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13. The Costs of Production.
14. Firms in Competitive Markets.
15. Monopoly.
16. Monopolistic Competition.
17. Oligopoly.
Part VI: THE ECONOMICS OF LABOR MARKETS.
18. The Markets for the Factors of Production.
19. Earnings and Discrimination.
20. Income Inequality and Poverty.
Part VII: TOPICS FOR FURTHER STUDY.
21. The Theory of Consumer Choice.
22. Frontiers in Microeconomics.
Glossary.
Index.
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of bone-breaking. It was when
Uma was about to turn and go
on his way that the man jumped
on his back and grabbed his
neck, swinging Uma up.
Therefore Uma slipped down
and behind the man’s leg. He got
hold of the man’s testicles and
tore them from the body, and the
man was killed. Thus Uma
escaped.
OF NAPUELUA.
Napuelua was a celebrated
warrior of Kauai, when he was
living at his birthplace in
Waiakalua, Koolau, Kauai. That
was the time that Kaumualii was
reigning as king of Kauai.
Napuelua was taught to be a
warrior and also all the acts in
olden [502]times relating to battle,
such as spear-dodging, slinging,
bone-breaking and all other
things.
ai o Uma, a koali aela iluna,
nolaila, poho lalo ihola o Uma
malalo, a hemo aku la mahope o
na uha, a loaa ihola na hua o ke
kanaka nui, paa loa ihola ia
Uma, a hemo aela na hua, a
make loa ihola, pela i pakele ai o
Uma.
NO NAPUELUA.
Oia kekahi koa kaulana o Kauai,
ia ia e noho ana ma kona aina
hanau, o Waiakalua ma Koolau
o Kauai. Oia ka wa e noho alii
ana o Kaumualii no Kauai a i
loko oia [503]kau, ua ao oia i ke
koa a me na hana a pau o ka wa
kahiko oia ka alo ihe a me ka
maa, ka lua, a me na hana a pau
loa.
When Kaumualii died,
Humehume reigned over the
kingdom of Kauai. At that time a
battle was fought between
Humehume and Kahalaia. In this
battle Kauai was defeated, and
many people were taken
prisoners by the Hawaii people.
And Kahalaia made a decree
over the whole of Kauai, thus: If
a man was black-skinned from
the feet to the thighs, he was
considered completely black,
and should be killed. Not one of
them was to escape. Thus was
the decree on any and every one
found with the mark.
When the fort at Waimea was
subdued by the Hawaii warriors,
they hunted the defeated of
Kauai to destroy and kill them.
And when they arrived at
Waiakalua, Napuelua was hiding
in a woman’s sacred house. The
searchers entered the house and
found Napuelua, and looking on
him saw that he was black.
Then the soldiers were mustered
up in five rows with muskets, to
shoot Napuelua. Just then
Napuelua stood up watching his
A hala o Kaumualii i ka make,
noho iho o Humehume ma ka
noho aupuni o Kauai. Ia wa kaua
o Humehume me Kahalaia. Ma
keia kaua ana ua hee o Kauai, a
ua pio na kanaka he nui loa i ka
Hawaii, a ua kau o Kahalaia i
kana olelo paa loa maluna o ko
Kauai a puni penei: “Ina e loaa
kekahi kanaka o Kauai he paele
mai ka wawae a ka uha, he puni
pu ia kanaka, he pono no e
pepehi a make loa, aole e
hookuu i kekahi o lakou, pela i
kela mea i keia mea e loaa ai ke
kanaka peia ke ano.”
I ka wa i lilo ai ka papu o
Waimea ia Hawaii, ia wa, hele
na Hawaii a pau loa e imi i na
pio o Kauai, e luku a e pepehi. A
hiki ka poe huli o Hawaii ma
Waiakalua, e pee ana o
Napuelua i loko o kekahi pupupu
hale kua o ka wahine, a komo
aku la ka poe huli i loko, a hopu
ihola i kona kino, i nana iho ka
hana he paele. Alaila, hoonoho
ihola na papa koa elima papa,
me na pu kaupoohiwi, e ki ia
Napuelua. Ia wa ku aela o
Napuelua iluna, a hoomakaukau
chance. The guns were pointed
and fired at him. He, however,
fearlessly ran forward and seized
the guns which were being fired
at him. He got four guns, and
after that the soldiers’ ranks
were broken; and in the
confusion Napuelua escaped,
thereby deriving his name, the
two guns.
OF HAWAE.
Hawae was famous all over
Hawaii for his great strength and
power. That was the origin of the
lines, “Only one Hawae but Kona
is desolated.” Here is the
meaning: An expert in the art of
killing by prayer, which is the
death prayer of the Hawaiian to
this day.
When he was residing in Kona,
not one man on his land
escaped death, and he never let
one pass before his face. He
ia ia iho. Alaila, kau maila na pu
iluna ona me ke ki mai ia ia, holo
aku la o Napuelua me kona
makau ole e apo i na pu e ki mai
ana ia ia, a loaa aku la ia ia eha
pu, alaila, hui aela ka poe koa, a
nalo aku la o Napuelua. Holo
aku la ia me ka mama loa, a
pakele akula, a nolaila mai kona
inoa o Napuelua.
NO HAWAE.
Ua kaulana loa ia ma Hawaii a
puni, no kona ikaika loa a me ka
mana. Nolaila, kela hua olelo,
“hookahi no Hawae lauhue o
Kona.” Eia ke ano; he kanaka
akamai loa i ka anaana, oia ka
pule make a Hawaii nei e waiho
nei a hiki i keia la. Ia ia i noho ai
ma Kona aole he kanaka ola o
kona aina, aole he mea maalo
ma kona alo, he kapu loa. A o ka
lauhue, oia ka mea ulu ma kona
wahi; o ka moa, o ka puaa, o ka
ilio kona mau hoanoho.
was so very sacred. The lauhue
was the only thing that grew
about his place, and the
chickens and the pigs and the
dogs were his regular
companions.
OF KAHAUOLOPUA.
Kahauolopua was noted for his
strength at lifting lauhala bundles
for his house up the Kupehau
precipice, which is between
Honokane and Pololu, in Kohala,
Hawaii. With one load of lauhala
two large houses were enclosed,
one a dwelling, the other a
canoe shed.
On this load that he was carrying
were his wife and child. The
reason for this method was
because the precipice,
Kohewaawaa by name,
projected into the sea, the waves
coming up and breaking against
it then subsiding. As
NO KAHAUOLOPUA.
Ua kaulana ia no kona ikaika i ke
amo ana i ka lauhala no kona
hale iluna o ka pali o Kupehau
mawaena o Honokane a me
Pololu, ma Kohala i Hawaii,
hookahi ana haawe lauhala, ua
paa elua hale nui loa, hookahi
hale moe hookahi halau kau
waa. Ia ia e haawe ana, aia iluna
o kana haawe ka wahine, a me
ke keiki. O ke kumu o keia
haawe ana, he pali hulaana, o
Kohewaawaa ka inoa, he poi ke
kai a pa i ka pali emi aku.
Kahauolopua was going along
with his load the waves dashed
over him, then he would brace
himself against them by thrusting
his staff against the precipice,
then went on when the waves
receded.

While walking thus the load was Ia Kahauolopua e haawe ana, a

made heavier by being wet
through his wading in the sea,
but it was nothing compared to
his great strength. And the
distance that he carried his load
of lauhala was nearly three miles
in length, and very bad and
precipitous, not mentioning the
dancing waves; and for this feat
he became noted throughout
Kohala until this day. [487]
popoi ka nalu maluna ona, alaila,
koo aku la ia i ka laau i ka pali, a
emi aku la ka nalu hele aku la.
Ma keia hele ana no hoi, ua
kaumaha loa kana haawe
lauhala no ka pulu i ka nalu a me
ke komo i loko o ke kai, aka, he
mea ole ia i kona ikaika nui loa.
A o kahi ana i amo ai i ka
lauhala, ua aneane ekolu mile ka
loa, aka, he inoino loa a he pali,
a me ka hulaana kai. Nolaila, ua
kaulana ia kanaka a hiki i keia la
ma Kohala a puni.

1 Pakaka was that portion of Honolulu

below Queen street now known as
Allen & Robinson’s, formerly James
Robinson’s, the “White man Jim”
referred to. ↑
2 A kuia stick was a war weapon, said
to be a cross between a long dagger
and a short spear. ↑
3 Makua is one of the most western
valleys of Waianae, a section which
was the traditional home of the olohe,
or professional robbers, whose skill as
bone-breakers was the secret of their
success. ↑
4 Thence, for maila aku; maila an
abbreviation of mai laila, from
thence. ↑
5 Hoi maila, returned. ↑
6 Inamona, kernels of roasted kukui
nuts, a table delicacy. ↑
7 Limu, a variety of seaweed
(Algae). ↑
8 Young taro leaves called luau when
cooked, hence the name given to
Hawaiian feasts, which would not be
complete without a supply of that
commodity. ↑
9 Mau, name of a region on the sides
of the mountain next below the
waoakua (dwelling place of the gods);
also called waokanaka, place where
men may live. ↑
10 Niuhelewai is the name of the
locality of the Palama cane field
between the Fire and Pumping
stations. ↑
11 Kolekole is the name of a pass in the
Waianae range of mountains. ↑
12 A little short of four feet, English
measure. ↑
13 Not so like a forest section in these
days. ↑
14 Bands of professional robbers
infested the lonely places of travel
throughout the islands in the olden
time, some of them as lawless bands
on their own account, others again in
the interest of a chief who would thus
enrich himself by impoverishing his
neighbors. ↑
15 This was likely a pikoi, an elongated
ovoid weapon of stone, or hard
wood, at the end of a cord, to entangle
an opponent on being thrown. ↑
16 Iron spades, oo hao, were unknown
in the robber days of Hawaii. This
iron implement is an introduction of
civilization to take the place of their
wooden spade of kauila, uhiuhi, koaie
and such like hard, close-grained
woods. ↑
17 Mahiki, the traditional mud lane of
the Waipio-Waimea road. ↑
18 Neneleau, sumach (Rhus
semialata). ↑
 [Contents]

FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES
AND FOLK-LORE
THE HAWAIIANS’ ACCOUNT OF THE
FORMATION OF THEIR ISLANDS AND
ORIGIN OF THEIR RACE, WITH THE
TRADITIONS OF THEIR MIGRATIONS,
Etc., AS GATHERED FROM ORIGINAL
SOURCES

BY
ABRAHAM FORNANDER
Author of “An Account of the
Polynesian Race”
WITH TRANSLATIONS REVISED AND
ILLUSTRATED WITH NOTES BY
THOMAS G. THRUM

Memoirs of the Bernice Pauahi Bishop

Museum
 Volume V—Part III

Honolulu, H. I.
Bishop Museum Press
1919

[iii]

[Contents]
 CONTENTS.

Mythical Tales.
PAGE

The Bones of Pele 506

Legend of the Oopu God 510
Myth Concerning Molokini 514
Pa’upa’u 520
The Flood in Hawaii in the Olden Time 522
A Story of Poo 528
A Story of Ulukaa 532
Story of Puulaina 532
A Legend of Maui 536
Relating to Kekaa 540
A Story of Kauiki 544
A Story of Pumaia 550
A Story of Puupehe 554
A Story Concerning the Fire 560
A Story of Makahi 564

Traditionary Stories.

Relating to the Dead in Ancient Time 570

Story of the Ohelo 576
Indigenous Canes of Hawaii 582
Story of the Bambu 588
The Coconut 590
The Banana Field of Kahuoi and other Famous Places 598
The Stone Adze 604
 History of the Awa 606
Building Canoes 610
The Maile 614
History of the Wiliwili 618
The Various Ohias of Hawaii 620
The Mat 626
About the Koa Tree 630
The Kapa of Hawaii in Olden Time 636
Construction of Houses in Hawaii nei 640
Methods of House Construction 648
Story of the Lauhala 656
Some Things in the Bible Similar to Some Things Done Here
in Hawaii in the Olden Time 658
The Days and the Months 662
Concerning the Ti-Leaf 668
The Kukui Tree 670
An Account of the Breadfruit 676
Cultivation of the Taro; Ancient and Modern 680
A Story of Kamehameha 688

A Story of Kawelo.
CHAPTER PAGE

I. Kawelo a Timid Youth—Learns Swimming, Fishing and

Dancing—Covets the Wives of Aikanaka 694
II. Aikanaka Plans to be Avenged—Kawelo Moves to
Oahu—Joins Makuakeke and Captures a Famous Fish
—Obtains a New Wife and is Taught the Arts of Warfare 696
III. Kawelo is Called Back to Kauai to Aid his Parents—
Aikanaka’s Forces Engage Him and Are Defeated—Kills
His Brother Kauahoa 700
IV. Kawelo Loses His Wife to Aikanaka—Plot to Kill Kawelo 706
 and His Ulus—Kamalama, the Last Defender, Falls as
He Calls Kawelo from Surfing—Kawelo Buries His
Friend—Is Stoned to Supposed Death—His Half-sister
Appointed Caretaker of the Body
V. Body of Kawelo Placed on the Structure for
Decomposition—Kawelo Revives and is Aided by His
Caretakers—They Agree to Resist the King’s
Emissaries 712
VI. The King, Advised of the Refusal to Permit Inspection,
Sends a Guard to Slay the Caretakers—Kawelo
Assumes Defense of the Hill and Hurls Rocks upon the
Guard till One Only Is Left to Tell the King of Their
Destruction 716

[505]
[Contents]

Na Kaao ano Kupua.

 PART III

[506]
 Mythical Tales. 1
THE BONES OF PELE.
This is a prominent hill situated
at Hana, Maui. It is named Ka-
iwi-o-Pele, 2 on account of a man
named Namakaeha, who came
from Kahiki and met Mahinahina.
On meeting her, Namakaeha
spoke to her because she was a
good-looking woman. Her
husband was Kapapauoa who
lived near Puuhele, Hana, Maui,
the place referred to by the
bards as “The surf of Puuhele
that is ridden.”
Namakaeha said to Mahinahina:
“Supposing we go along together
from here, for you are familiar
with this place where you are
KA IWI O PELE.
He Puu nui keia; aia keia puu
ma Hana, Maui nei; ka mea i
kapaia ai ka inoa o keia puu Ka
iwi o Pele, no ka hele ana mai o
kekahi kanaka, o Namakaeha
kona inoa, mai Kahiki mai keia
kanaka i hele mai ai, a halawai
me Mahinahina, a i kona halawai
ana me Mahinahina, pane aku o
Namakaeha iaia, nokamea, he
wahine maikai ia, o kana kane
oia o Kapapauoa ua kokoke no
ia ma Puuhele, ma Hana o Maui
nei, oia ka mea i olelo ia e ka
poe haku mele, “O ka nalu hee o
Puuhele,” a pela ’ku.
Ninau aku o Namakaeha ia
Mahinahina: “E aho eu haele
kaua ma nei wahi aku, o oe hoi
ke kamaaina o neia wahi au e
living.” Mahinahina answered: “I
would consent to your proposal,
but here is the trouble of our
meeting; you are a man from a
strange country, and I am a
woman of this place, also a
resident of it; you may want to
get me for your wife.”
Namakaeha replied to
Mahinahina: “I do not desire
such between us, because I
have a wife still at Kahiki; but
because of my great desire to go
traveling, that is why I have
come; I would have passed right
on by the main road, only
happening to see you, I came
here and met you.”
Mahinahina agreed to his
proposal, and so they set forth
and met Kanahaha. Mahinahina
said: “There is another good-
looking woman; but because she
discovered Puuhele, she died.
That is her spirit sitting there;
she, however, is the oldest
woman resident of this place.”
They continued on until the
woman spied them, when she
called out: “The stranger and the
kamaaina arrive. It is unfortunate
noho nei.” Pane mai o
Mahinahina: “E ae aku ana au i
kau koi mai, eia ka mea hewa, o
ko kaua hui pu ana, no ka mea
he kane oe no ka aina-e, a owau
nei he wahine au no keia wahi a
he kamaaina no hoi no keia
wahi, malia paha o kii mai oe
ia’u i wahine nau.” Pane mai o
Namakaeha ia Mahinahina:
“Aole o’u makemake e hana ia
mea mawaena o kaua, no ka
mea, he wahine no auanei ka’u,
aia no i Kahiki, a no ka nui o kuu
makemake e hele i ka makaikai,
nolaila au i hele mai nei; he hele
loa ae nei no ma ke alaloa, o ka
ike ana mai nei ia oe nolaila,
kipa mai nei maanei a loaa oe.”
Ae mai la o Mahinahina i ka
ianei olelo, o ko laua nei hele
aku la no ia a halawai me
Kanahaha. Olelo mai o
Mahinahina: “Aia kela wahine
maikai la, no ka ike ana ia
Puuhele make ai oia. O ka
uhane nae kela e noho mai la, o
kela nae ka wahine kahiko o
keia wahi.” I ko laua nei hele ana
aku, a ike e mai la ua wahine a
olelo mai: “Hiki mai ka malihini a
me kamaaina. Aole o ke ea mai
that you do not find me in the
flesh; this is a spirit body which
exists; my way of living is not
right, for I am only a spirit as you
see; because I was much
ashamed of Puuhele, therefore, I
died.” Namakaeha quickly spoke
to Mahinahina: “Let us proceed.”
They kept on their way until they
were seen by Lehoula, who
came along to a little hillock; and
while Lehoula was waving to
them, the spirit woman chanted
as follows:
You have arrived this day,
Looking round for an opponent
Where the wind swirls the leaves
of the hau,
Perhaps calling to me to be
friendly,
This is what you are searching
for, ye stalwart! etc.
When she had finished chanting,
Namakaeha waited a little and
then sang as follows:
I have not come to test strength;
I have come as a traveler; [508]
If it is strength you desire,
he kino maoli e noho aku ana, o
ke kino eepa nei e noho nei,
aohe kupono o ka noho ana, no
ka mea he uhane wale no au e
noho aku nei no ka nui o kuu
hilahila ia Puuhele, nolaila, make
iho nei au!” Pane koke aku no o
Namakaeha ia Mahinahina: “Ina
kaua,” o ko laua nei hele aku la
no ia a ike e mai la o Lehoula, o
kona hele e mai la no ia a hiki
ma kahi oioina; i uo o Lehoula
nae e ani peahi ana, kani mai la
ke mele o ua wahine uhane nei,
penei:
Hiki mai hiki mai e ka la—e,
O ka imi ana o ka ikaika la,
A loaa ka lau o ka hau i ka
makani,
E-i mai ana paha ia’u i hoa
nona-a,
O keia imi ia e ka ikaika, a pela
aku.
A pau ka ua wahine nei mele
ana, kakali iho la o Namakaeha
a hoopuka aku i kana mele
penei:
Aole au i hele mai ma ke ano
ikaika
Pass by on that side.
It would be a pity to hear the ulili
saying, “you are dead,” etc.
When he had finished chanting,
Lehoula spoke up and asked:
“What is the object of your travel
to this place?” He replied: “I am
traveling to see the country, and
when I saw you, I came right
over here.” Namakaeha said to
Lehoula: “Suppose we go
traveling together.” She
consented, and they went
together to view the hill. But
Lehoula said: “On our way, if
Pele should see us first, she
wins, but if we should spy her
first, we win.” So they went
along, and Namakaeha caught
sight of her first and he said to
Lehoula: “There is the woman”,
and he commenced to chant.
Thus did Namakaeha pray, a
chant however customarily used
for Pele:
An exhorting cry reaching up to
I hele mai au ma ka makaikai
[509]
Ina he makemake no ka ikaika
E hele no ma ia aoao.
Aloha ka leo o ka ulili i ka-i mai-
e, ua make oe, a pela aku.
Apau kai nei mele ana, o ka i
mai no ia o ua Lehoula nei me
ka olelo iho: “He huakai aha kau
o ka hele ana mai nei o nei?”
Olelo aku keia: “He huakai
makaikai ka’u i hele mai nei, a
ike mai nei nae ia oe, nolaila,
hele loa mai nei maanei.” Olelo
aku o Namakaeha ia Lehoula: “E
aho e hele kaua i ka makaikai,” o
koi ala ae mai la no ia, o ko laua
hele aku la no ia e makaikai i ua
puu nei. Ninau e mai nae o
Lehoula, “I hele auanei kaua a i
ike e mai o Pele ia kaua, alaila
make kaua, aka, ina na kaua ka
ike mua, make ia ia kaua.” O ko
laua hele au la no ia, a ike e aku
la no o Namakaeha, olelo aku ia
Lehoula: “Aia ua wahine nei la,”
o ke kau aku la no ia i ka pule.
Penei ka pule ana aku o ua
Namakaeha nei, o keia pule nae
ua maa mau ia Pele:
Kani kahoa kaluna kiei opua,
high heaven,
To drop the one thing abhorred,
the rain.
The rain from the east, from yon
high heaven;
From heaven the rain falls
quickly in a narrow stream, etc.
After his prayer, Pele looked up
from where she was digging
potatoes and spoke to
Namakaeha. She also saw
Lehoula lying down and peeping,
so Pele chanted as follows:
Notice the woman skimming
along the ground,
Facing downward; came near
dying, being stripped off.
Rid her of fear for safety,
Of jealousy for safety. By the
prophet art thou saved!
Pele asked: “What is the purport
of the journey?” “A journey taken
to see the country,” said
Namakaeha, “and also to seek
out champions” (for opponents).
Pele said: “I had thought it was a
journey for a good purpose, but it
is a journey with an evil design.”
While they were talking Lehoula
Haule ka inaina hookahi, ka ua.
Ka ua i ku kaua i lani nei,
Ke ahalani kuku ka ua
maaweau, a pela aku.
Apau kai nei pule ana, o ko Pele
ea ae la no ia mai ke kilo uala
ana. A pane mai ia Namakaeha,
ike e mai la nae ia Lehoula e
moe ana ilalo e kiei mai ana, ike
aku ua Pele nei a kau aku i kana
pule:
He wahine auhea ke ku hanai
mai nei,
I na la ilalo ke alo, mai pepehia
mai holeholehia,
Oi ka ia i ka makau la i malu,
I na lili oe e malu ai, i kaula oe e
malu ai, a pela aku.
Pane mai ua Pele nei: “He
huakai aha ka huakai?” “He
huakai makaikai,” wahi a
Namakaeha, “ame ka imi ikaika
no hoi kekahi.” Pane mai o Pele:
“Kai no he huakai no ka pono,
eia ka he huakai no ka ino.” Ia
manawa no a laua nei e kamailio
ana, o ka nalo aku la no ia o