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18 Names of places or persons were
often given from some connecting
incident. ↑
19 Hawaii’s earliest antiquarian writer. ↑
20 Various localities seem to claim title
to a place of refuge for safety, but
none with the fame or distinctive
features of Hawaii’s two, at Waipio and
at Honaunau. ↑
21Ulei (Osteomeles anthyllidifolia), a
fine-grained hard wood, furnishing
choice arrows or small spears. ↑
22 Lehua (Metrosideros polymorpha), a
variety of the ohias, a good
serviceable wood. ↑
23 Akia (Wikstroemia foetida), a low
shrub. ↑
24Koa—small-leafed—(Acacia Koa), a
forest tree furnishing an excellent
cabinet wood. ↑
25 Maile (Alyxia olivaeformis), a
fragrant twining shrub, much used
for leis and decorations. ↑
26Pala fern (Marattia Douglasii). The
peku hoki (mule kick) variety has not
become so known. ↑
27 Guava (Psidium guayava), of wild
growth on all the islands. ↑
28Rat’s foot (Lycopodium cernuum), a
desirable evergreen for house
decoration. ↑
29 Turkeys were introduced from Chile
in 1815 by Captain John Meek. ↑
30 No ka pili haole, an expression
implying a leaning towards, or
preference to, the foreigner. ↑
31 The writer is astray in his
chronology, as the time of
Kamehameha II, when this essay was
written, was just about fifty years. The
figure given was most likely his
informant’s age. ↑
32Kahinalii, in ancient tradition, is
identical with Nuu, in the time of the
Deluge, though the sex is here
changed. ↑
33 Kanehoalani, also, was the Luanuu
of that time, “from whom the
Hawaiians and Tahitians are said to
have sprung.” Polynesian Race, vol. i,
p. 60. ↑
34 This name figures prominently in
Hawaiian mythology, not only as a
brother of goddess Pele, acting with, or
apart from her as a volcano deity, but
also as a shark deity of dreaded
power. ↑
35 Literally, the wheel of the heavens. ↑
36 Hapakuela, a place not now known
by this name. ↑
37 Here again the sex differs from the
records. Laka is given in the Kumu-
uli genealogy as son of the first man.
The name is conjured with among the
deities as god and goddess of the
hula. ↑
38Menehune, here given as a son of
Wahieloa, is also said to be a son of
Lua-nuu, traditions of whose
descendants in various parts of the
Pacific are vague and conflicting. ↑
39The Ulu genealogy shows Wahioloa as
the father of Laka, but the wife and
mother is given as Koolaukahili. ↑
40 Pelekumulani is a new name among
celebrities of that time. ↑
41 Tradition credits Pele’s first landing
on these islands as at Puukapele
“Hill of Pele,” on Kauai. ↑
42 Oahu should resent this slight to her
traditions, as Pele is said to have
made two attempts to locate on this
island before testing Molokai. ↑
43 One version of the story of Ualakaa,
whence its name, “rolling potato”,
credits its fame to the time of
Kamehameha, when during his
residence on Oahu he had the whole
slope of this spur of the Manoa range
planted with potatoes which, on being
dug from the ground, when grown,
rolled down to the bottom of the hill and
were there gathered. ↑
44Laina hill (Puulaina) is to the
northwest of Lahainaluna, and is of
647 feet elevation. ↑
45Eeke, or Eke, is a summit crater of
the West Maui mountain range; is
some 4,500 feet high, back of
Waihee. ↑
46 Lihau is the mountain top back of
Olowalu. ↑
47 Maunahoomaha, literally, rest
mountain. ↑
48 The name of strong trade winds
when they break over the mountains
at Lahaina; ofttimes destructive. ↑
49 The islet in the Maui-Kahoolawe
channel. ↑
50 Makole-ulaula, an epithet applied to
Pele. ↑
51 The ancient name of Maui’s famous
crater, which means “rays of the
sun,” and it was these which the
demigod Maui snared and broke off to
retard the sun in its daily course so that
his mother might be able to dry her
kapas. ↑
52 Hee-hee, to melt away, to slough off,
to disappear. ↑
53 No demigod of Hawaii figures so
prominently in Polynesian mythology
as does Maui, nor the hero of so many
exploits throughout these islands. This
will account for the various localities
claiming to be his birthplace. ↑
54 Waianae, as also other places
dispute this claim. ↑
55 Uhu, parrot-fish (Calotomus
sandwichensis). ↑
56 Makamakaole, friendless; without
relatives. ↑
57 This act indicates they recognized
the godly character of the child. ↑
58 Moemoe means to lie down to sleep.
This is a name given to the sun’s
rays which he finds at the cave. ↑
59 Haleakala, house of the sun, was
formerly Alehakala. See note 8,
preceding story. ↑
60 Peeloko, hide within. ↑
61 A point on the shore north of
Lahaina. ↑
62 Still referring to the rays of the sun at
its setting. ↑
63 Literally, stone of the mountain
woman. ↑
64 Aina, personification of the moon,
appealed to. ↑
65 This has reference to his learning
how fire was produced. ↑
66 In whatever way these islands
originated so was Kekaa’s origin. ↑
67 This must then have been earlier
than the recognition of Lele, as the
earlier name of Lahaina, for Lele is the
name given at the introduction of the
breadfruit. ↑
68 Given in tradition also as
Kakaalaneo. ↑
69 Kaululaau, son of Kaalaneo. ↑
70 Trying out oil, as was done in Maui’s
whaling days. ↑
71A place, likely, to which the dead
whales were brought as a protection
against the voracious sharks of those
waters. ↑
72 This was the vicinity of several
bloody battles, that doubtless left
their toll. ↑
73This is one of the supposed
provinces of the aumakua or
ancestral deity. ↑
74 Nowhere else is the idea presented
of the souls of the lopa—the low
farming class—being admitted to the
same realm as those of the chiefs. On
the contrary, lacking aumakuas to aid
them, their spirits were doomed to a
wandering, friendless sphere. ↑
75 Welehu, the month of November of
Hawaii’s calendar. It differed on the
other islands. ↑
76 The famous fortress and successful
safeguard of Hana from several
stubborn Hawaii invasions. ↑
77A division in Hana district to the
south of Kauiki takes this same
name, Hamoa. ↑
78 Kaihuakala, lit., the nose of the sun,
is the mountain peak, 2,458 feet
elevation, in the Aleamai division of
Hana. ↑
79 Kahaule or Kahaula, is the clump of
hills just back of Hana village. ↑
80 Nuu is the landing of a division of
same name in the Kaupo district. ↑
81 Name of a division of Kaupo
eastward of Nuu. ↑
82 Name of a large tract of land in the
adjoining district westward of Nuu. ↑
83 A hill in the vicinity of Waikapu, West
Maui, takes this name “Puuhele.” ↑
84 Name of a large division of the Hana
district. ↑
85 Kahiki, foreign; from abroad. ↑
86 Kaena, the northwestern point of
Oahu. ↑
87 No place of that name now known in
Hana. ↑
88 Peapea, a celebrity in the time of
Kahekili. ↑
89 Pueokahi is the name of the harbor
of Hana. ↑
90 This has no connection with other
stories of Pumaia and Wakaina. ↑
91 The club was evidently used to
suspend calabashes from. In the
absence of shelving in a Hawaiian
house, all food, etc., to be kept out of
harm’s way was suspended by cord or
net. ↑
92 Ape, largest species of the genus
Gunnera petaloidea. ↑
93 An owl deity. ↑
94 A shipping point of central Maui in
early days. ↑
95 Akolea, a species of fern
(Polypodium keraudreni ana). ↑
96This identifies it with Lanai, for
Kaululaau was the son of
Kakaalaneo, the king of Maui, who
banished him for his wild pranks. ↑
97 The harbor on the northern shore of
Lanai, off the eastern point of which
is a detached rock known by the name
of “Puupehe”, the legend of which does
not connect with this story. ↑
98This is the same name given the
shark which took his line and is to be
considered his guardian aumakua. ↑
99 Mauimua, first-born, or elder Maui. ↑
100 Mauihope, last, or after Maui. ↑
101 Mauikiikii, “Swollen, or hair-dressed
Maui”; the word kiikii having these
two meanings. In olden time to paint
the hair over the forehead white
received this definition. ↑
102 Mauiokalana, “Maui of the float”;
buoyant Maui. This, the youngest of
the brothers, is the famed Maui of
Polynesian tradition. ↑
103 This name divided tells its story, Ka-
alae-hua-pi, “the stingy alae”, from
its reluctance to impart the knowledge
of the source of fire. ↑
104 Hamau, “silence”. Name also of a
species of the ohia. ↑
105 Hooleia, one definition of this is
“denial”; refused acknowledgment
of. ↑
106 Ka-mau-oha, the enduring branch,
or stock. ↑
107 Kaaiai, the brightness. ↑
108One of the national traits often put
to the test in olden times. Sport, or
other contests without betting, was
almost unknown. ↑
109Eha mua akahi, i.e., got in the first
blow by winning all his opponent’s
property. ↑
110Puehu, rendered here completely,
conveys the further idea of the
whirlwind character of Kaaiai’s loss. ↑
111 These names of the canoe owners
have reference to the occasion, viz.;
Liuliu, shortly; Makaukau, ready;
Aumai, swim hither. ↑
[Contents]
Traditionary Stories.
RELATING TO THE
DEAD IN ANCIENT
TIME.
When confined with long illness,
and death draws near, a person
before his demise mutters in an
indistinct and mumbling way,
speaking of his relatives and his
gods, whether they be dead or
whether they be living, in this
manner: “So and so is coming to
get me to go.” And thus he would
rave until he died. Whereupon all
his relatives mourned, and if he
was greatly beloved, they
Na Moolelo mai na
Kupuna Mai.
NO NA KUPAPAU I KA
WA KAHIKO.
I ka wa kaa mai ana a kokoke e
make, he oeoe mamua aku o ka
make ana o kekahi mea o na
makamaka, a me na mea e ae o
mea nei, ina he poe ua make a
ina he poe ola, a penei ka ka
mea mai e olelo ai: “Eia ae o
mea ke kii mai nei ia’u e hele.” A
pela ia e olelo pinepine ai a hiki i
kona wa e make ai. Aia hoi o
kona poe makamaka a pau, uwe
no lakou, a ina he mea ia i aloha
extracted something from his
corpse, such as a nail, a tooth,
or perhaps some hair. 1 Here is
another thing: if something was
seen issuing from the mouth or
the eyes, possibly a white
substance accompanied with
tears, the deceased truly loved
his relatives; his corpse would
then be kept uninterred four or
five days, or even longer, to
show their regard.
If the corpse be left unburied, it
should be placed in a box 2
unseen by the people, and
should be arranged in this
manner: Lower the head of the
corpse until it is bowed between
the legs, draw up the legs so that
the knees would project beyond
the shoulders; slip in a cord at
the knee-joints and fasten tightly;
the corpse then would be round
in appearance. 3 If there be
anything which the deceased
had, such as money, or clothes
or other articles, it is buried with
the corpse. Food is also left; fish,
or tobacco, or kapa, it may be,
so that the dead would not go
hungry for food, 4 or be cold;
such is what I have heard.
nuiia, unuhi lakou i kekahi mea o
ua mea make nei, ina he maiao,
a ina he niho, a ina he lauoho
paha. Eia no hoi, ina ua ike ia
kekahi mea mai kona waha mai,
a me kona maka, he mea
keokeo, a me ka waimaka, he
aloha io no ua kupapau nei i
kona poe makamaka, a loihi no
ka waiho ana o kekahi iluna,
eha, elima la, a nui aku no ko
lakou aloha.
Ina e waiho ke kupapau maloko
o ka pahu, e waiho ai me ka ike
ole mai o ka lehulehu. Penei ka
hana ana: E hookulou iho i ke
poo o ke kupapau a komo ke
poo ma ke kowa o ka uha, a
pupuu mai na uha e puka ana na
kuli maluna o na poohiwi, a
hookomo i ke kaula ma ke ami o
na kuli, a nakii a paa loa; he
poepoe ke kupapau ke nana aku
ia manawa. Ina he mea na ua
kupapau nei, he kala paha, he
lole paha a he mea e ae no
paha, ua kanu pu ia lakou me ia,
a waiho pu ia i ai, i ia i paka
paha, i kapa paha kekahi, i ole
ka e anu, a pololi ka i ka ai, wahi
a ko’u lohe.
In taking the corpse to be
hidden, 5 it is done by two or
three of his friends; not by many
people. The burial is done at
night, however, not in the day
time. In digging the grave, it is
dug round like a banana hole.
The usual depth of the grave is
up to one’s waist, that is, up to
the loin of a man. In the olden
time, this grave was called a
pahee (smooth place). Upon
digging, take the dirt from the
grave to another place in a fine
mat, or a gourd, else the tracks
would be shown. Should it be a
new house, the friends of the
dead would dig from the outside
till they reached within, 6 without
the house owner knowing
anything about it. The people
thought that if the burial place
was known, the bones would be
taken for fish hooks, and the
flesh for shark bait. There are
some hidden graves among the
precipices; others are on plains.
There is a hidden grave at
Haleakala; it is called the grave
of Kaawa; it is right mauka of
Nuu, on Maui. This is the way
the corpse is treated before
I ka lawe ana e huna i ke
kupapau, elua, a ekolu o kana
poe makamaka aole lehulehu. I
ka po nae e lawe ai e kanu, aole
i ke ao. I ka eli ana i ka lua, he
lua poepoe no, ano like me ka
lua maia. O ka hohonu kupono o
ka lua, i ka humemalo, oia hoi ka
puhaka o ke kanaka, he pahee
ka inoa o keia lua i ka wa kahiko;
i ka eli ana, e lawe ka lepo o ka
lua i kahi e iloko o ka ahu, ipu, o
ike ia ka meheu. Ina he hale
hou, eli mai no ka poe nana ke
kupapau mawaho mai, a komo
iloko o ka hale, me ka ike ole
mai o ka mea nona kela hale.
Manao na kanaka, ina e ike ia
kahi i waiho ai, kii ia na iwi i mea
makau; o ka io hoi i mea kupalu
mano. He mau lua huna kekahi
ma ka pali, ma kahi papu kekahi.
Aia no kekahi lua huna ma
Haleakala, o ka lua o Kaawa ka
inoa, mauka pono o Nuu ma
Maui nei. Penei ka hana ana i ke
kupapau mamua o ka hoolei
[573]ana iloko oia lua. I ka lawe
ana o na mea nona ke kupapau,
me na mea ono a kela mea i
make e lawe pu ai, oia hoi he
puni; ina he puaa ka puni, maia,
being thrown into [572]that hole.
When the friend of the dead
takes the corpse, he takes also
what the deceased was fond of
when living: If he was fond of
pork, banana, or perhaps sugar-
cane, etc., he takes them; and
upon arriving at the grave, the
friend of the deceased calls to
the departed ancestors 7 first
buried in that grave, thus: “So
and so, here comes your
descendant.” If the corpse
should keep falling until it drops
into the water, and a rainbow
appears, then it is without
relatives; but the corpse who has
relatives is grasped by them
when the body is thrown, and is
stranded on the precipice, and
not dropped into the water. After
the burial [they] come home and
mourn.
Another thing: If the corpse is
being carried, and the one he
loved is far in the rear, no
progress would be made, for the
deceased would demur. The one
he loved should be immediately
behind, then there would be no
demurring. This is what the
friend of the dead should say: “I
ko paha, me ia mea aku ia mea
aku, e lawe no e like me ia, a
hiki i ka lua, kahea aku ka mea
nana kela kupapau i ke kupuna i
make mua iloko o ua lua nei,
penei e kahea ai: “E mea e, eia
mai kau keiki.” A ina e haule loa
ke kupapau iloko o ka wai, a pio
ke anuenue, alaila aole ona
makamaka e pili ana ia ia, aka o
ka mea makamaka, hopu mai no
lakou ia ia ke hoolei ia aku, o ka
ili mai la no ia i ka pali, aole e
haule iloko o ka wai. A mahope
iho o ka nalo ana, alaila, hoi mai
a ka hale, alaila, uwe nui a
kanikau. Eia no hoi, ina e amo ia
ana ua kupapau nei mamua a o
kana mea i aloha ai mahope loa,
aole e hiki ana, e hoololohe ana
ke kupapau, aia no o kana mea i
aloha mahope iho o ka kupapau
alaila, aole e hoololohe. Eia ka
olelo a ka mea nana ke
kupapau: “Kaino paha he aloha
kou ia’u, aole ka, ina penei kau
hana haihai ia kou mau wahi
iwi.” A pau kana olelo ana pela,
a alualu mai ka ke kupapau, a o
ka mama no ia a hiki i kahi e
kanu ia ai. Haliilii ia ka lua a
maikai, a waiho ia no hoi ke
kupapau, o ke poo ma ka hikina,
thought you loved me, but you
do not; if you act like this, your
bones will be broken.” When he
has finished saying that, the
corpse will acquiesce, and it will
be light work carrying it to the
place of burial. The grave should
be well lined, and the corpse laid
to rest, the head towards the
east, the feet towards the west. 8
It is wrong to lay the corpse with
the head towards the west, for it
would appear as a ghost. When
the body is buried, the friend
should repeat these words: “Do
not go wandering to houses, but
stay quietly here; you have food,
fish and clothes.”
Another thing: Some people
when they see that a person is
dead would strip the flesh from
the bones and make them into
knives or fish-hooks; or else they
would be hung up in the house,
so that the loved ones may go
and see them. Some of the
corpses are taken to the sea or
water and thrown in, so that they
may become shark- or lizard-
gods.
Here are the secret graves
o ka wawae ma ke komohana.
Eia ka hewa, o ka mea waiho ia
ke poo ma ke komohana, o ka
hele mai e lapu. A pau ia, eia ka
olelo a ka mea nana ke
kupapau: “Mai hele i kauhale,
noho maile no, he ai no he ia no,
he kapa no.”
Eia kekahi. O kekahi poe, ike
lakou ua make ke kanaka,
holehole ia na iwi a pau ka io,
hana no ka i pahi, i makau, a i
ole ia kau malie no iloko o ka
hale i noho no ke aloha, hele
aku no e nana. A o kekahi
kupapau, ua lawe ia ma ke kai e
kiola ia ai, a ma ka wai paha, i
akua mano a me ka moo lakou.
Eia no hoi na lua huna i kanu ia
wherein the chiefs of Nuu were
buried: Makaopalena, Kealaohia
and Puukelea, all on the side of
Haleakala on the eastern side of
Maui. Hanohano and Alalakeiki
are others. At Alalakeiki a
number of men from Hawaii who
had brought a corpse to be
hidden were killed. When those
men from Hawaii had gone into
the cave a man of the place,
Niuaawaa by name, came along
and closed up the mouth of the
cave with stones, and those
people stayed in there until they
died. There is no living man who
knows any of these secret burial
places, 9 so well hidden are they.
concerning the soul
after a person’s
death.
The Hawaiians are not agreed in
the idea as to what becomes of
the soul after a person dies.
They say that the soul has three
abiding places, namely: the
volcano, in the water, and on dry
plains like the plains of
Kamaomao and Kekaa. 10
ai na alii o Nuu; o Makaopalena,
Kealaohia, o Puukelea, aia ma
ke alo o Haleakala, ma Maui
Hikina lakou apau. O Hanohano
ame Alalakeiki kekahi, a ma
Alalakeiki kahi i make ai o na
kanaka mai Hawaii mai i lawe
mai i ke kupapau e huna ai, a
pau kela poe kanaka no Hawaii
mai i ke komo iloko o ka lua, hiki
mai kekahi kanaka kamaaina, o
Niuaawaa ka inoa, a pani i ka
waha o ka lua i ka pohaku,
malaila lakou i noho ai a pau i ka
make. Aole kanaka e ola ana i
ike i kekahi o keia mau lua huna,
ua nalo loa.
no ka uhane mahope
iho o ka make ana o ke
kanaka.
Aneane kulike ole ka manao o
na kanaka Hawaii nei no ka
uhane mahope iho o ka make
ana o ke kino. Ekolu wahi e
noho ai ka uhane, wahi a lakou,
oia hoi: o ka lua Pele, oloko o na
wai, a me na aina maloo, e like
me ke kula o Kamaomao, a me
Kekaa.
Should a chief die, or any of his
own men, or the servants of
Pele, then their souls will go to
the volcano, and the servants of
Pele and other men will serve as
they [574]served in this world. 11
And the servant of Pele will be
his caretaker, who will lord it over
his stewards or even over his
own body servants. When the
soul is living there, should some
one wish to see it, then this is
the process: go with a servant of
Pele, and he will call by chanting
one of the chants of that chief.
Some say that should a person
die and is buried at the edge of a
river, or a spring, or a
watercourse, then his soul will
enter another body such as a
shark’s, or an eel’s, or any other
living body of the sea. Those that
are buried by a body of fresh
water will enter that stream and
become a large okuhekuhe or
tailed-lizard; and if buried on dry
land, then they will enter the
body of an owl, and such like.
These things which are entered
Ina i make ke kino o na ’lii, a o
kona mau kanaka ponoi paha, a
me na kahu Pele, alaila, e hoi ko
lakou uhane i ka lua o Pele, a e
lawelawe mai na kahu Pele, a
me [575]na kanaka, e like me ka
noho ana ma keia ao. A o na
kahu Pele, o lakou kona poe
puuku, a he mau luna hoi
maluna o na kanaka ai puupuu,
a i ole ia, o kona poe kahu ponoi
no. I ka noho ana o ka uhane
malaila, ina makemake kekahi e
ike ia lakou, alaila, penei e ike ai,
e hele pu me ke kahu Pele, a na
ke kahu Pele e kahea aku; me
ka mele o kela alii e hea aku ai.
Olelo mai kekahi poe, ina i make
kekahi kanaka a kanu ia ma ke
kae o ka muliwai, a o ka
punawai, a o ka auwai paha,
alaila, e komo ana ka uhane
iloko o kekahi mea kino e ae, i
ka mano paha, ka puhi paha, a
me na mea e ae o ka moana;
aka, o na mea ma ka lihiwai, e
komo lakou iloko o ka muliwai, a
lilo i Okuhekuhe nui, a i mau
moo huelo, a ina ma ka aina
maloo, alaila, e komo ana iloko o
ka pueo, a me na mea ano like.
by the souls of men become
guides 12 to their friends who are
living. This is what the soul
which has entered these things
would do: It would proceed and
enter his friend, and when it has
possessed him, the soul would
eat regular food until satisfied,
then go back. And he would
repeatedly do that. And this
friend, should he have any
trouble on land, such as war,
then the owl 13 would lead him to
a place of safety; and if in fresh
water, the lizard and such like
would keep him safe; and if the
trouble is in the ocean, the shark
and such like would care for him.
This is one reason why a great
many people are prohibited from
eating many things.
Another thing: The soul also
lives on a dry plain after the
death of the body; and such
places are called ka leina a ka
uhane (the casting-off place of
the soul). This name applies to
wherever in Hawaii nei people
lived. Following are the places
O keia mau mea i komo ia e ka
uhane o na kanaka, ua lilo lakou
i mau mea e alakai ana i ko
lakou poe e ola ana. Penei ka
hana ana a keia uhane i komo
iloko o keia mau mea kino. Hele
hou aku no ia, a komo iloko o
kona makamaka, a no kona
noho ana iluna ona, a ai mai
keia uhane i ka ai maoli a
maona, alaila, hoi aku, a pela
mau ka hana ana. A o keia poe
makamaka, ina he pilikia ko
lakou ma ka aina, no ke kaua ia
mai, alaila, na ka pueo e alakai
ia lakou ma kahi e pakele ai. A
ina ma ka muliwai, na ka moo, a
me na mea ano like e malama ia
lakou. A ina ma ka moana ka
pilikia, na ka mano e malama, a
me na mea ano like. No keia
mau mea ka hookapu ana o na
kanaka i kekahi mau mea ai he
nui wale.
Eia kekahi: Aia ma ka aina
maloo kahi e noho ai ka uhane
mahope iho o ka make ana o ke
kino, a ua kapaia keia mau wahi
o ka leina a ka uhane. Ua lawa
keia inoa ma na wahi a pau o
Hawaii nei kahi i noho ai ke
kanaka. O kahi e noho ai ka
where the souls live: For the
people of Niihau, Kapapakiikii,
and a second one is at Mauloku,
Lehua; for the Kauai people, at
Hanapepe; for the Oahu people
at Kaimalolo; for the Molokai
people, at the boundary of
Koolau and Kona, at the district
of Wainene; for the Lanai people,
at Hokunui; for the Maui people,
there are two places, at Kekaa
and the plains of Kamaomao;
and for the Hawaii people, there
are three places, at Hilo, at
Waipio, and at Palilua. All these
places are known as the casting-
off places of souls. 14 Should a
soul get to any of these places it
will be impossible for it to come
back again.
Still another thing: Should the
body die, the soul may appear
as if in the flesh; then there
becomes no more night to the
soul, only light. The chiefs have
a separate place to dwell in, and
the warriors have a different
place. Sports are carried on
there as during real life, such as
throwing the spear, guessing the
hidden no’a, 15 coasting down hill,
surfing, fencing, wrestling; there
uhane o ko Niihau poe,
Kapapakiikii, o ka lua, Mauloku,
ma Lehua, ko Kauai aia ma
Hanapepe, ko Oahu o
Kaimalolo, ko Molokai aia ma ka
palena o Koolau a me Kona, o
Wainene ka aina nui. Ko Lanai,
Hokunui, ko Maui elua wahi e
noho ai, o Kekaa a me ke kula o
Kamaomao, a ko Hawaii ekolu
wahi e noho ai, o Hilo, Waipio a
me ka Palilua. O keia mau wahi
a pau, ua kapaia o ka leina a ka
uhane. Ina e hiki ka uhane ma
keia mau wahi aole hiki ke hoi
hou mai.
Eia no kekahi: Ina make ke kino,
hele no ka uhane me ke ano o
ke kino, pela no ka uhane e hele
ai, aole no hoi he po, he ao wale
no. Okoa ko na ’lii wahi e noho
ai, okoa ko na koa. Malaila na
hana a pau e like me ka wa e ola
ana, oo ihe, puhenehene,
heeholua, heenalu, moku, lua,
he nui ka ai, he ai ulu wale no;
uala, kalo, ape, ia mea aku ia
mea aku, a no keia manao o
is plenty of food, food which lakou, a i make ke kino, e kanu
needed no cultivation, such as pu ia ka ai, ia, paka, wai, kila ahi,
potatoes, taro, ape, etc.; and o-o, ihe, koi, pahi, manao lakou
because of this people think e hana ka uhane me keia mau
when the body is dead the mea ma ia wahi. [577]
following should be provided:
Food, fish, tobacco, water, steel
on which to strike flint and obtain
fire, o-o, spear, axe, knife;
because they think the soul will
need these things to work with at
that place.

Another thing: Some people Eia kekahi: Manao kekahi poe,

think that the soul has no abiding
place, but only [576]wanders
about, and then comes and
enters a living person. Such a
soul is called “wind,” or
“unihipili”—the spirit of a
deceased person. That is what
people in the olden time thought.
he hele wale no ka uhane, a hoi,
a noho iluna o ke kanaka e ola
ana. Kapaia kela uhane he
Makani, a he Unihipili. Oia na
manao o kanaka kahiko.
S. Kamaka.

S. Kamaka.

STORY OF THE HE MOOLELO NO KA

OHELO. OHELO.
I do not know what the ohelo is
used for, but I do know that it is
good to eat. I have seen only
one kind of ohelo: the creeping
ohelo; the ohelo bush plant 16 I
have not seen. It is thought the
ohelo originated in two places: 1,
in Kahiki; 2, here in Hawaii.
Therefore let us now consider its
being received from Kahiki. 17
Kaohelo was a fine-formed
woman; her face was good to
look upon. Her older sisters were
Pele, Hiiaka and Malulani. 18
Their birthplace and where they
lived for a long time was
Nuumealani, 19 a place at the
border of Kahiki. While they were
living there in harmony, and with
love each had for the other, there
arrived from Hawaii a man
named Aukelenuiaiku. 20 Upon
his arrival there he waged war
and conquered the land, and that
was why Kaohelo and the others
left their birthplace and came
here to Hawaii.
When they arrived here Malulani
O na hana a ka ohelo, aole au i
ike, o ka’u mea no nae i ike, he
mea ai. Hookahi no nae a’u
ohelo i ike, oia ka ohelo
neepapa, o ka ohelo ku i luna,
aole au i ike. He elua wahi i
manao ia’i kahi i loaa mai ai ka
ohelo: 1, No Kahiki mai; 2, No
Hawaii nei iho no.
Nolaila, maanei kakou e ike iho
ai o kona loaa ana mai mai
Kahiki mai. O Kaohelo, he
wahine u-i a maikai kona
helehelena i ka nana’ku, a o
kona mau hanau mua, o Pele, o
Hiiaka, a me Malulani. O ko
lakou nei aina hanau i noho ai
hoi a kupa, o Nuumealani, aia no
ia wahi Kukuluokahiki. Ia lakou
nei hoi e noho ana, me ka oluolu
a me ke aloha kekahi i kekahi, a
ma i hope iho, holo aku la kekahi
kanaka o Hawaii nei, o
Aukelenuiaiku kona inoa, a i
kona hiki ana ’ku ilaila, o ke kaua
iho ’la no ia a lilo ka aina ia
Aukelenuiaiku; oia ke kumu o ko
Kaohelo ma hele ana mai i
Hawaii nei, a haalele aku i ke
one hanau.
I ko lakou nei hele ana mai, ma