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6.1 Introduction to Factoring

MULTIPLE CHOICE

1. Identify the greatest common factor:

a.
b.
c.
d. none of these
ANS: B PTS: 1

2. Identify the greatest common factor:

a.
b.
c.
d. none of these
ANS: A PTS: 1

3. Factor completely.

a.
b.
c.
d. prime
e. none of these
ANS: B PTS: 1

4. Factor completely.

a.

b.

c.

d. prime
e. none of these
ANS: A PTS: 1

5. Factor completely.
 a.

b.

c.

d. prime
e. none of these
ANS: B PTS: 1

6. Factor completely.

a.

b.

c.
d. prime
e. none of these
ANS: B PTS: 1

7. Factor completely.

a.

b.

c.

d. prime
e. none of these
ANS: A PTS: 1

8. Factor completely.

a.
b.

c.

d. prime
e. none of these
ANS: C PTS: 1
 9. Factor completely.

a.
b.

c.

d. prime
e. none of these
ANS: B PTS: 1

10. Factor completely.

a.

b.

c.
d. prime
e. none of these
ANS: A PTS: 1

11. Factor completely.

a.
b.

c.
d. prime
e. none of these
ANS: C PTS: 1

12. Factor completely.

a.

b.

c.

d. prime
e. none of these
ANS: A PTS: 1
13. Factor completely.

a.
b.
c.
d. prime
e. none of these
ANS: C PTS: 1

14. Factor completely.

a.

b.

c.

d. prime
e. none of these
ANS: C PTS: 1

15. Factor completely.

a.

b.

c.

d. prime
e. none of these
ANS: D PTS: 1
Another random document with
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disappeared, and went back to
her place. These two fought until
Pele was weakened. The body
of Pele was then taken and the
bones were stripped of flesh and
taken and buried in the ground.
They were exhumed by dogs,
placed in a pile and that was why
this hill was so named, because
the bones of Pele were stripped
off there. Perhaps others have a
different explanation, but this is
what I have obtained by
questioning friends concerning
this subject. This hill stands on
the east side of Maui, near
Hana.
famous places on this
hill.
Right on top of this hill is the
place where Peapea’s bones
were burnt. On the eastern side
of the same hill are the holes
made by the club of Kane and
Kanaloa. On the western side
were the boys digging potatoes;
near that is the fishing Noio
(small black bird). These are the
famous places on this hill.
Lehoula, a hoi aku la no i kona
wahi. O ko laua nei hakaka iho
la no ia a nawaliwali o Pele. O
ka lawe ia ae la no ia o ke kino o
ua o Pele a holehole ia na iwi,
lawe ia aku la na iwi a huna ia
ilalo o ka lepo a hue ia e na ilio,
hoopuupuu ia iho la ka iwi a ku
ke ahua, malaila mai ka mea i
kapa ia ai ka inoa o keia puu la
no ka holehole ia ana o na iwi o
Pele. Malia paha he wehewehe
okoa ae no ka kekahi, o ka
wehewehe no nae keia i loaa
ia’u ma ka ninau ana aku i na
hoa no keia mea, o kahi nae i ku
ai o keia puu aia no ma ka hikina
o Maui nei, kokoke ma Hana.
na wahi pana o keia
puu.
Aia maluna pono o ua puu nei,
na iwi o Peapea i puhi ia ai i ke
ahi, ma ka aoao hikina o ua puu
nei, na lua palau a Kane ma laua
o Kanaloa, aia ma ka aoao
komohana no, na keiki kilo paoo,
kokoke no ma ia wahi, ka Noio
aukai oia iho la ua wahi pana o
keia puu. He wahi pana okoa ae
Perhaps there are other famous
places on this hill; you will supply
them.
namakaeha continuing
his journey.
When Namakaeha continued his
journey, he met Pihehe, a good-
looking woman: and when she
saw him approaching, she said:
“[I feel] sorry because of the
death you [510]will receive from
Wakiu; that man is always full of
anger.” He replied: “I came
prepared to die if need be.” So
he went right into the fight with
Wakiu. Namakaeha was killed by
Wakiu. Wakiu, however, had
used his numerous bodies, and
that was how he won; had he
used his single body like the
other, he would not have been
safe from the champion of
Kahiki. That is the story of this
hill.
John Moo.
no paha kahi, na oukou no ia e
hoolawa mai.
no ka hele hou ana o
namakaeha.
Aia ia Namakaeha i hoomaka
hou ai e hele i ka makaikai,
halawai oia me Pihehe, he
wahine maikai keia, a no ka ike
ana mai ia ianei e hele aku ana,
kamailio e mai [511]kela:
“Minamina ino oe i ko make mai
ia Wakiu, he keu aku kena a ke
kanaka huhu.” Pane mai kela: “I
hele mai no ka hoi mamuli o ka
make,” o koi nei hele aku la no ia
a hakaka me Wakiu. Make ua
Namakaeha nei ia Wakiu, he
kino lau nae ko Wakiu oia ka
mea i make ai iaia ina o na kino
hookahi o laua, ina no aole
pakele i ke keiki o Kahiki. Oia iho
la ka moolelo o keia puu.
John Moo.
LEGEND OF THE OOPU MOOLELO NO KE AKUA
GOD. OOPU.
During times long past the oopu
god was worshiped. This was
done to increase the oopus. 3 If
the god was not worshiped, the
oopus would be neither fat nor
numerous. This god was called
Holu. This name was derived on
account of the keeper going to
the beach to fish and catching
soft-shell crab (aama which had
shed its shell and was
consequently soft); that was why
it was called Holu. Before that
there was no name. The keepers
were Kalana and Waihauakala,
and from them were born two
children, Ahakeanui, a daughter,
and Kaneikakalua, a son.
When the parents died, the
children continued in caring for
Holu. The people continued also
to come up to worship. Here
were the things brought: a black
pig, a white chicken, root of the
black awa, dark coconut, and red
fish. 4 It was taken and placed on
a prepared stone platform. Then
was lighted the imu for the pig,
Aia i ke au i kunewa aku la, ma
ia wa i hoomana ia ai ke akua
oopu. Ke kumu o keia hana ana
pela, i mea e nui ai na oopu; ina
aole e hoomana ia, momona ole
na oopu, a nunui ole no hoi. O
ka inoa o keia akua, o Holu. Ua
loaa mai keia inoa no ka hele
ana o na mea nana e malama i
kahakai, i ka lawaia, a loaa ka
papai olu (Aama ua palupalu,
aohe oolea o ka iwi), kapa ia ka
inoa o Holu. Mamua aku aohe
inoa; o na mea nana e malama,
o Kalama, ame Waihauakala, na
lauu mai na keiki elua, o
Ahakeanui, kaikamahine, ame
Kaneikakalua, keikikane.
Aia i ka wa i make ai na makua,
ua noho iho na keiki me ka
malama no ia Holu. Ua pii mai
no hoi na kanaka e hoomana.
Eia na mea e lawe ai; puaa
hiwa, moa lawa, puawa hiwa, niu
hiwa, ia ula. Lawe ia maluna o
kekahi papa pohaku i
hoomakaukau ia; alaila, ho-a ka
imu o ka puaa, ka imu o ka moa,
the imu for the chicken and the
fish, and the awa chewed, the
awa to be drunk by the god. A
child who had never cohabited
was selected; when everything
was ready, the god’s [offering]
was given first, and after that the
people’s.
This place had three platforms;
the first platform for the women
and girls, the second platform for
the men and boys, and the third
platform for the priests. Prayers
for blessings on this life were
offered; after that the cup of awa
was taken and given to this god
to drink; he appeared just like a
man, 5 but was in reality a
network, and was wrapped in a
wicker basket with the exception
of the head and the mouth. After
that everything was free; the
oopu was obtained; it was then
like the sand-sleeping opule; 6
when it was eaten it was
delicious.
concerning the
return of the people
to their homes.
ame ka ia; mama ka awa; o ka
awa e inu ai o ua akua nei, na
na keiki ula paa (keiki aole i
kolohe), a pau na mea i ka lako,
haawi mua na ke akua, a pau
haawi na na kanaka.
Ekolu nuu o keia wahi, nuu mua
no na wahine ame na
kaikamahine, nuu alua no na
kane ame na keiki kane, nuu
akolu no na kahuna. Alaila pule
no ka pono o ka noho ana, apau
ia lawe ia ka apu awa hoa inu ia
i ua akua nei, he kanaka maoli
no i ka nanaina, he pukapuka
nae, ua paa i ka hana ia me ka
aha a puni koe ke poo me ka
waha. Pau ia noa ae la, kii ka
oopu, ua hele a kohu Opule moe
one ka nui, ai aku, momona.
no ka pau ana o kanaka
i ka hoi i kai.
The people would return
rejoicing that Holu had partaken
of the sacrifice, for when that
was finished [the god] would not
sulk and render the oopus lean.
The people next began the
construction of a ha; 7 these were
small sticks similar to house
battens, which were set close
together, but without the
covering of sugar-cane leaves;
tied down with cords of i-e, which
was the proper vine for cords.
The ha was built along one side
of the stream, walled in well by
rocks; and any kind of wood was
used. But it must be wood which
was known to be durable. The
posts and the sills were
important timbers, more so than
the battens [which may be of any
kind of wood]; the side in the
water was braced with wooden
posts. [512]
concerning the
completion of the ha.
When the ha was completed, a
pig was killed, the awa was
chewed, and when everything
Hoi aku la na kanaka me ka
olioli, no ka ai ana o Holu i ka
mohai, pau ae la, aole e huhu
mai a momona ole na oopu.
Hoomaka na kanaka e hana i ka
ha, he laauliilii me he aho hale la
ke ano, ua hana ia a pili me he
hauna ako hale la, me kaula e
paa ai, he ie ke kaula pono. Ua
hoopili ia ma kekahi aoao o
kahawai, me ka nini ia a paa i ka
pohaku he pono laau no; o na
laau nae e ike ia ana he paa, me
na pou ame na kaola he mau
laau nui keia, aole like me ka
aho, ma ka aoao mawaho he
mau pou laau. [513]
ka paa ana o ka ha.
No ka paa ana o ka ha kalua ka
puaa, mama ka awa, a
makaukau, pule aku ia Holu.
Penei ka pule ana:
was ready, a prayer was offered
to Holu in this manner:
“O Holu, grant the desire of your
ha-constructing devotees; give
them the lehua-fed oopus of
Hoopulu. Harken, thou chief of
Hoopulu. Return to partake of
the drink and the food. Amen.”
After eating, the water was
diverted, so that it would flow
towards the ha, by banking up
the head so that the water would
rise and flow over the ha. The
value of this was only for the
time of a freshet, when the
oopus were taken by the water
and stranded on the ha where it
was protected by the bank on
either side. The owner of the ha
waited until the first fish was
caught which fish was thrown
aside, 8 for that was the custom;
for if it were not cast aside, that
which had been prepared would
become useless, for it would be
torn by the water from the head
to the rear and become good for
nothing.
the kapus observed
“E Holu, e hooko mai oe i ka
makemake o kau poe pulapula
kukulu ha, e haawi mai i ka oopu
ai lehua o Hoopulu; E hoolohe
mai oe e ke alii o Hoopulu. Hoi
mai e inu, e ai. Amama.”
Ai no hoi apau, kii ka wai hoohuli
mai ma kahi o ka ha e ku nei,
papani a paa olalo, pii mai ka
wai maluna o ka ha. O ka waiwai
o keia, no ka wa wai nui wale no;
alaila lilo mai ka oopu, kau
maluna o ka ha, me ke kaupale
ia ma o a maanei noho aku ka
mea nona ka ha, a loaa ka oopu
mua a hoolei aku i kahi e, no ka
mea he mea mau ia, ina aole e
hoolei ia e lilo ana ka mea i
hanaia i wahi holo na ka wai,
mai mua ai hope; pono ole ai.
na kapu o ka ha.
 about the ha.
It was kapu for a woman having
her menses to climb or walk on
the ha, because a woman in that
condition was despised by Holu.
It was kapu to bathe at the head
of the ha. It was kapu for a man,
woman or child who had been to
a house of mourning to walk on
the ha. He or she should do this
first: purify with olena-salt water
—olena and water and salt
mixed together—by throwing the
same on the eyes of the
unclean. The owner of the ha
performed this service.
damming and diverting
the water so as to
catch oopus.
It was not well to dam up water
where the stream was narrow;
the best place was where there
was a natural division of the
water—where some of it flowed
on one side and some on the
other side. Then in that case the
head of one branch was
dammed up and all the water
was diverted into the other. After
Aole pono i ka wahine kahe koko
ke pii iluna o ka ha, no ka mea
he hookae o Holu i na wahine
kahe koko. Aole no e pono ke
auau mamua o ke poo o ka ha.
Aole e pono ke hele ke kanaka
maluna o ka ha, a wahine, a
keiki paha, ina ua hele e uwe i
ka mea ua make, a kanu pu
paha. Eia ka pono, e pikai
kaiolena; he olena me ka wai
ame ka paakai, alaila pi aku i ka
maka o na mea i haumia, na ka
mea nana ka ha e hana i keia
mea.
no ka pani oopu ana.
Aole e pono ke pani ma kahi
haiki o kahawai, aia wale no ma
kahi e mana ai o ka wai ma kela
ame keia aoao, alaila pono pani
ma kahi aoao, huli ka wai ma
kahi aoao. Pani a pio huli ia ka
oopu. Ina he mea apua, ma kahi
wai nui iki aku ka pono i holo mai
ka oopu a komo iloko o ka Apua
(he mea ua nala ia me he hinai
the head was dammed up, and
that side was dry, then was the
time to look for oopus. If one had
an apua 9 that was placed where
there was plenty of water so that
when the oopus were being
swept along, they would be
caught in this. The apua was a
basket braided like the traps
used in catching fish in the sea;
small at the bottom and large at
the mouth like that of a bell; and
was braided in the form of a
funnel.
the kapus relating to
this work.
It was kapu for a woman, child,
or a man to sit on a knoll, or walk
at the head [of this place] or to
cause a shadow to fall [on this
place] or to make a noise with or
in the water behind the apua. It
was not well to cook the nuukole
(the red-tail mudfish) and pound
it until pulverized, and then throw
it into the water. If that were
done, a freshet would come and
break down the head of the
dammed up division. All these
kapus belonged to Holu.
hooluuluu la, he uuku ka mole a
nui ka waha e like me ke ka
pele, a he hoihoi e like ka ulana
ana me he mea ukukuhi aila ala
ka puka omua ame hope).
na kapu o keia hana.
Aole pono e pii ae ka wahine a
keiki, a kanaka paha, maluna o
ka ahua, aole nohoi e hele
mamua, aole ma ke
hoomalumalu maluna, aole ma
ke hoohala mai i ka wai mahope
o ka apua. Aole e pono ke
pulehu ia ka nuukole (oopu hiu
ulaula) a kui ia a wali hoolei ia
iloko o ka wai. Ina e hoolei ia,
wai kahe koke pau i ka nohaha
na niho pohaku i pani ia. Keia
mau kapu apau no Holu wale no.
That was how the people of
Honokohau observed this kapu
until the days of [514]Haumalaue,
the oopu god of Makamakaole,
who fought with and was killed
by Kaneikapalua with the aid of
Holu. It was he who urged
Kaneikapalua to cast his spear
and strike the gill; and thus he
[Haumalaue] died. At the same
time the earthly body of
Waihauakala became a large
koa tree which stands even to
this day, a place for recuperating
from the effects of an illness.
Kalana’s soul, however, went
and lived at the source of the
water, and became a large koa
tree for the pali of Kalana.
Ahakeanui was carried by the
water to the shore of Kunounou.
After a while Holu wanted some
awa, so he changed from his
stone body and went for some;
after he obtained it, he still
lacked water. So he stretched
out his legs and with one foot on
one side of the precipice and the
other on another side, he trod
down and water came forth.
Those springs were named
Waipu and Kaluaokapuhi. Holu
was carried by the water to the
Pela no ka malama ana o na
kanaka ma Honokohau ia kapu,
a hiki i ka la a [515]Haumalaue ke
akua oopu o Makamakaole;
hakaka me Kaneikapalua, a
make o Haumalaue, ma ke
kokua ana o Holu, nana i kono ia
Kaneikapalua e hou i ka ihe a ku
ma ka maha, o ka make no ia. Ia
manawa lilo iho la ke kino lepo o
Waihauakala i koa nui a hiki i
keia manawa he wahi hoolana
mai ia. Hoihoi ko Kalana uhane
a noho i ke kumu o ka wai, he
koa nui ia o ka pali o Kalana. Lilo
hoi o Ahakeanui i ka wai a noho i
kai o Kunounou, noho ua Holu
nei a ono i ka awa, haalele i ke
kino pohaku ona a kii i ka awa a
loaa ka awa koe ka wai kii i ka
wai, kikoo ma kela ame keia
aoao o ka pali na wawae a hehi,
puka mai ka wai. Kapa ia ia mau
puka wai o Waipu ame Kalua o
ka Puhi. Lilo o Holu i ka wai lilo i
kai, uhae ia i kahi kino ona, nona
mai ka ka oopukaipoopaa kahi
inoa. A i keia manawa ua pau na
kapu oia mea, aohe pii o kanaka
e hoomana. Aole no he
hoomaopopo ia.
Lemuel K. N. Papa Jr.
sea; he tore off a part of his
body, and that became the sea
oopu, known as poopaa. At this
time there are no more
restrictions on any of these
things; the people no longer go
up to worship. No attention
whatever is paid to them.
Lemuel K. N. Papa Jr.
MYTH CONCERNING
MOLOKINI.
Molokini is an islet, 10 although it
is counted as one of the
Hawaiian Islands; it is
comparable in size to Kaula,
Nihoa and Lehua, the smallest of
this Hawaiian group, and is not
fit for human habitation. The
subject of this story is between
Kahoolawe and Makena, Maui,
in a southeasterly direction from
Lahaina. But what is wanted is to
find out the cause of its origin. I
have two important matters to
HE MOOLELO NO
MOLOKINI.
O Molokini, he wahi moku uuku
loa ia, oia no hoi kekahi heluna o
na mokupuni o Hawaii nei, ua
ane like kona nui me Kaula,
Nihoa, Lehua, o lakou no hoi na
mokupuni liilii loa o keia pae aina
Hawaii nei, aole kupono ke
kanaka ke noho malaila. O ka
mea hoi nona keia moolelo, aia
oia mawaena o Kahoolawe a me
Makena, ma Maui, aia hoi ma ka
Hikina Hema mai Lahaina aku.
Aka, o ka mea i makemake ia, e
present concerning the origin of
this islet: 1. Relating to its having
been born by parents; 2. Its
originating from Haupu, that
mountain on Molokai.
The parents of Molokini were
Puuhele the father and Puuokali
the mother; they were lizards,
those hills standing just beyond
Kamaalaea. 11 After they became
husband and wife, Puuokali
became pregnant with their first
child, and gave birth to a
daughter, a lizard like
themselves, to whom was given
the name Puuoinaina. This
daughter of theirs was placed on
Kahoolawe; the name of
Kahoolawe at that time,
however, was Kohemalamalama;
it was a very sacred land at that
time, no chiefs or common
people went there.
There lived here in Lahaina a
chief named Hua, whose elder
brother, Namakaahua, 12 was
living at Hawaii at that time. Hua
lived along until he desired to get
imi i kona kumu i loaa mai ai. He
elua a’u mea nui e hoakaka aku i
ke kumu i loaa mai ai keia wahi
moku: 1. No kona hanau maoli ia
ana mai e kona mau makua. 2.
O kona loaa ana mai mailoko
mai o Haupu, kela puu ma
Molokai.
O na makua o Molokini, o
Puuhele ka makuakane, o
Puuokali ka makuahine, he mau
moo keia, aia kela mau puu e ku
nei ma Kamaalaea oia wahi aku.
I ko laua noho ana, he kane a he
wahine, hapai iho ’la o Puuokali i
ka laua makahiapo, a hanau mai
la he kaikamahine moo i ku i ko
laua ano, a kapa ia’ku kona inoa,
o Puuoinaina. Ua hoonoho ia ua
kaikamahine nei ma Kahoolawe,
o ka inoa nae o Kahoolawe ia
manawa, o Kohemalamalama,
he kapu loa no hoi kela aina ia
wa, aohe alii, aohe makaainana
e hele malaila.
O kekahi alii hoi e noho ana ia
wa ma Lahaina ae nei, o Hua, o
kona hanau mua, o
Namakaohua, aia oia ma Hawaii
ia manawa. Aka, i ka noho ana o
some ua’u squabs to eat; then
he sent some men up to the
mountains above Oloalu 13 to get
some squabs to satisfy his
desire. He did not wish for birds
from the beach. When the birds
were obtained, they were to be
taken to the priest for him to
ascertain where the birds came
from; if he should give out the
same information as the men
had given to the chief as to the
source of the birds, then he
would be safe; if he should give
a contrary answer, he would be
killed. The name of this priest
was Luahoomoe, and [516]he
also had children. When the men
went up, they could not find any
mountain birds at all, so they
decided to get some shore birds.
When they caught some, they
daubed the feathers red with dirt
so that the chief would think the
birds came from the mountain.
When they returned and handed
the birds to the chief, he was
exceedingly glad because he
thought the birds came from the
mountain. The chief told the men
to take them to the priest for his
inspection. The priest perceived,
however, that the birds came
Hua a ono i ka manu ua’u, kena
’ku ia i na kanaka e pii i kona
ua’u mauka o Olowalu, aohe ona
makemake i ka manu o kahakai,
aia a loaa ka manu, alaila, lawe
aku i ke kahuna e nana mai i
kahi i loaa ’i o keia manu, ina e
hai pololei mai oia e like me ka
na kanaka mea i olelo aku ai i ke
’lii, alaila, pakele, ina aole
pololei, o ka make no ia. O ka
inoa o ua kahuna nei, o
Luahoomoe, a he mau keiki no
hoi kana. I ka pii ana o na
kanaka, aole i loaa iki [517]ka
manu o uka ia lakou, manao ae
la lakou, e kii i ka manu o
kahakai, i ka loaa ana o ka
manu, hamo iho’la lakou i ka
hulu a ulaula i ka lepo, i manao
aku ke ’lii, no uka ka manu. I ka
hoi ana ’ku o lakou a haawi i ke
’lii, olioli loa iho ’la ia, me ka
manao no uka ka manu. Olelo
aku ’la ua ’lii nei i na kanaka, e
lawe i ke kahuna e nana mai.
Aka, ike iho ’la ke kahuna no
kahakai ka manu, olelo aku ’la i
ke ’lii, aole no uka keia manu, no
kahakai keia manu. Ia wa, olelo
aku ke ’lii i ua kahuna nei: “Aole
oe e ola, oiai, ua hala kau koho
ana, ke ike nei no hoi au, no uka
from the seashore, so he told the
chief that they did not come from
the mountain, but from the
seashore. Then the chief said to
the priest: “You shall not live, for
you have guessed wrongly. 14 I
can very well see that these are
mountain birds.” Then and there
an imu was prepared in which to
bake the priest.
Before he was placed in the imu,
however, he said to his children:
“You two wait until the imu is
lighted, and when the smoke
ascends, 15 should it break for the
Oloalu mountains, that indicates
the path; move along; and where
the smoke becomes stationary,
that indicates where you are to
reside. Also, do not think of any
other woman for a wife; let the
daughter of Puuhele and his wife
be your wife. With that wife you
will live well, and your bones be
cared for.” Then the priest was
cast into the oven and the
opening closed up tightly. The
smoke arose and darkened the
sky; for six days did the smoke
darken the sky before the fire in
the imu gave out. But after the
priest had been in the imu for
keia manu.” Ia wa,
hoomakaukau ia ka imu e kalua
ai i ua kahuna nei.
Mamua nae o kona hookomo ia
ana iloko o ka imu, olelo aku ia i
kana mau keiki: “I noho olua a i
a ka imu, a i pii auanei ka uahi a
moe i uka o Olowalu, o ke ala no
ia hele ana, a ina e pii ka uahi a
paa i kahi hookahi, o ko olua
wahi no ia e noho ai, alaila, mai
manao ae i wahine-e ka olua,
aia ka olua wahine o ke
kaikamahine a Puuhele ma, o ka
wahine ia, pono ka noho ana,
ola no hoi na iwi. Ia wa no hoi,
hookomo ia ’ku ’la ua kahuna nei
iloko o ka imu e a nei, papani ia
’ku la ka puka a paa, pouli aela
hoi ka uahi, eono la o ka pouli
ana i ka uahi, a pau iho la ka a
ana o ua imu nei. Aka, he elua la
o ka noho ana o ua kahuna nei
iloko o ka imu, a puka hou ae la
oia ma kae o ka imu me ka ike
two days, he reappeared and sat
by the edge of the imu unknown
to any one; the chief thinking all
the time that he was dead; but it
was not so.
When the smoke ascended and
leaned towards the Oloalu
mountains, the two sons went off
in that direction; the cloud
pointed towards Hanaula, and
there it stood still, so the two
sons ascended to the place and
resided there.
Then the whole of Maui became
dry; no rain, not even a cloud in
the sky, and people died from
lack of water. The smoke that
hung over Hanaula became a
cloud, and rain fell there. The
two men became planters so as
to furnish their wife Puuoinaina
with food.
Hua, the chief, lived on, and
because of the lack of water and
food he sailed for Hawaii, the
home of his elder brother; but
because Hawaii also suffered
from lack of water and food he
came back and lived at Wailuku.
Wailuku also did not have any
ole ia ’ku; ua kuhi no hoi ke ’lii,
ua make, eia ka aole. I ka moe
ana hoi o ka uahi mauka o
Olowalu, o ka hele aku ’la no ia
o ua mau keiki nei malaila a hina
ka uahi i luna o Hanaula,
malaila, pohuhu ka uahi i kahi
hookahi, o ka pii no ia o ua mau
keiki nei a laila noho.
Ia wa hoi, o Maui nei a puni,
aohe ua, aohe no hoi he kau ao
iki ma ka lewa, make na kanaka
i ka wai ole. O ka uahi hoi e kau
nei iluna o Hanaula, ua lilo ae la
i ao, a haule iho la no ka ua ma
ia wahi; he mahiai ka hana a ua
mau keiki nei, i ai na ka wahine
na Puuoinaina.
Noho iho la hoi ua ’lii nei, oia o
Hua, a no ka make i ka wai,
pololi no hoi, holo aku la ia i
Hawaii i kahi o kona hanau mua,
a no ka nele no hoi o Hawaii i ka
wai ole a me ka pololi i ka ai, hoi
mai la oia a ma Wailuku. Aohe
wai o Wailuku, pilikia loa iho la
water, and that caused the chief
to be crazed, so he leaned
against the edge of the precipice
and died, and that was the origin
of the saying “The bones of
Hua 16 rattle in the sun.”
These sons lived until their food
was ripe, then they cooked it and
carried it to their parents-in-law
and their wife. These sons,
however, were birds; Kaakakai
was the elder and Kaanahua
was the younger. A prophet
living at Kauai noticed this
smoke hanging right over
Hanaula, so he sailed towards it
with eight forties of pigs to be
offered as a sacrifice to these
sons, so that life might be
restored to the whole of the
Hawaiian Islands. [518]
When the prophet arrived, these
two flew on to the parents-in-law;
when the prophet arrived there,
they flew to Kahoolawe, and
from there they returned to
Hanaula, and at that place the
prophet met them [and offered
his sacrifice]; and that was how
the rain was restored. While
these sons lived at Hanaula,
ka manao o ua ’lii nei, o ka pili
wale ae la no ia ma kae o ka
pali, a make, nolaila ka mea e
olelo ia nei, “Ahu wale na iwi o
Hua i ka la.”
I ka noho ana hoi a ua mau keiki
nei a oo ka ai a laua, kalua a
mo-a, o ka lawe no ia na na
makuahonowai a me ka wahine.
O keia mau keiki nae, he mau
manu laua, Kaakakai ka mua, o
Kaanahua ka muli. Noho mai la
hoi ka makaula o Kauai a ike i
keia uahi i ke kau pono iluna o
Hanaula, holo mai la oia me na
lau puaa ewalu, i mea hahau
imua o ua keiki nei, i loaa ke ola
o keia mau aina a puni o Hawaii
nei. [519]
I ka hiki ana mai o ka makaula, e
lele aku ana laua nei iluna o na
makuahonowai, a hiki ka
makaula ilaila, lele laua nei i
Kahoolawe, a mai laila ae, hoi
hou laua nei i Hanaula, a
malaila, loaa i ka makaula, oia
ka ka loaa o ka ua a hiki mai i
keia wa. I ua mau keiki nei hoi e
noho ana iluna o Hanaula, me
they thought a great deal of
Puuoinaina, their wife, but they
did not know what she was
doing. Because after that
Puuoinaina took for her the
husband of Pele, Lohiau, and
forgot her own husbands.
But when Pele heard what
Puuoinaina had done she
became angry. She then cursed
Puuoinaina. When Puuoinaina
heard this cursing from Pele she
felt so ashamed that she ran into
the sea. She left her home,
Kohemalamalama, now called
Kahoolawe. Pele, residing at
Kahikinui, thought so much of
her husband, Lohiau, who was
living at Kealia, Kamaalaea, that
she started out to meet him; but
she found her way blocked by
Puuhele, so she went from there
and waded through the sea. She
saw her lizard rival, Puuoinaina,
stretching from Kahoolawe to
Makena, so she came along and
cut the lizard in two, right in the
middle, separating the tail from
the head. The tail became
Puuolai at Makena, and the head
became Molokini. When the
ke kau nui loa o ko laua manao
ia Puuoinaina ka laua wahine,
aole hoi laua i ike aku i ka mea a
ka laua wahine e hana nei.
Nokamea, ma ia hope mai, ua kii
o Puuoinaina i ke kane a Pele,
oia hoi o Lohiau, ua pau aku la
ka manao i kela mau kane.
Aka, i ka lohe ana o Pele i keia
hana a Puuoinaina, lilo iho la ia i
mea ino loa ia Pele. Ia wa oia i
hoopuka aku ai i na olelo ino loa
imua o Puuoinaina, a lohe ia i
keia mau olelo ino a Pele, o ka
hilahila no ia o ua o Puuoinaina
a holo iloko o ke kai, haalele aku
la i kona aina ia
Kohemalamalama, o Kahoolawe
hoi ka inoa i keia wa. Noho mai
la hoi o Pele i Kahikinui, a aloha
i ke kane ia Lohiau e noho ana i
Kealia ma Kamaalaea, ia hele
ana mai, ua paa ke alanui ia
Puuhele, malaila ka iho ana a au
iloko o ke kai, ike aku la nae oia i
ka moe a kona punalua moo, oia
hoi o Puuoinaina, e moe ana mai
Kahoolawe a hiki aku ma
Makena, o ka hele mai la no ia o
Pele a ooki iho la mawaenakonu
o ua moo nei, a kaawale ka hi-u,
kaawale ke poo. O ka hi-u, oia o
husbands heard that their wife
was dead, they looked and
beheld the head of their beloved
standing in the sea, so they
called the name of the islet
Molokini. That is the story of how
it was born of its parents and
how it obtained this new name
Molokini.
how it was obtained
from haupu, that hill
on molokai.
Here is the reason why Molokini
was detached from Haupu. It
was during the battles of Kana
with the chief of Haupu; the latter
had taken his mother, and Kana
wanted her released to return to
her husband; the husband had
felt very badly because his mate,
the wife, was separated from
him; he had cast about for a way
of getting her back, but found
none. So the father thought that
Kana could bring her back,
because he had numerous
bodies, and he was born in a
queer way. But when Kana went
Puuolai ma Makena, o ke poo
hoi, oia o Molokini. Aka, i ka lohe
ana o na kane ua make ka laua
wahine, nana aku la laua o ke ku
mai o ke poo o ka laua lei aloha
iloko o ke kai, kapa aku la laua i
ka inoa o ua wahi moku nei, o
Molokini. Oia iho la kahi moolelo
no kona hanau ia ana mai e
kona mau makua, a loaa’i keia
inoa hou o Molokini.
o kona loaa ana mai
mailoko mai o haupu,
kela puu ma molokai.
Eia ke kumu o ke kaawale ana o
Molokini mai Haupu mai. I ka wa
a Kana i kaua ’i me ke alii o
Haupu, no ka lilo ana o kona
makuahine i ua ’lii la o Haupu,
nolaila, kii aku ia e hookuu mai e
hoi me kana kane, oiai, ua uluku
loa ka manao o ke kane i ke
kaawale o kona koolua he
wahine, ua imi hoi i mea e hoi
mai ai, aole nae he loaa. Aka,
manao iho la ua makuakane nei,
o Kana ka mea e loaa ’i, ka mea
kino lau, no ka mea, he keiki ano
e ia o ka hanau ana. I ke kii ana
’ku hoi i ka makuahine, e pii ae
to get the mother, the hill started
to grow upwards and nearly
touched the heaven. This was
the reason for it: there were two
turtles under the mountain; so
when Kana went over for his
mother, the people on the
mountain called to the turtle in
this manner: “O Kahakauwila, lift
up the hill;” then the mountain
would rise until Kana became a
dwarf alongside of it. This was
continued until Kana was hungry,
because his food had given out,
so he laid down towards Uli, his
grandmother, who was residing
on Hawaii. She nourished him
until he grew large. When his
younger brother saw that Kana’s
feet were plump he said to
himself, “Strange! here you have
enough to eat and I live in
hunger; I shall cut off your feet.”
So he cut off Kana’s feet. Kana
said to his grandmother: “My feet
are getting cold.” The
grandmother replied: “Yes, your
younger brother noticed that
your feet were fat; he became
peeved; and that was why he
chopped them off.”
Then Kana arose and
ana ua puu nei iluna a kokoke e
pili i ka lani. Eia ke kumu o ka pii
ana. He mau honu malalo o ua
puu nei, i ka wa a Kana e kii aku
ai i ka makuahine, o ka wa ia a
na kanaka oluna e kahea iho i
ua mau honu nei. Penei e hea ’i:
“E Kahakauila-e! hapai ia ka
puu!” ia wa, o ka pii ae la no ia o
ua puu nei a haahaa iho’la o
Kana. Pela ka hana mau ana a
pololi o Kana i ka ai ole, e hina
aku ana ua Kana nei i o Uli ’la ke
kupuna wahine e noho ana ma
Hawaii, o ka hanai ia o ua o
Kana a nui. Ike iho la hoi kahi
pokii oia nei i ka nelunelu o na
wawae o ua o Kana, olelo iho la
ua wahi keiki nei: “Kahaha, o oe
ka hoi ke ai a maona, noho hoi
au i ka pololi, e moku ana ko
wawae ia’u,” o ke oki iho la no ia
o ua wahi keiki nei i ka wawae o
Kana. I wa, olelo aku o Kana i ke
kupunawahine, “Huihui mai la ka
hoi kuu wawae;” olelo mai la ke
kupunawahine: “Ae, noho iho la
ko wahi pokii a ike iho la i ka nui
o ko wawae, hoohalahala iho la,
oia ka mea i oki iho la i ko
wawae.”
Ia wa, o ke ala mai la no ia o
commenced the fight with his
enemy again; the mountain
started to rise because of the call
from the people to do so. But
when the mountain rose up,
Kana also rose up. They went up
together until the hill was lower
than Kana. Kana tipped it, and
when the people [on the hill]
looked up and saw Kana’s eyes
glaring down at them, they
trembled with fear. Kana then
trod the hill, and broke [520]it into
small pieces; some flew over
towards Koolau, Oahu; some
were thrown right near Molokai,
and some flew over towards
Maui. That was how Molokini
was originated; it was a part of
Haupu wet with the sea.
This is all that was told me as to
the origin of our subject.
Jos. K. Kahele Jr.
PA’UPA’U.
Kana, a hoomaka hou me kona
enemi e kaua, a mahope iho, o
ka pii ae la no ia o ua puu nei,
mamuli o ke kahea ana a na
kanaka, pii no ua puu nei pii pu
no me Kana, o ka hele ia a haule
ua puu nei malalo o Kana, oi ae
la keia maluna, nana ae la hoi
kanaka a ike i na maka o Kana i
ka aa iho maluna, aole o kana
mai ka makau a me ka weliweli.
O ka hehi iho la no ia o Kana i
ua puu nei, nahaha [521]liilii, lele
aku la kekahi mau apana ma
Koolau, Oahu, o kekahi hoi, ma
Molokai iho no, a ma Maui nei
no hoi kekahi. Oia ka mea i
loaa’i ke kumu o Molokini, he
apana no Haupu kele i ke kai.
Oia iho ’la kahi mea i hai ia mai
ia’u i ke kumu o ko kakou wahi
moolelo i loaa’i.
Jos. K. Kahele Jr.
NO PA’UPA’U.
This is one of the famous hills of
Lahaina of olden times, when
our ancestors lived in their
pagan and ignorant ways. We
know that at that time murders,
adultery, and doubtful pleasures
were frequent. Listen therefore
to what your friend has collected.
Let it not, however, cause you to
wonder, and your eyes to stare.
origin of the name
pa’upa’u.
This name originated from one of
the descendants of Papa and
Kumuhonua. Kumuhonua took to
wife Kauaohilo and begat
Kaenaena; Kaenaena took
Waiukeke of Kaliuwaa and begat
Lihau. It was said that he
excelled in comeliness any other
handsome man of that time, and
from him descended men of this
group who were good to look
upon. Lihau took to wife
Kapulani and begat Ihiihi, the
one whose name is—Pa’upa’u. 17
O kekahi keia o na puu kaulana
o Lahaina i ka wa kahiko, ka wa
a na kupuna o kakou e noho ana
iloko o na hana uko ole o keia
noho ana naaupo. Ua ike ia ia
wa, na hana pepehi kanaka, a
me ka moekolohe, a me kekahi
mau lealea e ae. Nolaila, e huli
mai kakou a hoolohe i ka mea a
ko oukou wahi hoa nei i imi ai, a
mai lilo hoi ia i mea e nalu ai ko
oukou mau puuwai, a nana ku
mai na maka.
ke kumu i loaa mai ai
keia inoa pa’upa’u.
Ke kumu i loaa mai ai keia inoa,
no kekahi keiki no ia a Papa laua
me Kumuhonua. O Kumuhonua
moe ia Kauaohilo hanau mai o
Kaenaena; o Kaenaena moe ia
Waiukeke o Kaliuwaa, hanau
mai o Lihau. Ua oleloia he
kanaka oi o ka ui a me ke nani i
ko na kanaka ui o ia wa, a mai
iaia i laha ai ka nani o na kanaka
ma keia mau paemoku. O keia
kanaka, ua moe ia Kapulani a
hanau mai o Ihiihi, ka mea nona
keia inoa Pa’upa’u. No ka luhi o