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catching. The birds desired were
the soft feathered oo of the
mountain, its valuable asset
being the yellow feathers under
the wings, for the purpose of
making feather wreaths; the
feathers were very expensive in
price in the olden time. That was
the principal use of the breadfruit
sap [or gum], and such like
purpose.
Concerning the body of the tree:
It materially aids the necessities
of man. For instance: It can be
made into poi-boards as well as
door casings of the houses in
olden time; also as fuel for oven
cooking, and so on; it was also
used for canoes in the olden
time; for sleds for racing on high
sloping lands, and the people
staked articles of value on both
sides, as in horse racing at the
present time. Such were the
sleds of breadfruit wood. 271
Breadfruit was of three kinds. 1.
The rat-eaten breadfruit; the
reason it was so called was on
account of the holes made by
the rats. 2. The wind-stricken
fruit; it was so called because of
kona waiwai nui o ka hulu ma ka
eheu he mea lei hulu, he pii ke
kumu kuai i ka wa kahiko; oia ka
hana oi o ke kepau o ka ulu.
No ke kino o ka Ulu. He mea
kokua ia no ka pilikia o ke
kanaka, eia, he mau papa kui
poi, he mea papa kikina puka o
na hale o ka wa kahiko, a he
mea wahie imu ai, a pela aku no
hoi, he waa holo no ka wa
kahiko; he waa holua mea holo
iluna o kahi pali kiekie e pili
waiwai ai kanaka me na waiwai
he nui loa, ma kela aoao keia
aoao, elike me na lio heihei o
keia wa. Pela keia mau holua,
no ka ulu ia waiwai.
Ekolu ano hua o ka Ulu. 1. Ulu
a-aiole. Ka mea i kapaia ai ia ulu
no ka pukapuka i ka ai ia e ka
iole. 2. Ulu pamakani. Ke kumu i
kapaia ai pela no ka pa mau ia e
ka makani i na wa a pau. 3. Ulu
its exposure to the wind at all
times. 3. The soggy fruit; so
called because the inside or pulp
was water-soaked, lumpy and
tough when eaten.
Furthermore, the breadfruit
blossom, I have heard,
somewhat resembles the male
organ, and is the source of all
the fruit of the tree. This blossom
drops off at all times; it does not
remain on the tree very long. Of
the bark of the breadfruit tree:
This has been made into kapa in
the olden time. The pulp bark of
the young plant, which is flexible,
was beaten into kapa like the
wauke of Hawaii nei.
W. S. Lokai. [680]
CULTIVATION OF TARO: KE ANO O KA MAHI
ANCIENT AND KALO O KA WA
MODERN. KAHIKO, A ME KO KEIA
WA.
holina, no ke ano loliloli a
apuupuu oloko a uaua ke ai aku.
Eia kekahi. O ka ulu pohoule, he
ano like me ka omaka o ke
kanaka, pela ko’u lohe, oia ke
kumu o na hua a pau o ka ulu he
hua haule wale nae keia i na wa
apau, aole paa mau. No ka ili o
ka Ulu. He mea kapa no ka wa
kahiko. O ka ulu keiki e
malulelule ana ka alualu oia ka
mea kapa i kuku ia elike me ka
wauke Hawaii nei.
W. S. Lokai. [681]
The subject of this paper
assigned us at this time is in
reference to the method of
planting taro at the time of our
forefathers, and the planting of
the present time, and everything
pertaining to their method of
cultivation. According to my own
knowledge, as also from my
inquiries of an experienced
cultivator, there were only two
methods of cultivating taro in the
olden time: First, the cultivating
of dry-land is distinct: Second,
the cultivating of wet-land, which
is different.
But we must take the first
division and consider it, and I will
give its account as far as
possible, aided by what this
expert has said; that is, for the
dry-land cultivation and
implements used by the people
of that time.
It is said that in the olden time
they had no oo, no axe or other
implement fit to do their work
with, but they went in search and
found sharp-edged stones,
called pahoa, 272 and with these
sharp-edged stones they went
Ua pili no keia moolelo i haawi ia
mai ia kakou i keia manawa, no
ka wa o ke au o na kupuna o
kakou i ka wa kahiko, i ke ano o
ke kanu ana o ka lakou kalo, a
me ke kanu ana o ke kalo o keia
wa, ame na mea e pili ana i ka
lakou hana ana. Ma ko’u noonoo
ana, a ma ko’u ninaninau ana
aku i kekahi o na elemakaiauli
kahiko, ua hai mai kela, he elua
wale iho no mahele nui o ka
mahi ana o ke kalo o ka wa
kahiko. Akahi: He okoa no ka
mahi ana o ka aina maloo. Alua:
He okoa no ka mahi ana o ka
aina wai. Aka, e lawe mai kakou
i ka mahele mua a kukulu iho, a
na’u e kalai aku ma kahi mea
hiki, i kokua pu ia hoi me ka
olelo a keia elemakaiauli; oia
hoi, no ka mahi ana o ka aina
maloo, a me na mea paahana i
hana ia e lakou i keia wa.
I ka manawa kahiko ka, aole o-o,
aole ko’i, aole he mau mea
paahana kupono no ka lakou
hana. Aka, ua hele no lakou e
huli, a loaa na pohaku lipilipi oioi,
i kapaia he pahoa, a me ia
pohaku lipilipi no e pii ai a oki
into the woods and cut material
for oo’s for themselves. These
are the woods that are fit to be
made into oos: the mamane, the
ohia, the wind-swept aalii, and
other hardwood trees. Before
they shaped them into oos this is
what they first did: They called
on the “hewing” deities, because
if they did not first invoke the
gods before they shaped their
oos, then their implements would
all be broken; therefore they
invoked the gods of the
mountain, calling on them thus:
“Kumokuhalii, Kupulupulu,
Kualanawao, Kupaikee, cut the
trunk, cut the kalaau; 273 cut the
branches, observe and see the
shaping of the oo; the oo is
made of the aalii. 274 I cultivate
the kula land; the yam is the
food, dry-taro is the food and all
other food plants suitable for
planting on dry land.”
On commencing the cultivation
the men first burn off a large field
selected for the purpose, then
clear it nicely, throwing the
stones aside till the field is in
good condition. Then the planter
aku i na laau i mau o-o no lakou.
Eia na laau kupono i ke kalai
ana i mau o-o no lakou; ka
mamane, ka ohia, ke aalii ku
makani a me na laau paa e ae; a
hoomaka e kalai i na o-o, eia ka
lakou hana mua: kahea aku i na
akua o ke kalai ana, no ka mea,
ina aole lakou e kahea mamua o
ke kalai ana, alaila, e pau ana na
o-o i ka hakihaki. Nolaila, kahea i
na akua o ka mauna. Penei ke
kahea ana:
“Kumokuhalii, Kupulupulu,
Kualanawao, Kupaikee, kua i ke
kumu, kua i ka elau, kua i ka
lala, e ike, e nana i ke kalai ana
o ka o-o, he a’alii ka o-o, mahi
au i ka aina kula, he uhi ka ai, he
kalo maloo ka ai, a me na ai
kupono i ke kanu i ka aina
maloo.”
A penei ka hoomaka ana i ka
mahiai, ua puhi mua ke kanaka i
ke ahi i kahi mahakea nui, waele
a maikai, hoolei ke a-a a pau ma
hai a maikai ka mala. Alaila,
kakali aku ka mahiai o ka haule
awaits the fall of the first shower
of rain. At the fall of the first
shower the spirit of the planter is
gladdened, the eyes are
gratified; he then waits for one
more shower that his field may
be thoroughly soaked. When the
second rain comes on the
evening of that day, the planter
goes in search of taro-tops 275
(huli). These are the kinds of
seed chosen, which are planted
in dry land: 1, elepaio, a species
of taro with spotted leaves; 2,
apuwaipiialii; 3, lehua-ku-i-ka-
wao; 4, kumu; 5, manini and
ape. Tie the seed plants into a
bundle, and on the morning of
the next day proceed to the
prepared field; dig as many
holes therein and plant out the
taro-tops selected; when the field
is planted then the farmer
watches the field for the growth
of weeds, and at their
appearance he takes his wooden
oo and clears the growing weeds
or grass. This method of
cultivation is called “oloolohio.”
This work must be done
regularly until the young leaves
of the seed-plant make their
appearance; sometimes three or
mai o ke kuaua mua, a i ka
haule ana o ke kuaua mua, olioli
ka naau o ka mahiai, hoihoi na
maka, kakali hou no ka mahiai
hookahi kuaua i koe, ma-u, kui,
mahakea, a haule hou ke kuaua,
ahiahi oia la, hele ka mahiai e
imi i mau huli. Eia na huli kahiko
kanu ia i kahi maloo: 1, elepaio;
2, apuwaipiialii; 3, lehua-ku-i-ka-
wao; 4, kumu; 5, manini ame ka
ape. Ope a paa waiho a
kakahiaka o kekahi la, alaila pii
aku a hiki i ka mala ana i hana
ai, pahu mua i ka makalua a nui,
alaila kanu aku i na huli i hai ia
ae la maluna. A paa ka mala i ke
kanu, alaila, nana aku ka mahiai
o ka ulu mai o ka nahelehele, a i
ka ulu ana ae o ka nahelehele,
hele aku la no ua mahiai nei me
kahi o-o laau e kuwehu i na
mauu i ulu mai, kapaia he
oloolohio. A peia e hana mau ai
a hiki i ka laupai ana o ka ai, ia
manawa ua puka ae ka lau o ke
kalo, ekolu a eha lau. Alaila
hoomaka mai ka mahiai e
mawehe i na huli i kanuia,
nokamea, [683]ina aole e
mawehe ia a onou ole ia ka huli
ilalo, wahi a ka poe kahiko, he
kumu ia e wiwi ai ka ai, a loloa
four leaves are seen, then the
planter separates the planted
taro-tops (hulis). because if they
are not separated and the soil
pressed down firmly, it was said
by the [682]people of old, the bulb
would become poor and slender
instead of being full and
rounded. But, if the planter
regularly and daily separates the
decaying leaf-stalk and presses
the soil around the taro plants
until it nearly matures, whereby,
they say, the taro is extra large,
they are full and round, not long
and slim.
When the taro is matured, the
fainting spirit of hunger passes
away from the planter. The wife
and children, accustomed to
pulling the taro for food, take the
matured ones and sufficient
young ones (oha), leaving the
rest of young ohas in the hole.
The remaining young ones are
called by them the aae, 276 which
means a field or patch of young
taro. When the first taro is taken
out then the invoking of the god
is indulged in, thus:
“That large black cloud 277 in the
wale iho no, aole puipui. Aka, ina
e mawehe mau ka mahiai i ka
huli i kela la keia la a hiki i ka
ane o-o ana o ke kalo; wahi a
lakou, he keu aku ka nunui o ke
kalo, puipui pono na wahi a pau
o ke kalo, aole loloa.
A i ke o-o ana o ke kalo, akahi
no a ola ka maka poniuniu o ka
mahiai, ka wahine, a me na
keiki, a i ke kii ana e uhuki, lawe
mai no i ke kalo, a me na oha
kupono, a koe aku no kekahi
mau oha i ka makalua, oia mau
oha i koe aku ua kapaia aku e
lakou; he aae. A hemo mai la ke
kalo mua, alaila, kahea aku la i
ke akua:
“E kela ao nui eleele i ka maka o
path of the rain-cloud below, cast
a shadow. Shadow, watch! watch
this our field. Say, large cloud,
cast your shadow from that
corner to this corner; cast your
shadow from that side to this
side; do not cast your shadow on
the field of others, you will be
censured for obscuring the sun;
the owner of the field might be
chilled. Say, large cloud! Cast
your shadow on this our field;
shade the holes, shade the
leaves of our food to give it
growth, that the hole be filled
with taro. Say, large cloud,
shade our field from
mountainward to seaward, from
the upland to the lowland.”
At the conclusion of this prayer
the man returns with the food to
the house, cuts his wood, cooks
his pig with a few of the new
fresh taro; when cooked the
planter again makes another
supplication, a short prayer, 278 as
follows:
“O Keukulia, the food is cooked;
a fresh taro, the pig is cooked;
here is the food; here is the fish;
return and partake of my food,
ka opua la olalo iho, e malu,
malu kiai, kiai oe i ko kaua
waena nei la, e Keaonui, malu
oe i ko kaua waena nei la, e
Keaonui, malu oe mai kela kihi a
keia kihi, e malu oe mai kela iwi
a keia iwi, mai malu oe i ko hai
waena o huhu ia oe i ke pani i ka
la, koekoe auanei ka mea nona
ia waena. E Keaonui e! e malu
no oe i ko kaua waena nei, malu
oe i ka makalua, malu oe i ka lau
o ka kaua ai i ulu, i piha ka
makalua i ke kalo. E Keaonui, e
malu i ko kaua waena mai uka a
kai, mai nae a lalo.”
A pau ka pule ana, alaila, hoi ke
kanaka me ka ai a hiki i ka hale,
ka-ka ka wahie, kalua ka puaa
me kekahi mau kalo hou, a moa,
alaila kaumaha hou no ua
mahiai nei, he wahi pule uuku, a
penei ka pule ana:
“E Kukulia, ua mo’a ka ai, he
kalo hou, ua mo’a ka puaa, eia
ka ai, eia ka ia, e hoi e ai i ka ai
a’u, a ka mahiai nui, e ola ’i a’u a
the great farmer, saved by me
and my family. Amen, it is done.”
All then partake of the food of
the farmer. This ends the
account concerning dry-land
farming.
Now let us take up the second
division of this subject and
consider it at this time, which is:
the planting of wet-land taro. It is
different both in the method of its
cultivation and its treatment.
This was the way they cultivated
wet-land taro in the olden time.
The first duty of the farmer to
perform was to clear the weeds;
when that is done, then the
banks must be made solid to
prevent leakage. When a taro
patch is dried, then the farmer
digs the patch in blocks (eka)
and turns it over, places the
blocks against or along the
banks, and the remaining dirt, or
earth for the patch; because if
stones only were placed along
the banks the water would all
me ko’u mau ohana. Amama, ua
noa.”
Alaila, o ka hoomaka iho la no ia
o na mea a pau e ai i ka ai a ka
mahiai. O ka pau keia o na mea
e pili ana i ka mahiai ana ma ka
aina maloo.
Alaila, lawe hou ae kakou i ka
mahele alua o keia moolelo a
kukulu hou mai imua o kakou i
keia manawa, oia hoi keia: he
okoa no ka mahi ana o ke kalo o
ka ainawai, a me na mea e pili
ana i ka lakou hana ana, a me
ke ano o ka hana ana.
Eia ke ano o ka mahiai ana i ke
kalo ma ka aina wai i ka wa
kahiko. O ka hana mua a ka
mahiai e hana ai, o ka waele
mua i ka nahelehele apau alaila,
hoonoho ka pa-e a paa loa, i ole
e puka aku ka wai, a maloo ka
loi; alaila, kulepe mai ka mahiai i
na eka lepo, hoonoho kekahi
eka ma ka pae, a koe aku kekahi
lepo no ka loi, no ka mea, ina o
ka pohaku wale no ke hoonoho
ia ma ka pae, e pau ana no na
wai i ke kahe, nolaila, me ka
lepo kekahi e pono ai; a i ka pau
flow through it. Therefore, the
earth will help it. After the patch
is all dug and in good order,
nothing lacking, then the farmer
waits a few days, allowing time
to soften the earth; when he
knows that the time for planting
is at hand, he procures the
bundle of taro tops and carries
them to the patch. The planter
then begins to make large 279
mounds of earth and five men
cannot encircle with their hands.
After this is done, the taro-tops
are then planted. Here are the
names of those of the olden
time: Apuwai, apowale, aweu,
awapuhi, ipuolono, [684]ieie,
owene, oopukai, ohe, uwalehua,
uwia, umauma, ulaula,
uwahiapele, hapuupuu, hokeo,
kai-kea, kai-eleele, kai-koi-o-
Ewa, kumu, lauloa, lehua, lihilihi-
keokeo, lola, manaulu,
maunakea, moi, makohi,
mahaha, mamauwea,
mokulehua, manini, naioea, piko,
piko-kea, poni, elepaio,
apuwaipiialii, kalehua-ku-i-ka-
wao, palili, pala, pipika, palakea,
pueo, palai’e, wa’e and
wewehiwa.
ana o ka loi i ke kulepe, a maikai
aole wahi hemahema, alaila,
kakali aku ka mahiai he mau la, i
pulu lea iho ka loi, a ike oia i ke
ano kupono ke kanu, alaila kii i
ka pu-a huli, lawe a hiki i ka loi,
alaila, hoomaka mai la ka mahiai
e hana i na puepue nunui, i hiki
ole i na mea elima ke apo ae, a
pau ka puepue ana, alaila kanu
aku i na huli o ka wa kahiko. Eia
ko lakou mau inoa: apuwai,
apowale, aweu, awapuhi,
ipuolono, ieie, owene, oopukai,
ohe, uwalehua, [685]uwia,
umauma, ulaula, uwahiapele,
hapuupuu, hokeo, hao, kai-kea,
kai-eleele, kai-koi-o-Ewa, kumu,
lauloa, lehua, lihilihi-keokeo, lola,
manaulu, manakea, moi,
makohi, mahaha, mamauwea,
mokulehua, manini, naioea, piko,
piko-kea, poni, elepaio,
apuwaipiialii, lehua-ku-i-wao,
palili, pala, palaii, pipika,
palakea, pueo, wa’e ame ka
wewehiwa.
When the taro-tops are set out
and the patch is planted
uniformly, the farmer then waits
awhile. As the weeds spring up
the planter proceeds with
weeding, that method of
cultivation being known as “he
au loi,” burying the weeds under
the surface. When three open
leaves are seen on the taro-tops
the taro is on a fair way. The
man then plucks as many leaves
as he can which he makes into a
neat bundle, and lighting a fire
he roasts that bundle of luau, 280
and when cooked separates the
part that may be burnt and
throws it away. Uncovering the
calabash he prays to the god
thus: “Say, Kane of the water of
life, here is the luau, the first
leaves of our food. Say, Kane,
return and eat; save me, thy
offspring, your cultivator, to live
to an old age in the everlasting
world; the life is from you, my
god. Amen, it is done; it flies.”
When the prayer is ended then
eat of the food till satisfied.
The farmer then waits for the
taro to ripen; when it is matured
he proceeds to his taro patches
Apau keia mau huli i ke kanu, a
paa pono ka loi, alaila, noho aku
ka mahiai a liuliu. Ulu mai la ka
nahelehele, hele ke kanaka e
mahiai; o ka inoa oia mahiai ana,
“he au loi,” a ekolu lau o ka ai i
mohala ae, laupai ka ai, alaila,
kii ke kanaka, ako i ka lau o ka ai
a nui, alaila, ope a paa, ho-a ke
ahi, pulehu i ua ope luau nei, a
moa, wehe oia i ka mea ino a
hoolei, alaila wehe ke poi o ka
umeke, a pule aku i ke akua.
Penei ka pule ana: “E Kane i ka
wai e ola, eia ka luau; ka lau
mua o ka ai o kaua. E Kane e
hoi e ai, e ola ia’u i ko pulapula, i
ka mahiai, a kanikoo pala
lauhala kanaka i ke ao mauloa,
kau ola e kuu akua. Amama, ua
noa, lele wale hoi.”
A pau ka pule, alaila ai ka ai, a
maona, kakali aku ka mahiai o
ke oo mai o ke kalo, a hiki i ka
and stands on the bank, calling
to the god of husbandry,
praying 281 thus: “O Kukeolowalu,
the taro is luxuriant; like the
banana stem are the stalks of
the taro; the leaves of our taro
are as large as the bananas.
Say, Kukeolowalu, when man is
among our taro he is lost from
sight. Say, Kukeolowalu, my god
to the maturing of the taro. Say,
Kukeolowalu, our foodstuff must
be rooted. Say, Kukeolowalu, I
carry the taro and the oha and
the kamau; the mound remains
as a means of existence for the
farmer, some taro tops for an
empty patch. Say, Kukeolowalu,
bunch our foodstuff, carry it on
the shoulder; light the oven for
our foodstuff, bake our food;
when cooked, pound it till our poi
is mixed. Say, Kukeolowalu, put
it in the calabash, mix our food
till it is soft and smooth. Say,
Kukeolowalu, split the wood,
light the oven, choke the pig,
place it on the hot stones,
remove its hair with the heat of
stones; take its insides out, bake
our pig in the oven. I say,
Kukeolowalu, when the pig is
cooked cut it until the platter is
wa e oo ai, alaila, hele ua mahiai
nei a hiki i na loi kalo ana, ku iho
la ma kuauna, kahea akula i ke
akua hooulu ai. Penei ka pule
ana: “E Kukeolowalu, he olowalu
ke kalo, he ha puuaia ka ha o ke
kalo, laemaia ka lau o ke kalo a
kaua la; e Kukeolowalu,
nalowale ke kanaka iloko o ka
kaua kalo la; e Kukeolowalu, kuu
akua i ke oo ana o ke kalo, e
Kukeolowalu e uhuki ka ai a
kaua la; e Kukeolowalu lawe au i
ke kalo me na oha, me na
kamaukoe aku ka puu i ola no ka
mahiai, i huli no ka amau a kaua
la; e Kukeolowalu, huihui ka ai a
kaua la, auamo ka ai, hoa ka
imu o ka ai a kaua la, kalua ka ai
a moa, a kui, a wali ka poi a
kaua la; e Kukeolowalu, hahao i
ka umeke hoowali a wali ka ai a
kaua la; e Kukeolowalu e, kaka
ka wahie, hoa ka imu uumi ka
puaa, kau i ka imu, ununu ka
hulu, kuai ka puaa, kalua ka imu
o ka puaa a kaua la; ea, e
Kukeolowalu a moa ka puaa
okioki a piha ke palau, e ai ke
kane, e ai ka wahine, e ai ke
keiki i ka puaa, i ke kalo a kaua
la; ea, e Kukeolowalu, a papaiki,
a papanui, elieli kapu, elieli noa,
full; let the husband partake, the
wife partake, the child partake of
our pig and taro. I say,
Kukeolowalu, ye small board, ye
large board, stir up your kapu;
stir up your freedom; let earth
proclaim it is free; the kapu is
done away; it is freed.” After the
conclusion of the prayer this and
that person are at liberty to go
and get some taro, for it is freed,
released.
This concludes the methods and
treatment concerning the
cultivation of taro in the olden
time, both of dry-land and wet-
land; there are perhaps other
ways which have escaped my
mind touching this subject,
though this may suffice.
Now let us take the second
subject given for our
consideration, and that is: the
way of cultivating taro at the
present time, both of the dry-land
and that of the wet-land
methods.
Regarding this subject, perhaps
there is not a boy that is without
observing what his parents had
i ae no honua, ua noa, pau ke
kapu, ua noa.” A pau ka pule
ana, a mahope aku oia wa, e kii
kela mea keia mea i ke kalo, me
ka noa.
A ma keia wahi, o ka pau keia o
na mea e pili ana i ke kanu ana i
ke kalo i ka wa kahiko, mai ka
aina maloo, a i ka aina wai. He
nui aku no paha na mea i koe e
pili ana i keia hana, he ma-u
keia.
Alaila, lawe mai kakou i ka lua o
na mea i haawi ia mai ia kakou e
imi, oia hoi keia: No ke ano o ka
mahi ana o ke kalo o keia wa,
mai ka ainamaloo a i ka ainawai.
Ma keia mea, aole paha kela
keiki keia keiki i nele i ka ike ole i
ka hana ana mai, a ko lakou
done in both dry and wet-land
cultivation. Therefore, let me
relate [686]what I have seen my
grandparents do as their regular
method of working. Perhaps it is
best for me to first explain the
planting of taro on the uplands at
the present time and the
methods of its cultivation.
These two subject matters are
quite different in their recount,
while alike in their divisions, but
to be able to explain the
difference of the recount and the
division are similar.
Our grandparents these days are
enjoying a period of
enlightenment and
advancement; also the receipt of
proper implements for
performing the work. The dry-
land planting of taro at this time
is similar to what our
grandparents did in the past, for
the first thing to do is to burn off
the field; that being done well,
the stones are all thrown aside
along the borders of the field; the
act of digging holes for the plants
is then begun; taro-tops are
mau makua ma ka mahiai ana i
ka ainamaloo, a i ka aina wai.
Nolaila, ke [687]hai aku nei au i
na mea a’u i ike ai i ko’u mau
kupuna, a i kamaaina ai hoi i ka
lakou hana ana. E pono nae e
wehewehe e aku au i ke kanu
ana o ka ai ma ka aina kula i
keia wa, a me na mea e pili ana i
ka lakou hana ana.
Iloko o keia mau hakina elua, ua
like ole na hoohelu, a ua like na
mahele, aka i kumu nae e akaka
ai ka like ole o na hoohelu, a like
hoi na mahele. I keia wa o na
kupuna hou o kakou, he au
malamalama, he au naauao, a
ua hiki mai na mea paahana
kupono e pono ai ka hana ana.
O ke kanu ana o ka ai o ka aina
maloo o keia wa, ua like no me
ka wa o na kupuna o ke au i
hala, nokamea, o ka lakou nei
mea mua nohoi e hana ai, oia ke
puhi ana i ka mahakea i ke ahi a
maikai, hoolei nohoi na aa apau
ma kaika, hoomaka aku la no ia
e pahu i na makalua, a kanu aku
no hoi ka huli; o na huli nae e
kanu ia i keia wa, o na huli mua
no a ka poe kahiko, aohe he
mau huli e ae, a o ke ano o ka
planted; the taro-tops that are to
be set out at this day are the
same as planted by the ancients;
there are no other seed plants,
and the way of cultivating is
similar to that of the olden time in
the treatment and care of the
taro-tops, loosening the soil and
pressing it down, that the bulb
may be plump are identical with
that of that time. Here is where it
differs, in their manner of
praying. At that time they prayed
when the food matured: at this
time, no. Perhaps there is where
it varies slightly, providing the
people of that time observed its
practice.
I have seen my grandparents
carry their taro-tops and plant
them among the ohia grove. The
first thing they did was to remove
the akolea 282 fern till it was well
cleared, after which the taro tops
were planted and the fern leaves
were then spread all over the
planted field, that the dampness
may be retained and the whole
field be kept moist. Weeds will
not make their appearance until
the taro is almost matured; at the
same time adhere to the practice
mahiai ana, ua like no me ko ka
wa kahiko, a o ke ano o ka hana
ana i na huli, mawehe ana a nou
hou iho ilalo i puipui ka ai, ua like
no me ko kela wa. A eia kahi i
like ole ai, o na pule a lakou, ia
wa he pule ko ka oo ana o ka ai,
i keia wa, aole. Eia nae paha
kahi mea i kue iki, ina nae aole i
hana ka poe kahiko pela.
I ko’u ike ana i ko’u mau kupuna,
ua lawe lakou i ke kanu ana i na
huli, a loko o ka ohia, o ka mea
mua nae a lakou e hana ai, o ka
waele mua i ka akolea a maikai,
apau ka huli i ke kanu, alaila kii i
na lau akolea a uhi ma kela mala
i kanu ia ai ka ai i mea e mau ai
ka wai, a mau ka ma-u o ka
mala ai a puni; aole e ulu ka
nahelehele, a kokoke i ke oo ana
o ke kalo me ka malama no nae
i na rula a ka poe kahiko o ka
mawehe mau ana i na huli, a i
of the old people in constantly
loosening the soil, and when you
see the taro at maturity it is extra
large, exceeding in size that
planted on the open plain. A
number of residents of my
locality moved to the ohia grove
to take up taro culture at that
time, and the crops were large.
This concludes my observations
of my grandparents’ practice
concerning their method of taro
cultivation.
In conclusion, concerning the
planting of taro in wet-land and
things relating to its method.
Respecting this subject, in my
opinion it is needless for me to
reiterate my remarks concerning
the present method of preparing
the patch, also of planting, for
the reason that each and
everyone of us are familiar with
our every day duties, and it is
unnecessary for me to relate it at
this time, for the old-time method
is that being observed and
practiced by us, such as the
loosening of the taro tops,
pressing them down in the soil,
and things relating thereto.
Therefore, it is clear to us that
kou nana ana aku i ke kalo i ka
wa i oo ai, he keu ka nunui, i oi
ae mamua o ke kalo o ka aina
kula, a ua pau kekahi hapa o
kanaka o ko’u wahi, i ka hoi iloko
o ka ohia e mahiai ai i keia
manawa, a ua nui ka ai. O ka
pau keia o na mea a’u i ike ai i
ko’u mau kupuna a me na mea e
pili ana i ka lakou hana ana.
Eia ka mea hope loa. No ke
kanu ana i ke kalo ma ka aina
wai, a me na mea e pili ana i ka
lakou hana ana. O ko’u manao
ma keia mea, he makehewa ia’u
ke wehewehe aku i na mea e pili
ana, a me ke ano o ka hana i ka
loi i keia wa, ame ke ano o ke
kanu ana, nokamea, ua
kamaaina kakou pakahi i ka
hana ana i na loi, i kela la keia
la, a he mea makehewa wale
aku no hoi ka’u wahi wehewehe
ana imua o oukou i keia
manawa, o na rula nae o ka wa
kahiko, oia no ka kakou e
malama nei, ka mawehe ana, ka
onou ana iho ilalo i ka huli a me
na mea e pili ana. Nolaila, ua
maopopo ia kakou ka like ole o
na hoohelu o keia mau hakina, a
like hoi na mahele, nolaila oia ka
though the recount shows a
difference in the methods of
culture it agrees in its divisions.
This is the result of what I have
gathered upon the subject
assigned for my investigation.
January 25, 1872. Samuel K.
Kainoa. [688]
A Story of Kamehameha.
It was thought that the father of
Kamehameha was either
Kahekili, Haalou 283 or Kaleiopuu,
because at that time [the people]
lived promiscuously, and no
attention was paid [to the fact] of
a man having for his wife one
woman. Therefore it was thought
that out of these three was
Kamehameha begotten. Another
thing, I was not told who his
mother was.
He was born at Kailua, 284 on the
nui ame ka lawa o ko’u manao
no ka moolelo i haawi ia ia
kakou na’u e imi.
January 25, 1872. Samuel
K. Kainoa. [689]
He Wahi Moolelo no
Kamehameha.
Ua manao ia, o na makuakane o
Kamehameha nana i imi a loaa,
o Kahekili, o Haalou, a me
Kaleiopuu, nokamea, he moe
aku a moe mai ia wa, aole
maopopo ke kane hookahi a me
ka wahine hookahi, nolaila ua
manao ia, mai kekahi mai o keia
poe ekolu i puka mai ai o
Kamehameha. Pela no hoi, aole
i hai ia mai ia’u kona makuahine.
Ua hanau ia keia ma Kailua, ma
western side of Hawaii, and what
he did from his early youth until
he became a man has not been
spoken of much.
concerning his sailing
for molokai.
When he became a man he
sailed with a great many people
on one hundred canoes; the kind
of sails used was mats braided
round and flat. They landed at
Kaunakahakai and lived there.
The reason for this coming was
because the king was fond of
maika, that is, rolling a stone
which was made round with flat
sides.
While Kamehameha lived at
Kaunakahakai he had nothing
with which to amuse himself. He
sent his friend Kikane to get
stones from Kahekili who was
living on Oahu. When he sailed
he went alone. Arriving in the
presence of Kahekili, they wailed
together, after which Kahekili
inquired: “What does the chief
desire that he sent you to me?”
ka aoao komohana o Hawaii. O
kana mau hana i kona wa liilii a
hiki i kona wa i nui ai, aole i hai
nui ia mai.
no ka holo ana i
molokai.
I ka noho ana a kanaka makua,
holo aku la oia a me na kanaka
he nui, maluna o na waa
hookahi haneri. O ke ano o ka
pea, he lauhala i ulana ia a
palahalaha poepoe maikai. Ua
hiki aku lakou ma Kaunakahakai,
a malaila lakou i noho ai. O ke
kumu nae o keia holo ana, no ka
lealea o ke ’lii i ka maika; oia hoi,
he olokaa i ka pohaku i hana ia a
poepoe, a palahalaha na aoao.
I ka wa e noho ana ma
Kaunakahakai, aohe ana mea e
lealea’i ia wa; hoouna ’ku la ia i
kana aikane o Kikane ka inoa, e
kii i na ulu ia Kahekili e noho ana
ma Oahu. I ka holo ana o ua
kanaka hookahi nei wale no. A
hiki keia imua o Kahekili, uwe
iho la a pau; ninau mai kela:
“Heaha ka makemake o ke ’lii i
hoouna mai nei ia oe io’u nei?”
Kikane answered: “I came to get
the stone for a plaything for your
child; we came together and he
is now residing at Kaunakahakai,
Molokai; he sent me to come to
you.”
Kahekili again inquired: “What
stone does he desire?” He
replied: “The stone at the flap of
the malo.” The meaning of this is
that it was a peerless stone, and
was carefully guarded. Do not
mistake, my friends, this kind of
a stone; it is made in the way
above stated and called ulu.
Kahekili handed over the stones
saying: “This, the stone called
Hiupa, is not to be cast on the
windy side, lest it be struck by
the force of the wind and be
unsteady in its rolling, for it is a
light stone; it is to be cast on the
calm side; but this, Kaikimakua,
is to be cast on the windward
side for it is a heavy stone. The
names of these stones are Hiupa
and Kaikimakua.”
Kamehameha had sent Kahekili
a present of a calabash full of
feathers. After the chief was
through giving instructions to this
Olelo aku ’la keia: “I kii mai nei
au i ka ulu i mea lealea na ko
keiki; ua holo mai maua a aia i
Kaunakahakai i Molokai aenei
kahi i noho ai, hoouna mai nei
kela ia’u e holo mai iou nei.”
Ninau hou mai kela: “I aha la ka
ulu?” Olelo aku hoi keia: “Aia ka
o ka ulu i ka pua o ka malo.” O
ke ano o keia, he ulu alii, he ulu i
malama ia i ka poli. Mai
kuhihewa e na hoa, o ka ulu
maoli nei, he pohaku e like me
ka mea i hoakaka iki ia mamua
’e nei, ua kapa ’ku lakou ia he
ulu. Haawi maila no hoi o
Kahekili me ka olelo pu mai: “O
ka ulu Hiupa auanei, aole e
hoolei ma ka aoao makani, o
puhi ia a olepelepe ka lele ana,
oiai, he mama ia ulu, ma ka
aoao pohu ia e kiola ’i. O
Kaikimakua hoi, ma ka aoao
makani e kiola’i, oiai, he
kaumaha ia ulu; o ka inoa ia o
keia mau ulu, o Hiupa ame
Kaikimakua.”
O ka Kamehameha makana i
haawi aku ai na Kahekili, he ipu
hulu manu. A pau ke kuhikuhi
ana a ke ’lii i ua kanaka nei,
man, he reached for the
calabash of feathers and opened
it, and when he saw what was
inside he wept loud and long,
saying these words in a chant:
Lihau, mountain in the mist;
Kalae, clear and calm.
Like a flying arrow which has
been shot forth
Is the shadow of the smoke
carried by the wind.
My wind, the kilioopu 285
Of my four 286 waters
[Which] when joined by that
youngster,
The kaahaaha, turns [the smoke]
to blackness.
[690]
When he finished chanting, he
said to Kikane: “You go back to
the chief and tell him to return to
Hawaii; then wait until he sees
that the black kapa has covered
me, and the blackness has crept
up to my lips, then come to get
the land.” (These words, it
seems, were uttered in a
contemptuous way, meaning that
he [Kamehameha] should await
Kahekili’s death before
lalau iho la ia i ka ipu hulu a
wehe ae la, i ka ike ana iho, aole
o kana mai o ka uwe; a puana
ae la ia i keia mau lalani mele,
penei:
Lihau mauna i ka noe,
Kalae ahu i ka malie
Me he pua lele io ia ’la
Ke aka ka uahi i ka makani
O kuu makani kilioopu
O a’u wai eha
I hui ia me ka ia iki
Me ke kaahaaha ka ele loli.
[691]
A pau ke mele ana, olelo mai
kela ia Kikane: “E hoi oe a ke ’lii,
olelo aku e hoi i Hawaii, alaila
nana mai ia’u, a uhi kapa eleele,
a kau hoi ka puaa i ka nuku,
alaila, kii mai i ka aina;” me he
mea la, he olelo hoohuakeeo
keia, o ke ano oia, aia a make kii
aku i ka aina. O ka huli hoi mai
la no ia o Kikane a hiki imua o
Kamehameha. Ninau aku ke ’lii:
“Aohe huaolelo a Kahekili ia
attempting to conquer the
country.) Kikane returned to
Kamehameha. The chief asked:
“Did Kahekili give you no
message?” “There is a
message,” replied his friend.
“What is it?” He then repeated
what was given to him.
the return of the
chief to hawaii.
When the chief heard these
words, he surmised that it was
Kahekili’s intention to wage war
against him. So he did not cast
these maika discs on account of
the home-going. The canoes
were prepared and when all was
ready, the men as well as the
chief embarked, and sailed until
they reached Kawaihae. This
place is at Kohala, on the
northwestern part of Hawaii. The
chief lived there, and
commenced the construction of
the large canoes called the
peleleu. 287 At the same time the
king proclaimed his law the
mamalahoa, 288 which meant that
no chief or commoner should
undertake anything of his own
oe?” “He huaolelo no,” wahi a ke
aikane. “Pehea?” Hai aku la no
hoi keia e like me ka mea i olelo
ia mai iaia.
no ka hoi ana o ke ’lii i
hawaii.
A lohe ke ’lii i keia mau olelo,
manao iho la ia e kipi ana o
Kahekili iaia. Aole nae keia i
maika i ua mau pohaku nei, a o
ka hoi e no keia. Makaukau na
waa aohe mea koe, kau iho la
na kanaka he nui a me ke ’lii pu
kekahi, a holo aku la a hiki ma
Kawaihae; aia kela wahi ma
Kohala, ma ke komohana akau o
Hawaii. Noho ke ’lii ilaila; o ka
hoomaka ana ia e oki ka waa
nunui i kapaia he peleleu. Ia wa,
hai ae la ke ’lii i kona kanawai he
Mamalahoa, o ke ano oia, aohe
alii, aohe makaainana e hele ma
ko lakou manao iho i ka lakou
hana; o ka mea hoolohe ole i
keia, he make kona; aia wale no
ma ka ke ’lii hana e hana ai. O