Volume 6 / Part 1 — PREFACE. (continued 6)

OF DRY PLANTING. NO KE KANU MALOO.

In Kohala, Hawaii, the grass was burned until the ground was cleared, then the ground was broken up with an iron spade and when the soil became softened it was thrown up, leaving a hole about one foot deep. The dirt was then broken fine and the taro tops planted. Thus planting continued until a field was completed. Ma Kohala, Hawaii, pupuhi ka mauu i ke ahi a wela, alaila, pahu me ka oo hao, wali ka lepo, kaka i luna ka lepo, a hookahi kapuai ka hohonu o ka lua. Alaila, hoowali a aeae, kanu ka huli. Pela no e kanu ai a paa ke kihapai.

A ulu ka huli, alaila, wehewehe ka lepo, kaka hou i luna, a wehewehe ka ha o ka huli, ina elua, ekolu paha, i ulu ka huli kalo. Ua kapa ia keia hana ana o ke olaolao. A kiekie ka huli, hookahi kapuai me hapa, alaila, hoolue hou ka lepo i lalo o ka huli, ia manawa, popoi i ka mauu. Eia ke ano, haliilii i ka mauu a manoanoa, a paa ka mala. O ke kumu o keia hana ana pela, i ole e ulu pinepine ka mauu i ka ua. A hala ka makahiki, alaila, huhuki ke kalo a me kekahi oha, koe kekahi oha no ka makalua. Ia wa nui na inoa o ka huli kalo; he “omuomuo,” he “puu,” he “oha,” he “aae,” oia ke ano.

The omuomuo is the taro top which is cut from the taro proper; the puu is the young seed taro which adheres to the taro proper; the oha are the small taros which grow near the taro proper; the aae are the results of picking here and there, the remnants of the taro hills. The dry planting of the taro, however, is not all of the same method. In regions where timbers grow high, such as in Hooleipalaoa, in Kahua, and other places, the mode of planting was called ohiki, the taro tops being closely planted together; the leaves of the trees constitute the soil. In such places taro was called akaka. O ke omuomuo, oia ke kalo io a kohi ia kona huli. O ka puu, oia ka huli keiki e pili ana i ka io o ke kalo. O ka oha, oia ka puu io e pili ana i ke kalo. Ka aae, oia ka huhuki lele ma o maanei o ka puu i koe iho. Aole nae i like ke kanu ana o na kalo maloo a pau loa. Ma na aina loloa o ka laau e like me Hooleipalaoa, a me Kahua, a me na wahi e ae, he ohiki ke kanu ana, a he kupipi ka huli ke kanu, a o ka lau o ka laau ka lepo. Ua kapa ia ke kalo malaila, he “akaka.”

Ma kahi ulu ia e ke amaumau, he ohiki ke kanu ana, he ku lua ka huli, a he ku kolu ke kanu. He honohono amaumau nae ka poi ke ai aku. Ma na lae manienie e like me uka o Kahei, a me Kaauhuhu, i Kohala, he lena ka poi e like me ka poi ulu, a he ono ke ai aku. Ma kahi ulu ia e ka mauu kukaepuaa, he ano eleele ka poi a he poha, aole ono loa.

Ma Hamakua i Hawaii, he pakukui ko laila mala, he kukui ka lepo, penei: Ooki ke kukui a hina, okioki na lala a me na lau, a liuliu pulu iho la a lilo i lepo. Kanu ka huli, he kalo io loa ia, a he poi ono. Ua kapa ia o ka pakukui, pela no ma na aina kukui a pau.

Pela ma Hilo, he apahu hala ko laila oo. Ekolu iwilei ka loa, a he oi aku kekahi a he emi kekahi. I ka wa e pahu ai i ka lepo o ka oo hala, elua une ana i mua i hope. Alaila, poopoo ka lua, kiola iho la ka huli, a liuliu, ulu ae la, a piha ka lua. He io ke kalo, a he ono no hoi ka poi.

The poi from the dry taro, if hard, was good to the taste when well pounded, but if soggy, or lumpy, the poi would not be good eating. Dry taro has its season in the year. In summer the taro would be full and hard and the poi would be good. In winter taro grew water-soaked, and could not be properly pounded into poi. Therefore dry taro was a one-sided benefit in the year. He mea ono ka poi o ke kalo maloo ke manalo, a ke aeae ke kui ana. Aka, ina he loliloli a hakuhaku, aohe ono o ka poi ke ai aku. He kau ko ke kalo maloo i loko o ka makahiki hookahi; i ka makalii, io ke kalo a manalo, ono loa ka poi. I ka hooilo ulu ke kalo a loliloli, pono ole ke kui i poi. Nolaila, he pono kapakahi ka ke kalo maloo i loko o ka makahiki hookahi.

OF THE WET PLANTING. NO KE KANU WAI.

Kulapa ka lepo a pau i luna, oia hoi o na pae mua o ka loi. Alaila hookomo ka wai, a hahau me ka ha niu i paa ka lepo, i ole e nono ka wai malalo o ka loi. A pau i ka paeli, alaila, komo ka wai, a pulu ka lepo, alaila, hehi, i hui ka lepo a waliwali. Kanu ka huli, he ku kahi, he nee pu, aohe puepue. A ulu ka huli, alaila, auau aku ia wa, ako ka lau aawa, oia he lau pai. A io ke kalo, alaila, huhuki; i ka huhuki ana, pau loa ke kalo me na oha, a pau loa ka ai, lana ka wai. A lana ka wai, kapa ia he nanae. Kanu hou, puepue, eha huli, a hiki i ka umi o ka puepue hookahi ke kanu. O ka oha io ole i koe aku i ka loi, aole i lawe ia mai, ua kapa ia he “palili.”

The growth and fullness [of the taro] in all wet plantings are not the same, the taro is very flourishing and healthy in some places, as in Kapalama, where the taro patch is soft. Some places are unfruitful, the plants withering, while in some places development is fine. Poi from wet planting is palatable if the taro is good, but tasteless if eaten immediately [after pounding]. Men and women who live in wet lands are dark-skinned on account of the cold food. Aole i like ka ulu a me ka io o na kanu wai a pau loa, he ulu loa ma kau wahi, a he mohaha kalo, e like me Kapalama ke poho o ka loi. He palakai loa kau wahi, he kakanalii ka ulu, he ulu maikai loa ma kau wahi. He poi ono ko ka wai, ke maikai ka ai, aka, he koekoe nae ke ai koke iho; o na kanaka a me na wahine ma na aina wai, ua eleele hauliuli ka ili, no ke koekoe o ka ai.

Taro has various names in all the wet lands. In Hawaii taro is taro and oha is oha. In Oahu oha is both taro and oha. In Kauai taro and oha are both called poe. He nui no hoi ka inoa o ke kalo ma na aina wai a pau loa. Ma Hawaii, he kalo ke kalo, he oha ka oha. Ma Oahu nei, he oha ke kalo a me ka oha. Ma Kauai, he poe ke kalo a me ka oha.

OF THE POTATO. NO KA UALA.

Weed out the grass throughout the field; pluck the potato sprigs and leave them till the buds develop, then plant. When the leaves become vigorous, dig around the plant hills, and when the leaves have grown long then twist [them]. As the planted sprigs commence to bear, the soil is thrown on the hill. The first potatoes gathered from a hill are called kauaiki. This is the meaning: Go straight to the potatoes (when the rainy season sets in) before being benumbed with the cold. After the first picking, wait awhile then dig around them, this is called kaioio, which means a grassy yield between the first and last diggings. When the potatoes from the hill have all been dug it is called kalina, which means, the branches yield the potatoes, [for] when the stems are drawn from the hill the vines grow again; these are called haaweawe, meaning roots, or potatoes recovered from the soil. Waele ka mauu a pau ka mala, ako ka lau uala, waiho a koii ka maka, alaila kanu. A ulu ka lau, kii aku puepue i ka lepo; a ulu loa ka lau, alaila, wili; a uala ka lau, alaila, hooili ka lepo i luna o ka pue. A hahaki ka uala mua o ka pue, ua kapa ia, o “kauaiki.” Eia ke ano, pololei aku no a na uala, (ke hiki i ka wa ua) a o e opili i ke anuanu. A pau ka uala mua, waiho aku a liuliu kohi, he “kaioio ia.” Eia ke ano, he oilo mauu e ulu ae ana mai ke kohi mua ana a ke kohi hope ana. A pau ka uala o ka pue, kapa ia he kalina, eia ke ano, ma ka lala e hua ai ka uala, a pau i ka huhuki ia ka pue, ulu hou ae ka lau. Kapa ia he haaweawe, eia ke ano o ia, he uala nalowale i ka lepo he aa paha.

When the field is again cleared it is called kahili pulu, and the potatoes found at such clearings are called puukolea. This is the meaning: the stubble and the dry vines being set on fire the potatoes are thrown in. After the burning there remained the charcoal which was called puelehu. Potato is very satisfying when made into poi, or eaten in its solid form when roasted. It is also a fattening feed for swine. A waele hou ka mala, kapa ia he “kahili pulu” a loaa ka uala ia waele ana, kapa ia he puukolea; penei ke ano; o ka opala, o ke kalina maloo, puku ke ahi a a, hoolei ka uala i loko, a pau ka a ana, a koe o ka nanahu, kapa ia he “puelehu.” He mea ono loa ka uwala ke hoowali poi, a ke ai maloeloe, a ke pulehu. He ai momona o ka puaa.

Potato is suitable in summer and in winter if it develops throughout unblighted, bearing properly without getting scabby, if not destroyed by caterpillars and worms, providing the digging be done properly. Kupono ka uwala i ke kau a me ka hooilo, ke puka pono ka ulu ana, aole e ponalo. A ke hua pono, aole e uhaloa, ke pau ole i ke poko a me ke nuhe, a ke malama pono ia ke kohi ana.

Planting in rocky places was called makaili. There was very little soil proper, the greater portion [of the field] being gravel, with rocks all around. There were also large holes resembling banana holes. Upon the sprouting of the potato vines gravel and stones are piled up around them, and by the time the hole was covered thick with leaves, the potatoes were large and grooved; they were ridge-formed but not very sweet; they were somewhat tasteless and insipid; not very palatable. No ke kanu ana ma kahi a-a, ua kapa ia he “makaili.” He uuku loa ka lepo maoli, o ka nui ka iliili aa, a he pohaku a puni, he malualua nunui no me he lua maia ala ke ano. A ulu ka lau uala, pue ae i ka iliili a me ka pohaku, a piha ka lua i ka lau o ka uwala, ua nunui a manamana loa ka uwala, ua awaawaa; aole nae he ono loa, he ano mananalo no me ka hukakai, aole i lilo loa i ka ono.

OF THE BANANA. NO KA MAIA.

Dig until the hole is wide open, about one and a half feet deep. The reason for digging so deep is that the banana may not be blown down by the wind. Then bring the seed banana and place it on the edge of the hole. Eat to satiety and then plant the banana. Grasp the seed plant, lift it up and exclaim in boasting words (with great force): Kohi ka lua a hamama, he kapuai a me ka hapa ka hohonu o ka lua. (O ke kumu o keia kohi ana a hohonu, i ole e hina i ka makani.) Alaila kii i ka pohuli a waiho ma ke kae o ka lua. Ai a maona, kanu ka maia. Lalau aku i ka pohuli olelo iho me ka haanui, (haanou me ka ikaika loa):

The great banana!

The great banana!

The bunch can not be carried;

It will take two men to carry it

With difficulty.

Ka maia nui e!

Ka maia nui e!

He umi eka ke hua!

Aole hiki ka ahui ke amo,

Elua kanaka hiki ke amo.

Hiki inoino.

Some people during the planting cross the hands behind the back, some drag the seed banana, and some go in a state of nudity. Bananas planted under such practices yield with fulness in some cases, while some do not. The time of day for planting is when the sun is at the zenith and just about to descend, which is the time when the shadow is directly underneath one. If the banana is planted then, it will bear in a short time, for as the sun ascends and descends so does the banana progress and decline. If planted early in the morning it takes a long time for the banana to grow before it bears any fruit. He pea na lima i ke kua o kekahi ke kanu, a alako kekahi, a he kuu kekahi i ka mai a lewalewa. O na maia o ia ano ke kanu, he io no, a he io ole no hoi kekahi. O ka manawa e kanu ai o ka la, o ka pii ana a ka la a kokoke e iho makai. Oia ke kupono ana o ke aka i ka lolo. Ina kanu ka maia ia wa, hua koke, no ka pii o ka la a iho, pela ka maia e pii ai a iho. Ina kanu i ke kakahiaka nui, lohi ka piina a ka pumaia, alaila, hua iho.

He wae no ka manawa kanu o ka maia i loko o ka mahina, aole e kanu wale. O Hua, he la kanu; o Akua he la kanu; o Mahealani he la kanu; o Kulu he la kanu; o na Laau ekolu; o na Ole ekolu. Eia ke ano o na la kanu. Hua: He hua na mea a pau loa, a hookahi kina o ka liilii. Akua: He hooakua ka hua ana, he hoopapau i ka hua wale no. Mahealani: He hua, a he nui, he ninau nae ka hua o ia la. “No’u kau wahi?” Kulu: He hua kulu ka ahui o ka maia ke hua iho, he hele a pa i ka lepo. Laau: Hoolaau ka hua a ka maia. Ole: Hua no, eia nae ke ano, aole hua a koe o kau maia.

OF THE SUGAR-CANE. NO KE KO.

When planting sugar-cane the upper portion nearest the middle part is the best to plant. If the top end only was to be planted the sugar-cane will be tasteless when eaten, not sweet. If the middle portion also is used in planting the sugar-cane will be good eating. Its name is seed-cane when broken off from the whole cane for planting, and there are eyes on two of its sides. Sugar-cane is good to eat; it has a saccharine juice. Sugar-cane is planted on the outskirts of cultivated fields, or on the side and border between two fields. It is the custom in Kohala to this day, and is called boundary cane. Ina kanu ke ko, o ka elau e pili ana me waena kahi pono ke kanu. Ina o ka elau wale no, mananalo ke ko ke ai aku, aohe ono. Ina o waena kekahi, he ono ia ke ai aku. He pulapula kona inoa, ke hahaki mai ke ko okoa, a kanu aku, a he mau puupuu no hoi ma kona mau aoao a elua. He mea ono ke ko ke ai, he wai momona kona. Ma na kuauna o ka mala e kanu ai ke ko, a he iwi, a he palena no kekahi kihapai me kekahi kihapai. Pela ma Kohala a hiki i keia la, kapa ia ke “Ko a Palena.”

OF THE WATER MELON. NO KA IPU AIMAKA.

When planting the seeds let it be in the afternoon of the day, when the sun is about to set, so that the melon may be scarlet colored when ripe. If planted at noon [the melon] will be yellowish and pale, not very red. There is a certain principle in planting: if the fingers are doubled up the melon will be dwarfish. Ina kanu ka anoano, waiho a ahiahi o ka la, i ka wa e napoo ana, alaila kanu, i ula ka ipu ke hiki i ka wa oo. Ina kanu i ke awakea, hakeakea, ano keokeo, aole ulaula loa. He wahi loina ko ke kanu ana. “Ina pupuu na manamana o ka lima, onukunuku ka ipu.”

OF THE CALABASH AND WATER-GOURD. NO KA UMEKE A ME KA HUEWAI.

This is the bitter-gourd, and its seeds are bitter also. When planted and the seeds have sprouted, branched out and yielded fruit, great care must be observed of the vine and the calabash lest they become withered. If a water-gourd is desired, then make a wooden support. Place three sticks for support so that the fruit hangs between them, with grass spread underneath. The reason for supporting it thus is that the neck of the gourd may be straight and not crooked. The same care is given for the calabash. The ground underneath is cleared and the dirt adjusted nicely, throwing aside the stones so that the calabash may not be imperfect and crooked. Calabashes cared for in this way are very well formed. He ipu awaawa ia, a o kona anoano he awaawa no. I ka wa e kanu ai, a ulu ka anoano, a hihi, a hua ka ipu, alaila, malama loa ke “ka a me ka ipu o mimino.” Ina makemake huewai, alaila, koo laau, ekolu laau, mawaena ka hua e lewalewa ai, a haliilii hoi o lalo ae i ka mauu, o ke kumu o keia koo ana i pololei ka nuku o ka huewai, aole kekee. Pela no ka ipu umeke. Kaka ka lepo malalo a hoonoho pono ka lepo, a kiola ae ka pohaku, i ole e kunono ka ipu a kapakahi. O na ipu i malama ia o ia ano, ua maikai loa.

Greatest care is given to all bitter-gourd plants, for fear of mischievous treatment, lest the pubes are rubbed over, withering the calabash; or the skin pinched, cracking the gourd; or on account of jealousy the gourd is broken off.

He mea malama loa ia na kulana ipu awaawa a pau loa, o kolohe ia, o hamo ia ka heu, mimino; o iniki ia ka ili o waho, nakaka ka ipu; o huwa ia, hahaki ia ka ipu. He nui na inoa o ka ipu a me ka huewai. Eia kekahi mau inoa: Umeke, he wahi waiho ai; a hapalua o ka ipu ke oki ana, he poi ia; loihi ka ipu, he hokeo, loihi, kekee, ololi, he olo ka inoa; a liilii ka ipu a hou ia i ke kaula kakai, he hulilau.

On Hawaii the name is different. On Oahu and on Kauai it is also different. If the mouth of the calabash is round and narrow, it is mua on Hawaii, ipuwai on Oahu, and omo on Kauai. If the calabash is undersized its name is uli; it is kilu when made into a fish calabash, and when fastened with handle strings the name is hulilau. Ma Hawaii, he okoa ka inoa. Ma Oahu a ma Kauai, he okoa. Ina poepoe haiki ka waha o ka ipu, he mua ia ia Hawaii; he ipu wai ia Oahu nei; he omo ia Kauai. I na liilii ka ipu, he uli kona inoa, he kilu ke hana ia i ipukai. A paa i ke kaula kakai, he hulilau ka inoa.

Ma Niihau na ipu maikai loa, a me na huewai no hoi, no ka pawehe. Oia ka aina, molowa ole i ka hana onionio. He maikai no ma na wahi e ae, aole nae he nui loa. Ma ke kau wahi, he manoanoa ka ipu, e like me Kauai, a ma ke kau wahi he lahilahi loa, a hikiwawe loa ka naha ana. O na ipu manoanoa a pau o ka iwi, he a ke ahi ke hia iho, he like me ka laau.

OF THE CORN. NO KE KULINA.

When planting corn place the seed between the palms of the two hands, then press the fingers as tight as possible without the least opening, then incline the tips of the fingers to the ground letting go of the seed corn. Such will be the most productive plant, the cob being thickly covered with seed, with the ears standing out prominently to the sight. If the fingers are spread out the seeds will be few; if the hand twists when planting, the cob and the rows of the corn will be twisted. Ina kanu ke kulina, waiho ka hua ma waena o na poholima elua, alaila, hana na manamana a pili loa me ka hamama ole, alaila, hooiho ka welau o na manamana i ka lepo, a kuu aku i ka hua kulina. Oia ke kulina io loa, a paa pono ka iho i ka hua, me ke kuku o ka io ke nana iho. Ina hakahaka na manamana, io kakaikahi; ina wili ka lima ke kanu, wili ka iho a me ka hua ana o ke kulina.

OF THE PIE MELON. NO KA IPU ALALA.

It is a large sized and long melon, containing many seeds, the same as the bitter calabash. It has no method of planting. It is good to eat when young, then it is called olulo palaai. When it is ripe the meat is too watery to eat; it is thick skinned. Some are long and crooked, some are round, some flat, and some tall and straight. He ipu nui ia a me ka loloa, a he nui ka anoano e like me ko ka ipu awaawa; aohe ona loina o ke kanu ana. He ipu ono i ka wa opiopio. Ua kapa ia he olulo palaai. A oo ka ipu, a howai ka io ke ai, he pulunui. He kekee loloa loa kekahi, he poepoe pakiikii kekahi, he kuoho a pololei kekahi.

NAMES OF THE DIFFERENT PLANTS. NA INOA O KELA A ME KEIA.

Of the Taro. 1. Mana ulu. 2. Mana pipika. 3. Mana ulaula (red). 4. Mana keokeo (white). 5. Makoko. 6. Makohi. 7. Palaii. 8. Kanawao. 9. Poni eleele (black). 10. Poni ulaula (red). 11. Lauloa. 12. Piialii. 13. Haakea. 14. Ipuolono. 15. Elepaio. 16. Kaikoi. 17. Kai maoli. 18. Uauapiko. 19. Hapuu. 20. Ualehu. 21. Ieie. 22. Papapueo. 23. Nohu. 24. Lola. 25. Uwahiapele. 26. Apuwai. 27. Ala. 28. Aa. 29. Aweuweu. 30. Manini. Ko ke Kalo. 1. Mana ulu 2. Mana pipika 3. Mana ulaula 4. Mana keokeo 5. Makoko 6. Makohi 7. Palaii 8. Kanawao 9. Poni eleele 10. Poni ulaula 11. Lauloa 12. Piialii 13. Haakea 14. Ipuolono 15. Elepaio 16. Kaikoi 17. Kai maoli 18. Uauapiko 19. Hapuu 20. Ualehu 21. Ieie 22. Papapueo 23. Nohu 24. Lola 25. Uwahiapele 26. Apuwai 27. Ala 28. Aa 29. Aweuweu 30. Manini

Of the Potato. 1. Haulelani. 2. Poe. 3. Helelei. 4. Mohihi. 5. Kawelo. 6. Kihi. 7. Huamoa. 8. Lapa. 9. Likolehua. 10. Apo. 11. Pau. 12. Holule. 13. Heuwahiolapa. 14. Kauai. Ko ka Uwala. 1. Haulelani 2. Poe 3. Helelei 4. Mohihi 5. Kawelo 6. Kihi 7. Huamoa 8. Lapa 9. Likolehua 10. Apo 11. Pau 12. Holule 13. Heuwahiolapa 14. Kauai

Of the Bitter-Gourd. 1. Kaku. 2. Kamanomano. 3. Paka. 4. Piko. 5. Olo. 6. Hulilau. 7. Omo. 8. Huewai. Of the Banana. 1. Iholena. 2. Popoulu. 3. Kaualau. 4. Kapua. 5. Lele. 6. Pake. 7. Malaiula. 8. Nou. 9. Nuholani. 10. Lahi. 11. Moa. 12. Haikea. Ko ka Ipu Awaawa. 1. Kaku 2. Kamanomano 3. Paka 4. Piko 5. Olo 6. Hulilau 7. Omo 8. Huewai Ko Ka Maia. 1. Iholena 2. Popoulu 3. Kaualau 4. Kapua 5. Lele 6. Pake 7. Malaiula 8. Nou 9. Nuholani 10. Lahi 11. Moa 12. Haikea

MEN NOTED IN AGRICULTURE—KAPAIHIPILIPILI.

Kapaihipilipili was a man very famous in the cultivation of the soil and in the adjustment of affairs of life. Nahuluaina, in the division of Kukuipahu, district of Kohala, island of Hawaii, was his birthplace. From morning to the close of day he would toil, taking his food with him to the field. It was thus every day. Sugar-cane, potatoes, taro and other things grew in abundance; not a portion of land would be let remain idle. Na Kanaka Kaulana i ka Mahiai.—Kapaihipilipili. He kanaka kaulana loa ia ma ka mahiai ana, a me ka hooponopono ana i ka noho ana. O Nahuluaina ka aina hanau, o Kukuipahu ke ahupuaa, o Kohala ka moku, o Hawaii ka mokupuni. Mai ke kakahiaka a po ka la ke mahiai, me ka ai no a me ka ia no e hele ai, a waena. Pela i na la a pau loa. Ulu ke ko, ka uala, ka ai a me na mea a pau, aohe koe aina ia ia. Ina kahumu halii ka hale i ka moena a paa, i ole e helelei ka huna wahie. A moa ka umu, ohi no ke a, a kona wahi mua, i waiho ai.

When cooking food he would completely cover the oven house with mats so that the wood cinders would not fall [thereon]. When the food was cooked the stones were collected and put in their proper place. Ke poi o na Ipu. Popoi ia ka umeke elua poi, pela ka ipukai, ka huewai, he poi kona.

The cover of calabashes. The calabash was protected by two covers, and in like manner was the fish calabash and the water-gourd protected each with a cover. Ka maauauwa ai. Iho kela i ka maauauwa a aie ia ka ai i ka ia. Hookaa kekahi, aie kekahi. O ka ia i hookaa ia mai, hoi no o Kapaihipilipili, kopi a kaulai i ka la, a maloo, iho hou i ka maauauwa, lawe hou. Aia no a pau i ka hookaa ia mai, alaila pono.

Peddling food. He went peddling and selling his food for fish, on credit. Some was paid for and some sold on credit. The fish that he received in payment Kapaihipilipili salted and dried out in the sun, then he would go peddling again and bring back more fish. When all were paid then it was well. When the fishermen saw this work on the part of Kapaihipilipili they left his food to dry out in the sun; they left it there until he came down again and took it home. On this account Kapaihipilipili made it a rule not to do so again, because he saw that the practice was not proper. He was called Kapaihipilipili on account of his stinginess. Ike na lawaia i keia hana a Kapaihipilipili, kaulai lakou la i kana ai a maloo i ka la. Waiho a iho aku o Kapaihipilipili, alaila, hoihoi hou mai. Ma keia hana, kau kanawai o Kapaihipilipili aole e hana hou peia, no ka ike i ka pono ole o keia hana ana. Ua kapa ia kona inoa no ke pi o Kapaihipilipili.

KAMEHAMEHA I.

Kamehameha I. owned the great field of Kuahewa, in Kona, Hawaii. This field was famous for its great extent and the fact of its being away in the uplands. Ten divisions of land were included in this field of Kuahewa. Ualakaa was another famous field belonging to Kamehameha, so noted on account of its great size and bountiful production of potatoes. It was located up in Manoa, Oahu. O Kamehameha I. Nana kela mala nui o Kuahewa i Kona, ma Hawaii. Ua kaulana ia mala no ka nui a me ka hala i uka, he umi ahupuaa i komo i loko o keia mala o “Kuahewa.” O Ualakaa ia mala kualana a Kamehameha, no ka nui a me ka uala. Aia mauka o Manoa, Oahu.

An Account of Fishing. He Moolelo no ka Lawaia.

There were gods of fishing from the very beginning of fishing to this day; from the earliest fisherman to those of the present time they still serve them for the success of their vocation. Here are the names of the gods of fishing: Kuula was the husband; Hina was the wife, and Aiai the son. Alea in Hana, Maui, was the place of residence. During the time Kahoalii was reigning as king of Hana, Maui, with his place of residence on the hill of Kauiki, and his fishers being the Kuula family, Kahoalii one day sent his attendants to bring [him] some fish. This was the king’s customary practice till he became angered at the fishermen. He Mau akua ko ka lawaia, mai ka hoomaka ana o ka lawaia a hiki i keia la, mai ka poe lawaia mua a ka poe lawaia o keia mau la, a ke malama nei no na lawaia o keia mau la, i pono no ka lakou hana. Eia na inoa o na akua lawaia: O Kuula ke kane, o Hina ka wahine, o Aiai ke keiki; o Alea, ma Hana, Maui, ka aina noho. I loko o ia kau e alii ana o Kahoalii no Hana, a o kona wahi noho, o ka puu o Kauiki, a o kana mau lawaia, o Kuula ma. Hoouna aku la o Kahoalii i kona mau kahu e kii i ia; pela no ka hana mau ana a ke ’lii a hiki i kona huhu ana i na lawaia.

I ka hele ana aku a na kahu i mua o Kuula a me Hina, haawi mai la laua i ka ia he kahala. A olelo mai laua me ka pololei i na kahu penei: “E hoi olua a ke ’lii olelo aku, e kaha ka ia, e kopi ka io, e kalua ka iwi i ka umu, a moa, ai, no ka mea, he au-pehu.”

Bring, O Kama, The fish of victory. Here is Hana, A swollen land. E kai e Kama, Ka ia o lanakila, Eia o Hana la, He aina au pehu.

These were the words of the fishermen to the attendants of Kahoalii. When they came into the presence of the King, Kahoalii, they spoke with falsehood and deceit. This is what the attendants said: “Your fishermen said to salt your flesh, and roast your head and bones in the oven.” Oia na olelo a na lawaia, i na kahu o Kahoalii. A hiki na kahu i mua o ke ’lii, o Kahoalii, olelo aku la me ka hoopunipuni, a me ka epa. Eia ka olelo a na kahu: “Olelo mai nei au lawaia, e kopi ko io, e hoolua ko poo a me ko iwi i ka umu.”

When the king heard these deceitful words of his attendants, he was enraged and ordered that the fisherfolks die, who were Kuula and Hina. The people went by order of the king to destroy Kuula’s house by fire. However, Kuula and Hina had supernatural powers, and heard of their [own] demise by the king. They therefore prepared three small gourd calabashes, to be exploded in the fire, in order that they might not be killed. I ka lohe ana o ke ’lii i keia mau olelo epa a kona mau kahu, huhu iho la ia, a kena aku la e make na lawaia, oia o Kuula a me Hina. Hele aku la na kanaka ma ke kauoha a ke ’lii, e puhi i ka hale o Kuula i ke ahi. Eia nae, he ano akua ko Kuula a me Hina, a ua lohe no i keia make o lakou i ke ’lii. Nolaila, hoomakaukau iho la ia i ekolu uli-liilii, (oia he ipu liilii) i mea hoopahu i ke ahi, i ole lakou e make.

Kuula, Hina and Aiai were in the house when it was set on fire and the exits closed. Kuula therefore said to the son: “Say, you must live, and we two will die. If the smoke from the fire settles down towards the mountain, there is where you will go for a dwelling place, while we two will go and dwell in the sea.” O Kuula, o Hina, o Aiai, i loko no lakou o ka hale. Puhia ka hale i ke ahi, pani ia na puka a paa o ka hale. Nolaila, olelo aku o Kuula i ke keiki: “E! o oe ke ola, o maua ke make. Ina i moe ka uwahi o ke ahi ma uka, malaila oe e hele ai a kahi e noho ai, o maua hoi, e hoi maua i loko o ke kai e noho ai.”

At the time the fire was burning and enveloping the outside of the house the smoke leaned towards the mountain. Aiai went and lived in a cave at a different location, while the parents went through the smoke which settled down on the sea and dwelt in the ocean. The three unripe gourds were the things which exploded in the fire, by which the king thought the Kuulas had died in the fire, because of the explosions of these things. I ka wa i a ai ke ahi a puni o waho o ka hale, moe aku la ka uwahi ma aku. Hele aku la o Aiai a noho i ke ana, he wahi e aku, a o na makua hoi, hoi aku la laua ma ka uwahi e moe ana i loko o ke kai, a loko o ka moana noho. O na uliuli ekolu i hoomakaukau ia ai, oia ka mea i poha i loko o ke ahi, a manao iho la ke ’lii ua make o Kuula ma i ke ahi, ma ke pahu ana o keia mau mea.

On the departure of Kuula, Hina and Aiai, the fishes were all removed, none remaining in the sea and in the waters adjacent to Hana. No fish whatever could be caught by the fishermen of Kahoalii, because Kuula and Hina had fish bodies. Ma keia hele ana o Kuula a me Hina, Aiai, ua lawe ia na ia a pau loa, aohe ia koe o ke kai a me ka moana, e pili ana me Hana. Aole loaa iki ka ia i na lawaia a Kahoalii, no ka mea, he kino ia o Kuula a me Hina.

O Aiai hoi, hele aku la ia a he wahi ana i ke kipapali kahi i pili ai. Malaila oia i noho pio ai a loaa ia Pilihawawa. Lawe aikane ia e ia a hiki i kona hale, noho iho la laua. Mahope o keia noho ana he mahiai ka laua hana, a loaa ka ai, aohe ia. Olelo aku o Aiai i ke aikane, e ulana hinai hooluuluu hinalea. Ulana iho la laua a paa, iho aku la laua a hiki i kaheka kai, kukulu iho la i ka hinai, a kahea aku la o Aiai i ka ia i na makua:

O Kuula and Hina,

Send the fish in,

E Kuula a me Hina

E hookomo mai olua i ka ia.

O ka pua hinalea, a me ka opule.

I aku o Hina ia Kuula: “E haawi ae oe i ia na ka kaua keiki.” I loko o keia wa e ku ana ka hinai, ua komo ka ia a hu i waho, ua piha loa i ka ia. Nolaila, ohi ae la ke aikane o Pilihawawa i ka ia a waiho i ke one maloo. Hoouna mai la no o Kuula i ka nalu, popoi iho la no pau loa ka ia i ka moana. O na ia i malama ia i loko o ka ipu koe. Pela ke ano o ka lawaia ana a me ka hoomaka ana o ka poe lawaia a hiki i keia la. He pohaku maoli o Hina e waiho nei a hiki i keia la, a he mau ia kona, eia na inoa: O ke aku, o ke akule, o ka oio, o ka moi, o ke au, o ka manini.

Pela no o Kuula a me Aiai, he mau pohaku ia no, a he mau kapu no ko lakou a hiki i keia la. He kapu na mea ulaula ia Kuula, oia ka puakai, ka pukohukohu, kela mea ula keia mea ula, a pela aku no. Nolaila, ma o Kuula ala i laha ai na lawaia a pau loa a me na ia ma keia mau mokupuni; a no loko mai o laila na kumu o ka lawaia.

There are many various methods and divisions in fishing; a different method in shallow water, and in deep water, and a different method again in the fishing grounds midocean. There are also various ways of catching fish in the vocation of fishing, that of the night differing from that of the day; of the morning from that of the evening, as hahamau, iniiniki, kikomo, kamakoi, kiolaola, hoauau, hooluuluu, o, moemoe; by canoe fishing with net; hiaku, kapae, kakauhu, squid catching, and so forth; by bait, with hook and line, rod, stone, wood and so forth. He nui ke ano a me na mahele ana o ka lawaia, he okoa ko ka papau, he okoa ko ka hohonu, he okoa ko na koa o ka moana loa. He nui no hoi na mahele e make ai ka ia maloko o ka lawaia, he okoa ko ka po i ko ke ao, o ke kakahiaka i ke ahiahi; he hahamau, he iniiniki, he kikomo, he kamakoi, he kiolaola, he hoauau, he hooluuluu, he o, he moemoe, he lawaia waa, he upena, he hiaku, he kapae, he kaka uhu, he luhee, a pela aku; he maunu, he makau, he aho, he makoi, he pohaku, he laau, a pela aku no.

The fishing seasons varied during the year, and were not always on the same time; there were auguries by which the proper time for fishing might be discerned, and not go fishing without any foreknowledge. Certain kinds of fishing were under restrictions, while others were unrestrained; single-handed fishing and fishing in parties; some with canoe, and some without canoe. He loli na kau e lawaia ai i loko o ka makahiki, aohe mau ma ka manawa hookahi, he mau hoailona kekahi e maopopo ai ka wa kupono e lawaia ai, aole e lawaia me ka maopopo ole mamua. He kapu kekahi lawaia ana, a he noa kekahi; hookahi kanaka e lawaia ai, a he nui ma kekahi lawaia ana; he waa kekahi he waa ole kekahi.

FISHING AND METHODS OF FISHING.—DRY (OR SHORE) FISHING. KA LAWAIA A ME NA IA.—NA LAWAIA O KA MALOO.

1. Hahamau. I ka po mahina e lawaia ai. Ina puka ka mahina, kai make ke kai, alaila, hele na wahine e lawaia ma uka ma ka pa ala a ma kaheka, a me na papa holo a ka nalu. O keia lawaia, he haha me na lima, he pupuu na manamana, eia na ia e loaa: heepali, olali, hou, awela, niholoa, mananalo, paolakei, paokauwila, paoluahine.

2. Holoholo. He lawaia mauka me ka upena e holoholo ai, o ka inoa o ia upena, holoholo. Elua anana ka loa o ka laau, me ka upena ma ke poo i haku poepoe ia i ka laau, olu ke hoopio ae. He alahee ka inoa. O kahi e mio ana ke kai o ke kaheka, oia kahi e kuu ai ka upena. Hookahi kanaka me ka upena, hookahi ma ke kapeku i ka ia. Na ia e loaa. He uhu, he kala, he uwouwoa, he manini, he nenue.

3. He upena kukulu aloiloi. Aohe wahi kuu ole, ua pono keia i kahi hohonu a me ka papau. I uka no e ku ai lawaia, hoolei aku ka upena. Eia na ia o keia upena: He aloiloi, hinalea, lauhau.

4. Ka inikiiniki puhi. Penei ke ano: I ka lima ka lawaia ana, i ka lima akau ka maunu, i ka lima hema ka iniki. Eia na maunu: Aama, paiea, heepali. O kahi e lawaia ai, o ka pa ala uliuli, e like me ko Kohala ano. Malaila e lawaia ai i ka wa hohonu a kaikoo o ke kai. O ka ia e loaa; o ka puhi wale no.

5. O ke kikomo. He makau i kau ia ma ke poo o kekahi laau pokole, hookahi anana ka loa. O kahi e lawaia ai, o ka mawae o ka ala. He puhi no ka ia e loaa.

6. Ke kamakoi. Ekolu anana ka loa o ke kamakoi (he laau) ohe, a he hau. Ekolu no hoi anana ka loa o ke aho, he aama, he ina, he pea, he heepali, ka maunu. O kahi e lawaia ai, he lae, he wahi e ae no hoi e kupono ana. Na ia e loaa i keia lawaia ana: He uhu, he halahala, he hou, he aawa, he oopukai, he hinalea, he aniholoa, he awela.

7. Kaee. He nae ka upena, he upena makalii loa, ma ke kaheka e lawaia ai. O na ia liilii a pau loa ka ia upena e ohi ai. Eia na inoa: Ohua, paoo, aholehole, pua manini, a pela aku no.

8. Hinai. He mea i ulana ia e like me ka noho ie, a hamama ka waha i luna, hookahi kapuai ke kiekie, “He wana, he ina, he haukeuke, o ia na maunu.” O kona wahi e lawaia ai, malalo o ke kai, ma kahi pukoakoa, ma kahi papa, ma kahi pa ala. Kukulu ka hinai, au ke kanaka ma kahi e, a komo ka ia, kii aku ke kanaka. Eia ka ia, he hinalea wale no, aohe ia e ae.

9. Hinai puka nui. He hinai nui, elua kapuai ke kiekie, no ka hohonu ia, eia na ia: He panuhunuhu, he halahala, he uhu.

10. Upena uluulu. Elua laau, he iwilei ka loa, he iwilei no ka laula o ka upena. O kahi e lawaia ai, i loko no o ke kai, he lua kahi o na ia e noho ai, malaila keia upena. Hookahi kanaka me ka upena ma kekahi aoao o ka lua, hookahi kanaka me ka pula e oo ai i ka lua, i holo mai na ia, a komo i ka upena; o na ia e loaa, o ke kumu, ka uhu, a pela aku.

11. The sea net. This net is called by fishermen, the “mouth of a shark;” the uluulu net (No. 10) the “belly of the shark,” and the hinalea fishing basket (No. 8) the “eye of the shark.” In these kinds of fishing fishermen are liable to be eaten by sharks, hence the expressions. The placing of the net is done down in the deep sea. One dives down, clears away the rocks and places the net in position, then the fish enter. 11. Ka upena kai. O keia upena, ua kapa ia e na lawaia ka waha o ka mano. O ka upena uluulu hoi he opu no ka mano, o ka hinai hinalea, he maka no ka mano. O keia mau lawaia he pau i ka mano, nolaila, olelo ia pela. O kahi e ku ai o ka upena, o lalo o ka hohonu, luu a lalo, ohi ae ke “a” a kaawale, kukulu iho ka upena, alaila komo ka ia.

12. Ke o. He laau loihi, ekolu iwilei ka loa, he hao winiwini oioi loa, hookahi hai lima ka loa. O keia lawaia, aohe pono i ka poe ike ole i ka luu, aia wale no o ka poe aho loa i ka luu ana a me ke o. Luu a lalo noho, o ke ano o ka noho ana, he kaomi kahi lima i lalo, hookahi lima i ke o. Nana o ka ia holo ae, a ike, ia wa e o ai. O na ia a pau loa o ka moana. O ka loihi o ka noho ana i lalo, he hapa hora paha. Ina halawai me ka mano, hookahi hora okoa e noho ai i lalo o ka hohonu, kupanaha maoli.

13. Drawing net. It is a large net eighteen fathoms long and seven feet wide. It is a net drawn through the sea, two men holding it, while four men drive in the fish. 13. Upena kuu. He upena nui no ia, he 18 anana ka loa, ehiku iwilei ka laula. He upena au ia ma ke kai, elua kanaka ia ia ka upena, eha kanaka kapeku i ka ia.

14. He upena hulihuli. Lawe aku la a loko o ke kai kukulu, huli i ke aa, alaila, holo mai a komo i loko o ka upena.

15. Pakuikui (thrashing) net. A man swims seaward drawing the net, while another man thrashes the sea from the land side. On account of the noise the fishes run into the net. 15. He upena pakuikui. Ma kai ka upena e au ai o ke kai me ke kanaka. Mauka kekahi me ka laau e pakuikui ai. No neia koele holo ka ia a komo i ka upena.

16. Squid spearing. [The fisherman] takes a pole in the sea with which to thrust in the hole, thereby killing the squid. 16. Ka o hee. Me ka laau e hele ai i loko o ke kai, e o ai i ka lua, alaila, make ka hee.

17. The turtle net. It is forty fathoms long and four fathoms wide. Ten men are necessary to handle this net to despatch a turtle. Not, however, until a turtle is seen floating on the surface of the sea is the net cast. Sometimes from one to five turtles are taken at one haul. All these different methods of fishing are done in the sea by diving and wadings in actual person, without canoe. This is a summary of all the different methods of fishing in the sea, except by canoes. 17. Ka upena honu. He kanaha anana ka loa, eha anana ka laula, he umi kanaka ka pono o keia upena, alaila, make ka honu. Aia nae a ike ia ka honu e lana ana maluna o ke kai, alaila, kuu ka upena. Mai ke kahi o na honu a ka elima honu, alaila pau i ka hei i ka upena. O keia mau lawaia a pau, maloko o ke kai e luu ai me ke kino maoli, aohe waa. O ka pau keia o na lawaia a pau loa i loko o ke kai, koe na lawaia ma ka waa.

FISHING FROM CANOE. NO KA LAWAIA WAA.

1. Squid fishing. The cowrie shell is the bait, together with a stone. Spurs which are curved [forming the hook] are fitted behind the shells whereby the squid is caught. The shell and the stone are both alike, the squid will not seize it if the stone is not identical with the shell; the stone underneath, the shell on top. A stone is cut to resemble the shell [in size and shape]; if the shell is spotted the stone must be spotted, and so in all other particulars. If the stone and shell are good and exactly alike, the squid will seize it. The man who is in the canoe shakes the line in order to move the shell and stone, which the squid pursues to grip. If the shell is a good attraction the catch may amount to forty squids, or perhaps a little less. 1. Luhee. He leho ka maunu a me ka pohaku, he mau kala mahope o na leho, ua hoopio ia a kekee, oia ka mea e make ai ka hee. O ka leho a me ka pohaku ua like loa laua, aole e ai ka hee ke like ole ka pohaku me ka leho. Malalo ka pohaku maluna ka leho. Ua kalai ia ka pohaku a like loa me ka leho; he onionio ka leho, he onionio ka pohaku, pela no na ano a pau loa. Ina maikai ka pohaku me ka leho, a like loa, alaila, hahai ka hee. O ke kanaka hoi o luna o ka waa, he lulu i ke aho, i oni ka leho me ka pohaku, alaila, hahai ka hee e puliki. Ina he leho ai, alaila, hiki ka nui o na hee i ka kanaha, a emi mai.

2. Okilo hee. He hee no ka ia, he kakala a me ka pohaku, ua hoopili ia i ka maunu, oia kona mea e make ai. I ka wa e lawaia ai, mama ke kukui a pupuhi i ke kai i malino, a ike ia o lalo, a ike ia ka hee, alaila, kuu iho ke kakala. He nui na ano o keia ia o ka hee, a he nui kona mau kino ke hoololi mai, a oia ke kumu i puhi ia ai ke kukui i malino ke kai, a maopopo ka hee. Eia na ano o ka hee, a me na manawa: I ke kakahiaka, he ulu ke ano, pela ka ili. A awakea ae, he ula. Aui ka la, eleele ano limu kala. A ahiahi, ano eleele, pukoa. O na hee a pau loa, mai ka hee nui a ka hee liilii, pela ke ano. Nolaila, pono ole ka poe ao ole ia i ka okilo hee.

3. Ka lau. He umikumamaha anana ka loa o keia upena, elua ano o keia upena. Ina umi-kumamaha anana ka loa o ka upena, he lau lele ka lau. Eia ke ano, he ekolu lau anana ka loa o ke kaula pua i ka laki. Ina eiwa anana ka loa o ka upena, eono kanaha ka loa o ka lau. He lau maloo o ka laki ka lau, he ilihau ke kaula. Ua hana ia keia mea, i mea e makau ai na ia o ke kai. O ka lawaia ana, maluna o na waa ka laki me ka upena, elua waa. Mauka ka nui o na kanaka e huki ai i ka laki. Ma ka waa kekahi. Pela no e a ai i ka ia a kahi maikai, kuu ka upena. He nui loa na ia e make i loko o keia upena lawaia.

4. Kawaa net. It is a large net, and three are used in this method of fishing. Each is twenty fathoms long. Three canoes are employed; one canoe is loaded with stones and two with nets. One canoe pays out its net, and so does the other, in opposite direction. Then the canoes curve and go inland as the big stones are being thrown down. In this method many fishes are caught. 4. Upena kawaa. He upena nui ia, ekolu upena o keia lawaia, he iwakalua anana ka loa o ka upena hookahi, pela na upena ekolu. Ekolu waa, hookahi waa pohaku elua waa upena. Kuu kekahi waa, a pela kekahi waa, alaila, wehe na waa a holo i uka, me ke kiola o na pohaku nui i lalo. Ma keia hana ana ua make na ia he nui.

5. Upena waha nui. He pula ko keia, eia ke ano, he iwakalua anana ka loa o ke kaula, he lauhala me ka akia ka pula. He kapuai ke akea mai kekahi pula a kekahi pula, he kanaha ka nui o na pula, a he oi loa aku kekahi. O keia mea i hana ia ai i holo ka ia i kahi o ka upena. Ma keia upena a ka lawaia, ua ike ia ko ke kanaka noonoo. Ua lawe mua ia ka upena a kahi ino, kahi o na ia e noho nui ai, alaila, waiho ka upena. Ia wa e au ai ka pula, a ike na ia i ka pula, alaila, holo i kahi ino. Ia wa, pau lakou i ka hei i ka upena.

6. Hanging net. Three canoes are employed for this net, one for actual fishing and two to carry the nets. One canoe, which is the one on the right-hand side, carries the bag, the other canoe is the one on the left-hand side. [In setting the nets] the belly of the net forms the juncture of the two nets. At the mouth of the side nets the fishermen dive toward the middle, driving the fish away back in the bag and are thus caught. 6. Upena hoolewalewa. Ekolu waa o keia upena, hookahi waa lawaia, elua waa upena. I kekahi waa ka eke, oia ka waa akau, a o kekahi waa hoi, he waa hema. O ka eke ma waena, oia ka opu o ka upena, he huina ia o na upena a elua. A ma ka waha o na upena pa e luu ai ke kanaka, a mawaena hoi, alaila, holo ka ia a komo loa i loko o ke eke, pela e make ai.

7. Pakuikui net. It is the same net as above, with a bag, but with different operations. Poles four fathoms long are used. When the net is cast at its located place, then the poles are thrust in the sea. The fish are thereby frightened into the net in an angry and mighty rush. Such is the method of this fishing. 7. Upena pakuikui. O kela upena hookahi no, he eke, aka, he okoa na hana, he laau loihi, eha anana ka loa. A paa ka upena i kahi i kukulu ia ai, maua, o na laau ilalo o ke kai, makau holo i loko o ka upena, me ka hele huhu ikaika loa, pela ke ano o keia lawaia ana.

8. Upena malolo. He upena nui keia, he umi kumamawalu anana ka loa, eono anana ke kiekie. He umi kumamalua anana ka loa o ka waha, he upena makalii keia. Eia na inoa i loko o keia upena. He nukunuku a ula, he makahi, he makalua, he makolu. He nui loa na waa o keia upena, he kanakolu i kekahi wa hookahi waa upena, a i kekahi wa elima waa upena, a pela aku. O ka waa upena mamua e hoe ai, eono kanaka o luna; ua kapa ia ka poe hoewaa, “he pahoe malolo.” He hoe like na waa i ka hoopuni ana, me ka emi ole i hope o kekahi waa, a kokoke i ka upena, alaila, hoemi na waa i hope, alaila huki ka waha o ka upena, pela kona lawaia ana. Elua waa ia, he waa pokii, he waa hiapo. O ka waa pokii, oia ko ka mea upena, o ka waa hiapo, oia ko ka pahoe. O na ia helu, na ka wahine a ka mea upena. I luna o ka waa upena, ekolu mahele: He pale hope, mahope o ka waa; he pale ihu mamua o ka waa; he honua ma waena. He mau kanaka okoa no keia, he mahele nae ka ia me ka mea upena.

9. The kapae. This method of fishing is done during windy days. The fish is the flying-fish. The line is twenty-seven fathoms long. This fish is caught with hook baited with lobster, or flying-fish meat. The wind and tide bear these. This fish, the flying-fish is buoyant on the sea, and so is the line; thus this fish is caught. Thirty and less of these flying-fish are caught in this method of fishing. 9. Ke kapae. I loko o ka wa makani keia lawaia ana. He malolo ka ia, o ka loihi o ke aho he iwakalua-kumamahiku anana ka loa. He makau ko keia ia, he ula ka maunu, he io malolo. O ka makani ka mea nana e lawe keia me ke au pu, o keia ia o ka malolo, he ia lana i luna o ke kai, a pela ke aho ka lana i luna, pela e make ai keia ia. He kanakolu malolo o keia lawaia e loaa a emi mai no hoi.

10. The koheoheo. Koheoheo is a piece of wiliwili wood with a live flying-fish attached. The line is five fathoms long, the object is to allure the dolphin, and when it becomes ferocious the line and hook is thrown. When the fish bites the paddling of the canoe ceases. The dolphin is a very game fish when caught with a hook, it is a great struggler and snorts when leaping up. A large fish is a fathom and over, long, and a small fish is muku (four and a half feet). A large fish is called a lapalapa, also ao, having a breadth of a yard from the forehead to the mouth. Here are the different names of the dolphin: Lapalapa, oa and papaohe. The principal food of this fish, the dolphin, are flying-fish, lelepo and puhikii. 10. Koheoheo. He laau wiliwili ke koheoheo, a he malolo ola no hoi. Elima anana ka loa o keia aho. O keia hana he hoowalewale i ka mahimahi, a hae ka mahimahi, alaila kuu ke aho me ka makau. A ai ka ia, alaila pau ka hoe ana o ka waa. He ia hae ka mahimahi ke paa i ka makau, he ia ahai, a he ia puoho e lele ai i luna. He anana a puehu ka ia nui, a he muku ka ia liilii. He lapalapa ka ia nui, a he ao kekahi, he iwilei ka palahalaha mai ka lae a ka waha. Eia na inoa o ka mahimahi: He lapalapa, he ao, papaohe. O ka ai a keia ia o ka mahimahi, o ka malolo, o ka lelepo, o ke puhikii.

11. Lawaia kahala. Elima kaau anana ka loa o ke aho, he nui ke aho o keia ia, a pela no ka makau, a o kahi noho o keia ia he “koa.” Aole e noho keia ia ma na wahi e ae o ke kai, aia wale no ma ke koa. No ke koa. He wahi ahua i lalo o ka moana, he okoa ka hohonu, he okoa keia. He ahua waiho wale, aole nae i ike pono ia e na lawaia, aka, ma ke kuu ana i na makau, a me ke aho i maopopo ai he maikai ke koa, aohe mau o ka makau.

The koa (station) is a place of great enjoyment by all the kahalas. The size of the station is about the same as that of a small village with houses standing and the people gathered in crowds. According to the depth to the koa, so is the length of the line. Forty hooks are attached to a line when letting down, some less, some more. A stone as large as a poi pounder is at the lowermost end, and from the stone to the [nearest] hook is a distance of one fathom. As the line hangs perpendicularly so the hooks hang, a yard from one hook to another, and so on till all the forty hooks are fastened. These hooks are called kaka, ulaula, koae, lehe, mokuleia. These are the fishes caught on the lower hooks, and on the uppermost hook are the kahala caught. He wahi lealea nui loa ia ke koa e na kahala a pau loa. Ua like ka nui o ke koa me kekahi kulanakauhale uuku, e ku ana na hale me ka mumulu o na kanaka. E like me ka hohonu o ke koa, pela ka loihi o ke aho. He kanaha makau o ke aho hookahi ke kuu, a he emi mai kekahi, a he oi aku kekahi. He pohaku ma ka pikoi o lalo loa, ua like ka nui me ka pohaku kui poi, mai ka pohaku a ka makau hookahi anana ke akea. E like me ka pii pololei ana o ke aho i luna, pela ka makau e kau ai, he iwilei ke kowa mai kekahi makau a kekahi makau, pela no e pii ai a pau na makau he kanaha. O ka inoa o keia mau makau, he kaka, he ulaula, he koae, he lehe, he mokuleia, oia ka ia o na makau malalo. Ka makau o luna loa, he kahala ka ia.

He muhee, he opelu, he hee ka maunu o ke kahala i ka wa e kuu ia ai o ke aho a ai ka ia. Ma ka oni o ke aho e ike ia ai ua ai ke kahala. He maka ko keia lawaia, e pono ai ke hana; aole e loaa wale ke koa ke huli me na hoike ole ma ka aina. Aia a loaa na hoike penei: O Hapuu, he koa kaulana loa, aia ma ka akau o Kohala i Hawaii, ma ke kai o Alenuihaha. O Hukiaa, ka aina nona ua koa nei, ua akea loa mai ka aina o uka, a ke koa o Hapuu, ekolu mile paha ka loa. Elima kaau anana a helelei aku kona hohonu, (o ke ano o ke kaau a me ka helelei,) he kanaha anana i ke kaau, helelei, he mau anana keu mawaho o ka umi, a pela aku.

The landmark to be looked for is Hapuu, in the lowlands of Halawa, which is six miles distant. It is a temple, built by Kamehameha, called “House of Kaili.” The mark to be looked for in the uplands is Puuiki, a toboggan slide, which is Upolo, west of Hukiaa. When these come in line, the fishing ground (koa) is located, and that is the only proper mode of fishing for the kahala. O ka maka o uka e nana ai, o Hapuu i kai o Halawa. Eono mile ka loa. He heiau ia na Kamehameha, o Hale o Kaili. O ka honua o uka e nana ai, o Puuiki, he holua, aia i Upolu ma ke komohana o Hukiaa. A kupono keia mau mea, alaila, loaa ke koa e lawaia ai, a pela wale no e pololei ai ka lawaia ana o ke kahala.

12. Kakauhu. He upena pananai, aohe hohonu, he anana ka loa, eha laau, he huinaha ke ano o ka waha. O kekahi uhu no ka maunu, he uhu ola, he uhu hoowalewale i ka uhu malihini. Ua hana ia i ke aho a paa, aia a laka ia uhu, alaila, kuu ka upena. Pela e make ai ia ia.

13. Lawaia maomao. Ekolu anana ka loa o ka upena maomao. He ula ka maunu o ka maomao, he pohue kekahi. No ka maunu pohue, oia ka apana ipu awaawa i hana ia a poepoe, kunikuni ia a eleele i ke ahi, e kau ana ma ka hanai o ka upena. Eia ke ano, eha laau ma ka waha a puni, a ma ia waha e kau ai na apana pohue me ke kilepalepa i ke kai. Ma ka ike ana o ka maomao i keia hana a ke pohue, kuhi oia he maunu, pela kona hei ana.

14. Long loose net. It has a circular mouth, and across the center of the net is a string to which the bait is fastened. In the bottom of the net is a stone which holds it down, thus is this method of fishing. 14. He upena luelue. He poepoe kona waha a puni, ma waena ka piko o ka upena, e paa ai ke aho, a malaila no ka maunu. Malalo o ka okole o ka upena ka pohaku, oia ka mea nana e kaohi ka upena i lalo; pela kona lawaia ana.

15. Hinai pai kala. He ie kona upena, ua ulana ia a me he hinai hooluuluu la. He ia hanai ia ke kala, i ka limu kala, i ka ai, i ka ipu pu. Pela no e hanai ai a momona, alaila kuu ka hinai me ka ai no. A walea, alaila, kuu ka hinai e make ai ke kala, pela kona lawaia ana.

16. No ke ahi. Hookahi lau anana ka loa o ke aho, he makau nunui kona, he aku, he opelu ka maunu. He pohaku maikai palahalaha ka paka, elua kaau anana o ke aho e komo i ka hohonu, alaila huki, ia wa haule ka paka, a make ke ahi i ka makau. Ia wa, ahai ka ia i lalo, nui loa na kaau e lilo i ka huki ia e ka ia. He ia huhu a ikaika loa ke ahi, he ia ola loihi, ekolu ahai ana, alaila, make ke ahi. He nui loa kona kino, he ia momona, a he ia io nui. Ua like kona io me ko ka puaa ka manoanoa.

17. Opelu fishing. The net is six fathoms long, with squash as bait. 17. He aei opelu. Eono anana ka loa o ka upena, he palaaipu kona maunu.

18. He upena holahola. Penei ke ano, he pa i ka lua ia ka upena a puni, alaila, hola i ka auhuhu, pela e make ai na ia.

19. He iao. He nae kona upena, he upena makalii loa, he lua paa ka loa. Eia ke ano, elua anana; elua kanaka o ia upena, o na pai mai mamua o ka upena, elua ia o keia upena, he iao, he nehu.

20. Ke aku. He makoi ko keia ia, he iao ka maunu. (He mea hooluuluu ka iao.) Nana e hoowalewale ke aku, alaila, kuu i ka makau me ke aho, alaila, make ke aku.

21. The kolo net. This net is made of very strong-fibered rushes, four times forty fathoms long, and three fathoms in height. Many people are required to draw it, some in canoes and some on dry land. 21. Upena kolo. He ahu awa ka upena, eha kaau anana ka loa, ekolu anana ke kiekie, he nui na kanaka ke huki, ma ka waa kekahi, ma kahi maloo kekahi.

OF NIGHT FISHING. NO KA LAWAIA PO.

1. Ku kaula. He ulua ka ia, he kahala, a pela aku no. He paka a me ke aho ka mea e kuu ai, hookahi kaau anana ka loa o ke aho, he malolo ka maunu, he ula, he lelepo, a pela aku no. Aia a aui ka la, holo, a ahiahi hiki. Kuu ka paka, poeleele, ai ka ulua a me na ia e ae, pela a ao ka po.

2. Kapapa ulua. The canoe is paddled along, at the same time making a noise by striking the paddles against the canoe. The ulua hears it and follows the canoe, then the line and hook is payed out and the ulua is caught. 2. He kapapa ulua. Hoe ka waa, me ka hookoele i ka hoe i ka waa. Lohe ka ulua, hahai i ka waa. Ia wa, kuu ke aho me ka makau, make ka ulua.

3. Welea. Eiwa anana ka loa o ke aho, he makau kona, he hinalea, he aawa, he moano, a pela aku, kona maunu.

4. Aweoweo. He eono anana kona aho ka loihi, he makau no, a he paoo ka maunu.

5. Shark fishing. It is an entangling, large net, forty fathoms long and four fathoms high. Many sharks are caught in this net. 5. Lawaia mano. He hihi kona upena, he upena nui, he kanaha anana ka loa, eha anana ke kiekie. He nui na mano e make i keia upena.

6. He upena awa. He mahae ka inoa o ia upena, eia ke ano o ia olelo. Eha manamana e komo i loko o ka maka hookahi. Ekolu kanaha ka loa. Ekolu anana ke kiekie. He kaapuni kona lawaia ana, he waa ma na kihi elua, pela no e hele kaapuni ai, a puni na ia e noho ana i kahi hookahi. No ka mea, he mea mau i keia ia o ke awa ka ai i ka limu ma kahi hookahi. Ia ia e nanea ana i ka ai limu, o kona wa ia e puni ai i ka upena a hei. He ia nui loa ke awa, he muku, he iwilei, e pela aku no kona kino.

7. The thrashing net. Four times forty fathoms is the length of this net and six yards high. Its method of fishing is to place the net mainly in a straight line, but curving at one end. The reason for that is, that when the fish is going parallel to the net on turning back they will be caught at that place. One man splashes the sea from the front with the paddle, to stir the sea and scare the fish. Many fishes may be caught in this net. 7. Upena hahau. Eha kanaha anana ka loa o keia upena, eono iwilei kona kiekie. O kona lawaia ana, he moe pololei ka waiho ana o ka upena, a ma kekahi lihi, he moe poai pio, o ke kumu i hana ia ai peia, i hele ka ia ma ka pololei o ka upena, a hoi hope, alaila, hei i kela wahi. Hookahi kanaka nana e hahau i ke kuau o ka hoe mamua, i halulu ke kai holo ka ia. He nui loa na ia i keia upena ke hei.

8. The alihilele net. It is six fathoms long, with leaves on either. Two men are engaged with the net. Large mullet are the fish caught in this net. 8. Upena alihilele. Eono anana ka loa. He lau ma kela aoao a pela ma keia aoao. Elua kanaka ma ka upena, he anae ka ia a keia upena.

9. Ani net. It is ten fathoms long, two men being employed, the feet being the splash, hence the name ani. Mullet, weke, oama, uouoa are the fishes caught. 9. Upena ani. He umi anana ka loa, elua kanaka, o na wawae ke kapeku, oia kela inoa “he ani.” He anae, he weke, oama, uouoa, oia na ia.

10. Upena ohua palemo. Hookahi anana ka loa, he umi kanaka o keia upena e lawaia ai. He ohua a me ka akilolo, na ia o keia upena.

O ka pau keia o na upena a me na ia. Eia ka mea i koe, o na kanaka aho loa i ka luu moana, a me ka lawaia. Ua kaulana loa ia poe a hiki i keia la, a he mau moolelo no ko lakou e waiho nei i loko o keia lahui kanaka.

Relating to Amusements. E Pili ana i na mea Paani.

CHAPTER I. OF THE KILU. MOKUNA I. NO KE KILU.

He papai loihi ia i kukulu lalani ia me na laau, e like me ka pa ke ano. Eono iwilei ke laula a oi aku, a he kanaha iwilei ka loa, a he la-ko a me ke pili mai o waho. O ke kino o ke kilu, he nukunuku huewai maoli, ua oki ia ma waena o ke kino o ka ipu. Ua hana ia a maikai, a pawehe o waho, e like me ko Niihau ipu. Ke kukui e malamalama ai o ka po, he uki a me ke uwiuwi, he mau laau ulu no ia ma Hawaii a ma na wahi e ae no o keia mau Mokupuni.

The time for the performance of the kilu is from the evening until cock-crow. At sunrise it has ceased. Many people attend during its performance, coming from all around, men, women, children, old women and old men. They dress up nicely and then go to the kilu. A o ka manawa e kilu ai, o ke ahiahi a hiki i ke kani ana a ka moa, a puka ka la, alaila, pau. He nui loa na kanaka e hele i ka wa e kilu ai, ko kela wahi, ko keia wahi, na kane, na wahine, na keiki, na luahine, na elemakule. Kahiko a maikai, alaila, hele i ke kilu.

Penei e kilu ai. Elua pahu i kukulu ia ma kela aoao a ma keia aoao, a waiho wale o waena o na pahu, aohe e noho ia e ke kanaka. O ka pahu, he ulei ia laau, ua haku ia o luna i ka hulu moa a paa. O ka eo ana o kekahi aoao i kekahi aoao, aia a pa ke kilu i ka pahu. Hookahi pa ana. Elima ia helu ana. Pela a hiki i ke kanaha, alaila eo. “A ina e eo kekahi, alaila hula,” oia ka uku.

Of the chanting. During the progress of the game the kilu player chants as follows: No ke oli ana. I loko o ka wa e kilu ai, alaila, oli aku ka mea e kilu ana. Penei e oli ai:

Unaffable is the lover of the woods,

And seeing the flowers, smiles appear;

Puna is the repository of the winds,

For a beloved one.

Greeting.

Hoinainau mea ipo ka nahele,

Hookokoe ana ka maka i ka moani

I ka ike i na pua hoomahie luna,

Ua hihina wale i moeawakea,

Kai no ua poina ia Malio,

Aia ka ia pualei o Hao e!

I Puna no ka waiho ana a ka makani,

Ka-ele no ka malama ana a ka Puulena

I kahi mea hoalohaloha e!

Aloha—e!

Then he throws the gourd, and if the shot misses and does not touch the pole, the scorer remarks: Alaila, kiola i ke kilu, a i na e hala ke kilu ana, aole e pa i ka pahu, alaila pane mai ka helu ai:

Missed, missed by a wide margin;

Hala i hala loa,

Kapakapaka, aole ia o ka pahu.

In case, however, the gourd strikes the pole the scorer recites: A ina hoi e pa ke kilu i ka pahu, alaila, heluhelu waha aku ka helu ai:

The edge remains,

The edge remains;

The day is tumultuous,

The day closes sadly.

We have five down though.

Hene uha,

Koe ke kae,

Koe ke kae—

Kuehu ka la

Komo inoino ka la,

Alima kaua i lalo la!

A pau keia olelo kaena a ka helu ai, alaila, kahea hou aku i ka helu ai o kekahi aoao. “E lawe!” A pane mai kela helu ai. “E lawe!” “Eia mai o mea ke hele aku la.” A i haule ke kilu i waena me ka pa ole i ka pahu, penei e pane ai, “Ua makau i ke akua ua kio koke.” A ina e pa ke kilu i ka pahu, alaila, olelo aku: “Hoihoi ia mai ko’u hoa e ke ake niu o Waima.” Oia ke kilu pa mau i ka pahu, a hiki i ka eo ana, alaila, pane aku ka helu ai. “Hookahi ai i koe, ulaula ko hua i ka la.”

OF THE UME. NO KA UME.

The ume. It is an attraction of a man and of a woman. Here is a description of it. A long piece of wood, four yards long, is adorned with chicken feathers. The wood is called hau. The ume is performed after the cessation of the kilu, because the people are still gathered at the time, no one going away. A different officer is in charge. The man who performs the ume is one who has an agreeable voice for chanting. He takes hold of the piece of wood and goes through the assembly, searching for a comely woman and a comely man. When he has found these in his search, he chants: Ka Ume. He mea hoopili kane a hoopili wahine. Eia ke ano o ia mea, he laau loihi, ua haku ia i ka hulu moa, eha iwilei ka loa. A he hau ka inoa o ka laau. O ka wa e hana ai o ka ume, oia ka wa e pau ai o ke kilu ana, no ka mea, e mau ana ka paa ana o na kanaka ia wa, aole e hoi kekahi mea, he luna okoa ia. O ke kanaka nana e ume, he kanaka lea ia i ke oli, a nana e hopu ka laau a hele i loko o ka aha kanaka e huli i ka wahine maikai a me ke kanaka maikai. A loaa keia mau mea i kona nana ana, alaila, oli aku:

My companions wept at Kaana,

Nearly enamored of the plains of Niniwai.

They were my companions at the still haunts of the birds.

The harboring bird of the laukona companions

Mistaking me for a strange man.

Ula Kalaeloa i ka lepo a ka makani,

Hoonuanua i Apuakalamaula,

Ike aku manao ia’u Kulelua,

Hea mai Kaiolohia, e hoi maua.

Uwe aku o’u hoa i Kaana,

Ane aloha ke kula o Niniwai,

O’u hoa ia i ka lai a ka manu e!

Manuawa wale i ka hoa laukona a!

Ike ke laau aua ia e ka moe,

E kuhi ana ia’u he kanaka e!

Owau okoa no mai luna a lalo e!

After chanting, the pole is brought in contact with the man and the woman. Subsequently the man and the woman rise and go to a sleeping place. They remain from evening to daylight. In this entertainment a husband, or a wife, is lost to another. If they love [each other] they join together. In these days it would be marriage. In this the husband is not offended with his wife, neither the wife with her husband. It is merely a matter of enjoyment at the time. Thus this man keeps on his work of ume upon all the persons inside, both men and women. A pau ke oli ana, alaila, hoopili ka laau i ke kane a me ka wahine. Mahope o laila, ku ke kane a me ka wahine, hele i kahi e moe ai. Mai ke ahiahi a ao ka manawa e moe ai. Iloko o keia lealea e lilo ai ke kane a me ka wahine ia hai. A ina e aloha, alaila, “hoao.” I keia wa e mare ia. Me keia mea, aole e huhu ke kane i kana wahine, a pela ka wahine i ke kane. He mea lealea wale iho la no ia, ia wa. Pela no keia kanaka e ume ai i na mea a pau o loko, i na kane i na wahine.

This is not done, however, to those of homely faces in appearance; only to the good-looking is the ume treated, and to them chants are made: Aole nae i ka poe helehelena ino o ke kino, ke nana aku, i ka poe maikai no e ume ai, a ia lakou no e oli ai:

Proudly passes the sun by Lehua,

While the confusion of the gods became calm.

The agile hies down to Lehua,

The friends are separated by the wind from below;

Their affections, internally hidden,

[Are] exposed by the outpouring tears,

Discerned through weeping.

Such is a child companion.

Kalaihi, kaha ka la ma Lehua,

Lulana iho la ka pihe a ke ’kua,

E a mai ka unulau o Halalii,

Lawe ke Koolau i ka hoa la lilo,

Hao ka mikioi i kai o Lehua,

Paiaia na hoa makani mai lalo e!

Hoonalonalo i ke aloha pee maloko,

Hai ka waimaka hanini i waho,

I ikea aku no i ka uwe ana mai,

Pela wale no ka hoa kamalii e!

After this chanting these two retire together. Pau keia oli ana, hele keia mau mea moe.

It is misty above through the clouds, windy is the gap;

Vibrating is the lehua, the blossom of the tree;

Cleaving the ohia [tree] ripe with age;

Consuming the hala, the lehua of Kaunu.

She unreasonably hates my name.

And assigns the resting place here.

Why should she not be burdened?

Release the man to enter the rest.

Pohina luna i ke ao, makani ka lua,

Naue ka lehua ka pua o ka laau,

Hooa i ka ohia o oo kuauli,

Uli ke a i nahua e ke Akua,

Manuheu i ka wahine waena o Puna,

Pau ae la ka hala, ka lehua o Kaunu e!

Kauna wale mai no ia i ko’u inoa,

Hooili mai ana ka ia i ka moe maanei,

E aha ia no la ia e hoouka ia—a!

Kuua iho ke kanaka i komo i ka moe a!

After this chanting then followed some more. Pau keia oli ana, alaila, oli hou:

Aflamed is Puna by the goddess, Undeveloped is the ohia of Moeawakea. Looking from the heights of Halaaniani, The black rocks, like waves, are glistening. Sparkling is the sun of Kukalaula, When the wide forest of Maukele is traveled over. Love was immuned, nearly caught by the rest; It had almost arrived When this one passed away. Love passes accompanied by intense regret. Moa unouno o Puna i ke ’kua wahine, Makali ka ohia o Moeawakea, Ke nana mai i luna o Halaaniani, Lohi mai ka papa ale ka pahoehoe, Apiapi ka la o Kukalaula, Ke hele i ka nahele loa o Maukele e! Pakele ke aloha mai loaa i ka moe, Aohe wa ua hiki mai hoi e! O ka hala ana aku nei no keia e! Hala ke aloha naue me ka anoai e!

Thus the chanting is continued until daylight, when all go to their respective places. Pela no e oli ai a ao ka po, alaila, pau, hoi kela mea keia mea i kona wahi.

THE GAME OF PUHENEHENE. KA PUU PUHENEHENE.

Ina e waiho ke kilu a me ka ume, a kaawale ka papai kilu, alaila, puu puhenehene Penei ke ano o ia. He umi kane, he umi wahine. He umi o kekahi aoao a me kekahi aoao, he kane nae, a he wahine, a pela a pau he umi, a pela kekahi aoao. O ka noho ana, elua laina, he umi ma ka laina hookahi. Hookahi kapa o na mea he umi, pela kekahi aoao. Alaila, uhi ka maka me ke kino i ke kapa. Ia wa, huna ka mea ia ia ka pohaku, i loko [o kekahi] o na kino he umi, e huna ai. A nalo ka pohaku, alaila, hoike mai na maka maluna o ke kapa i uhi ia, alaila, imi kekahi aoao, pela e hana ai a hiki i ka eo ana.

THE SLED. KA HEEHOLUA.

This is a long piece of hewn board. The large boards are six yards long, and the smaller ones are, some four and some three yards. Two long boards are laid on edge. Holes are made on the sides in the manner as those of a ladder with small sticks between. The width from one board to the other is nine inches. The heads of the boards are turned up like a plow, rubbed over with kukui till they shine and glide easily. The time for sledding is mid-day and afternoon, and the place for sledding is [down] a small steep hill, like the south side of Punchbowl, looking towards Waikiki, and dug up in ridge ways. He papa ia i kalai ia a loihi. Eono iwilei ka loa o ka papa nui. O ka papa liilii iho, eha iwilei kekahi, a ekolu iwilei kekahi. Elua papa loihi, ua kukulu aoao ia. Ma ka aoao ka puka e hou ai e like me ke alapii ke ano, he laau liilii mawaena. O ke akea mai kekahi papa a kekahi papa, eiwa iniha ke akea. Ua hoopii ia mai o mua o na papa, e like me ka oo palau, ua hamo ia a hinuhinu i ke kukui, a pahee wale no. O ka wa e holo ai o ke awakea a me ka aui la ana, o kahi e holo ai, he puu, he wahi palipali e like me ka huli hema o Puowaina, e nana ana ia Waikiki. Ua kohi ia a awaawaa.

The length of a track is one and one half miles; some two miles. The dirt is laid down nicely and the track spread over with grass. When sliding down the track, if a man, he has to fasten up his girdle securely, run back about five fathoms distant, and then run forward and lie down on the sled, sliding down, with his head to the front and eyes looking sharply. If he is not watchful, or his foot touches the ground, he would be thrown off the track, bruising his body with rocks or other things. If a woman is to slide down, she securely ties the loin-cloth around her waist, leaving the body bare, without clothing. O ka loa o kekahi “holua”, hookahi mile me ka hapa, elua mile kekahi. Ua hoonoho ia ka lepo a maikai, haliilii ia i ka mauu a paa ka holua. I ka wa e holo ai i luna o ka “holua,” ina he kane, hume ka malo a paa, alaila holoholo elima paha anana ke kaawale. Ia wa, holo mai a moe i luna o ka “holua”, alaila, holo, imua ke poo me na maka e nana pono ai. Ina e hala ka nana ana, a pa paha ka wawae i lalo, alaila, hu i kula, eha ke kino i ka pohaku a me na mea e ae. Ina he wahine ka mea holo, kakua i ka pau a paa ma ke kikala, waiho wale no ke kino aohe kapa.

THE RUNNER. KE KUKINI.

He is a man swift in running, like a horse. Here is an example: Two men run at the same time, and if one beats the other, and this same man continues on and defeats a second man, then he is acknowledged to be a runner. This is what he does: he runs steadily all day until the middle of the night and continues thus until the legs are stretched and supple, then he wagers. He kanaka mama ia i ka holo me he lio la. Eia ke ano, elua kanaka e holo i ka wa hookahi, a ina e puka mamua o kekahi kanaka, a pela aku a hiki i ka elua o kanaka, e eo i keia kanaka hookahi, alaila, lawe ia ia i kukini. Penei e hana ai: E holo mau ia i ka la a po, a hiki i ke kau o ke aumoe o ka po pela no e hana mau ai a lele ka ulu o ka wawae, a mama, alaila pili.

Two runners then race. Properties on both sides are wagered [to] run without ceasing; the priests perform their auguries, with pigs, chickens and red fish. The winning goal is arranged beforehand (as for instance), from the harbor of Kou to the hill of Leahi in distance, that being the winning post. That is where the runners race, with four attendants, two on each side, who are called puhi. Ia wa, heihei na kukini elua. Pili na waiwai o na aoao elua, holo me ka hoomaha ole, hoomanamana na kahuna, he puaa, he moa, he ia ula. Pela e hana ai, ua kukulu ia ka pahu eo mamua, o ka hoohalike ana mai ke awa o Kou a ka puu o Leahi ke akea, i laila ka pahu eo. O kahi ia e holo ai na kukini me na ukali eha, elua kanaka o kekahi aoao, elua o kekahi aoao; ua kapa ia he puhi.

When near the winning post, about fifty fathoms between it and the runners, that place is restricted to the runners only, they racing till they reach the winning post. If one grasps the bottom of the stake and the other the top, then it is even, and no race. But if the stake is reached by one and not by the other, it is won; then the crowd roars, properties go to one side, some being left destitute. A runner is said to be swifter than a horse [and] can circle Oahu in one day. A kokoke i ka pahu eo, he kanalima anana ka loa ma waena o na kukini a me ka pahu eo, alaila, kapu ia wahi, o na kukini wale no ke holo aku a hopu i ka pahu eo. Ina e hopu kekahi i ke kumu o ka pahu, a o kekahi hoi ma luna o ka pahu, alaila paiwale, aohe eo. Aka, ina e lilo ka pahu i kekahi, a loaa ole i kekahi, alaila, eo, uwa ka pihe, pau ka waiwai i kekahi aoao, nele kekahi poe. Ua olelo ia ke kukini, he mama i oi mamua o ka lio. E puni Oahu i ka la hookahi.

PAHEE. KA PAHEE.

He laau i kalai ia, eia na inoa. He koaie, he ulei, he o’a, he mamane, he kauwila, he uhiuhi. Hookahi anana ka loa o kekahi ihe a me ka hapa. He hailima kekahi, a he iwilei kekahi, a pela aku. O ke kahua e pahee ai, he kahua i hana awaawaa ia, he kaau anana ka loa o kekahi kahua, elua kaau anana ka loa o kekahi. O ke kanaka ikaika loa i ka pahee, elima kaau anana ka loa o ke kahua. He umi ai e pahee ai, alaila, eo kekahi. Pau ka waiwai i ka lilo. Pela no e pili ai a lilo kahi malo i ka hope, a o mua kahi mai i ka lima, alaila oki.

OLOHU. KA OLOHU.

He pohaku melemele i kalai poepoe huina ha ia, me he poka la ke ano, aka, aole ona huina ma na kae. Elua kaau anana ka loa o ke kahua o olohu ai. O ke kahua oi nae, aia ma Kohala i Hawaii, o “Hinakahua”. Oia ke kahua kaulana a hiki i keia la.

SWINGING. KA LELE KOWALI.

He kaula loihi ewalu anana ka loa, a he umi a keu kekahi, he niu kahi e paa ai, loihi a kiekie loa ka lele ana. I ka wa e lele ai, kahiko a maikai, ina he kane a he wahine; elua mea nana e ka ke kowali. A lele ke kowali, alaila, oli ka waha, oia ka mea e lealea ai ka lele kowali. A ua hoohiki hoi ka mea nona ke kowali, aia a oli, alaila, lele. Penei e oli ai:

At Kaula, the border of Koolau; Separated is the Koolau, separated is precipitous Hilo, The Hoolua and the Moae arise, The Moae which plows the sea and makes it billowy. The sea is billowy and boisterous by the wind, The billows are tempestuous, the waves being active, Majestically stands the sun reflected through the sea-spray; The sea-spray which mounts the cliffs of Okalakala, The ends of the tempest. The food of life is saved by the wind, The uhu of Hanalailai is caught in the calm. The tree-belted cliffs of Kealakehe kowea Are frowned upon by the breeze, In time breaking the crest thereof. A Kaula i ka palena o ke Koolau, Pale ke Koolau, pale ka Hilo paliku, Ku mai ka Hoolua me ka Moae, Moae awaa i ke kai e palipali, Palipali ke kai holeoleo i ka makani, Ahu ke kupikipikio hana ka ale, Ku kila ka la lea molale i ka ehukai, Ehukai pii i ka pali o Okalakala, Na mahamaha a ka ino, Ola na hulu ai a ka makani, Kaka ka Uhu o Hanalailai i ka malie, Ka pali kui laau o Kealakehe kowea, Keehi ia e ka makani, Hai welau ka pali i manawa.

After this chanting the assembly is quiet, not a murmur being heard, then another chant is sung: A pau keia oli ana, malu ka aha, aohe pane leo, alaila, oli hou aku:

Wounded is Waimea by the piercing wind Which penetrates the path of the Kipuupuu. The bud of the purple ohai is drooping; Jealous and grieved is the flower of the koaie; Pained is the woods of Waika; O Love! Waika loves me as a lover; Like unto a lover is the flower of Koolau; It is the flower in the woods of Mahele. The woods is a place for journeying The wild pili grass has its abode in the forests, Life is but a simple round at Kahua. O Love! Love it was which came to me; Whither has it vanished? O Love! Farewell. Hole Waimea i ka ihe a ka makani, Komo i na ’la a ke Kipuupuu, Holu ka maka o ka ohai Ouli, Niniau eha ka pua o ke Koaie. Eha i ke anu ka nahele o Waikae e! E aloha e! aloha Waika ia’u me he ipo la, Me he ipo la ka makalena o ke Koolau, Ka pua i ka nahele o Malule ia, He wahi hele no ka nahelehele, Hihiu pili noho i ka nahelehele, O ka noho wale iho no ia Kahua e! E aloha e! o ke aloha kai hiki mai i o’u nei, Mahea la ia i nalo iho nei e! E aloha e! aloha.

After the swinging and the chanting everybody sits down to a feast, after which they all disperse. A pau ka lele ana a me ke oli, alaila, ahaaina na mea a pau loa, a mahope o laila, hookuu.

CHAPTER II. BOXING. MOKUNA II. KA MOKOMOKO.

It means two strong men fighting by striking at each other with the fists. The man who is not knocked down in this way rules the boxing field. The most noted of these boxing fields in this kingdom was Hinakahua, in Kapaau, Kohala, Hawaii. It was famous on account of the chiefs living there and the thronging of the people thereto; also on account of its fair climate and its central location in Kohala. On this field handsome men and handsome women were to be seen. He mau kanaka ikaika elua ke ano, e hakaka ana me ke kui aku kui mai, me na puupuu lima. O ka mea hina ole o laua ma keia hana ana, lilo nona ke kahua mokomoko. O ke kahua kaulana loa ma keia aupuni, oia no o Hinakahua ma Kapaau, Kohala, Hawaii, ua kaulana ia no ka noho ana o na ’lii i laila a me ka piha i ka lehulehu; no ka maikai a me ke kaa i ka hapalua pono o Kohala. Ma ia kahua e ike ia ai ke kanaka ui, a me ka wahine ui.

O ka manawa e mokomoko ai, oia ka hoomaka ana o ka malama mua o ka makahiki o Welehu ia malama ma ka helu Hawaii. O ka wa ia e hele ai ke ’kua makahiki. Penei e maopopo ai ka olelo malaila. E helu mai ka la mua o Welehu a ka la hope loa.

THE MONTH OF WELEHU. WELEHU KA MALAMA.

Ka La. Inoa. Ano Kuhikuhi.

1. O Hilo. Pua hilohilo ka mahina.

2. O Hoaka. Oia ke aka poepoe maluna.

3. O Kukahi. Ka pii ana ae o ka mahina.

4. O Kulua. Oia ka oi ae maluna o Kukahi.

5. O Kukolu. Oia ke kiekie loa o ka mahina.

6. O Olekukahi. Oia ka nui ana ae o ke kino o ka mahina.

7. O Olekulua. Ke akaka loa ana ae o ke kino mahina.

8. O Olekukolu. He kokoke ana e piha ka mahina.

9. O Olepau. Pau ka hakahaka o ka mahina.

10. O Huna. Nalo na kihi o ka mahina.

11. O Mohalu. Hoomaka e poepoe.

12. O Hua. Poepoe puni ka mahina.

13. O Akua. Hoomaka e puehu ka mahina.

14. O Hoku. Ili ka mahina ia po.

15. Mahealani. Makaukau ke ’kua makahiki.

16. Kulu. Kuku ka malo o ke Akua.

17. Laaukukahi. Ululaau na akua liilii a pau.

18. Laaukulua. Ululaau ke akua hulu.

19. Laaukukolu. Ululaau ke akua laau.

20. Olekukahi. Kauo ke akua hulu.

21. Olekulua. Kauo ke akua laau.

22. Olepau. Kauo pakahi na kanaka i ke ’kua.

23. Kaloakukahi. Ku ke akua i ke ala loa.

E kamailio kakou no keia la i maopopo. Aia ma Hikapoloa ka heiau o ke akua makahiki e noho ai, mai Mookini mai ke pii. He heiau nui ia aia ma kai o Hikapoloa, aia ma ke ahupuaa o Puuepa keia mau mea. Ma Kohala, Hawaii keia. Ma Hikapoloa e ku ai na akua elua. Ke waiho la no ia awawa a hiki i keia la. Elua akua, he akua laau, he akua hulu. Hele ke akua hulu ma ka pali iuka, hele ke akua laau ma loko.