Chapter XIV: Preface: 55 (7)

O ka Lua. He pikoi, a he haihai ka oihana lua. Aia makemake kekahi e ao i ka lua, e aoia no ia e ke kumu lua, i na kanawai o ke akua lua, me ka malama pono loa i na kauoha a ke kumu. I ke ao ana o ke kumu i kana haumana, he umi no ahiahi, a awakea paha e ao ai, alaila, kalua ka puaa hoailona.

Ina ua maikai ka puaa o ka lolo ana, alaila, e pono ana no kana oihana lua. Aka, ina ua ino ka puaa hailona, ua nakaka paha, alaila, e olelo auanei ke kumu lua, “aole e pono ke ao i ka oihana lua, nokamea, ma kahi o ka puaa e nakaka ai, malaila no e loaa ai ka pilikia.”

E like me Kekuaokalani. I kona manawa i ao ai i ka oihana lua, a i ka manawa i kalua ai ka puaa hoailona, aia hoi, ua maikai ka puaa a pau, a ma ka wawae o ka puaa ka nakaka. Ia manawa, olelo aku kana kumu, ma ke ano o ka oihanakahuna; “aole e pono ia oe (ia Kekuaokalani) ke hele i mua o na hoouka kaua, ina e hele oe i ke kaua, a i ole i kekahi aha hakaka e ae, no ka mea, e loaa ana no ia oe ka eha ma kahi i loaa ai ka hakaka o ko puaa.” Aka, aole i hoolohe o Kekuaokalani i ka olelo a kana kumu lua, a i ka manawa o ka hoouka kaua ma Kuamoo i Kona, Hawaii, ku iho la o Kekuaokalani i ka poka ma ka oloolo wawae.

KE AKUA O KA POE LUA.

O Kuialua ka inoa o ke akua o ka poe lua: Mamua o ka hoomaka ana e komo i ka hale o ka oihana lua, ia manawa e haawi aku ka haumana i ka hoomana ana i ke akua Kuialua, me ka hoohalulu ana i ke kapuai wawae ma ke keehi ana i ka honua ma ka puka o ka hale. Aia a halulu mua mai ke kapuai o ka haumana, alaila, e hoohalulu hope aku ke kumu o ka oihana lua e like me ka hoohalulu a ka haumana.

NO KE ANO O KA MALAMA ANA I KE AKUA O KA OIHANA LUA.

He nihinihi loa ka malama ana o ke akua o ka oihana lua; o na mea a ke kumu lua e olelo ai, malaila no e hoolohe ai. He nui na kanawai kapu o ke akua o ka oihana lua; ina i hai kekahi kanawai o ke akua o ka oihana lua, alaila, e hoopai ia no e ke akua, ina he oopa no ka wawae ka hoopai, oia iho la no; a ina he kina e ae ka hoopai, e like me ka manao o ke akua lua, pela no e hoopai ai.

66. KA OIHANA KALEPA E PILI ANA I KA POE MAHIAI.

He mau hoailona ike no e pili ana i ka oihanakahuna, ma ke kalepa ana. Ina e manao ana kekahi kanaka e kalepa i kana mau mea kanu o kana mahinaai, me ka manao o ka ia ka mea e kalepa aku ai, aia i ka manawa e kalua ai ka ai kalepa, e hoomaka ai e ike i ka hoailona. Ina paha ua ku ka hoailona i ka lilo o kana mau mea kalepa, he mea maopopo e lilo koke ana kana mau mea i kalua ai no ka oihana kalepa. Penei: Ina i kaluaia ka ai i ka umu, aia ma ka huai ana o ka umu e maopopo ai ka nele o ka oihana kalepa. Ina i unoo ka umu, aole i moa ka ai, alaila, e olelo auanei ke kahuna kilokilo o ka oihana kalepa, “Aole e hiki ke holo i ke kalepa, ina i hoopaa aku, alaila o ka make ma ka moana ka hope.”

Aia ma ka nakii ana o ke kaula o ke pai, a holoai, a wailau paha, e ikeia ai ka pono ke hele i kalepa. Ina i ka manawa e moku ai ke kaula o ke pai ma ka nakii ana mawaho o ka lai a me ka lauhala paha, alaila, e olelo auanei ke kahuna o ka oihanakalepa, “Aole e emo pau koke ka’u mau pai ai i ka lilo, no ka mea, ke hai mai nei ke kaula o ke pai i ka lilo i ke kuaiia.”

67. KA HANA A KA OIHANA KAHUNA I KA MANAWA E KAI AI KA AHA.

He oihana nui ka ke kahuna nui o ke alii i ka manawa e kai ai ka aha ke hiki aku i na po kapu heiau. He hana nui ka malama ana o ka aha i ka wa e kai ai ka aha; aole e pono ke walaauia, aole e alala ka puaa, aole aoa ka ilio, he kapu loa no. Ina e keuia e ka alae ka aha i ka manawa e kai ai, alaila e olelo auanei ke kahuna nui, “Ua lele wale ka aha, aole e pono;” aole e ku i ke kahuna ke hana ia manawa, no ka mea ua keuia e ka alae.

NO HULAHULA.

O Hulahula. Oia ka inoa o ka aha no ke kapu loulu ana, he aha nui ia no na heiau nui e like me Leahi, Mookini a me Puukohala, a me na heiau nui e ae e like ana me keia heiau, na na ’lii wale no e noho i kela po e kai ai ka aha.

KE ANO O KE KAI ANA A KA AHA.

Ma ka po wale no e kai ai ka aha, aia ma ka manawa e pau ai na mea a pau i ka hiamoe, i ka manawa anoano o ka po. Ia manawa, e komo aku ke kahuna nui a me na ’lii i kahi e kai ai ka aha, he mea e maopopo ai i ke alii ka maikai a me ke ino o na mea e hiki mai ana mahope. O ke kai ana o ka aha, he po kapu loa ia, he make ke kanaka ke maalo ae, he make na holoholona.

Ma ke ahiahi e komo aku ai ke alii iloko o ka heiau, aia a hiki i ka wa kupono e kai ai, alaila, lawe mai ke kahuna nui i kana oihana e pili ana i ka oihanakahuna, a ina i maikai ke kai ana o ka aha, aole e keuia e ka alae a pau wale ke kai ana, alaila e olelo auanei ke kahuna nui o ka oihanakahuna, “Ua maikai ka aha; aole wahi kinaunau. Ina he hoouka kaua i ka la apopo, e lanakila no.”

A eia kekahi, aia a ike ke kahuna ua maikai ka aha ia manawa, e moe ke kahuna i ka honua a e nana aku i na ouli o ka lani. A ina ua ike ke kahuna, ua uhi paapu ia ka lani e na ao, a ua kalae o waena konu o ka lani, ia manawa e olelo kaena ae ke kahuna nui o ka aha, “Apopo puni ka ia i ka upena. Penei malama ka paakai.” Aka, ina ua nana aku ke kahuna, ua paapu mai kela aoao o ka lani i na ao, a kalae keia aoao, alaila, e olelo ae ke kahuna, “Apopo hookomo na waa i ka halau; aole he holo moana, holo no make.” Oia na olelo nane a ke kahuna no ke ano o na ouli o ka lani. No ka mea, ina e hoolohe ole ke alii i ka olelo a ke kahuna, alaila o ka pilikia ka hope. O ka hoolohe wale no ka pono.

68. O WAIMAKAUA.

Oia ka inoa o kekahi aha e kai ai, he lama ka laau o ia heiau, he aha hoouluulu ai ia. Ina paha ua pauhia ka aina e ka wi nui, no ka la paha, a he kau papaala nui loa ia, aole nae e ulu na mea kanu, alaila e pono ke kai i ka aha o Waimakaua. Ina i maikai ke kai ana o ka aha a pau ka hana a ka oihanakahuna, alaila e haule koke no ka ua. Nolaila i kapaia ai ka inoa o ia aha “O Waimakaua,” he aha hoouluulu ai.

O PUEA.

Oia ka inoa o kekahi aha e kai ai, no ke akua makahiki ia aha; i ka manawa e hele ai ke akualoa me ke akuapoko, alaila kai ia aha.

HOOWILIWILIMOO.

O ka inoa ia o kekahi aha e kai ai, no na kanaka a pau ia aha, i ke ao e kai ai ia aha. Ina ua maikai ka aha o ke kai ana, aole he wahi kina iki, alaila e pono ana no na kanaka, aole he loaa o ka pilikia.

KE ONEONEIHONUA.

He aha no ia e pili ana i na ’lii wale no, he ohia ka laau o ia heiau, ua kapaia, “Ka Hakuohia.”

69. NO KE ANO O KA HANA ANA I NA HEIAU.

Ina i makemake ke alii e kukulu i heiau, alaila, na ke kahuna nui o ka oihanakahuna e kuhikuhi i kahi e kukulu ai ka heiau, ke kahuna i kapaia, he “Kuhikuhipuuone.” Ma ka hana ana i ka heiau, e hoomakaukau mua, ke kahuna i na mohai e makana aku ai i na akua; oia ka puaa, ka ia ula, ka niu. I ka hiki ana o na kanaka malalo o ke kumu laau, alaila e hoomoe aku i ka puaa, a me na mohai a pau i hoomakaukau ai no ke akua. I ka moku ana o ka laau, kauo a hiki i kai, ia manawa e make ai ke kanaka lawehala, a waihoia ma ka lua o ka laau e ku ai; alaila kukulu ka pou, ua kapaia o “Kapouamanu.” Oia ka pou ma ke kua o ka hale ma ka wa e kupono ana i ka puka komo. Aia a paa ka heiau i ka hana ia, alaila, e hana i umu, oia ka lele e kau ai ke kanaka.

I ka hana ana hoi i ka heiau a na kanaka, aole i like loa me ka heiau a na ’lii. He mau heiau nui ka na ’lii, he mau okana ka poe nana e hana, a i ole, he moku paha. Ua hanaia ka heiau, me na inoa pakahi, mai waho o ka heiau a hala loa i loko. Mawaho mai o ka heiau, he inoa okoa kona, ua kapa ia he kipapa; maloko mai o ke kipapa, o ka halepahu, a maloko mai o ia wahi, o kailiili, oia kahi kokoke mai i ka paehumu, a maloko mai o kailiili, o kamana, o ka paehumu no ia; a i ka ae ana aku i luna o ka luakini, he moi ia, o ka ae ana aku no hoi ia i luna o ke anuu. He mea mau i na heiau nui a na ’lii, e hookaawaleia na keena elua, o ko ke alii ma ke kaawale, a o ko ke kahuna ma ke kaawale, malaila oia e malama ai i na hana o kana oihanakahuna.

NO KE KAPU HEIAU ANA.

I ka manawa e kapu ai ka heiau, he mau la ihiihi loa ia a hiki i ka noa ana; alaila ina he kaua ma ia manawa iho, a i make ke alii o kekahi aoao, ia manawa e hanaia ai kekahi hana hoomainoino loa. O ke alii i make, e kauia no ia i luna o ka lele, a i ka manawa e kau ai ka mea make i luna o ka lele, ina he alii, alaila, elua mau puaa e kau pu ia me ia, ma ka aoao akau kekahi, a ma ka aoao hema kekahi. A o ke alo o ka mea make, e hoohuli ia no ke alo i lalo i luna o ka lele, alaila kau aku ka lima akau i luna o kekahi puaa, a o ka lima hema hoi i luna o kekahi puaa. A e kau mau ia no ia a hiki i kona ino loa ana, e manana mai ai i luna o ka lele.

KA HANA ANA O KA HEIAU A KANAKA.

Ina i manao na kanaka e hana i heiau, he wahi pa poepoe no; a o kahi o ke akua (kii) e kukulu ai, ua hookiekie ia ia wahi, a o ka mea nana e haawi aku i na mohai, he wahi haahaa kona. Ua wahiia ke kii i ka aahu, i na he aahu ulaula, a he keokeo paha, e like me ka manao o ke kahu akua (kii), a o na mea e mohai aku ai, he puaa, he ia-ula, he niu, a me na mohai e ae a ke kahu akua e manao ai he kupono i ka mohai.

Ina he hewa nui ko kekahi, e pono e lawe aku i na mea e mohai aku ai i ke akua, me ke kanaenae aku: “Eia ka ai e ke akua, he puaa, he niu, he ia-ula, he aahu. E Kanehekili, e Kanewawahilani, e Kauwilamakaehaikalani, e nana i ka oukou mau pulapula.” Ma keia hana ana, ua kalaia ka lawehala nui o ke kanaka.

70. KE AKUA O NA KAHUNA NUI NANA E KAI KA AHA.

He akua hulu manu ke akua o na kahuna nui nana e kai ka aha. E pono no e malama loa ia ua akua la. He hulu no ia i hakuia ma ke poo a puni o ke kii, ma ona la e hilinai nui ai ke kahuna i ka pono o kana oihana. Ina poina kona akua i kai ai ka aha, alaila he auhulihia ka hope. E like me Hewahewa i wanana ai mamua o ke auhulihia ana o keia mau mokupuni. A penei kana: O Maliu ke kahuna nana i kai kekahi aha loulu, o Hulahula. A i ka manawa i pau ae ai ke kai ana o ka aha i ka po i kai ai, alaila, puka aku la o Maliu mai ka heiau aku, a hala he mau anana ke kaawale mai ka heiau aku, alaila ninau aku la ko Maliu kokoolua i ke akua, alaila, hai aku la o Maliu, “ua poina.”

Ia manawa akahi no a manao ae la o Maliu i kona hewa, me ka i aku nae i kona kokoolua kahuna mamuli o ka hailona i ku ia ia, “He auhulihia ka hope o neia poina ana o ke akua, aole hoi i ikeia keia mea mamua aku e like me keia.” A no keia mea, hai aku la o Maliu i keia mea ia Hewahewa ke kahuna nui o Kamehameha. A lohe o Hewahewa i keia mea, alaila, olelo aku la o Hewahewa, “E auhulihia ana keia hope aku, aole he auhulihia nui e like me keia ma keia hope iho, e lilo ana na wahi apuupuu o na aina i mau awawa hohonu, a o na pali hoi i wahi papu like, e lilo ana na wahi laumania o na pali nihinihi i mau kaulu.”

Mahope iho o keia wanana ana a Hewahewa, ua hookoia, ua ulupaia na kii, lilo na heiau i mea ole, a o ka poe haahaa aia i luna mamua o kekahi poe kapu, a o kekahi poe kapu, ua lilo i mea lapuwale. A o na ’lii nui ua lilo lakou i wahi e hoomaha ai ma na kanawai o ka aina.

71. NO NA KAHUNA KAULANA E PILI ANA I KA OIHANAKAHUNA.

He nui na kahuna kaulana o ka wa kahiko i oleloia ma ke kuamookahuna, a me na moolelo kaao. He poe malama akua lakou, he poe hoopono, he maluhia ma na kanawai o ke akua; he poe malama i na la kapu, a me na mohai, he poe haipule.

KEKAHI MAU KAHUNA KAULANA.

He kakaikahi wale no na kahuna i kaulana no ko lakou akamai ma ka hoakaka ana i na mea e hiki mai ana mahope. O Moi, he kahuna kaulana ia no kona akamai i ka hoakaka ana no na mea e hiki mai ana mahope, he kahuna oia na Kapepeekauwila, kekahi alii o Molokai, maluna o Haupu kona halealii. O Kapukaihaoa. O ko Oahu kahuna kaulana ia, ua hiki ia ia ke ike i na mea pohihihi a me na mea huna, a me na mea e hiki mai ana mahope. Ua noho ia kahuna ma Kaipapau, i Koolauloa.

AN ACCOUNT OF CULTIVATION.

From Hawaii to Niihau the soil and its character are not the same; they differ in one place from that of another. The nature of the lands is of two kinds, dry and wet; of soil and of rock; good and bad; and mountainous, abounding in streams, valleys, hills and ridges. Rain, streams, fog, a cloud-burst, a squall, spring water and the dews [constitute the water supply].

OF DRY PLANTING.

In Kohala, Hawaii, the grass was burned until the ground was cleared, then the ground was broken up with an iron spade and when the soil became softened it was thrown up, leaving a hole about one foot deep. The dirt was then broken fine and the taro tops planted. Thus planting continued until a field was completed.

When the taro tops take root, then the dirt is cleared away, and again thrown up, and the old leaves of the plant, two or three perhaps, are taken off, so that the taro plant might flourish. This work was called weeding. [150] When the plant has grown about one and a half feet high, the dirt is thrown back around the plant and covered with grass. This is the object: Cover the field thick with grass that the weeds may not thrive with the rain. After a year has passed, the taro is pulled up together with some sprigs, leaving some young taro shoots in the hills. At that time the taro tops are called by several names; the omuomuo, [151] the puu, [152] the oha, [153] the aae. [154]

The omuomuo is the taro top which is cut from the taro proper; the puu is the young seed taro which adheres to the taro proper; the oha are the small taros which grow near the taro proper; the aae are the results of picking here and there, the remnants of the taro hills.

The dry planting of the taro, however, is not all of the same method. In regions where timbers grow high, such as in Hooleipalaoa, in Kahua, and other places, the mode of planting was called ohiki, the taro tops being closely planted together; the leaves of the trees constitute the soil. In such places taro was called akaka.

In places grown over by tree fern ohiki [155] was the method of planting; the taro tops were planted in pairs and in triplets. The poi, however, on being eaten smelled like fern. In higher, grassy fields, as the uplands of Kahei, and Kaauhuhu, in Kohala, the poi was a yellowish color like that of the breadfruit poi, and was good to the taste. In places overgrown with rank grass (kukaepuaa), [156] the poi was of a dark color, and bubbled, and was not very good eating.

In Hamakua, Hawaii, the field was called pakukui, [157] the kukui was the soil, thus: A kukui tree is cut down and the branches and leaves trimmed off; after a long while they decompose and become soil. The taro tops are then planted which produce fine full taro, and the poi good to eat. This was called pakukui, and thus it was in all places where the kukui grew.

In Hilo a pandanus stick was used as a spade, which [stick] was three yards in length, though some were longer and some shorter. When the pandanus spade had been shoved down in the ground, two jerking movements forward and backward were made. The hole was then deep enough, and the seed taro top thrown in, [158] and in time it grew and filled the hole. The taro was full and the poi was good to the taste.

The poi from the dry taro, if hard, was good to the taste when well pounded, but if soggy, or lumpy, the poi would not be good eating. Dry taro has its season in the year. In summer the taro would be full and hard and the poi would be good. In winter taro grew water-soaked, and could not be properly pounded into poi. Therefore dry taro was a one-sided benefit in the year.

OF THE WET PLANTING.

Throw up all the soil, that is, for the banks of the taro patch. Then the water is let in, and the dirt beaten with coconut branches to harden it up so that the water could not leak out. After breaking ground [159] water is let in, and when the dirt is water-soaked it is trampled to make a good and soft mixture. The seed taro tops are planted singly in rows, not in hills. When the seed taro top has sprouted, then is the time for weeding, and the first leaves are plucked; these are called lau pai. When the taro is full grown it is pulled up, and in pulling, both the mother and adjoining little ones are included. When all the taro crop is gathered water remains. While the water remains thus, it (the taro patch) is termed empty. It is again planted with hills of from four to ten seed taro tops to the hill. The oha remnants in the taro patch which had not fully developed and which were not taken are called palili.

The growth and fullness [of the taro] in all wet plantings are not the same, the taro is very flourishing and healthy in some places, as in Kapalama, where the taro patch is soft. Some places are unfruitful, the plants withering, while in some places development is fine. Poi from wet planting is palatable if the taro is good, but tasteless if eaten immediately [after pounding]. Men and women who live in wet lands are dark-skinned on account of the cold food.

Taro has various names in all the wet lands. In Hawaii taro is taro and oha is oha. In Oahu oha is both taro and oha. In Kauai taro and oha are both called poe.

OF THE POTATO.

Weed out the grass throughout the field; pluck the potato sprigs and leave them till the buds develop, then plant. When the leaves become vigorous, dig around the plant hills, and when the leaves have grown long then twist [them]. As the planted sprigs commence to bear, the soil is thrown on the hill. The first potatoes gathered from a hill are called kauaiki. This is the meaning: Go straight to the potatoes (when the rainy season sets in) before being benumbed with the cold. After the first picking, wait awhile then dig around them, this is called kaioio, which means a grassy yield between the first and last diggings. When the potatoes from the hill have all been dug it is called kalina, which means, the branches yield the potatoes, [for] when the stems are drawn from the hill the vines grow again; these are called haaweawe, meaning roots, or potatoes recovered from the soil.

When the field is again cleared it is called kahili pulu, and the potatoes found at such clearings are called puukolea. This is the meaning: the stubble and the dry vines being set on fire the potatoes are thrown in. After the burning there remained the charcoal which was called puelehu. Potato is very satisfying when made into poi, or eaten in its solid form when roasted. It is also a fattening feed for swine.

Potato is suitable in summer and in winter if it develops throughout unblighted, bearing properly without getting scabby, if not destroyed by caterpillars and worms, providing the digging be done properly.

Planting in rocky places was called makaili. There was very little soil proper, the greater portion [of the field] being gravel, with rocks all around. There were also large holes resembling banana holes. Upon the sprouting of the potato vines gravel and stones are piled up around them, and by the time the hole was covered thick with leaves, the potatoes were large and grooved; they were ridge-formed but not very sweet; they were somewhat tasteless and insipid; not very palatable.

OF THE BANANA.

Dig until the hole is wide open, about one and a half feet deep. The reason for digging so deep is that the banana may not be blown down by the wind. Then bring the seed banana and place it on the edge of the hole. Eat to satiety and then plant the banana. Grasp the seed plant, lift it up and exclaim in boasting words (with great force):

The great banana!
The great banana!
It will yield ten hands. [160]
The bunch can not be carried;
It will take two men to carry it
With difficulty.

Some people during the planting cross the hands behind the back, some drag the seed banana, and some go in a state of nudity. Bananas planted under such practices yield with fulness in some cases, while some do not. The time of day for planting is when the sun is at the zenith and just about to descend, which is the time when the shadow is directly underneath one. If the banana is planted then, it will bear in a short time, for as the sun ascends and descends so does the banana progress and decline. If planted early in the morning it takes a long time for the banana to grow before it bears any fruit.

Planting time during a month is particularly chosen and not made at random. Hua [161] is a planting day, and so are Akua, Mahealani, Kulu, the three Laaus and the three Oles. Here is an interpretation of the planting days. Hua: Every plant will bear, with one defect, the fruit will be small. Akua: The bearing will be unnatural, a continuous production. Mahealani: Bearing plentiful and large; the fruit of the day, however, questions, [162] “Give me a place?” Kulu: [163] Fruitful, and the bunch of bananas hang low in bearing, till it reaches the ground. Laau: The fruit is very much desired. Ole: Fruitful, it is true, for it means your banana has an abundant yield. [164]

OF THE SUGAR-CANE.

When planting sugar-cane the upper portion nearest the middle part is the best to plant. If the top end only was to be planted the sugar-cane will be tasteless when eaten, not sweet. If the middle portion also is used in planting the sugar-cane will be good eating. Its name is seed-cane when broken off from the whole cane for planting, and there are eyes on two of its sides. Sugar-cane is good to eat; it has a saccharine juice. Sugar-cane is planted on the outskirts of cultivated fields, or on the side and border between two fields. It is the custom in Kohala to this day, and is called boundary cane.

OF THE WATER MELON.

When planting the seeds let it be in the afternoon of the day, when the sun is about to set, so that the melon may be scarlet colored when ripe. If planted at noon [the melon] will be yellowish and pale, not very red. There is a certain principle in planting: if the fingers are doubled up the melon will be dwarfish.

OF THE CALABASH AND WATER-GOURD.

This is the bitter-gourd, and its seeds are bitter also. When planted and the seeds have sprouted, branched out and yielded fruit, great care must be observed of the vine and the calabash lest they become withered. If a water-gourd is desired, then make a wooden support. Place three sticks for support so that the fruit hangs between them, with grass spread underneath. The reason for supporting it thus is that the neck of the gourd may be straight and not crooked. The same care is given for the calabash. The ground underneath is cleared and the dirt adjusted nicely, throwing aside the stones so that the calabash may not be imperfect and crooked. Calabashes cared for in this way are very well formed.

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

There are various names given the calabash and the water gourd. Here are some of them: Calabash, a container for food; when cut in half, it is a cover; a long calabash is a hokeo; [165] when long, crooked and narrow, olo is the name; when the calabash is diminutive and handle strings are run through it it is a hulilau.

On Hawaii the name is different. On Oahu and on Kauai it is also different. If the mouth of the calabash is round and narrow, it is mua on Hawaii, ipuwai on Oahu, and omo on Kauai. If the calabash is undersized its name is uli; it is kilu when made into a fish calabash, and when fastened with handle strings the name is hulilau.

The best calabashes and water-gourds, with spotted marks, are found on Niihau. That is the untiring land in work of ornamentation. [166] Other places have also good products, but not very extensive. In some places the calabashes are thick, as on Kauai, and in some places they are very thin and break easily. All calabashes which have a thick shell, fire may be produced thereon by rubbing as with wood.

OF THE CORN.

When planting corn place the seed between the palms of the two hands, then press the fingers as tight as possible without the least opening, then incline the tips of the fingers to the ground letting go of the seed corn. Such will be the most productive plant, the cob being thickly covered with seed, with the ears standing out prominently to the sight. If the fingers are spread out the seeds will be few; if the hand twists when planting, the cob and the rows of the corn will be twisted.

OF THE PIE MELON.

It is a large sized and long melon, containing many seeds, the same as the bitter calabash. It has no method of planting. It is good to eat when young, then it is called olulo palaai. When it is ripe the meat is too watery to eat; it is thick skinned. Some are long and crooked, some are round, some flat, and some tall and straight.

NAMES OF THE DIFFERENT PLANTS.

Of the Taro.

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

Of the Potato.

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

Of the Bitter-Gourd.

1. Kaku. 5. Olo.
2. Kamanomano. 6. Hulilau.
3. Paka. 7. Omo.
4. Piko. 8. Huewai.

Of the Banana.

1. Iholena. 7. Malaiula.
2. Popoulu. 8. Nou.
3. Kaualau. 9. Nuholani.
4. Kapua. 10. Lahi.
5. Lele. 11. Moa.
6. Pake. 12. Haikea.

MEN NOTED IN AGRICULTURE—KAPAIHIPILIPILI.

Kapaihipilipili was a man very famous in the cultivation of the soil and in the adjustment of affairs of life. Nahuluaina, in the division of Kukuipahu, district of Kohala, island of Hawaii, was his birthplace. From morning to the close of day he would toil, taking his food with him to the field. It was thus every day. Sugar-cane, potatoes, taro and other things grew in abundance; not a portion of land would be let remain idle.

When cooking food he would completely cover the oven house with mats so that the wood cinders would not fall [thereon]. When the food was cooked the stones were collected and put in their proper place.

The cover of calabashes. The calabash was protected by two covers, and in like manner was the fish calabash and the water-gourd protected each with a cover.

Peddling food. He went peddling and selling his food for fish, on credit. Some was paid for and some sold on credit. The fish that he received in payment Kapaihipilipili salted and dried out in the sun, then he would go peddling again and bring back more fish. When all were paid then it was well. When the fishermen saw this work on the part of Kapaihipilipili they left his food to dry out in the sun; they left it there until he came down again and took it home. On this account Kapaihipilipili made it a rule not to do so again, because he saw that the practice was not proper. He was called Kapaihipilipili on account of his stinginess.

KAMEHAMEHA I.

Kamehameha I. owned the great field of Kuahewa, in Kona, Hawaii. This field was famous for its great extent and the fact of its being away in the uplands. Ten divisions of land were included in this field of Kuahewa. Ualakaa was another famous field belonging to Kamehameha, so noted on account of its great size and bountiful production of potatoes. It was located up in Manoa, Oahu.

HE MOOLELO NO KA MAHIAI.

Mai Hawaii a Niihau, aohe like o ka lepo a me ka noho ana. He okoa ko kela wahi, ko keia wahi. Elua ano o ka aina, he maloo a he wai; he lepo a he a-a; he maikai a he ino; he pali, he kahawai, he awawa, he puu, he kualapa. He ua, he wai, he ohu, he naulu, he kualau, he wai puna, he kehau [e hoolilo ia ka loko wai].

NO KE KANU MALOO.

Ma Kohala, Hawaii, pupuhi ka mauu i ke ahi a wela, alaila, pahu me ka oo hao, wali ka lepo, kaka i luna ka lepo, a hookahi kapuai ka hohonu o ka lua. Alaila, hoowali a aeae, kanu ka huli. Pela no e kanu ai a paa ke kihapai.

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

O ke omuomuo, oia ke kalo io a kohi ia kona huli. O ka puu, oia ka huli keiki e pili ana i ka io o ke kalo. O ka oha, oia ka puu io e pili ana i ke kalo. Ka aae, oia ka huhuki lele ma o maanei o ka puu i koe iho. Aole nae i like ke kanu ana o na kalo maloo a pau loa. Ma na aina loloa o ka laau e like me Hooleipalaoa, a me Kahua, a me na wahi e ae, he ohiki ke kanu ana, a he kupipi ka huli ke kanu, a o ka lau o ka laau ka lepo. Ua kapa ia ke kalo malaila, he “akaka.”

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

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

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

He mea ono ka poi o ke kalo maloo ke manalo, a ke aeae ke kui ana. Aka, ina he loliloli a hakuhaku, aohe ono o ka poi ke ai aku. He kau ko ke kalo maloo i loko o ka makahiki hookahi; i ka makalii, io ke kalo a manalo, ono loa ka poi. I ka hooilo ulu ke kalo a loliloli, pono ole ke kui i poi. Nolaila, he pono kapakahi ka ke kalo maloo i loko o ka makahiki hookahi.

NO KE KANU WAI.

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

Aole i like ka ulu a me ka io o na kanu wai a pau loa, he ulu loa ma kau wahi, a he mohaha kalo, e like me Kapalama ke poho o ka loi. He palakai loa kau wahi, he kakanalii ka ulu, he ulu maikai loa ma kau wahi. He poi ono ko ka wai, ke maikai ka ai, aka, he koekoe nae ke ai koke iho; o na kanaka a me na wahine ma na aina wai, ua eleele hauliuli ka ili, no ke koekoe o ka ai.

He nui no hoi ka inoa o ke kalo ma na aina wai a pau loa. Ma Hawaii, he kalo ke kalo, he oha ka oha. Ma Oahu nei, he oha ke kalo a me ka oha. Ma Kauai, he poe ke kalo a me ka oha.

NO KA UALA.

Waele ka mauu a pau ka mala, ako ka lau uala, waiho a koii ka maka, alaila kanu. A ulu ka lau, kii aku puepue i ka lepo; a ulu loa ka lau, alaila, wili; a uala ka lau, alaila, hooili ka lepo i luna o ka pue. A hahaki ka uala mua o ka pue, ua kapa ia, o “kauaiki.” Eia ke ano, pololei aku no a na uala, (ke hiki i ka wa ua) a o e opili i ke anuanu. A pau ka uala mua, waiho aku a liuliu kohi, he “kaioio ia.” Eia ke ano, he oilo mauu e ulu ae ana mai ke kohi mua ana a ke kohi hope ana. A pau ka uala o ka pue, kapa ia he kalina, eia ke ano, ma ka lala e hua ai ka uala, a pau i ka huhuki ia ka pue, ulu hou ae ka lau. Kapa ia he haaweawe, eia ke ano o ia, he uala nalowale i ka lepo he aa paha.

A waele hou ka mala, kapa ia he “kahili pulu” a loaa ka uala ia waele ana, kapa ia he puukolea; penei ke ano; o ka opala, o ke kalina maloo, puku ke ahi a a, hoolei ka uala i loko, a pau ka a ana, a koe o ka nanahu, kapa ia he “puelehu.” He mea ono loa ka uwala ke hoowali poi, a ke ai maloeloe, a ke pulehu. He ai momona o ka puaa.

Kupono ka uwala i ke kau a me ka hooilo, ke puka pono ka ulu ana, aole e ponalo. A ke hua pono, aole e uhaloa, ke pau ole i ke poko a me ke nuhe, a ke malama pono ia ke kohi ana.

No ke kanu ana ma kahi a-a, ua kapa ia he “makaili.” He uuku loa ka lepo maoli, o ka nui ka iliili aa, a he pohaku a puni, he malualua nunui no me he lua maia ala ke ano. A ulu ka lau uala, pue ae i ka iliili a me ka pohaku, a piha ka lua i ka lau o ka uwala, ua nunui a manamana loa ka uwala, ua awaawaa; aole nae he ono loa, he ano mananalo no me ka hukakai, aole i lilo loa i ka ono.

NO KA MAIA.

Kohi ka lua a hamama, he kapuai a me ka hapa ka hohonu o ka lua. (O ke kumu o keia kohi ana a hohonu, i ole e hina i ka makani.) Alaila kii i ka pohuli a waiho ma ke kae o ka lua. Ai a maona, kanu ka maia. Lalau aku i ka pohuli olelo iho me ka haanui, (haanou me ka ikaika loa):

Ka maia nui e!
Ka maia nui e!
He umi eka ke hua!
Aole hiki ka ahui ke amo,
Elua kanaka hiki ke amo.
Hiki inoino.

He pea na lima i ke kua o kekahi ke kanu, a alako kekahi, a he kuu kekahi i ka mai a lewalewa. O na maia o ia ano ke kanu, he io no, a he io ole no hoi kekahi. O ka manawa e kanu ai o ka la, o ka pii ana a ka la a kokoke e iho makai. Oia ke kupono ana o ke aka i ka lolo. Ina kanu ka maia ia wa, hua koke, no ka pii o ka la a iho, pela ka maia e pii ai a iho. Ina kanu i ke kakahiaka nui, lohi ka piina a ka pumaia, alaila, hua iho.

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

NO KE KO.

Ina kanu ke ko, o ka elau e pili ana me waena kahi pono ke kanu. Ina o ka elau wale no, mananalo ke ko ke ai aku, aohe ono. Ina o waena kekahi, he ono ia ke ai aku. He pulapula kona inoa, ke hahaki mai ke ko okoa, a kanu aku, a he mau puupuu no hoi ma kona mau aoao a elua. He mea ono ke ko ke ai, he wai momona kona. Ma na kuauna o ka mala e kanu ai ke ko, a he iwi, a he palena no kekahi kihapai me kekahi kihapai. Pela ma Kohala a hiki i keia la, kapa ia ke “Ko a Palena.”

NO KA IPU AIMAKA.

Ina kanu ka anoano, waiho a ahiahi o ka la, i ka wa e napoo ana, alaila kanu, i ula ka ipu ke hiki i ka wa oo. Ina kanu i ke awakea, hakeakea, ano keokeo, aole ulaula loa. He wahi loina ko ke kanu ana. “Ina pupuu na manamana o ka lima, onukunuku ka ipu.”

NO KA UMEKE A ME KA HUEWAI.

He ipu awaawa ia, a o kona anoano he awaawa no. I ka wa e kanu ai, a ulu ka anoano, a hihi, a hua ka ipu, alaila, malama loa ke “ka a me ka ipu o mimino.” Ina makemake huewai, alaila, koo laau, ekolu laau, mawaena ka hua e lewalewa ai, a haliilii hoi o lalo ae i ka mauu, o ke kumu o keia koo ana i pololei ka nuku o ka huewai, aole kekee. Pela no ka ipu umeke. Kaka ka lepo malalo a hoonoho pono ka lepo, a kiola ae ka pohaku, i ole e kunono ka ipu a kapakahi. O na ipu i malama ia o ia ano, ua maikai loa.

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

Ma Hawaii, he okoa ka inoa. Ma Oahu a ma Kauai, he okoa. Ina poepoe haiki ka waha o ka ipu, he mua ia ia Hawaii; he ipu wai ia Oahu nei; he omo ia Kauai. I na liilii ka ipu, he uli kona inoa, he kilu ke hana ia i ipukai. A paa i ke kaula kakai, he hulilau ka inoa.

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

NO KE KULINA.

Ina kanu ke kulina, waiho ka hua ma waena o na poholima elua, alaila, hana na manamana a pili loa me ka hamama ole, alaila, hooiho ka welau o na manamana i ka lepo, a kuu aku i ka hua kulina. Oia ke kulina io loa, a paa pono ka iho i ka hua, me ke kuku o ka io ke nana iho. Ina hakahaka na manamana, io kakaikahi; ina wili ka lima ke kanu, wili ka iho a me ka hua ana o ke kulina.

NO KA IPU ALALA.

He ipu nui ia a me ka loloa, a he nui ka anoano e like me ko ka ipu awaawa; aohe ona loina o ke kanu ana. He ipu ono i ka wa opiopio. Ua kapa ia he olulo palaai. A oo ka ipu, a howai ka io ke ai, he pulunui. He kekee loloa loa kekahi, he poepoe pakiikii kekahi, he kuoho a pololei kekahi.

NA INOA O KELA A ME KEIA.

Ko ke Kalo.

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

Ko ka Uwala.

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

Ko ka Ipu Awaawa.

1. Kaku 5. Olo
2. Kamanomano 6. Hulilau
3. Paka 7. Omo
4. Piko 8. Huewai

Ko Ka Maia.

1. Iholena 7. Malaiula
2. Popoulu 8. Nou
3. Kaualau 9. Nuholani
4. Kapua 10. Lahi
5. Lele 11. Moa
6. Pake 12. Haikea

Na Kanaka Kaulana i ka Mahiai.—Kapaihipilipili. He kanaka kaulana loa ia ma ka mahiai ana, a me ka hooponopono ana i ka noho ana. O Nahuluaina ka aina hanau, o Kukuipahu ke ahupuaa, o Kohala ka moku, o Hawaii ka mokupuni. Mai ke kakahiaka a po ka la ke mahiai, me ka ai no a me ka ia no e hele ai, a waena. Pela i na la a pau loa. Ulu ke ko, ka uala, ka ai a me na mea a pau, aohe koe aina ia ia. Ina kahumu halii ka hale i ka moena a paa, i ole e helelei ka huna wahie. A moa ka umu, ohi no ke a, a kona wahi mua, i waiho ai.

Ke poi o na Ipu. Popoi ia ka umeke elua poi, pela ka ipukai, ka huewai, he poi kona.

Ka maauauwa ai. Iho kela i ka maauauwa a aie ia ka ai i ka ia. Hookaa kekahi, aie kekahi. O ka ia i hookaa ia mai, hoi no o Kapaihipilipili, kopi a kaulai i ka la, a maloo, iho hou i ka maauauwa, lawe hou. Aia no a pau i ka hookaa ia mai, alaila pono.

Ike na lawaia i keia hana a Kapaihipilipili, kaulai lakou la i kana ai a maloo i ka la. Waiho a iho aku o Kapaihipilipili, alaila, hoihoi hou mai. Ma keia hana, kau kanawai o Kapaihipilipili aole e hana hou peia, no ka ike i ka pono ole o keia hana ana. Ua kapa ia kona inoa no ke pi o Kapaihipilipili.

O Kamehameha I. Nana kela mala nui o Kuahewa i Kona, ma Hawaii. Ua kaulana ia mala no ka nui a me ka hala i uka, he umi ahupuaa i komo i loko o keia mala o “Kuahewa.” O Ualakaa ia mala kualana a Kamehameha, no ka nui a me ka uala. Aia mauka o Manoa, Oahu.

AN ACCOUNT OF FISHING.

There were gods of fishing from the very beginning of fishing to this day; from the earliest fisherman to those of the present time they still serve them for the success of their vocation. Here are the names of the gods of fishing: Kuula was the husband; Hina was the wife, and Aiai the son. Alea in Hana, Maui, was the place of residence. During the time Kahoalii was reigning as king of Hana, Maui, with his place of residence on the hill of Kauiki, and his fishers being the Kuula family, Kahoalii one day sent his attendants to bring [him] some fish. This was the king’s customary practice till he became angered at the fishermen.

When the attendants went before Kuula and Hina they (the latter) gave them fish which was a kahala. [167] They told the attendants in a straightforward manner as follows: “You two go back and tell the king to rip open the fish, salt the meat, roast the bone in the underground oven, and when cooked eat it, because it is a swollen [168] time.”

Bring, O Kama,
The fish of victory.
Here is Hana,
A swollen land.

These were the words of the fishermen to the attendants of Kahoalii. When they came into the presence of the King, Kahoalii, they spoke with falsehood and deceit. This is what the attendants said: “Your fishermen said to salt your flesh, and roast your head and bones in the oven.”

When the king heard these deceitful words of his attendants, he was enraged and ordered that the fisherfolks die, who were Kuula and Hina. The people went by order of the king to destroy Kuula’s house by fire. However, Kuula and Hina had supernatural powers, and heard of their [own] demise by the king. They therefore prepared three small gourd calabashes, to be exploded in the fire, in order that they might not be killed.

Kuula, Hina and Aiai were in the house when it was set on fire and the exits closed. Kuula therefore said to the son: “Say, you must live, and we two will die. If the smoke from the fire settles down towards the mountain, there is where you will go for a dwelling place, while we two will go and dwell in the sea.”

At the time the fire was burning and enveloping the outside of the house the smoke leaned towards the mountain. Aiai went and lived in a cave at a different location, while the parents went through the smoke which settled down on the sea and dwelt in the ocean. The three unripe gourds were the things which exploded in the fire, by which the king thought the Kuulas had died in the fire, because of the explosions of these things.

On the departure of Kuula, Hina and Aiai, the fishes were all removed, none remaining in the sea and in the waters adjacent to Hana. No fish whatever could be caught by the fishermen of Kahoalii, because Kuula and Hina had fish bodies.