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a house is often constructed. laumaia, o kona mea i kaulana
Upon arrival at the mountain, the ai, o Pumaia ke kane a o
construction is very rapid; this Kamakakehau ka wahine, i ka
house could be occupied for a wa o ko laua noho pu ana ua pii
long time without trouble. This laua i ke kuahiwi i ke kua laau;
house thatched with banana ua haalele ia o Pumaia e ka
leaves is famous for this story: wahine, ua lilo oia ia Koae, he
Pumaia was the man, kanaka ia no kekahi wahi mai,
Kamakakehau was the woman. ua pepehi ia o Pumaia e Koae a
While living together [as make; a he pumaia ka inoa o ka
husband and wife] they went up hale; a no ka make ana o
to the mountain to hew timber; Pumaia, nolaila, kapa ia ai ka
Pumaia was deserted by the inoa o keia hale he laumaia. A o
wife; she became Koae’s, a man Pumaia nohoi, he kanaka
from another place. Pumaia was aimoku ia no kekahi aina; he
killed by Koae; the house was loihi aku no ka wehewehe ana o
called pumaia (banana tree); but keia mea kaulana, aka, he pono
because Pumaia was killed, this nae ia’u e hoopokole.
house was named laumaia
(banana leaves). Pumaia was
the chief of a district. The
explanation concerning this
famous story is lengthy, but it is
proper that I should shorten [it].
The house thatched with ama’u O ka hale ama’u, aohe ona pou
has no real post, no battens, no laau maoli, aohe hoi he o-a,
ridge; but in its construction, aohe kaupoku, aka, o kona ano,
simply break the ama’u midrib he uhaki mai no i ka ama’u me
and all, and stick them in the ka iwi a hou ma kela aoao keia
ground on that side and this aoao, me ka hookaawale nohoi
side, leaving a place in between ia waena i wahi e noho ai, a e
for occupation, then bring the hoopio ae nohoi ia luna a e hakii
tops [of the leaves] together, and iho no me ke kaula.
lash them with cords. In the
construction of some, posts, O kekahi ua kukulu maoli ia no
rafters and battens are used, ka pou ke o-a a me na aho, e
similar to the construction of a like me ko ka hale pili hana ana
grass thatched house, and after alaila papai aku ke ama’u
the frame work is up, the ama’u mawaho me ka omau ia i ke
is thatched and fastened with kaula.
cords.
concerning house no ka hale ha-ko.
thatched with cane
leaves.
Perhaps there are other kinds of He mau hale aku no paha koe,
houses, but because I am out of aka, no ka pau e o kuu pepa, ke
paper, I herewith cease. oki nei au maanei.
Also, at that time we did not Ina manawa no hoi aole o kakou
have mats, but because it moena, aka, mamuli o ka
occurred to a high prophetess at noonoo ana o kekahi alii kaulana
that time, whose name was oia wa, o Lauhiki kona inoa, e
Lauhiki, to convert this lauhala hoolilo i keia lauhala i moena
into mats by having women braid mamuli o ka ulana ana o na
it, it was so done. The first wahine, a lilo i moena, o ka
woman who did the braiding was wahine mua no nana i ulana o
this same Lauhiki, and from her Lauhiki no, no laila ike na
all other women learned. wahine a pau.
Here is another use: the drupes Eia kekahi hana o ka lilo ana o
of its fruit were strung into ka hua i mea lei no na kanaka o
wreaths for people in the olden ka wa kahiko. O na wahine nana
times. The women who first i hana mua, o Kahuihuimalanai a
strung them were me Kahoanohookaohu, a mai a
Kahuihuimalanai and laua mai ka laha ana mai a hiki i
Kahoanohookaohu, and from keia wa.
them the custom has spread to
this time.
Here is another thing: when this Eia kekahi; aia maloo ua lei ala i
wreath dries on the neck, then it ka a-i, alaila malama iho la a hiki
is preserved until a troublesome mai ka mai pilikia, he nahu paha
illness appears, such as a a me na mai e kupono ana ia
stomachache, or other illness for laau, alaila kii ia aku la e hanai;
which this medicine is properly ina no ke ola, ua ola, ina no ka
used, then it is obtained and fed make, ua make.
[to the patient]; if it be for life, he
lives; if it be for death, he dies.
There were guides which pointed Elua no hoike nana i hai mai ia’u
out to me some of the things no kekahi mau mea o Hawaii nei
done in Hawaii nei which were i ano like me ko ka Baibala.
similar to those [mentioned] in Akahi: O ka buke i kapaia
the Bible. First: the book known Moolelo Hawaii. Elua: Mai
as the Moolelo Hawaii (Hawaiian kekahi poe kahiko mai e ola nei;
History). Second: From some old mailoko mai o keia mau hoike e
people who are still living. From loaa’i na mea i hoohalikeia.
these sources were obtained
material for comparison.
concerning the first no ke kanaka maka
man. mua.
Jonah was the man who lived in O Iona ke kanaka i noho iloko o
the belly of the fish, according to ka opu o ka ia, wahi a ka
the Bible: Jonah 1:17. Baibala; Iona 1:17, o Kuikuipahu
Kuikuipahu 220 was Hawaii’s hoi ko Hawaii nei iloko o ka opu
[celebrity] who lived in the belly o ka mano. He alii ia no Kohala; i
of the shark. He was a chief of kekahi manawa, hele oia i ka
Kohala. Once he went surfing heenalu me na kanaka he
with a number of people; and lehulehu, a ia lakou e hee nalu
while they were surfing, ana, ua lilo aku la o Kuikuipahu i
Kuikuipahu was taken by a ke mano; a o kona wahi i pae ai
shark. The place where he ma Hana no, o ka puu o Kauiki,
landed was Hana, at Kauiki hill; it malaila kahi i ike ia’i e na
was there he was discovered by kanaka. O Eleio ke alii ia
some people. Eleio was the chief manawa e noho ana; o Kipola
living at that time, and Kipola hoi ame Kipalalaia, na kaula; i ka
and Kipalalaia were the ike ia ana o Kuikuipahu aole i
prophets; when Kuikuipahu was make, e ola ana no.
found, he was not dead; he was
still alive.
Thus there were many other little Pela hoi, he nui na mea liilii e ae
things here in Hawaii which can o Hawaii nei i like me kekahi
be compared with some things in mau mea o ka Baibala, aka, ua
the Bible, but my illustrations lawa ka’u hoike no keia.
thereon are sufficient.
February 15, 1872.
February 15, 1872.
G. Puuloa.
G. Puuloa.
This prayer is the request of the O keia pule ana oia no ke kahea
gods to come and partake of the ana i ke akua e hoi e ai i ka hua
first fruit of their garden. He then mua o ka laua mea kanu. Noho
waits until the first Mahoe 234 is aku oia a hala ka Mahoe mua, a
past, and during the second komo aku iloko o ka Mahoe alua.
Mahoe on the day of Lono, 235 he I ka po o Lono, kii aku oia e ai i
goes to get some potatoes for ka uala, me ka lawe ana i ka
food, taking some of them to the uala i ka heiau; nokamea, oia ka
heiau (temple). Because on that po e hoi mai ai o ke akua, e ai i
night the god returns to partake ka ai a kahi pulapula hooulu ai:
of the food of his planting “ola nohoi ka mea akua, make
devotee; thus the saying: “Lives no hoi ka mea akua ole,” wahi a
he who has a god; dead is he ka olelo. A hala keia mau
who has none.” After these malama o ka ai ana o na makua
months during which the children ame na keiki i ka ai, a o na
and the parents have partaken of malama hope no hoi keia o ka
the food, these also being the hooilo, o ka puka no ia iwaho o
last months of the rainy season, ke kau. Maanei kakou e waiho ai
the summer again approaches. i ke kamailio ana no ka hooilo, e
Let us drop the discussion about huli aku kakou e nana i na hana
the winter season, and take up o ke kau.
for consideration what is done
during the summer.
After he has cut down the weeds I ka pau ana o ka mahiai ana,
he waits for the rain to fall; waiho aku ka mea mahiai o ka
during the month of Welo, 239 haule mai o ka ua; iloko o ka
Pookole (short head) is the rain, malama o Welo o pookole ka ua,
that is the rain which we style a oia ka ua, he ao ku ia kakou;
cloud-burst; then the farmer alaila, hele aku ke kanaka
proceeds to crop off stalks. Here mahiai e ako i ka lau. Eia na
are the names of the different inoa o na lau ana e ako ai: he
kinds of stalks which he gathers: pae, he apo, he kapapa, he
pae, apo, kapapa, mohihi, uli mohihi, he uli, a he paa. Oope
and paa. 240 He wraps these oia i keia mau lau a waiho aku, a
stalks in bundles and leaves hiki i na kakahiaka e puka mai ai
them until the days when the na huihui, oia ka wa e kanu ai i
Pleiades rise in the morning, na lau. Penei ke kanu ana: Lawe
when he proceeds to plant them. oia eono lau e kanu ai me ka
He plants them thus: he takes hoohakahaka e like ma ka mea i
six stalks and keeps them hoike ia’e maluna; a pau kona
separated as mentioned above; kanu ana, noho oia a loihi kekahi
after planting, he waits for a mau la, hele aku oia i ka malama
number of days; then during the o Nana, i ka la o Kane, e nana i
month of Nana, 241 on the day of ka mala uala, ua nui ka poino;
Kane, 242 he goes to look at the oia hoi ua pau i ka
potato field, and finds it is peeluamoeone a me ke kahuli a
injured; that is, the stalks are all ua make wale iho no hoi kahi. I
eaten by cutworms, some have ka malama o Kaulua, i ka la o
come off and some are dead. Lono, i ke ahiahi, hele aku oia e
During the month of Kaulua, 243 ako i na lau hou. Eia ka inoa o
on the day called Lono, in the na lau e ako ai: hualani, poni
evening, he goes to crop off loepaa, awapuhi, uahiapele,
some more stalks. These are the pikonui, kupa; oope oia a waiho
names of the stalks he gathers: aku e like me ka mea i hoike ia’e
hualani, poni, loepaa, awapuhi, maluna, noho oia a hiki mai ka
uahiapele, pikonui and kupa. 244 malama o Kaelo, i ka la o Mauli i
He bundles these and sets them ke ahiahi i ka wa e ili ai ka
aside as described above. He mahina, oia ka wa e kanu ai i ka
waits until the month of Kaelo, 245 lau. Penei ke kanu ana: Kiolaola
on the day called Mauli 246 in the mua keia i ka lau ma ka pue,
evening when the moon sets; ewalu nae lau o ka pue hookahi;
that [666]is the time to plant the kanu mai oia. A pau, noho aku
stalks. He plants them in this oia a hala na malama ino, a loihi
way: he first distributes the stalks ka noho ana, a i ka malama o
among the hills, eight to each Kaaona hele oia e hooili i ka
hill; then he plants them. When lepo i ka pue o ka uala, a