka lauhala i ka wai a ma-u, alaila, koekoe aku ke kokala, a pau ke kokala, alaila, papai aku; ua like ke pai ana me ko ka la-i, ho-o-o maloko o ka aho i ka lauhala, me ka hoopaa ia i ke kaula.

CONCERNING THE HOUSE THATCHED WITH LOULU. NO KA HALE LOULU.

O ka mu-o o ke loulu, oia ka mea e uhi ai mawaho o ka hale; aole nae o ka mu-o i mohala ole, aka, o ka mu-o i mohala. O ke ano o keia loulu, ua ano like no ia me ka niu. O na mea paahana a ka poe kahiko e oki ai i na laau kukulu hale, he mau pahoa oioi i hanaia a oi loa.

Perhaps there are other kinds of houses, but because I am out of paper, I herewith cease. Josia Waolani. He mau hale aku no paha koe, aka, no ka pau e o kuu pepa, ke oki nei au maanei. Josia Waolani.

STORY OF THE LAUHALA. MOOLELO NO KA LAUHALA.

O ka inoa o ka lauhala o Ohiohikupua; mai lalo mai o ke kai kona wahi i kupu mai ai, kupu ae la ia a hala maluna o ke kai, a ku kilakila iho la ia me he ao opua la i ka nana aku, a mahope iho o kona ulu ana ae a kiekie a he manawa loihi iki mahope iho. Hoomaka o Pele e hele i Hawaii nei, me kona manao e puka koke ana ia i Hawaii nei, eia ka aole; i kona hele ana mai ua kupono i kahi i ulu ai ua kumu hala nei, paa iho la ia i ka umiki ia e ke kokala o ua lauhala nei, o kakou aku ka hoi o kanaka ma keia aoao; hooke mai la o ua o Pele i ka mana ona a aole hemo, a mahope iki iho hiki mai ke kaikunane, o Paao kona inoa, me ka ipukai kai. I aku la o Pele: “Pilikia au la e ke kaikunane,” ia manawa pii ae la kela a maluna nini iho la i ke kai; mae iho ka muo alaila, hemo ae la o Pele. No ka nui o kona ukiuki, pii aela ia maluna huhuki i ka muo kiola ma kela wahi keia wahi. Kau mai la kekahi muo i Hawaii nei, oia ke kumu i ulu ai i Hawaii nei; o kahi i ulu mua ai, ma Kohala i Hawaii; nolaila, o Pele ka mea nana i lawe mai i Hawaii nei.

Also, at that time we did not have mats, but because it occurred to a high prophetess at that time, whose name was Lauhiki, to convert this lauhala into mats by having women braid it, it was so done. The first woman who did the braiding was this same Lauhiki, and from her all other women learned. Ina manawa no hoi aole o kakou moena, aka, mamuli o ka noonoo ana o kekahi alii kaulana oia wa, o Lauhiki kona inoa, e hoolilo i keia lauhala i moena mamuli o ka ulana ana o na wahine, a lilo i moena, o ka wahine mua no nana i ulana o Lauhiki no, no laila ike na wahine a pau.

Here is another use of the lauhala: it was used as sail for canoes in the olden times; it originated from a man named Lonoauhi. The ones who braided it were this Lauhiki and her younger sister Haumea and their five daughters Kamehaikaua, Meahanipaoa, Lohea, Kahuihuimalanai and Kahoanohookaohu (that was the sail of the canoe of Kamehameha I). These persons were goddesses. The shape of the sail was round like the sun; while sailing on the ocean this was spread on the mast of the canoe when it would really appear like the sun. Eia hoi kekahi hana a ka lauhala, o ka lilo ana i pea waa no ka wa kahiko, mamuli no hoi o ka noonoo ana o kekahi kanaka o Lonoauhi kona inoa, o ka mea no nana i ulana o Lauhiki no, a me kona kaikaina o Haumea a me ka laua mau kaikamahine elima, Kamehaikaua, Meahanipaoa, Lohea, Kahuihuimalanai, Kahoanohookaohu, oia no ka pea o ka waa o Kamehameha ekahi. O keia poe he poe akua no lakou. O ke ano o ka pea ua like me ka poepoe o ka la; i ka wa e holo ai ma ka moana, uhi ia iho la maluna o ke kia o ka waa, i ka nana aku ka, ua like io no me ka la.

Here is another use: the drupes of its fruit were strung into wreaths for people in the olden times. The women who first strung them were Kahuihuimalanai and Kahoanohookaohu, and from them the custom has spread to this time. Eia kekahi hana o ka lilo ana o ka hua i mea lei no na kanaka o ka wa kahiko. O na wahine nana i hana mua, o Kahuihuimalanai a me Kahoanohookaohu, a mai a laua mai ka laha ana mai a hiki i keia wa.

Here is another thing: when this wreath dries on the neck, then it is preserved until a troublesome illness appears, such as a stomachache, or other illness for which this medicine is properly used, then it is obtained and fed [to the patient]; if it be for life, he lives; if it be for death, he dies. Eia kekahi; aia maloo ua lei ala i ka a-i, alaila malama iho la a hiki mai ka mai pilikia, he nahu paha a me na mai e kupono ana ia laau, alaila kii ia aku la e hanai; ina no ke ola, ua ola, ina no ka make, ua make.

These are the fragments concerning the lauhala which I have obtained; but I tell you they were not freely acquired, but were secured through purchase from an old man, he having stated that if he were not paid, then he would not divulge anything. Therefore I thought there was no other way for me to quickly obtain them; so I consented. My expenditure was a real half a dollar. If this is repeated, I will continually be in need, my friends. O ia iho la kahi hunahuna o ka lauhala i loaa ia’u, aka, e hai wau ia oukou, aole i loaa wale mai, aka ua loaa mai mamuli o ke kuai ia ana aku, i kekahi wahi elemakule kahiko, me koiala olelo mai, ina aole e uku aku, alaila, aole e loaa mai. Nolaila, noonoo iho wau, aohe wahi e loaa koke mai ai ia’u, nolaila, ua ae aku au; o ku’u lilo he hapalua dala maoli. Ina pela hou aku mau maoli ka nele e na hoa.

SOME THINGS IN THE BIBLE SIMILAR TO SOME THINGS DONE HERE IN HAWAII IN THE OLDEN TIME. O KEKAHI MAU MEA O KA BAIBALA I ANO LIKE ME KEKAHI MAU MEA I HANAIA MA HAWAII NEI I KA WA KAHIKO.

There were guides which pointed out to me some of the things done in Hawaii nei which were similar to those [mentioned] in the Bible. First: the book known as the Moolelo Hawaii (Hawaiian History). Second: From some old people who are still living. From these sources were obtained material for comparison. Elua no hoike nana i hai mai ia’u no kekahi mau mea o Hawaii nei i ano like me ko ka Baibala. Akahi: O ka buke i kapaia Moolelo Hawaii. Elua: Mai kekahi poe kahiko mai e ola nei; mailoko mai o keia mau hoike e loaa’i na mea i hoohalikeia.

CONCERNING THE FIRST MAN. NO KE KANAKA MAKA MUA.

We know that, according to the Bible, Adam was the first man; Gen. 1:27, and from him came all the peoples of the earth. According to the Hawaiian version, Kahiko was the first man, and he begat Wakea, and the rest of the people; and they have a genealogy of their ancestors, just like Adam’s. Ua ike kakou ma ka Baibala, o Adamu ke kanaka makamua; Kin. 1:27, a mai iaia mai i laha mai ai na kanaka a pau loa o ka honua. Ma ko Hawaii nei hoi, o Kahiko ke kanaka makamua, a nana mai o Wakea, a me na kanaka apau; a he mookuauhau no, elike me ko Adamu.

CONCERNING THE MAN WHO ASCENDED INTO HEAVEN. NO KE KANAKA I PII AKU I KA LANI.

Ua ike ia ma ka Baibala o Elia ka mea i pii aku i ka lani, ma ka mana o ke Akua; 2 Nalii, 2:11, a o Iesu Kristo, ua pii no ia ma kona ano Akua. Pela hoi, ua oleloia ma ko Hawaii nei moolelo, o Lonomuku ka mea i pii i ka lani; he wahine ia, a no ke oki e ana o kana kane i ka wawae, nolaila ua noho ma ka mahina. Ina ka aole i oki ke kane i ka wawae ina ua hiki loa aku oia i kahi o ka la. O kona wahi i pii ai aia ma Hana, ma kahi i kapa ia o Hana-ua-lani-haahaa, oia ka mea i kapaia’i oia wahi, a he mea e aku no kekahi.

CONCERNING THE MAN IN THE BELLY OF THE FISH. NO KE KANAKA ILOKO O KA OPU O KA IA.

O Iona ke kanaka i noho iloko o ka opu o ka ia, wahi a ka Baibala; Iona 1:17, o Kuikuipahu hoi ko Hawaii nei iloko o ka opu o ka mano. He alii ia no Kohala; i kekahi manawa, hele oia i ka heenalu me na kanaka he lehulehu, a ia lakou e hee nalu ana, ua lilo aku la o Kuikuipahu i ke mano; a o kona wahi i pae ai ma Hana no, o ka puu o Kauiki, malaila kahi i ike ia’i e na kanaka. O Eleio ke alii ia manawa e noho ana; o Kipola hoi ame Kipalalaia, na kaula; i ka ike ia ana o Kuikuipahu aole i make, e ola ana no.