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

CONCERNING THE CRUEL KINGS. NO NA ALII HANA INO.

O Parao ame Herode kekahi o na alii hana ino i hoikeia ma ka Baibala; Puk. 1:8–22; Mat. 2:16, a me kekahi mau alii e aku nohoi. O Hakau hoi ko Hawaii nei alii hana ino. He alii ia no Waipio. O keia alii kai hoolaha ae e okiia ka waiu o na wahine apau loa, a ina e ike aku oia i ke kanaka lima kakau maikai, a me ka lauoho maikai ame ka wahine lauoho maikai, kauoha oia e okiia ke poo, ame ka lima. He mau mea ino e ae no kahi a keia alii i hana ai, Owaia hoi kekahi alii hana ino. Ua oleloia o ka manawa iaia he manawa ino loa piha i na lealea ino.

CONCERNING THE VOICE WHICH CRIED OUT FROM HEAVEN. NO KA LEO I PAE MAI MAI KA LANI MAI.

I ko Iesu manawa i bapetisoia’i e Ioane, ua lohe ia he leo i pae mai la, mai ka lani mai, e olelo ana: “O oe no ka’u keiki punahele he oluolu loa ko’u ia oe;” Luk. 3:22, a he mau leo e ae no kekahi e like me keia, ua loaa keia ma ka Baibala. Pela no hoi ma Hawaii nei, ua lohe ia no he leo mai ka lani mai e ninau ana: “Owai la ke alii o lalo i pono ka noho ana?” “O Kahiko,” wahi a ka haina.

CONCERNING THE DROUGHT. NO KA NELE ANA O KA UA.

I ka manawa o Ahaba ke alii o ka Iseraela, no ka nui loa o kana hana ino, ua olelo aku ke kaula o Elia iaia: “Ma ke ola ana o Iehova ke Akua o ka Iseraela, imua ona e ku nei au, aole auanei he ua, aole hau i na makahiki ekolu, ma ka’u olelo wale no;” 1 Nalii 17:1. Pela no hoi. I ka wa o Hua ke alii o Maui nei o Luahoomoe, ke kaula ia manawa, no ka manao ana o Hua e kalua ia o Luahoomoe i ka imu, nolaila, olelo kela i kana mau keiki, i kahi e noho ai, nokamea, e lawe ana ia i ka ua.

Thus there were many other little things here in Hawaii which can be compared with some things in the Bible, but my illustrations thereon are sufficient. February 15, 1872. G. Puuloa. Pela hoi, he nui na mea liilii e ae o Hawaii nei i like me kekahi mau mea o ka Baibala, aka, ua lawa ka’u hoike no keia. February 15, 1872. G. Puuloa.

THE DAYS AND THE MONTHS. NA LA A ME NA MALAMA.

Iloko o ka malama o Ikua, o Poha-koeleele ka ua; i ka la o Hua, a i ke awakea hele aku oia e kanu. Eia ka inoa o na lau e kanu ai: Hualani, hokeo, lopa, likolehua, kawelo. Penei ke kanu ana; lawe aku oia ekolu lau me ka hookakahaka ana i ka lau me kona lima; a kanu aku oia, waiho aku a hala na mahina elua, hele aku oia e nana: a ike ua ulu pono, eia kana olelo: “Ua ola ka hoi keia noho ana ae, ua maikai ka ulu ana.” Aka, ina hele aku oia ua make a ua ponalo, kaumaha loa ia no ka puka pono ole. Ua maopopo no i ka poe mahiai he wa no ia e puka pono ole ai ka lau, oiai ke kau hooilo ia, nui ka ua a make ka lau. Aka, noho mai oia iloko o ka malama o Ikiiki o ka ihunahuna ka ua, oia hoi, ka ua liilii pulelehua i ka makani, i ka la o Mohalu i ka malama o Ikiiki kanu oia e like me ka mea i hai ia ae la maluna. Eia ka inoa o na uala e kanu ai: Waipalupalu, kokoakeawe a he kuapai, heauau, he haole. Noho oia a hala ka malama o Kaaona a me Hinaiaeleele, hele hou aku oia e nana, a ike ua make kekahi a ua ola. Eia kana olelo: “Ua ola ka’u wahine ame ka’u mau keiki i kahi Ohulu;” noho ua kanaka nei a loihi a ala ka mauu, kuehu aku oia i ka mauu; a pau ia o ke oo no ia o ka lau. Alaila, waiho aku a loihi na la, alaila, kii aku ke kanaka mahiai, hooili i ka lepo; a loaa ka uala maka hooili ana i ka lepo, o ia hoi ka hua i ka wa ame ka hua i ka lala hahai mai oia i ka uala mua. Hoi aku oia a hiki i ka hale, hoa ka imu a kalua a moa hoihoi mai a ka hale, noho oia ma ka puka, penei oia e kahea ai: “Kela ao nui eleele i ka maka o ka opua la olalo iho, e malu malu kiai, kiai ae i ko kaua waena nei la o Keaonui, malu oe i ko kaua waena nei la, e Keaonui, e malu oe mai kela kihi a i keia kihi, e malu oe mai kela iwi a keia iwi; mai malu oe i ko hai waena o huhu ia oe i ke pani i ka la, koekoe ka mea nona ia waena. E Keaonui e! e malu oe i ko kaua waena nei; malu oe i ka pue, malu oe i ka lau o ka kaua ai, i ulu, i piha ka pue i ka uala. E Keaonui e! e malu i ko kaua waena mai uka a kai, mai nae a lalo, elieli kapu, ua noa.”

O keia pule ana oia no ke kahea ana i ke akua e hoi e ai i ka hua mua o ka laua mea kanu. Noho aku oia a hala ka Mahoe mua, a komo aku iloko o ka Mahoe alua. I ka po o Lono, kii aku oia e ai i ka uala, me ka lawe ana i ka uala i ka heiau; nokamea, oia ka po e hoi mai ai o ke akua, e ai i ka ai a kahi pulapula hooulu ai: “ola nohoi ka mea akua, make no hoi ka mea akua ole,” wahi a ka olelo. A hala keia mau malama o ka ai ana o na makua ame na keiki i ka ai, a o na malama hope no hoi keia o ka hooilo, o ka puka no ia iwaho o ke kau. Maanei kakou e waiho ai i ke kamailio ana no ka hooilo, e huli aku kakou e nana i na hana o ke kau.

NO KE KAU: OIA HOI KA WA LA.

Penei ka mahiai ana o ke kau. Hele aku aku ke kanaka mahiai e nana i kahi mahakea, oia hoi kahi nahelehele e ulu nui ana, oia kahi maikai i ka mahi ana. Penei e maopopo ai; i kona mahi ana i ka nahelehele a hina ilalo, a haule mai ka ua, a ma-u iho la ka lepo a me ka nahelehele, oia ke kumu e make ole ai ka lau ke puka iwaho o ke kau, nokamea, ua uhi iho ka nahelehele i ka ma-u o ka lepo. Aka, i ka mahiai ana o ua kanaka nei, iloko o na po o Laaukukahi, Laaukulua, Laaupau, ame Olekukahi, Olekulua, Olepau, ame Kaloakukahi, Kaloakulua, Kaloapau, oia na po maikai i ka mahiai ana, a he mau po no hoi i maa mai ko lakou kupuna mai.

I ka pau ana o ka mahiai ana, waiho aku ka mea mahiai o ka haule mai o ka ua; iloko o ka malama o Welo o pookole ka ua, oia ka ua, he ao ku ia kakou; alaila, hele aku ke kanaka mahiai e ako i ka lau. Eia na inoa o na lau ana e ako ai: he pae, he apo, he kapapa, he mohihi, he uli, a he paa. Oope oia i keia mau lau a waiho aku, a hiki i na kakahiaka e puka mai ai na huihui, oia ka wa e kanu ai i na lau. Penei ke kanu ana: Lawe oia eono lau e kanu ai me ka hoohakahaka e like ma ka mea i hoike ia’e maluna; a pau kona kanu ana, noho oia a loihi kekahi mau la, hele aku oia i ka malama o Nana, i ka la o Kane, e nana i ka mala uala, ua nui ka poino; oia hoi ua pau i ka peeluamoeone a me ke kahuli a ua make wale iho no hoi kahi. I ka malama o Kaulua, i ka la o Lono, i ke ahiahi, hele aku oia e ako i na lau hou. Eia ka inoa o na lau e ako ai: hualani, poni loepaa, awapuhi, uahiapele, pikonui, kupa; oope oia a waiho aku e like me ka mea i hoike ia’e maluna, noho oia a hiki mai ka malama o Kaelo, i ka la o Mauli i ke ahiahi i ka wa e ili ai ka mahina, oia ka wa e kanu ai i ka lau. Penei ke kanu ana: Kiolaola mua keia i ka lau ma ka pue, ewalu nae lau o ka pue hookahi; kanu mai oia. A pau, noho aku oia a hala na malama ino, a loihi ka noho ana, a i ka malama o Kaaona hele oia e hooili i ka lepo i ka pue o ka uala, a loaa mua iaia ka uala i ka wa i ka lala, hoi aku oia me ka wahie a ho-a i ka imu a kalua a moa. Kahea aku oia penei: “Keaonui i ka maka o ka opua ilalo iho, e hoi e ai i ka ai.” A hala ka malama o Welehu, o Makalii, a o Hinaiaeleele, a komo i ka malama o Nana i ka la o Mauli hoonana kane, hoonana ka wahine, kau na pualei i ke poo, hele e eli i ka uala a ike na kane ame na wahine. Penei ka olelo a ka mea palaualelo: “E! eia ka’u pue uala,” a “eia no hoi kau,” a papa aku kekahi i kekahi; “mai kii mai oe i ka’u” o ka eli no ia a loaa, ka uala. Aohe nae he nunui he makalii wale no; hookahi mea e ola ai o ka ohana o ka malama i ka palula, oia ka ai e ola ai ke ole ka hua. A olelo ae kekahi penei: “Aole no keia o na malama e hua nui ai ka uala; he malama ulu palula wale no keia, he aa noi ke kumu. Eia ka malama e kanu ai i hua.” I ka la o Hilo kii aku ka mahiai i na lau; eia ka inoa: kola, nika, pukeleawe, hiiaka, lapa, huamoa; waiho aku e like me ka mea i hoike ia. Aia hiki mai ka la o Hoaka oia ka wa e kanu ai, e kanu e like me ka mea i hoike ia maluna, a hala o Ikiiki pau ke kaumaha o ke kanaka mahiai, manao ae oia o ke ola o ka ohana; a i ka la o Olekukahi, Olekulua, Olekupau, oia na la e pue ai i ka uala; noho aku oia a hala napoo Mohalu, o Hua, o Akua, o Hoku, o Mahealani, o Kulu, a i ka la hope o Akua hele oia ma kona mala i ka wa e puka mai ai na kao, oia hoi ka lalani, a ku oia ma ke kihi o ka mala, penei oia e kahea ai: “E Kanepuaa, eku i uka, eku i kai, eku i nae, eku i lalo, eku iwaena o ka kaua mala uala nei la, e Kanepuaa, eku oe mai kela kihi a i keia kihi, mai kela kaika a i keia kaika, mai kela iwi a i keia iwi, i hua i ka mole, i hua i ke kano, i hua i ke aakolo i ka wa.” A pau kana pule ana, noho aku oia a hala Kaloakukahi, Kaloakulua, Kaloapau, a i ka la o Kane, hoomakaukau ke kane ame ka wahine i mau koko no ka uala, a i ka la o Lono, hoomaka ka eli ana o ka uala. Ekolu no uala o ka pue, nunui nohoi ka uala. Ua hai mai kekahi elemakule i ke ana, a ua ana wau ekolu kapuai ke anapuni, olioli wale ae e mahiai uala i ka nunui o ka hua: Hoi mai ke kane ame ka wahine, kalua ka puaa me ka uala.

After he has finished this prayer he waits until Kaloakukahi, Kaloakulua, and Kaloapau are past, and on the day called Kane, the husband and the wife prepare ko-ko (nets) for the potatoes; on the day called Lono, prepare for digging the potatoes. There are only three potatoes in a hill; large indeed. (An old man showed me the measure, and when I measured it, it was three feet in circumference; it made me feel like cultivating potatoes on account of those big tubers.) The husband and wife then return and cook a pig with the potatoes. [UNFINISHED.] [AOLE I PAU.]

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

The ti-leaf is one of the plants growing in the mountains. It grows in valleys, on hills, mountain ridges and side-hills. This ti-leaf plant grows tall, but it is not large round like other trees. I think the ti-leaf grows on all inhabited islands, but I am not sure. Where it originated I do not know; it may have been brought from some place, or it may have been indigenous. Let us consider the uses of the ti-leaf. O ka la-i oia no kekahi o na laau e ulu ana ma kuahiwi. Ua ulu oia ma na awawa, na puu, na kualapa, na kipapali. O keia laau o ka la-i he loloa no, aohe nae ona nunui e like me kekahi mau laau e ae. Ua ulu no paha ka la-i ma na mokupuni i noho ia e kanaka, aole i maopopo loa ia’u. O kahi i loaa mai ai ka la-i aole i loaa ia’u; he loaa mai paha mai iloko mai o kahi mea, a i ole he mea ulu wale mai no. E nana kakou i na hana a ka la-i.

THE USES OF ITS LEAF. NA HANA A KONA LAU.

O ka lau la-i, he mea no ia e hoopau ai i ka pilikia o ke kanaka, oia hoi ma ka hana ia ana i hale i wahi e noho ai ke kanaka, a kapaia ia hale, “hale la-i.” E like me ke ’lii i kukulu ai i hale la-i nona ma Puulaina, a kapaia ia puu ia manawa o Puulai, e like me ka mea a kakou i lohe ai mamua iho nei. He kapa no hoi ia no kekahi poe ma ka haku ia ana a paa, alaila aahu.

He mea lau lawaia ke hili ia a loihi, nana e hoa mai ka ia iloko o ka upena. He mea kauwewe imu i mea e paa ai ka mahu a moa ka ai. He mea pulehu i’a nohoi. He mea pai ai. He moku nohoi ia na kekahi poe i ka wa kahiko. He pau hula ke haku ia a paa, na ka poe hula. He mea ahaaina nohoi. He pulumi moena i pau ai ka lepo. A o ka iwi owaena o ka lau, he mea hana papale ia. O ka lau nohoi he mea hana ia i pu-la-i i mea hookani ma ke puhi ana aku nohoi.

By the use of the pula-i were the sisters of Aiwohikupua befriended by Laieikawai, and they lived together happily. It was the case when Malio, the sister of Halaaniani, went to get Laielohelohe the younger sister of Laieikawai. She used the pula-i when Halaaniani wished to get Laielohelohe for wife; they did not succeed in their desire, however. Ma ka pu la-i nohoi i lilo ai na kaikuahine o Aiwohikupua i poe aikane na Laieikawai, a noho like lakou me ka oluolu. Pela nohoi o Malio ke kaikuahine o Halaaniani i kii ai ia Laielohelohe me ka pu la-i, ke kaikaina o Laieikawai, i ka wa i makemake ai o Halaaniani e moe ia Laielohelohe, aole nae i loaa ia laua.

The leaf of the ti is also used to drive away illness from a sick person. If the sickness be [in the nature of] sores, then ti-leaf is obtained and placed on the body, so the sores would not touch the mat and cause pain; if ti-leaf [is used] the sores do not adhere; they are cooling; the skin is not heated. It is worn on the neck by some people to prevent illness; the ti-leaf wards off and safeguards from sickness. O ka lau no hoi o ka la-i, he mea kuehu i ka mai, i pau ka mai i ka wa kahiko. Ina he puupuu ka mai, alaila, kii i ka la-i, i mea hoomoe pu, i ole e pipili ka puupuu i ka moena a eha, ina he lau la-i, aole e pipili, a he mau nohoi ka ma-u, aole e wela ka ili. A he mea lei ia no e kekahi poe ma ka a-i, i ole e loaa i ka mai, na ka la-i e pale aku i ka mai a pakele.

THE STALK OF THE TI-LEAF PLANT. O KE KUMU O KA LA-I.

[Here is] a story concerning its wood: At Waipio is a stream wherein lived a man-eating shark; when one came to the place (there were no bridges then) he stood on the bank of the stream and threw in a stalk of ti-plant. If it disappeared quickly, go back, the shark was there, and was not gone; to jump in was to be eaten. But, if when thrown in, the stalk did not disappear, then there was no shark; it had gone to another place; then jump in and swim across quickly, because the stream is not wide; but if you tarried or were slow in swimming you would be caught by the shark, the champion of the ocean, and he would secure a morsel of food, and he would laugh for he had obtained something.

He auhau nohoi ia, he mea kao-ahi ke maloo. A o kona wahi nohoi ia e ulu ai o ka auki, ina makemake i pa la-i, alaila, kii, a kanu a puni, a mahope ulu. Ka mea hoi i olelo ia no ka auki. Aia ma Waipio he muliwai, a he mano aikanaka ko laila, penei: I ka wa e hele aku ai a hiki ilaila, aohe uapo ia wa, ku iho ma kae o ka muliwai, a kiloi aku i ka auki; a i nalowale koke ka auki, alaila hoi, he mano o loko, aohe i hele, ina e lele pau loa, aka, i kiloi a aohe nalowale iki o ka auki, alaila, aohe mano, ua hele i kahi i hele ai, lele ino a au wikiwiki, nokamea, aole akea loa ka; ina e au lohi loaa koke mai no i ka mano ke ahikanana o ka moana, a loaa kaiala mea ai, kani kaiala aka, ua loaa iaiala.

THE ROOT: THAT IS, THE PART UNDER THE SOIL. O KA MOLE, OIA HOI KAHI MALALO O KA LEPO.

O ka mole, he mea hana nui ia ia e na kanaka, a kalua i ka imu. Elua, a ekolu la, alaila moa, lawe ia aela no hoi i mea ai, i ka wa wi, a i ka wa wi ole, aka, i ka wa wi ka hana nui ia o keia mea. A i ole he mea ai wale no, alaila, hana ia i mea ona, oia hoi ka okolehao, i mea inu, na na kane, na wahine, na keiki; a oia kekahi mea e wi ai o ka lilo ma ia mau hana lealea. A o ua mole nei no, he aila hoopaa lauoho ia, i ole e puehu i ka makani, a ua kapa ia hoi ua mole la-i nei he ki.

This is all I have obtained by asking questions. The leaf is the most useful part of this plant. John Mana. O ia wale iho la no kahi mea i loaa ia’u me ko’u ninaninau ana aku no hoi; ma ka lau nae kahi ka hana nui loa ia o keia laau. John Mana.

THE KUKUI TREE. NO KE KUKUI.

O keia laau o ke kukui, ua ike kakou a ua hoomaopopo i kona ano, a me kona helehelena a pau, oia hoi, he puipui kona kino, a he nui kona mau lala, a he uliuli kona mau lau. O keia laau no hoi ua ulu mau ia ma na mauna, ma kuahiwi, ame na kualono; o keia laau nohoi, ua ulu ia ma na mokupuni apau, aka, o kahi nae i loaa mai ai o keia laau aohe wahi i loaa mai ai, he laau kahiko no ia no Hawaii nei. Eia na hana a ke kukui.

NA HANA A KA LAU.

They are used for hastening the ripening of bananas, and are also used in the roasting of fish; those are the uses of the leaves which I know about. He mea hoopala maia ia i kekahi manawa; he mea lauwalu ia ia i kekahi manawa, oia iho la na hana a ka lau i loaa ia’u.

CONCERNING THE NUT. NO KA HUA.

He mea ai ia ka hua, ma ka pulehu ana a moa, lomi pu me ka paakai. A he ia ia no ka noho ana i kuahiwi, a me ka la maka pehu loa no hoi i ka ia. O kekahi, he laau keia i hamo ai i ke kino, i na he puupuu ka mai, ame ka piele. He kukui no hoi keia no ka manawa kahiko. Mamuli o ke kike ia ana a pau ka iwi, koe iho ka io, kui ia alawa ke koi me ka niau niu nae e kui ia ai. Ina he hale ahaaina, i ka po, ua ike ia o keia kukui ka mea hana nui ia. Mamuli o ke kui ana a lawa na koi eha a elima paha, huihui ia a kahi hookahi owili iho i ka lau o ka la-i mawaho, i ole e pau koke. o kekahi, he hana aila ia, mamuli nae o ke kalua ia ana a moa, kike ia nohoi ka iwi apau, lawe ia a luna o kekahi papa pohaku a i ole he papa laau paha, lu ia iluna olaila, kau iho i laau nui maluna; me ia laau e olokaa ai io ia nei a o ka wai, oia no ka aila.

O kekahi he mea keia e loaa ai o ka ia hamauleo o Ewa; oia hoi, ke kike ia ana a pau ka iwi, koe iho ka io, hookomo iloko o ke eke o ka lole, a i ole iloko no hoi o ka ipu kahi e hookomo ia iho ai ua ia ala, a i kekahi mea e ae paha. Hele no a hiki i kahi o ua ia ala, naunau iho i ua kukui ala, a puhi aku iloko o ke kai, a malino aela ke kai, a ike ia i hola ua ia ala. Pela no ka lawaia ana i ka hee, elike me ka lawaia ana o ka ia hamauleo. O kekahi, he mea lamalama ia no hoi i ka po, ke hele nae i ka lawaia puhi. O ia iho la na hana a ka hua i loaa ia’u.

CONCERNING THE SMOKE FROM THIS NUT. NO KA UAHI O KEIA HUA.

The soot from the smoke was used in tatuing on the arms. Here is the method of preparation: It is strung on sticks until each is full; one is lighted, and is taken and placed in a hollowed stone in such a way that the smoke would fill the hollow in said stone; after a while the soot would adhere to the stone, when it is dug out and placed in a container prepared for it; it is mixed with sugar-cane juice, and then used for tatuing the arms. Those are the uses of the nut which I have obtained. O ka uahi he mea hana ia i mea kakau i ka lima, oia hoi ka pa’u. Eia ke kumu i loaa ai; kui ia nohoi alawa ke koi, hoa ia no hoi a a, lawe ia a malalo o kekahi pohaku i eli ia a poopoo, hookupono ia ka uahi a kupono iloko o ua pohaku ala, a mahope manoanoa ae kela uahi i pili mau i ka pohaku, a kii aku ohikihiki a loko o kekahi wahi mea kupono no ia mea; hana pu me ka wai ko, a lilo ae i mea kakau i ka lima. O ia iho la na hana o ka hua i loaa ia’u.

CONCERNING THE SHELL. NO KA IWI.

Oia hoi ka mea mawaho ae o ka io. O keia mea he mea makemake nui ia keia e ka poe elemakule ame ka poe luahine, aia i ka manawa kahiko. I ka manawa aole i laha mai keia ahi, oia hoi ke kukaepele, hana nui na elemakule ame na luahine me ke kike ia nae a pau ka io koe iho ka iwi, houluulu a ma kapuahi, hoa i ke ahi a he loihi ka a ana oia mea, aole e pau koke, o ia iho la ka hana a ka iwi i loaa ia’u.

CONCERNING THE BARK. NO KA ILI.

Oia ka mea mawaho ae o ke kumu. O keia mea he mea hana nui ia keia e ka poe kalai waa, mamuli o ka lawe ana, a hana, a kui a o ka wai, oia no ka mea hana pu ia me ka lehu o ke akaakai a ha-ko paha, he mea hana ia no hoi i ka papa eleele i kohu ke kakau aku. He mea kakau ia kekahi i ke kapa pa-upa-u.

CONCERNING THE TRUNK. NO KE KINO.

This was often used for fences to confine animals and to protect plants; it was also used in the construction of houses, and as firewood for imus. He mea hana pinepine ia eia e kanaka i mea pa holoholona ame ka pa mea kanu, a he mea kukulu hale ia nohoi, a he wahie hoa imu nohoi.

CONCERNING THE GUM. NO KA PILALI.

Aia i ko makou manawa liilii, he mea ai nui loa ia keia, mamuli o ka pii ana o na makua i ka imi pepeiao, no ka mea, ua kupu mai no ia mea no loko mai oia laau, a loaa aku la ka pilali e hu ana a o ka hamu ia aku la ia apau. O kekahi, he mea hamo lauoho ia, me ka hookomo ia nae iloko o ka bola a kiaha paha, ukuhi ia i wai, waiho aku a liuliu kii aku, ua lilo ae la ka wai a uuluhaku, a he mea maikai loa ia i ka hamo lauoho ana, he pahee a me ka pakika. Oia iho la na hana a ke kukui i loaa iau.

NO NA ULU KUKUI KAULANA.—ULU KUKUI O KAUKAWELI.

This grove was so named during the time when Mr. Pogue was teacher [at Lahainaluna] and because of his sternness with the pupils. The pupils were possessed with fear at his sternness, and also because they were afraid of human skulls and other things, so they named it the Kukui Grove of Kaukaweli. This grove of kukui is where visitors while away the time during commencement days, and it was a good thing. O ke kapa ia ana o keia inoa mamuli no ia o ka manawa e noho kumu ana o Pokue, no ka nui o kona huhu i na haumana. Ua kau ka weli o na haumana ia ia no kona huhu, a o kekahi no ka makau o na haumana i na poo kanaka ame kekahi mau mea e ae. A ua kapa lakou o ka ulukukui o Kaukaweli. O keia wahi ulu kukui, oia kahi e luana mau ai o na malihini ke hiki aku i na la hoike, a he mea maikai ia.

GROVE OF LANIKAULA. ULU KUKUI O LANIKAULA.

O keia ulu kukui aia no ia ma Molokai, o ka mea i kapa ia ai o keia ulu kukui mamuli oia inoa; he kaula no Molokai, oia hoi o Lanikaula, i ka make ana o ua kaula nei, lawe ia no a ma ua ulu kukui aia kanu ia, a oia ka mea i kapa ia ai kona inoa, ulu kukui o Lanikaula.

CONCERNING THE GROVE OF LILIKOI. NO KA ULU KUKUI O LILIKOI.

This kukui grove grows on this island of Maui, at Makawao. It was famous because the chiefs went there in the olden times, and perhaps even to this day; it was noted as a place often visited by strangers. It was also the place where were procured the kukui nuts for the chiefs, for the kernel of its nuts was fragrant and good to the taste. This is all that I have learned. John Moo. O keia ulu kukui aia no ia ma Maui nei kahi i ulu ai, aia nae ma Makawao. O ka mea i kaulana ai o keia ulu kukui, no ka hele mau o na ’lii ilaila i ka manawa kahiko a hiki paha i keia manawa, he wahi makaikai nui ia e na malihini. O kekahi, kahi no ia e kii ia ai o na hua kukui ai na na alii, nokamea, o ko laila kukui he ala ame ka ono. O ia iho la na mea i loaa ia’u. John Moo.

WHERE THE KUKUI IS OBTAINED AND ITS USES. KAHI I LOAA MAI AI KE KUKUI AME NA HANA.

Where it is obtained: The kukui is a large tree and is good to look upon; it is obtained from its fruit. When the fruit of the kukui dries and falls off, then some of them will grow into a distinct kukui tree; that is where the kukui tree which we know now comes from. But the bark of this tree is used for dyeing nets, printing kapa, and blackening canoes; [but in the latter case] it is mixed with the ashes of sugar-cane leaves; the leaves were burnt to produce the ashes. Kahi i loaa mai ai: O ke kukui, he laau nui no keia a maikai no hoi ke nana aku, ua loaa mai keia laau mai loko mai no o kona hua, aia i ka wa e maloo ai o ka hua o ke kukui, a helelei mai luna aku ona, alaila, ulu mai ana no kekahi hua ona a lilo i kukui okoa; a oia kahi i loaa mai ai ke kukui a kakou e ike nei, aka, aia ma ka ili o keia laau ua hana ia i mea hooluu upena, a i mea hooluu kapa no kekahi, a i mea paele waa kekahi, he awili ia nae me ka lau ko, i puhi ia i ke ahi, a loaa ka nanahu.

Its flower is used for medicine for certain ailments such as stomachache, weakness or ulcers of the mouth. Those kinds of diseases can be cured by that medicine. Pela no hoi kona pua, ua hana ia i laau no kekahi mau mai, oia hoi ke nahu, paaoao, a me ka e’a, a ua ola no hoi ia ano mai i keia laau.

Na hana a kona hua: Aia ma kona hua ua hana ia i mea ihoiho kukui, oia hoi, i ka wa e maloo ai ka hua o ke kukui, kii aku ke kanaka, ohi a nui, alaila, hoi mai a hiki i ka hale, kalua i ka imu a moa, kike aku a pau, alaila, kui aku me ka niau a paa, a o ia iho la ka ihoiho kui i imihia, he inoa hou nae ia, he kali kukui no ka inoa kahiko.

Eia kekahi; o ka hua no o ua kukui nei, oia iho la no ka i-a, aia nae i ka wa e pulehu ia ai a moa, a oia iho la ka wa e ai ia ai, a ua kapa ia kona inoa he inamona, no kona momona a ono ka ke ai aku.

Eia no kekahi; he mea lawaia kaka uhu, a akilo hee ia no hoi ka hua o ke kukui, i na aole ka hua o ke kukui, aole paha e pono keia mau lawaia ana, ke ole ka hua kukui, nana e hoomoakaka aku i na wahi pouliuli o ka moana, oia iho la kekahi hana.

Timothy Lililea.

Eia hou no kekahi hana a ka hua kukui, ua hana ia no o ua hua nei i aila kui; ma ka hoiliili ana a nui, alaila, kalua i ka imu a moa, kike aku a nahaha, ka iwi owaho, o ka io oloko oia ka mea e hana ai i aila ma ke ku’i ana iluna o ka papa a wali, olokaa aku oe me kekahi pohaku nui aia nemonemo, maluna o ke kukui i ku’i ia a wali; alaila, o ke kahe aku la no ia o ka wai o ka kukui iloko o kekahi po’i a’u i hana ai me ke kanana, i mea e komo ole ai ke oka iloko, o ia iho la kekahi hana i ka hua kukui i aila, aka, he nui aku no paha na hana o ka hua o ke kukui, o ka’u mau mea nae keia i ike maka i ka hana ia, a oia ka’u mea i lawe mai ai i keia mau mea, a hoikeike aku iwaena o oukou e o’u mau hoa.

Timothy Lililea.

AN ACCOUNT OF THE BREADFRUIT. MOOLELO NO KA ULU.

Elua wahi i loaa ai ka Ulu. 1. Ma Kaawaloa, Kona, Hawaii. He kanaka ke kumu o ko laila ulu. Ma ka make ana ona, ua olelo mua nae kela i kana mau keiki: “Ina wau e make, e nana olua i ka laau e ulu ae ana ma ka puka o ka hale o kakou; o ka hua ona, oia ka olua ai; o na lima a me na lauoho, oia ke a-a o lalo o ua ulu nei, o na wawae oia na lala, o ka opea, oia ka hua o luna o ua ulu nei.” la wa, oia ka ai i ola ai keia ohana a pau, a hiki i ka wa a kini o ke akua, a me ka lehu o ke akua ike ana no ka hua o keia ulu, kii lakou e hoao e ai maka, aole ono ke ai, hoao lakou e pulehu ike i ka ono, olelo aku lakou ia Kane ma laua o Kanaloa i ka ono o keia hua, olelo mai laua: “Aole na he hua e, he opea na no kekahi kanaka i make.” Ia wa luai lakou a pau ke aho, mai Kona ka luai hele ana ma kuahiwi a hiki i Waipio. Oia ke kumu i laha ai ko laila ulu i keia wa, no ka luai hele ana o na akua ma ke kuahiwi a laha loa.

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

2. Ma Puuloa i Oahu. Ko laila ulu no Kanehunamoku mai, na kekahi mau kanaka o Puuloa i hele i ka lawaia a puhia e ka ino nui, makani a me ka ua, a pae i keia aina kanaka ole, he akua wale no; nolaila mai ka laua lawe ana mai i keia ulu a hiki i Puuloa, kanu a ulu i kekahi lua nui a hua, ai keia mau kanaka; mahope ike mai o Haumea ma i keia mea o ka ulu i lawe malu ia mai e keia mau kanaka, kii mai oia a ike, hele oia e nana i keia mau pae moku, aole i ike ia keia ano laau. Nolaila, o ka mea ia ona i hoolei hele ai i na aina a pau i ka ulu a laha loa. O keia aina o Kanehunamoku aia i Kahiki, he aina i loaa ole i ka poe imi aina e hele mai nei e imi, no ka mea, he aina akua keia. Ina ike ia e kanaka emi i ka moana aole loaa, a pela wale aku. He nui na mea maikai o kela aina, aia ilaila ka wai ola a Kane ma laua me Kanaloa. O ka poe make a lehu ke kino ola i kela waiola.

Its sap: The sap was very valuable in the olden time for the snaring of birds; it was considered superior for such use by those persons who snared birds in all the islands. The island of Hawaii was the most prominent in this method of bird catching. The birds desired were the soft feathered oo of the mountain, its valuable asset being the yellow feathers under the wings, for the purpose of making feather wreaths; the feathers were very expensive in price in the olden time. That was the principal use of the breadfruit sap [or gum], and such like purpose. No Ke Kepau. He mea waiwai loa ia i ka wa kahiko no ke kapili manu ana. O ka oi aku ia o ka mea hana nui ia e ka poe kia manu o na aina a pau loa. O Hawaii nae ka oi o ka aina kapili manu mau. O ka manu e kapili ai o ka oo hulu pala o ka uka, o kona waiwai nui o ka hulu ma ka eheu he mea lei hulu, he pii ke kumu kuai i ka wa kahiko; oia ka hana oi o ke kepau o ka ulu.

No ke kino o ka Ulu. He mea kokua ia no ka pilikia o ke kanaka, eia, he mau papa kui poi, he mea papa kikina puka o na hale o ka wa kahiko, a he mea wahie imu ai, a pela aku no hoi, he waa holo no ka wa kahiko; he waa holua mea holo iluna o kahi pali kiekie e pili waiwai ai kanaka me na waiwai he nui loa, ma kela aoao keia aoao, elike me na lio heihei o keia wa. Pela keia mau holua, no ka ulu ia waiwai.

Breadfruit was of three kinds. 1. The rat-eaten breadfruit; the reason it was so called was on account of the holes made by the rats. 2. The wind-stricken fruit; it was so called because of its exposure to the wind at all times. 3. The soggy fruit; so called because the inside or pulp was water-soaked, lumpy and tough when eaten. Ekolu ano hua o ka Ulu. 1. Ulu a-aiole. Ka mea i kapaia ai ia ulu no ka pukapuka i ka ai ia e ka iole. 2. Ulu pamakani. Ke kumu i kapaia ai pela no ka pa mau ia e ka makani i na wa a pau. 3. Ulu holina, no ke ano loliloli a apuupuu oloko a uaua ke ai aku.

Furthermore, the breadfruit blossom, I have heard, somewhat resembles the male organ, and is the source of all the fruit of the tree. This blossom drops off at all times; it does not remain on the tree very long. Of the bark of the breadfruit tree: This has been made into kapa in the olden time. The pulp bark of the young plant, which is flexible, was beaten into kapa like the wauke of Hawaii nei. W. S. Lokai. Eia kekahi. O ka ulu pohoule, he ano like me ka omaka o ke kanaka, pela ko’u lohe, oia ke kumu o na hua a pau o ka ulu he hua haule wale nae keia i na wa apau, aole paa mau. No ka ili o ka Ulu. He mea kapa no ka wa kahiko. O ka ulu keiki e malulelule ana ka alualu oia ka mea kapa i kuku ia elike me ka wauke Hawaii nei. W. S. Lokai.

CULTIVATION OF TARO: ANCIENT AND MODERN. KE ANO O KA MAHI KALO O KA WA KAHIKO, A ME KO KEIA WA.

The subject of this paper assigned us at this time is in reference to the method of planting taro at the time of our forefathers, and the planting of the present time, and everything pertaining to their method of cultivation. According to my own knowledge, as also from my inquiries of an experienced cultivator, there were only two methods of cultivating taro in the olden time: First, the cultivating of dry-land is distinct: Second, the cultivating of wet-land, which is different. But we must take the first division and consider it, and I will give its account as far as possible, aided by what this expert has said; that is, for the dry-land cultivation and implements used by the people of that time. Ua pili no keia moolelo i haawi ia mai ia kakou i keia manawa, no ka wa o ke au o na kupuna o kakou i ka wa kahiko, i ke ano o ke kanu ana o ka lakou kalo, a me ke kanu ana o ke kalo o keia wa, ame na mea e pili ana i ka lakou hana ana. Ma ko’u noonoo ana, a ma ko’u ninaninau ana aku i kekahi o na elemakaiauli kahiko, ua hai mai kela, he elua wale iho no mahele nui o ka mahi ana o ke kalo o ka wa kahiko. Akahi: He okoa no ka mahi ana o ka aina maloo. Alua: He okoa no ka mahi ana o ka aina wai. Aka, e lawe mai kakou i ka mahele mua a kukulu iho, a na’u e kalai aku ma kahi mea hiki, i kokua pu ia hoi me ka olelo a keia elemakaiauli; oia hoi, no ka mahi ana o ka aina maloo, a me na mea paahana i hana ia e lakou i keia wa.

I ka manawa kahiko ka, aole o-o, aole ko’i, aole he mau mea paahana kupono no ka lakou hana. Aka, ua hele no lakou e huli, a loaa na pohaku lipilipi oioi, i kapaia he pahoa, a me ia pohaku lipilipi no e pii ai a oki aku i na laau i mau o-o no lakou. Eia na laau kupono i ke kalai ana i mau o-o no lakou; ka mamane, ka ohia, ke aalii ku makani a me na laau paa e ae; a hoomaka e kalai i na o-o, eia ka lakou hana mua: kahea aku i na akua o ke kalai ana, no ka mea, ina aole lakou e kahea mamua o ke kalai ana, alaila, e pau ana na o-o i ka hakihaki. Nolaila, kahea i na akua o ka mauna. Penei ke kahea ana:

“Kumokuhalii, Kupulupulu, Kualanawao, Kupaikee, kua i ke kumu, kua i ka elau, kua i ka lala, e ike, e nana i ke kalai ana o ka o-o, he a’alii ka o-o, mahi au i ka aina kula, he uhi ka ai, he kalo maloo ka ai, a me na ai kupono i ke kanu i ka aina maloo.”

A penei ka hoomaka ana i ka mahiai, ua puhi mua ke kanaka i ke ahi i kahi mahakea nui, waele a maikai, hoolei ke a-a a pau ma hai a maikai ka mala. Alaila, kakali aku ka mahiai o ka haule mai o ke kuaua mua, a i ka haule ana o ke kuaua mua, olioli ka naau o ka mahiai, hoihoi na maka, kakali hou no ka mahiai hookahi kuaua i koe, ma-u, kui, mahakea, a haule hou ke kuaua, ahiahi oia la, hele ka mahiai e imi i mau huli. Eia na huli kahiko kanu ia i kahi maloo: 1, elepaio; 2, apuwaipiialii; 3, lehua-ku-i-ka-wao; 4, kumu; 5, manini ame ka ape. Ope a paa waiho a kakahiaka o kekahi la, alaila pii aku a hiki i ka mala ana i hana ai, pahu mua i ka makalua a nui, alaila kanu aku i na huli i hai ia ae la maluna. A paa ka mala i ke kanu, alaila, nana aku ka mahiai o ka ulu mai o ka nahelehele, a i ka ulu ana ae o ka nahelehele, hele aku la no ua mahiai nei me kahi o-o laau e kuwehu i na mauu i ulu mai, kapaia he oloolohio. A peia e hana mau ai a hiki i ka laupai ana o ka ai, ia manawa ua puka ae ka lau o ke kalo, ekolu a eha lau. Alaila hoomaka mai ka mahiai e mawehe i na huli i kanuia, nokamea, ina aole e mawehe ia a onou ole ia ka huli ilalo, wahi a ka poe kahiko, he kumu ia e wiwi ai ka ai, a loloa wale iho no, aole puipui. Aka, ina e mawehe mau ka mahiai i ka huli i kela la keia la a hiki i ka ane o-o ana o ke kalo; wahi a lakou, he keu aku ka nunui o ke kalo, puipui pono na wahi a pau o ke kalo, aole loloa.

A i ke o-o ana o ke kalo, akahi no a ola ka maka poniuniu o ka mahiai, ka wahine, a me na keiki, a i ke kii ana e uhuki, lawe mai no i ke kalo, a me na oha kupono, a koe aku no kekahi mau oha i ka makalua, oia mau oha i koe aku ua kapaia aku e lakou; he aae. A hemo mai la ke kalo mua, alaila, kahea aku la i ke akua:

“E kela ao nui eleele i ka maka o ka opua la olalo iho, e malu, malu kiai, kiai oe i ko kaua waena nei la, e Keaonui, malu oe i ko kaua waena nei la, e Keaonui, malu oe mai kela kihi a keia kihi, e malu oe mai kela iwi a keia iwi, mai malu oe i ko hai waena o huhu ia oe i ke pani i ka la, koekoe auanei ka mea nona ia waena. E Keaonui e! e malu no oe i ko kaua waena nei, malu oe i ka makalua, malu oe i ka lau o ka kaua ai i ulu, i piha ka makalua i ke kalo. E Keaonui, e malu i ko kaua waena mai uka a kai, mai nae a lalo.”

A pau ka pule ana, alaila, hoi ke kanaka me ka ai a hiki i ka hale, ka-ka ka wahie, kalua ka puaa me kekahi mau kalo hou, a moa, alaila kaumaha hou no ua mahiai nei, he wahi pule uuku, a penei ka pule ana:

“O Keukulia, the food is cooked; a fresh taro, the pig is cooked; here is the food; here is the fish; return and partake of my food, the great farmer, saved by me and my family. Amen, it is done.” All then partake of the food of the farmer. This ends the account concerning dry-land farming. “E Kukulia, ua mo’a ka ai, he kalo hou, ua mo’a ka puaa, eia ka ai, eia ka ia, e hoi e ai i ka ai a’u, a ka mahiai nui, e ola ’i a’u a me ko’u mau ohana. Amama, ua noa.” Alaila, o ka hoomaka iho la no ia o na mea a pau e ai i ka ai a ka mahiai. O ka pau keia o na mea e pili ana i ka mahiai ana ma ka aina maloo.

Now let us take up the second division of this subject and consider it at this time, which is: the planting of wet-land taro. It is different both in the method of its cultivation and its treatment. Alaila, lawe hou ae kakou i ka mahele alua o keia moolelo a kukulu hou mai imua o kakou i keia manawa, oia hoi keia: he okoa no ka mahi ana o ke kalo o ka ainawai, a me na mea e pili ana i ka lakou hana ana, a me ke ano o ka hana ana.

Eia ke ano o ka mahiai ana i ke kalo ma ka aina wai i ka wa kahiko. O ka hana mua a ka mahiai e hana ai, o ka waele mua i ka nahelehele apau alaila, hoonoho ka pa-e a paa loa, i ole e puka aku ka wai, a maloo ka loi; alaila, kulepe mai ka mahiai i na eka lepo, hoonoho kekahi eka ma ka pae, a koe aku kekahi lepo no ka loi, no ka mea, ina o ka pohaku wale no ke hoonoho ia ma ka pae, e pau ana no na wai i ke kahe, nolaila, me ka lepo kekahi e pono ai; a i ka pau ana o ka loi i ke kulepe, a maikai aole wahi hemahema, alaila, kakali aku ka mahiai he mau la, i pulu lea iho ka loi, a ike oia i ke ano kupono ke kanu, alaila kii i ka pu-a huli, lawe a hiki i ka loi, alaila, hoomaka mai la ka mahiai e hana i na puepue nunui, i hiki ole i na mea elima ke apo ae, a pau ka puepue ana, alaila kanu aku i na huli o ka wa kahiko. Eia ko lakou mau inoa: apuwai, apowale, aweu, awapuhi, ipuolono, ieie, owene, oopukai, ohe, uwalehua, uwia, umauma, ulaula, uwahiapele, hapuupuu, hokeo, hao, kai-kea, kai-eleele, kai-koi-o-Ewa, kumu, lauloa, lehua, lihilihi-keokeo, lola, manaulu, manakea, moi, makohi, mahaha, mamauwea, mokulehua, manini, naioea, piko, piko-kea, poni, elepaio, apuwaipiialii, lehua-ku-i-wao, palili, pala, palaii, pipika, palakea, pueo, wa’e ame ka wewehiwa.

Apau keia mau huli i ke kanu, a paa pono ka loi, alaila, noho aku ka mahiai a liuliu. Ulu mai la ka nahelehele, hele ke kanaka e mahiai; o ka inoa oia mahiai ana, “he au loi,” a ekolu lau o ka ai i mohala ae, laupai ka ai, alaila, kii ke kanaka, ako i ka lau o ka ai a nui, alaila, ope a paa, ho-a ke ahi, pulehu i ua ope luau nei, a moa, wehe oia i ka mea ino a hoolei, alaila wehe ke poi o ka umeke, a pule aku i ke akua. Penei ka pule ana: “E Kane i ka wai e ola, eia ka luau; ka lau mua o ka ai o kaua. E Kane e hoi e ai, e ola ia’u i ko pulapula, i ka mahiai, a kanikoo pala lauhala kanaka i ke ao mauloa, kau ola e kuu akua. Amama, ua noa, lele wale hoi.”

A pau ka pule, alaila ai ka ai, a maona, kakali aku ka mahiai o ke oo mai o ke kalo, a hiki i ka wa e oo ai, alaila, hele ua mahiai nei a hiki i na loi kalo ana, ku iho la ma kuauna, kahea akula i ke akua hooulu ai. Penei ka pule ana: “E Kukeolowalu, he olowalu ke kalo, he ha puuaia ka ha o ke kalo, laemaia ka lau o ke kalo a kaua la; e Kukeolowalu, nalowale ke kanaka iloko o ka kaua kalo la; e Kukeolowalu, kuu akua i ke oo ana o ke kalo, e Kukeolowalu e uhuki ka ai a kaua la; e Kukeolowalu lawe au i ke kalo me na oha, me na kamaukoe aku ka puu i ola no ka mahiai, i huli no ka amau a kaua la; e Kukeolowalu, huihui ka ai a kaua la, auamo ka ai, hoa ka imu o ka ai a kaua la, kalua ka ai a moa, a kui, a wali ka poi a kaua la; e Kukeolowalu, hahao i ka umeke hoowali a wali ka ai a kaua la; e Kukeolowalu e, kaka ka wahie, hoa ka imu uumi ka puaa, kau i ka imu, ununu ka hulu, kuai ka puaa, kalua ka imu o ka puaa a kaua la; ea, e Kukeolowalu a moa ka puaa okioki a piha ke palau, e ai ke kane, e ai ka wahine, e ai ke keiki i ka puaa, i ke kalo a kaua la; ea, e Kukeolowalu, a papaiki, a papanui, elieli kapu, elieli noa, i ae no honua, ua noa, pau ke kapu, ua noa.” A pau ka pule ana, a mahope aku oia wa, e kii kela mea keia mea i ke kalo, me ka noa.

This concludes the methods and treatment concerning the cultivation of taro in the olden time, both of dry-land and wet-land; there are perhaps other ways which have escaped my mind touching this subject, though this may suffice. A ma keia wahi, o ka pau keia o na mea e pili ana i ke kanu ana i ke kalo i ka wa kahiko, mai ka aina maloo, a i ka aina wai. He nui aku no paha na mea i koe e pili ana i keia hana, he ma-u keia.

Now let us take the second subject given for our consideration, and that is: the way of cultivating taro at the present time, both of the dry-land and that of the wet-land methods. Alaila, lawe mai kakou i ka lua o na mea i haawi ia mai ia kakou e imi, oia hoi keia: No ke ano o ka mahi ana o ke kalo o keia wa, mai ka ainamaloo a i ka ainawai.

Regarding this subject, perhaps there is not a boy that is without observing what his parents had done in both dry and wet-land cultivation. Therefore, let me relate what I have seen my grandparents do as their regular method of working. Perhaps it is best for me to first explain the planting of taro on the uplands at the present time and the methods of its cultivation. Ma keia mea, aole paha kela keiki keia keiki i nele i ka ike ole i ka hana ana mai, a ko lakou mau makua ma ka mahiai ana i ka ainamaloo, a i ka aina wai. Nolaila, ke hai aku nei au i na mea a’u i ike ai i ko’u mau kupuna, a i kamaaina ai hoi i ka lakou hana ana. E pono nae e wehewehe e aku au i ke kanu ana o ka ai ma ka aina kula i keia wa, a me na mea e pili ana i ka lakou hana ana.

These two subject matters are quite different in their recount, while alike in their divisions, but to be able to explain the difference of the recount and the division are similar. Our grandparents these days are enjoying a period of enlightenment and advancement; also the receipt of proper implements for performing the work. The dry-land planting of taro at this time is similar to what our grandparents did in the past, for the first thing to do is to burn off the field; that being done well, the stones are all thrown aside along the borders of the field; the act of digging holes for the plants is then begun; taro-tops are planted; the taro-tops that are to be set out at this day are the same as planted by the ancients; there are no other seed plants, and the way of cultivating is similar to that of the olden time in the treatment and care of the taro-tops, loosening the soil and pressing it down, that the bulb may be plump are identical with that of that time. Here is where it differs, in their manner of praying. At that time they prayed when the food matured: at this time, no. Perhaps there is where it varies slightly, providing the people of that time observed its practice. Iloko o keia mau hakina elua, ua like ole na hoohelu, a ua like na mahele, aka i kumu nae e akaka ai ka like ole o na hoohelu, a like hoi na mahele. I keia wa o na kupuna hou o kakou, he au malamalama, he au naauao, a ua hiki mai na mea paahana kupono e pono ai ka hana ana. O ke kanu ana o ka ai o ka aina maloo o keia wa, ua like no me ka wa o na kupuna o ke au i hala, nokamea, o ka lakou nei mea mua nohoi e hana ai, oia ke puhi ana i ka mahakea i ke ahi a maikai, hoolei nohoi na aa apau ma kaika, hoomaka aku la no ia e pahu i na makalua, a kanu aku no hoi ka huli; o na huli nae e kanu ia i keia wa, o na huli mua no a ka poe kahiko, aohe he mau huli e ae, a o ke ano o ka mahiai ana, ua like no me ko ka wa kahiko, a o ke ano o ka hana ana i na huli, mawehe ana a nou hou iho ilalo i puipui ka ai, ua like no me ko kela wa. A eia kahi i like ole ai, o na pule a lakou, ia wa he pule ko ka oo ana o ka ai, i keia wa, aole. Eia nae paha kahi mea i kue iki, ina nae aole i hana ka poe kahiko pela.

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

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

January 25, 1872. Samuel K. Kainoa.

I ko’u ike ana i ko’u mau kupuna, ua lawe lakou i ke kanu ana i na huli, a loko o ka ohia, o ka mea mua nae a lakou e hana ai, o ka waele mua i ka akolea a maikai, apau ka huli i ke kanu, alaila kii i na lau akolea a uhi ma kela mala i kanu ia ai ka ai i mea e mau ai ka wai, a mau ka ma-u o ka mala ai a puni; aole e ulu ka nahelehele, a kokoke i ke oo ana o ke kalo me ka malama no nae i na rula a ka poe kahiko o ka mawehe mau ana i na huli, a i kou nana ana aku i ke kalo i ka wa i oo ai, he keu ka nunui, i oi ae mamua o ke kalo o ka aina kula, a ua pau kekahi hapa o kanaka o ko’u wahi, i ka hoi iloko o ka ohia e mahiai ai i keia manawa, a ua nui ka ai. O ka pau keia o na mea a’u i ike ai i ko’u mau kupuna a me na mea e pili ana i ka lakou hana ana.

Eia ka mea hope loa. No ke kanu ana i ke kalo ma ka aina wai, a me na mea e pili ana i ka lakou hana ana. O ko’u manao ma keia mea, he makehewa ia’u ke wehewehe aku i na mea e pili ana, a me ke ano o ka hana i ka loi i keia wa, ame ke ano o ke kanu ana, nokamea, ua kamaaina kakou pakahi i ka hana ana i na loi, i kela la keia la, a he mea makehewa wale aku no hoi ka’u wahi wehewehe ana imua o oukou i keia manawa, o na rula nae o ka wa kahiko, oia no ka kakou e malama nei, ka mawehe ana, ka onou ana iho ilalo i ka huli a me na mea e pili ana. Nolaila, ua maopopo ia kakou ka like ole o na hoohelu o keia mau hakina, a like hoi na mahele, nolaila oia ka nui ame ka lawa o ko’u manao no ka moolelo i haawi ia ia kakou na’u e imi.

January 25, 1872. Samuel K. Kainoa.

A Story of Kamehameha. He Wahi Moolelo no Kamehameha.

Ua manao ia, o na makuakane o Kamehameha nana i imi a loaa, o Kahekili, o Haalou, a me Kaleiopuu, nokamea, he moe aku a moe mai ia wa, aole maopopo ke kane hookahi a me ka wahine hookahi, nolaila ua manao ia, mai kekahi mai o keia poe ekolu i puka mai ai o Kamehameha. Pela no hoi, aole i hai ia mai ia’u kona makuahine.

Ua hanau ia keia ma Kailua, ma ka aoao komohana o Hawaii. O kana mau hana i kona wa liilii a hiki i kona wa i nui ai, aole i hai nui ia mai.

CONCERNING HIS SAILING FOR MOLOKAI. NO KA HOLO ANA I MOLOKAI.

When he became a man he sailed with a great many people on one hundred canoes; the kind of sails used was mats braided round and flat. They landed at Kaunakahakai and lived there. The reason for this coming was because the king was fond of maika, that is, rolling a stone which was made round with flat sides. I ka noho ana a kanaka makua, holo aku la oia a me na kanaka he nui, maluna o na waa hookahi haneri. O ke ano o ka pea, he lauhala i ulana ia a palahalaha poepoe maikai. Ua hiki aku lakou ma Kaunakahakai, a malaila lakou i noho ai. O ke kumu nae o keia holo ana, no ka lealea o ke ’lii i ka maika; oia hoi, he olokaa i ka pohaku i hana ia a poepoe, a palahalaha na aoao.

While Kamehameha lived at Kaunakahakai he had nothing with which to amuse himself. He sent his friend Kikane to get stones from Kahekili who was living on Oahu. When he sailed he went alone. Arriving in the presence of Kahekili, they wailed together, after which Kahekili inquired: “What does the chief desire that he sent you to me?” Kikane answered: “I came to get the stone for a plaything for your child; we came together and he is now residing at Kaunakahakai, Molokai; he sent me to come to you.” I ka wa e noho ana ma Kaunakahakai, aohe ana mea e lealea’i ia wa; hoouna ’ku la ia i kana aikane o Kikane ka inoa, e kii i na ulu ia Kahekili e noho ana ma Oahu. I ka holo ana o ua kanaka hookahi nei wale no. A hiki keia imua o Kahekili, uwe iho la a pau; ninau mai kela: “Heaha ka makemake o ke ’lii i hoouna mai nei ia oe io’u nei?” Olelo aku ’la keia: “I kii mai nei au i ka ulu i mea lealea na ko keiki; ua holo mai maua a aia i Kaunakahakai i Molokai aenei kahi i noho ai, hoouna mai nei kela ia’u e holo mai iou nei.”

Kahekili again inquired: “What stone does he desire?” He replied: “The stone at the flap of the malo.” The meaning of this is that it was a peerless stone, and was carefully guarded. Do not mistake, my friends, this kind of a stone; it is made in the way above stated and called ulu. Kahekili handed over the stones saying: “This, the stone called Hiupa, is not to be cast on the windy side, lest it be struck by the force of the wind and be unsteady in its rolling, for it is a light stone; it is to be cast on the calm side; but this, Kaikimakua, is to be cast on the windward side for it is a heavy stone. The names of these stones are Hiupa and Kaikimakua.” Ninau hou mai kela: “I aha la ka ulu?” Olelo aku hoi keia: “Aia ka o ka ulu i ka pua o ka malo.” O ke ano o keia, he ulu alii, he ulu i malama ia i ka poli. Mai kuhihewa e na hoa, o ka ulu maoli nei, he pohaku e like me ka mea i hoakaka iki ia mamua ’e nei, ua kapa ’ku lakou ia he ulu. Haawi maila no hoi o Kahekili me ka olelo pu mai: “O ka ulu Hiupa auanei, aole e hoolei ma ka aoao makani, o puhi ia a olepelepe ka lele ana, oiai, he mama ia ulu, ma ka aoao pohu ia e kiola ’i. O Kaikimakua hoi, ma ka aoao makani e kiola’i, oiai, he kaumaha ia ulu; o ka inoa ia o keia mau ulu, o Hiupa ame Kaikimakua.”

Kamehameha had sent Kahekili a present of a calabash full of feathers. After the chief was through giving instructions to this man, he reached for the calabash of feathers and opened it, and when he saw what was inside he wept loud and long, saying these words in a chant: O ka Kamehameha makana i haawi aku ai na Kahekili, he ipu hulu manu. A pau ke kuhikuhi ana a ke ’lii i ua kanaka nei, lalau iho la ia i ka ipu hulu a wehe ae la, i ka ike ana iho, aole o kana mai o ka uwe; a puana ae la ia i keia mau lalani mele, penei:

Lihau, mountain in the mist;

Kalae, clear and calm.

Like a flying arrow which has been shot forth

Is the shadow of the smoke carried by the wind.

[Which] when joined by that youngster,

The kaahaaha, turns [the smoke] to blackness.

Lihau mauna i ka noe,

Kalae ahu i ka malie

Me he pua lele io ia ’la

Ke aka ka uahi i ka makani

O kuu makani kilioopu

O a’u wai eha

I hui ia me ka ia iki

Me ke kaahaaha ka ele loli.

When he finished chanting, he said to Kikane: “You go back to the chief and tell him to return to Hawaii; then wait until he sees that the black kapa has covered me, and the blackness has crept up to my lips, then come to get the land.” (These words, it seems, were uttered in a contemptuous way, meaning that he [Kamehameha] should await Kahekili’s death before attempting to conquer the country.) Kikane returned to Kamehameha. The chief asked: “Did Kahekili give you no message?” “There is a message,” replied his friend. “What is it?” He then repeated what was given to him. A pau ke mele ana, olelo mai kela ia Kikane: “E hoi oe a ke ’lii, olelo aku e hoi i Hawaii, alaila nana mai ia’u, a uhi kapa eleele, a kau hoi ka puaa i ka nuku, alaila, kii mai i ka aina;” me he mea la, he olelo hoohuakeeo keia, o ke ano oia, aia a make kii aku i ka aina. O ka huli hoi mai la no ia o Kikane a hiki imua o Kamehameha. Ninau aku ke ’lii: “Aohe huaolelo a Kahekili ia oe?” “He huaolelo no,” wahi a ke aikane. “Pehea?” Hai aku la no hoi keia e like me ka mea i olelo ia mai iaia.

THE RETURN OF THE CHIEF TO HAWAII. NO KA HOI ANA O KE ’LII I HAWAII.

A lohe ke ’lii i keia mau olelo, manao iho la ia e kipi ana o Kahekili iaia. Aole nae keia i maika i ua mau pohaku nei, a o ka hoi e no keia. Makaukau na waa aohe mea koe, kau iho la na kanaka he nui a me ke ’lii pu kekahi, a holo aku la a hiki ma Kawaihae; aia kela wahi ma Kohala, ma ke komohana akau o Hawaii. Noho ke ’lii ilaila; o ka hoomaka ana ia e oki ka waa nunui i kapaia he peleleu. Ia wa, hai ae la ke ’lii i kona kanawai he Mamalahoa, o ke ano oia, aohe alii, aohe makaainana e hele ma ko lakou manao iho i ka lakou hana; o ka mea hoolohe ole i keia, he make kona; aia wale no ma ka ke ’lii hana e hana ai. O kekahi alii o Keoua ka inoa, aole ia i hoolohe, ua hele ia ma kona manao iho a luku aku i na kanaka o Waimea, aole nae i hooko koke o Kamehameha i ke kanawai maluna ona.

In the work of hewing and making the canoes, it took three years to build six forty canoes; that is equal to two hundred and forty. When he finished this he went and resided at Hilo where he built another six forty canoes in three years, which added to those already built made 480 canoes in six years. When this was finished, the chief returned to Kawaihae where he again built six forty canoes in another three years, which added to the former made 720 canoes in nine years. After which he again went to Hilo where he built six more forty canoes in another three years, and together with what had been already built, gave him 960 canoes constructed in twelve years; and that satisfied the chief. I ke oki ana i ka waa a me ka hana ana a maikai, ekolu makahiki pau eono lau waa, ua like ia me elua haneri a me kanaha. Pau keia, hoi ke ’lii i Hilo, malaila ooki hou i na lau waa he eono iloko o na makahiki ekolu, hui ia me kela mau waa mamua 480 iloko o na makahiki eono. Pau ia, hoi hou ke ’lii i Kawaihae, oki hou i na lau waa he eono i na makahiki ekolu, hui ia me kela mau waa, 720 iloko o na makahiki eiwa. Pau ia, hoi hou ke ’lii i Hilo e oki hou i mau waa eono lau i na makahiki ekolu, hui ia me kela mau waa mamua, 960, iloko o na makahiki he umikumamalua; alaila ua lawa ka makemake o ke ’lii.

When he finished the construction of the peleleu canoes, the chief sent two messengers, Kameeiamoku and Kamanawa to go and bring Keoua. When they came to Keoua’s presence he asked: “Why did you two come to me?” They answered: “The chief sent us to come and get you.” Keoua said: “If the chief contemplates death for me, this is the proper time for you to say it.” Kamanawa and the other replied: “Your nephew does not desire your death; your nephew loves you; that was why we were sent.” Keoua’s advisers said to him, “O ye chief! those words which have been spoken are false; they are lies—no truth in them; but this is our advice: let us go overland: if we go overland, then Kamehameha has death, and so have we.” Pau ka hana ana i na waa peleleu, hoouna ’ku ’la ke ’lii elua mau kanaka, o Kameeiamoku ame Kamanawa, e kii ia Keoua. A hiki keia mau elele imua o Keoua, ninau mai kela: “Heaha ka olua i hele mai nei i o’u nei?” Pane aku laua nei: “I hoouna mai nei ke ’lii e kii mai maua ia oe.” Olelo aku o Keoua: “Ina he make ka ke ’lii ia’u ano ka wa pono o olua e hai mai.” Olelo aku o Kamanawa ma: “Aohe make a ko keiki, he aloha ko keiki ia oe, nolaila, ko maua mea i hoouna ia mai nei.” Pane mai na kahu o Keoua: “E ke ’lii, o kela mau olelo i hai ia mai la, he alapahi, oia hoi, he wahahee, aohe oiaio, eia nae ka maua, mauka nei kakou e hele ai, ina mauka nei, alaila, he make ia Kamehameha a he make no hoi ia kakou.”

Aka, mamuli o ka paakiki ame ka maalea o na olelo a Kameeiamoku, ua puni ke ’lii, a o ka ae no ia e holo maluna o na wa a. I ka holo ana o lakou nei a hiki ma Kawaihae, ike aku la lakou, aole o kana mai ua mea he kanaka e kuku mai ana mauka. O ke ’lii o Keoua hoi, ua ike e ia e make ana oia, lalau aku la oia i ke kaula a hikii iho la i ka ma-i a paa. Eia hoi ka olelo a na kanaka a Kamehameha i hoouna ’ku ai: “Ke hikii la ka hoi oe e hikii ai i ko ma-i, e make ana hoi paha oe he hana aloha ole i kanaka, he kipi, he hoolohe ole i ke kanawai o ke ’lii.” Ia wa, uwe ae la o Keoua me ka leo nui a me na kahu pu kekahi. O ka hopu aku la no ia o Kamanawa a me Kameeiamoku ia Keoua, a lumai iho la iloko o ke kai a make, lawe ia ’ku la a kalua ia i ka imu. A make o Keoua, nonoi aku la kekahi kahu ona ia Kamehameha, oia hoi o Kaoleioku: “E ka lani-e! i kanawai no’u e ola ’i.” Haawi aku o Kamehameha i ka papa he kanawai ia, hoole mai kela, aole au e ola ia kanawai. Haawi hou o Kamehameha i ka wai o Ahukini, aia no paha ia wai ma Kawaihae a hiki i keia la, hoole no kela, aole au e ola ia kanawai. Haawi aku o Kamehameha i ke kanawai he Mamalahoa me ka olelo aku: “Aohe makaainana, aohe alii e kii a lawe ae i kou ola, ua lanakila oe.” Hoole mai hoi na ’lii, i mamalalaau kanawai, o ke ano oia, he kanawai e make ai, aole nae he ae aku o Kamehameha, ua hai kela i ka olelo paa mamua. Ia wa, uwe iho la kekahi wahi kahu o Keoua, o Wailama ka inoa, penei:

My lord of the driving rain, The rain flying in the upland of Auaulele: The rain flies, flying with the wind, Flying to the headwater [the spring] to give it life. My lord from [the land of] the waterfall. Kuu haku i ka ua haao Ke lele mauka o Auaulele Lele ka ua, lele pu me ka makani, Lele poo a na ka wai o ka ha Kuu haku mai ka wai haule poo.

Mahope iho, hoouna ku ’la o Kamehameha i kekahi mau waa e holo e mamua i Oahu, a pae aku la ua mau waa nei i Haneoo ma Hana. Ua holo mai hoi o Kahekili mai Oahu mai, a lohe ia ae la he manao kaua kona ia Kamehameha. Kii ia ku la o Kamehameha ma Hawaii, a hiki mai la, o ka hoomaka no ia o ke kaua a hee o Kahekili. Hoi aku la o Kahekili i Oahu, a hoi no hoi o Kamehameha i Hawaii. Kukulu iho la nae o Kamehameha i ke kii o Kawalakii ka inoa, a hoaahu ia i ka ahuula a hoopapale ia i ka mahiole, a hookau ia iho la ka ihe, laau pololu o Kona, ua hoomalu ia na Malio. No ka ike aku o ke koa kaulana o Kahekili, oia o Keawepuahiki i ka oni ole, o kona kii no ia a hili me ka laau a haihai liilii iho la. Hoouna hou mai o Kahekili i kekahi koa kaulana, o Kapakahili ka inoa, e holo e kaua me Kamehameha, a ma Maui nei no kahi i kaua ai a hee o Kapakahili. O ka hoi no ia o Kamehameha a Hawaii; a lohe i ka make o Kahekili, o ke kii no ia i ka aina, a kipi mai hoi o Kaiana, aole nae i lanakila maluna o Kamehameha.

[Keakaloloa.]

O ka hoomaka ana ia o Kamehameha e mahi ia Ualakaa; ekolu makahiki o ke ’lii i Oahu hoi mai a Lahaina, he niaukani ia wa, oia hoi he niau me ka laau palahalaha maikai e komo pono ana i ka waha, a he lauhala paha a pela aku; ekolu makahiki maanei o ka huli hoi no ia i Hawaii.

[Keakaloloa.]

A Story of Kawelo. He Moolelo no Kawelo.

CHAPTER I. Kawelo a Timid Youth.—Learns Swimming, Fishing and Dancing.—Covets the Wives of Aikanaka. MOKUNA I. Kawelo, he Keiki Makau Wale.—A’o i ka au, Lawaia, a me ka Hula ana.—Makahehi i na Wahine a Aikanaka.

Ua Hanau ia o Kawelo ma Pupulimu i Waimea, Kauai. O Heulu ka makuakane, a o Haiamu ka makuahine, na laua mai keia keiki o Kawelo. Aia i ko Kawelo wa kamalii, he keiki makau wale ke hakaka mai kekahi mau keiki, a mea e ae paha. O ko ia nei mua o Kauahoa no ia, na ka makua hookahi. Ua lawe mua ia o Kauahoa na Haulili, ka mea nui o Hanalei. O ka hana a kona kaikuaana i lawe ia ai, no ka ike ia no ka nui o kona ikaika, a manao ia no hoi o make kona pokii iaia.

Let us turn aside and glance at Kawelo. While Kawelo dwelt peacefully with his parents a desire entered his mind to go sea bathing, which was his favorite pastime from his infancy up to the time of his death. In his eighteenth year a secret longing prompted Kawelo to seek the wives of his half-brother, Aikanaka, the king of Kauai. Said he to Heulu, his father: “How amazing is the greatness of my desire for the wives of my lord brother! By what means may they be obtained?” Whereupon the father asked: “Do you really wish the wives of your lord to be yours?” “Yes,” Kawelo replied. “Here is the means whereby they may be won: let me teach you how to fish.” E huli ae kakou a nana aku ia Kawelo. Aia ia Kawelo e hoonanea ana me kona mau makua, kupu mai la ka manao iloko o ua Kawelo nei e hele i ka auau kai, a o kana puni no hoi ia mai kona wa uuku mai a hiki wale i kona make ana. I ka umikumamawalu o kona mau makahiki, kupu mai la ka manao iloko o ua o Kawelo nei e kii i na wahine a kona kaikuaana hanauna, o Aikanaka, ke alii o Kauai. Pane aku i ka makuakane ia Heulu: “Nani mai la ka hoi ka nui o ko’u makemake i na wahine a ko’u kaikuaana haku. Pehea la auanei e loaa ai?” Ia manawa, ninau mai ka makuakane: “He makemake nae kou e lilo na wahine a ko haku ia oe?” “Ae,” wahi a ua o Kawelo nei. “Eia ka mea e lilo ai, e a’o aku ia oe i ka lawaia.”

So they entered upon the task of learning, and not very long after the instruction was begun Kawelo became proficient. Wherefore he immediately went out to fish. In a short period of fishing a great heap of fish was caught. He patiently waited for, but failed to secure the women; so he said to the father: “I can not in the least obtain the wives of my elder brother.” “Then go farming,” answered the father. He went to till the soil, and the things that he planted thrived. He waited, but could not secure [them]; then he meditated: “Indeed! It appeared as though my father’s instructions to me were the wise policy whereby those women may be mine; but lo! they are not.” O ko laua nei a’o iho la no ia, aole no hoi i emo ia a’o ana iho, o ka makaukau no ia o ua Kawelo nei. O ko ianei hele aku la no ia i ka lawaia. Aole no i emo ia lawaia ana, ku ka paila o ua mea he i’a. Oi kali wale aku keia, aohe no he loaa iki o ua mau wahine nei iaia, ninau aku keia i ka makuakane: “Aohe loaa iki o na wahine a kuu kaikuaana haku ia’u.” “O hele i ka mahiai,” wahi a ka makuakane, hele keia i ka mahiai, a hewahewa ua mea he ai aia nei o ke kanu ana. Oi kali aku keia, aohe no he loaa iki, komo ka manao iloko oia nei: “Ka! kainoa no paha he hana pono ka kuu makuakane e a’o nei ia’u i mea e loaa ai la hoi kela mau wahine ia’u; eia ka aole.”

Thereafter, he began to learn dancing. In educating himself to dance, and becoming proficient therein, he immediately held a dancing exhibit before a large gathering. When he went to dance Kawelo was arrayed in a feather cape. The women saw that Kawelo was very skillful in dancing, so they fell upon him and kissed him. At that moment he mused, “At last here is the means whereby I have secured both, which is dancing.” When he had finished dancing, and when night had come, the women went and met Kawelo; whereupon they lived as husband and wives. Let us leave the narrative of Kawelo with his wives and turn to Aikanaka. A mahope iho, hoomaka keia e a’o i ka hula. I ko ianei a’o ana i ka hula a makaukau, hoomaka keia e hula iwaena o ke anaina. I ko ianei hele ana e hula, ua kakua ia ua o Kawelo nei i ke kapa ahuula. Ike mai la ua mau wahine nei i ka lea maoli o Kawelo i ka hula, o ko laua lele mai la no ia e honi. Ia manawa, komo mai la ka manao iloko o ianei: “Eia ka ka mea o olua e loaa ai ia’u, o ka hula.” A pau ka hula ana a ainei; aia ma ka po ana iho, o ka hele mai la no ia o ua mau wahine nei a hui pu me Kawelo. O ko lakou nei noho iho la no ia, noho a kane a wahine. E waiho kakou no ke kamailio ana no Kawelo me na wahine ana, a e huli ae kakou no Aikanaka.

CHAPTER II. Aikanaka Plans to Be Avenged.—Kawelo Moves to Oahu.—Joins Makuakeke and Captures a Famous Fish.—Obtains a New Wife and is Taught the Arts of Warfare. MOKUNA II. Imi o Aikanaka i Wahi e Lanakila ai.—Holo o Kawelo i Oahu.—Hui me Makuakeke a hei ka i’a Kaulana.—Loaa he Wahine hou a a’o ia ma na mea kaua.

Aia ia Aikanaka e noho ana me ke aloha i na wahine ana, kupu mai la ka manao iloko ona e kii e pepehi i ka pokii ona, oia o Kawelo. Mahope iho, hui na kanaka a pau o Kauai a kuka pu me ke alii nui o lakou, oia o Aikanaka. Hoomaka ia e a’o i na ihe, a ua nui loa ke akamai o na kanaka ma ia hana. Loihi ko lakou a’o ana ia mea, a liuliu loa, kupu mai la ka manao iloko o Kawelo e hele e makaikai ia Oahu a puni, a pane aku i ka makuakane: “Lealea mai la ka hoi au i ka holo e makaikai ia Oahu a puni!” Pane mai ka makuakane: “O hele, e like me kou makemake.”

O ko ianei hele mai la no ia. Iaia, nei nae e hele ana ma ke alanui, ku ana o Kamalamaikipokii, a ninau ana ia Kawelo: “E hele ana kau huakai mahea?” Olelo mai o Kawelo, “E holo ana au e makaikai ia Oahu, a hoi mai.” O ko ianei olelo aku la no ia, “E aho la hoi owau kekahi e hele pu me oe.” Ae mai kela a kau maluna o ka waa, o keia waa a laua i kau ai no Kaulukauloko ame Kaulukauwaho.

O ko lakou holo mai la no ia a hiki ma Oahu. Halawai mai la meia nei o Kou, no Puuloa, Oahu, he wahine maikai. A liuliu iki, hoomaka keia e hele e halawai me ka lawaia nui o Oahu nei ia wa, oia o Makuakeke. Ia wa, olelo aku o Kawelo ia Makuakeke: “Ua make anei na i’a kaulana onei no ka hei ole i ka upena?” Olelo mai kela: “Ua make hookahi, a koe hookahi i’a e noho nei la.” “Heaha la hoi! e kii kaua e lawaia iaia, malia o make mai ia kaua.” O ko laua nei hoe aku la no ia, a hiki ma ka lae o Kaena. I ko laua nei hiki ana aku, kulou iho la o Makuakeke ilalo e nana ai, a ike i ua i’a nei e holo ana. “Eia no ua i’a nei la,” wahi a ka lawaia. E waiho iki iho kakou no laua nei, a e kamailio ae kakou no na makua.

As the parents were residing on Kauai, every one in their neighborhood, including themselves, were attacked. Moreover, the parents were driven away, and they retired to a very distant place. Aia i na makua e noho ana ma Kauai, luku ia aku la ka poe a pau e pili aku ana i ua mau makua nei, a me ua mau makua nei no hoi kekahi. Kipaku ia aku la nae ua mau makua nei a noho kaawale aku la ma kahi kaawale loa.

Ia Kawelo ma nae e nanea ana i ka nana i ua i’a nei, me ka hookuu pu no hoi i ka laua upena, aole no hoi he wahi mea a make iki o ua i’a nei. O ka inoa nae o ua i’a nei o Uhumakaikai. Oi hana aku laua nei, aohe no he wahi mea a komo iki. O ko laua nei hoi mai la no ia. Ia laua nei no e hoe ana, ike aku la keia i ka paapu mai o na kane, na wahine, ninau aku la i ka lawaia: “He piha aha kela?” “He piha heenalu. Hookahi nae mea oi la, he kaikamahine. Aole e auau kona kai.” Olelo aku keia: “Owai ka inoa?” Hai mai kela, “O Kanewahineikiaoha.” A paanaau iaia nei ka inoa o ua kaikamahine nei, o ko laua nei hoe mai la no ia a pae i ke awa, ku ana no o Kamalama, ke aikane a ianei. O ka hoi aku la no ia o ka lawaia a ianei, koe iho la laua nei. Pane aku keia i ke aikane: “E hele kaua i ka nana heenalu a na kanaka.” O koi ala ae mai la no ia.

And when they had arrived there Kawelo inquired of his friend, “You are perhaps acquainted with Kanewahineikiaoha?” “Yes,” the other replied. At which the one in question came surfing in with the breakers; one, two, and on the third breaking of the surf she landed, snatched up her board and her dress, donned it, and was soon on her way homeward. Then Kawelo said to his friend, “You follow her.” Kamalama immediately followed and hid himself. As he lay in concealment he saw the javelins of her brothers hurled in great numbers at her; therefore, he returned and stood before his friend, who asked: “How fares it?” “Say! You are asking me; there is nothing in that performance but death. When I journeyed thither and hid myself, I observed the one in whom we have been interested resting. I saw her brothers thrusting their spears.” A hiki laua nei malaila, ninau aku o Kawelo i ke aikane: “Ua ike nae paha oe ia Kanewahineikiaoha?” “Ae,” wahi aiala. O ko iaia hee mai la no ia i ka nalu; a kahi nalu, alua, i ke kolu o ka nalu, o ka hii mai la no ia i ka papa, hopu no i ka lole, komo, a o ka pea mai la no ia hoi. Ia wa, olelo iho la o Kawelo i ke aikane: “E hahai oe mahope oiala,” o ka hahai aku la no ia o Kamalama, a pee keia. Iaia nei nae e pee ana, ike aku la keia i ka lele makawalu mai o ka laau a na kaikunane, o ko ia nei huli hoi mai la no ia, a ku ana ma ke alo o ke aikane, pane mai kela: “Pehea mai la?” “Ka! Pehea mai ka kau he hana auanei kela he hana make. Ia’u i pii aku nei, a pee no hoi au, nana aku au, e moe ana ua mea nei a kaua i makakiu iho nei, ike aku au i na kaikunane e hou ana i na laau.”

O ke kupu ae la no ia o ka manao iloko o Kawelo, e pii e hoa’o e nana, a pane aku i ke aikane: “E aho e pii kaua e nana. Heaha la auanei ka hewa ke make kaua.” O ko iaia ae mai la no hoi ia. Ia laua nei e pii ana a hiki ma ka hale, ua pau ae ka auau ana a ua wahine nei. O ka wai auau iho la no nae ia o ka ihe a na kaikunane. Ia laua nei i ike aku ai i ua kaikamahine nei o ke kau aku la no ia o ua Kawelo nei i ke mele, penei:

There is my lehua at Luluupali

Which is wafted by the cold wind.

To accept me as your friend.

Aia la o a’u lehua i Luluupali,

Ke paialewa ia ala e ka makani moae.

E nana aku ana ia oe e ke hoapaio

I hoa-aloha au nou e!

A pau ka ia nei kau ana aku i kana mele, o ka pa mai la no ia o ke kahea a ua kaikamahine nei. O ko laua nei hele aku la no ia a komo ana iloko o ka hale. Pane mai la ka makua o ke kaikamahine: “Heaha ke kuleana o ka hiki ana mai nei o olua ia nei?” Hai aku keia, me ka hai pololei aku no: “I pii mai nei maua no ka ike ana i kau hana—oia ke kumu o kuu pii ana mai nei.” Ia manawa, o ka hoomaka koke ia iho la no ia o ke a’o ia o laua nei a makaukau ma ia mea. Oi a’o aku no hoi laua nei a pau na mea i ke a’o ia ia laua nei, manao ka makua o make lakou ia Kawelo, huna oia i kekahi aole i haawi ia Kawelo o pau lakou i ka make iaia, oia hoi ke kaua pohaku.

Oi noho aku lakou nei a liuliu wale, o ko ianei mare ae la no ia me Kanewahineikiaoha ke kaikamahine a ua kanaka nei. Kupu mai ka manao iloko o Kawelo e kii hou no i ua i’a nei a laua i lawaia mua ai me Makuakeke, a olelo aku i ka wahine: “E hele ana au i ka lawaia.” O kahi nae a lakou e noho nei, aia no ma Waiawa, Oahu. O ko ianei hele aku la no ia e halawai me ka lawaia a ianei, a o ko laua nei holo aku la no ia, a hiki no ma kahi a laua nei i lana mua ai. O ko laua nei kuu iho la no ia i ka upena, ahiu aku la ua i’a nei aohe kokoke mai i ka upena. Pane aku o Kawelo: “Aole e loaa ana ka i’a ia kaua. Ina e loaa kekahi uhu okoa ia kaua, alaila, loaa ka pakali nana e hoowalewale.” Oia kekahi mea i olelo ia e ka poe haku-mele, penei: “I laka no ka i’a i ka pakali,” a pela aku.

E waiho kakou no laua nei, a e kii ae kakou no na makua o Kawelo i Kauai. Aia i na makua o Kawelo e noho ana me ka pilikia, holo mai la kekahi mau kanaka e kii mai ia Kawelo i Oahu nei. O ka laua i’a o ka holo ana mai, he mau wahi pikao popolo, a me na kauna uku. A hiki ma ka hale o Kamalama ma, ninau aku o Kamalama, “Heaha mai nei ka olua?” “I holo mai nei maua e kii ia Kawelo. O ka makuakane ona, ua kipaku ia e Aikanaka. Oia ko maua hiki ana mai nei.”

CHAPTER III. Kawelo Is Called Back to Kauai to Aid His Parents.—Aikanaka’s Forces Engage Him and Are Defeated.—Kills His Brother Kauahoa. MOKUNA III. Kii ia o Kawelo e hoi i Kauai e Kokua i na Makua.—Ku Paio na Koa o Aikanaka Iaia a Hee.—Pepehi i Kona Kaikuaana ia Kauahoa.

Kamalama thereupon prepared his canoe to go after Kawelo; he set out but was still at a great distance when he commenced to call out: “O Kawelo! Your parents are in trouble. They have been ousted by Aikanaka.” Whence the friend returned, thinking that he would be overtaken and defeated by Kawelo. Kawelo heard the call, but paid no attention to it, for he wanted to capture his prey. When the fish was caught the fisherman said to him: “You are being called.” Whereto Kawelo turned around and commanded: “Sit firmly.” No sooner had Makuakeke taken a firm seat than he heard the breath drawn in, Kawelo being sure to overtake Kamalama. Six strokes of the paddle by the superhuman one brought them to the landing. As to the fisherman, however, he was constantly rocked about on the canoe; and the stem of the canoe pointed to this and that direction. His friend’s canoe was then being lifted. The stern had not yet reached the shore when Kawelo’s canoe shot in, and he said to his friend: “Why did you call me?” “You were called; our parents are approaching death. For that reason I went forth to summon you.” O ko Kamalama liuliu iho la no ia i kona waa e kii ia Kawelo; o ka holo aku la no ia aole i lihi launa aku, pa e no kahea a ua Kamalama nei: “E Kawelo e! Ua pilikia ou mau makua. Ua kipaku ia e Aikanaka.” A huli hoi mai la no ua aikane nei a ianei, me ka manao o loaa koke mai no a make ia Kawelo. A lohe o Kawelo i keia leo kahea, aohe nae he manao mai, e ake no o ka make o ka enemi. A hei ua i’a nei, olelo iho ua lawaia nei: “Ke kahea ia mai la oe.” O ka huli ae la no ia o Kawelo, a olelo aku: “Noho pono iho.” I lawa no a noho pono o Makuakeke, he lohe ana kana i ke umi o ka hanu, me kona manao no e loaa mai o Kamalama iaia. Eono no mapuna hoe a ua kamaeu nei, lihi launa i ke awa. O ua lawaia nei nae, ke holea mau ia aia iluna o ka waa; aia hoi ke hookui ia ala ke poo o ka waa i o ia nei. Hapai no hoi ko ke aikane waa. Aole i kaa aku ka hope i uka, kamumu ana ko Kawelo waa, a olelo aku la oia i ke aikane: “Heaha kau o ke kahea ana ae nei?” “I kahea ia aku nei hoi paha oe, o na makua o kaua ua kokoke e make. Nolaila au i kii aku nei ia oe.”

O ka liuliu iho la no ia o ua Kawelo nei me ka wahine, me ke aikane, me na ulu a ia nei, he umi. Eia na inoa: o na ulu elua i holo pu mai ai mai Kauai mai, oia o Kaulukauloko ame Kaulukauwaho, Kauluikapapaakea, Kauluikawekiu, Paapaaina, Aumai, Hawewe, Haulili, Hanaula, ame Aiwohi. O ko lakou nei liuliu iho la no ia, hana ia iho la nae o Kawelo a kohu ope moena, a kau ia iho la iluna pono o ka waa. O ko lakou nei holo aku la no ia a kaalo ana mawaho o Wailua, i Kauai.

Ia wa ike e mai la no o Aikanaka ke ’lii nui he waa keia e lana aku nei, a o ke kahea aku la no ia i kahi elele ana: “E Haweo e!” “E-o,” wahi a Haweo. “E holo oe e nana i kela waa, he waa kaua paha, a i ole ia, he waa makaikai paha?” O ko ianei holo mai la no ia a ku ana ma uka o ke awa, a ninau ana i na kanaka o luna o ka waa: “He waa aha ka waa?” Pane mai o Kamalama: “He waa kaua.” “O kena waa hookahi wale no la e pau iho no o Wailua nei ia oukou?” O ka hoi aku la no ia o ua elele nei a ku ana i mua o ke alo o ke alii. Pane mai ke alii: “He waa aha ka waa?” “He waa kaua.”