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Another random document with
no related content on Scribd:
a house is often constructed.
Upon arrival at the mountain, the
construction is very rapid; this
house could be occupied for a
long time without trouble. This
house thatched with banana
leaves is famous for this story:
Pumaia was the man,
Kamakakehau was the woman.
While living together [as
husband and wife] they went up
to the mountain to hew timber;
Pumaia was deserted by the
wife; she became Koae’s, a man
from another place. Pumaia was
killed by Koae; the house was
called pumaia (banana tree); but
because Pumaia was killed, this
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].
concerning the house
made of koa.
In its construction this house is
similar to the house thatched
with ti-leaves or banana leaves,
but its thatch is the bark of the
laumaia, o kona mea i kaulana
ai, o Pumaia ke kane a o
Kamakakehau ka wahine, i ka
wa o ko laua noho pu ana ua pii
laua i ke kuahiwi i ke kua laau;
ua haalele ia o Pumaia e ka
wahine, ua lilo oia ia Koae, he
kanaka ia no kekahi wahi mai,
ua pepehi ia o Pumaia e Koae a
make; a he pumaia ka inoa o ka
hale; a no ka make ana o
Pumaia, nolaila, kapa ia ai ka
inoa o keia hale he laumaia. A o
Pumaia nohoi, he kanaka
aimoku ia no kekahi aina; he
loihi aku no ka wehewehe ana o
keia mea kaulana, aka, he pono
nae ia’u e hoopokole.
no ka hale ilikoa.
O ke ano o keia hale, ua like no
ia me ka hale la-i a me ka hale
laumaia ke ano o ke kukulu ana,
aka, o ke pili o keia hale, he
koa tree. The bark of the koa is
peeled and then thatched. This
house is also constructed for
mountain residence during the
process of hewing a canoe, and
for other purposes. Any kind of
timber is used in its construction.
Because it is covered with the
bark of the koa, therefore it is
called hale ilikoa. 213 [654]
concerning the fern
house.
The house thatched with ama’u
has no real post, no battens, no
ridge; but in its construction,
simply break the ama’u midrib
and all, and stick them in the
ground on that side and this
side, leaving a place in between
for occupation, then bring the
tops [of the leaves] together, and
lash them with cords. In the
construction of some, posts,
rafters and battens are used,
similar to the construction of a
grass thatched house, and after
the frame work is up, the ama’u
is thatched and fastened with
cords.
ilikoa; ua akaakaa ia ka ili o ke
koa a uhi mai mawaho. Ua hana
ia no keia hale no ka pii ana iuka
i ke kalai waa a no na hana e ae
no hoi; a he pono laau no ko
keia hale. No ka uhi ana ia i ka
ilikoa, nolaila ua kapaia he hale
ilikoa. [655]
no ka hale ama’u.
O ka hale ama’u, aohe ona pou
laau maoli, aohe hoi he o-a,
aohe kaupoku, aka, o kona ano,
he uhaki mai no i ka ama’u me
ka iwi a hou ma kela aoao keia
aoao, me ka hookaawale nohoi
ia waena i wahi e noho ai, a e
hoopio ae nohoi ia luna a e hakii
iho no me ke kaula.
O kekahi ua kukulu maoli ia no
ka pou ke o-a a me na aho, e
like me ko ka hale pili hana ana
alaila papai aku ke ama’u
mawaho me ka omau ia i ke
kaula.
 concerning house
thatched with cane
leaves.
This house is constructed in any
way which the house builder
desires, at the same time
providing all the material
necessary. It is covered outside
with cane leaves bent around the
battens; at the four corners of
the house, ama’u is used; also
the ridge. Because this house is
covered with cane leaves, it is
called a hale ha-ko (cane leaf
house).
concerning the house
of ape leaves.
This house is constructed when
a person goes to the mountain to
get olona, and he desires to stay
awhile. He erects some timber
[for posts] with some battens
which are covered with ape
leaves; it is named hale ape (ape
leaf house).
concerning the house
thatched with painiu.
no ka hale ha-ko.
O keia hale, aia no i ke ano hale
a ka mea makemake hana hale
e hana ai me ka hoomakaukau
no hoi i na mea apau o ka hale.
O kona uhi mawaho, he ha-ko;
ua pelupelu ia ka ha-ko i ka aho
a ma na kihi eha o ka hale, he
ama’u ka mea e hana ai, a pela
nohoi ma kaupoku. No ka uhi
ana ia o keia hale i ka ha-ko, ua
kapaia kana inoa, he hale ha-ko.
no ka hale ape.
Ua kukulu ia keia hale no ka pii
ana i uka i ke kahi olona, a
makemake ke kanaka e moe
iuka, kukulu ae no ia i na laau,
me ka hoaho ana a uhi mai ka
lau o ka ape mawaho; ua kapa
ia kona inoa, he hale ape.
no ka hale painiu.
This house will last as the house
thatched with ti-leaves; it lasts
for two years or more. This
painiu does not grow on the
ground; it grows on the ohia or
other trees. Its thatching is like
the ha-ko, the leaves being bent
around the battens; and because
the house is covered with painiu
it is called a “painiu house.”
concerning the house
covered with dirt.
The posts of the house are
erected and the battens are
placed in position; then covered
with banana leaves, on top of
which set lumps of dirt, so the
dirt would not fall into [the
house]. Because it is covered
with dirt it is called “he hale
lepo.”
concerning the house
thatched with ekaha. 214
The construction of this house is
similar to that of the house
thatched with ti-leaves; the
Ua like no ka paa o keia hale me
ka hale la-i; ua paa no ia no na
makahiki elua a oi ae. O keia
painiu aole ia e ulu ma ka
honua, aia kona wahi e ulu ai
maluna o ka ohia, a laau e ae no
hoi. O kona hana ana, ua like
me ka ha-ko ka pelupelu ia o ka
lau i ka aho; a no kona uhi ia
ana i ke painiu ua kapaia kona
inoa, he hale painiu.
no ka hale lepo.
Ua kukulu ia na laau o ka hale, a
ua hoaho ia, alaila, e uhi iho
maluna i ka laumaia, alaila,
hoouhi mai ka eka lepo maluna
iho o ka laumaia i ole e komo ka
lepo iloko. No kona uhi ia ana i
ka lepo ua kapa ia oia, he hale
lepo.
no ka hale ekaha.
O ke ano o ka hana ana i keia
hale, ua like me ka hana ana i ka
hale la-i, he pelupelu mai, alaila,
leaves are bent over and placed
on the battens; this [kind of]
house is often seen in cultivated
places in the wilderness.
concerning the house
thatched with
kalamalo.
Its construction is similar to that
of the house thatched with grass.
Thatch cane leaves or uki grass
first, and on that place kalamalo.
This kind of a house is called “he
hale kalamalo” (a kalamalo
house). This kalamalo is
somewhat like the scented
[656]plant growing at Mr. Bishop’s
place, which is perhaps called
wailukini 215 (a species of
lucerne).
concerning the house
thatched with
pandanus leaves.
The posts and the rafters of this
house are erected, but the
covering of this is pandanus
leaves. Soak the lauhala in water
until it is supple, then scrape off
hoopaa ia maloko o ka aho, ua
ike nui ia keia hale ma na wahi
mahiai iloko o na ulu laau.
no ka hale kalamalo.
Ua like no kona kukulu ana me
ke hale pili. O ka ha-ko maloko a
i ole ia, he [657]uki, alaila,
mawaho mai ke kalamalo. Ua
kapaia keia hale, he hale
kalamalo. Ua ano like keia
kalamalo me ka mea ala ma kahi
o Bishop, he wailukini paha kona
inoa.
no ka hale lauhala.
Ua kukulu ia no na pou o keia
hale a me na o-a aka, o ka uhi o
keia mawaho he lauhala. Ho-u ia
ka lauhala i ka wai a ma-u,
alaila, koekoe aku ke kokala, a
the sharp thorns and thatch. This
is done like the ti-leaves; the
pandanus leaves are bent
around the battens and fastened
with strings.
concerning the house
thatched with loulu.
The new leaf of the loulu 216 is
used for covering the house; not
the leaf-bud, however, but the
new leaf which has opened up.
This loulu is like the coconut.
The tools which the ancients
used in hewing house timber
were sharp, hard rocks which
had been brought to an edge.
Perhaps there are other kinds of
houses, but because I am out of
paper, I herewith cease.
Josia Waolani.
STORY OF THE
LAUHALA.
pau ke kokala, alaila, papai aku;
ua like ke pai ana me ko ka la-i,
ho-o-o maloko o ka aho i ka
lauhala, me ka hoopaa ia i ke
kaula.
no ka hale loulu.
O ka mu-o o ke loulu, oia ka
mea e uhi ai mawaho o ka hale;
aole nae o ka mu-o i mohala ole,
aka, o ka mu-o i mohala. O ke
ano o keia loulu, ua ano like no
ia me ka niu. O na mea paahana
a ka poe kahiko e oki ai i na laau
kukulu hale, he mau pahoa oioi i
hanaia a oi loa.
He mau hale aku no paha koe,
aka, no ka pau e o kuu pepa, ke
oki nei au maanei.
Josia Waolani.
MOOLELO NO KA
LAUHALA.
The name of the lauhala 217 was
Ohiohikupua; it sprouted from
the bottom of the ocean, and
grew above the surface of the
sea until it proudly stood like the
sharp-pointed clouds which
appear in the heavens. Some
time after it had grown to quite a
height, Pele set forth on her
journey here to Hawaii, thinking
she would soon arrive here, but
it proved otherwise. On her way
she struck the place where this
pandanus tree grew and she
was strangled by the sharp
thorns of this lauhala, with us
human beings, it seemed,
helping from this side; Pele
struggled by using her divine
powers, but she could not
extricate herself. Soon after, her
brother, Paao by name,
appeared, with a gourd of sea-
water. Said Pele, “I am in trouble
indeed, brother.” Then he
climbed up and from on top
poured out the sea-water; the
young leaves wilted and Pele
was freed. Because she was full
of anger Pele climbed on top and
pulling out the leaf-buds, threw
them hither and thither. Some
O ka inoa o ka lauhala o
Ohiohikupua; mai lalo mai o ke
kai kona wahi i kupu mai ai,
kupu ae la ia a hala maluna o ke
kai, a ku kilakila iho la ia me he
ao opua la i ka nana aku, a
mahope iho o kona ulu ana ae a
kiekie a he manawa loihi iki
mahope iho. Hoomaka o Pele e
hele i Hawaii nei, me kona
manao e puka koke ana ia i
Hawaii nei, eia ka aole; i kona
hele ana mai ua kupono i kahi i
ulu ai ua kumu hala nei, paa iho
la ia i ka umiki ia e ke kokala o
ua lauhala nei, o kakou aku ka
hoi o kanaka ma keia aoao;
hooke mai la o ua o Pele i ka
mana ona a aole hemo, a
mahope iki iho hiki mai ke
kaikunane, o Paao kona inoa,
me ka ipukai kai. I aku la o Pele:
“Pilikia au la e ke kaikunane,” ia
manawa pii ae la kela a maluna
nini iho la i ke kai; mae iho ka
muo alaila, hemo ae la o Pele.
No ka nui o kona ukiuki, pii aela
ia maluna huhuki i ka muo kiola
ma kela wahi keia wahi. Kau mai
la kekahi muo i Hawaii nei, oia
ke kumu i ulu ai i Hawaii nei; o
kahi i ulu mua ai, ma Kohala i
landed here on Hawaii. That is
the reason it grows here on
Hawaii. The place of its first
growth was Kohala, Hawaii;
therefore Pele was the one who
brought it here to Hawaii.
Also, at that time we did not
have mats, but because it
occurred to a high prophetess at
that time, whose name was
Lauhiki, to convert this lauhala
into mats by having women braid
it, it was so done. The first
woman who did the braiding was
this same Lauhiki, and from her
all other women learned.
Here is another use of the
lauhala: it was used as sail for
canoes in the olden [658]times; it
originated from a man named
Lonoauhi. The ones who braided
it were this Lauhiki and her
younger sister Haumea and their
five daughters Kamehaikaua,
Meahanipaoa, Lohea,
Kahuihuimalanai and
Kahoanohookaohu (that was the
sail of the canoe of
Kamehameha I). These persons
were goddesses. The shape of
the sail was round like the sun;
Hawaii; nolaila, o Pele ka mea
nana i lawe mai i Hawaii nei.
Ina manawa no hoi aole o kakou
moena, aka, mamuli o ka
noonoo ana o kekahi alii kaulana
oia wa, o Lauhiki kona inoa, e
hoolilo i keia lauhala i moena
mamuli o ka ulana ana o na
wahine, a lilo i moena, o ka
wahine mua no nana i ulana o
Lauhiki no, no laila ike na
wahine a pau.
Eia hoi kekahi hana a ka
lauhala, o ka lilo ana i pea waa
no ka wa kahiko, mamuli [659]no
hoi o ka noonoo ana o kekahi
kanaka o Lonoauhi kona inoa, o
ka mea no nana i ulana o
Lauhiki no, a me kona kaikaina o
Haumea a me ka laua mau
kaikamahine elima,
Kamehaikaua, Meahanipaoa,
Lohea, Kahuihuimalanai,
Kahoanohookaohu, oia no ka
pea o ka waa o Kamehameha
ekahi. O keia poe he poe akua
no lakou. O ke ano o ka pea ua
while sailing on the ocean this
was spread on the mast of the
canoe when it would really
appear like the sun.
Here is another use: the drupes
of its fruit were strung into
wreaths for people in the olden
times. The women who first
strung them were
Kahuihuimalanai and
Kahoanohookaohu, and from
them the custom has spread to
this time.
Here is another thing: when this
wreath dries on the neck, then it
is preserved until a troublesome
illness appears, such as a
stomachache, or other illness for
which this medicine is properly
used, then it is obtained and fed
[to the patient]; if it be for life, he
lives; if it be for death, he dies.
These are the fragments
concerning the lauhala which I
have obtained; but I tell you they
were not freely acquired, but
were secured through purchase
from an old man, he having
stated that if he were not paid,
like me ka poepoe o ka la; i ka
wa e holo ai ma ka moana, uhi ia
iho la maluna o ke kia o ka waa,
i ka nana aku ka, ua like io no
me ka la.
Eia kekahi hana o ka lilo ana o
ka hua i mea lei no na kanaka o
ka wa kahiko. O na wahine nana
i hana mua, o Kahuihuimalanai a
me Kahoanohookaohu, a mai a
laua mai ka laha ana mai a hiki i
keia wa.
Eia kekahi; aia maloo ua lei ala i
ka a-i, alaila malama iho la a hiki
mai ka mai pilikia, he nahu paha
a me na mai e kupono ana ia
laau, alaila kii ia aku la e hanai;
ina no ke ola, ua ola, ina no ka
make, ua make.
O ia iho la kahi hunahuna o ka
lauhala i loaa ia’u, aka, e hai
wau ia oukou, aole i loaa wale
mai, aka ua loaa mai mamuli o
ke kuai ia ana aku, i kekahi wahi
elemakule kahiko, me koiala
olelo mai, ina aole e uku aku,
then he would not divulge
anything. Therefore I thought
there was no other way for me to
quickly obtain them; so I
consented. My expenditure was
a real half a dollar. If this is
repeated, I will continually be in
need, my friends.
alaila, aole e loaa mai. Nolaila,
noonoo iho wau, aohe wahi e
loaa koke mai ai ia’u, nolaila, ua
ae aku au; o ku’u lilo he hapalua
dala maoli. Ina pela hou aku
mau maoli ka nele e na hoa.

SOME THINGS IN THE O KEKAHI MAU MEA O

BIBLE SIMILAR TO KA BAIBALA I ANO LIKE
SOME THINGS DONE ME KEKAHI MAU MEA I
HERE IN HAWAII IN THE HANAIA MA HAWAII NEI
OLDEN TIME. I KA WA KAHIKO.

There were guides which pointed
out to me some of the things
done in Hawaii nei which were
similar to those [mentioned] in
the Bible. First: the book known
as the Moolelo Hawaii (Hawaiian
History). Second: From some old
people who are still living. From
these sources were obtained
material for comparison.
Elua no hoike nana i hai mai ia’u
no kekahi mau mea o Hawaii nei
i ano like me ko ka Baibala.
Akahi: O ka buke i kapaia
Moolelo Hawaii. Elua: Mai
kekahi poe kahiko mai e ola nei;
mailoko mai o keia mau hoike e
loaa’i na mea i hoohalikeia.
 concerning the first
man.
We know that, according to the
Bible, Adam was the first man;
Gen. 1:27, and from him came
all the peoples of the earth.
According to the Hawaiian
version, Kahiko was the first
man, and he begat Wakea, and
the rest of the people; and they
have a genealogy of their
ancestors, just like Adam’s.
concerning the man
who ascended into
heaven.
It is shown in the Bible that Elijah
was the one who ascended into
heaven by the power of God: 2
Kings 2:11; and Jesus Christ
ascended because of his divine
attributes. Thus is it stated in
Hawaii’s history: Lonomuku 218
ascended to heaven; she was a
woman and because her
husband cut off her legs,
therefore she was halted at the
moon. If her husband had not cut
off her legs, she would have
no ke kanaka maka
mua.
Ua ike kakou ma ka Baibala, o
Adamu ke kanaka makamua;
Kin. 1:27, a mai iaia mai i laha
mai ai na kanaka a pau loa o ka
honua. Ma ko Hawaii nei hoi, o
Kahiko ke kanaka makamua, a
nana mai o Wakea, a me na
kanaka apau; a he mookuauhau
no, elike me ko Adamu.
no ke kanaka i pii aku i
ka lani.
Ua ike ia ma ka Baibala o Elia ka
mea i pii aku i ka lani, ma ka
mana o ke Akua; 2 Nalii, 2:11, a
o Iesu Kristo, ua pii no ia ma
kona ano Akua. Pela hoi, ua
oleloia ma ko Hawaii nei
moolelo, o Lonomuku ka mea i
pii i ka lani; he wahine ia, a no
ke oki e ana o kana kane i ka
wawae, nolaila ua noho ma ka
mahina. Ina ka aole i oki ke kane
i ka wawae ina ua hiki loa aku
oia i kahi o ka la. O kona wahi i
reached the locality [660]of the
sun. Her place of ascent was at
Hana, the place called Hana-ua-
lani-haahaa. 219 That was the
reason for so naming the place,
and there is more.
concerning the man in
the belly of the fish.
Jonah was the man who lived in
the belly of the fish, according to
the Bible: Jonah 1:17.
Kuikuipahu 220 was Hawaii’s
[celebrity] who lived in the belly
of the shark. He was a chief of
Kohala. Once he went surfing
with a number of people; and
while they were surfing,
Kuikuipahu was taken by a
shark. The place where he
landed was Hana, at Kauiki hill; it
was there he was discovered by
some people. Eleio was the chief
living at that time, and Kipola
and Kipalalaia were the
prophets; when Kuikuipahu was
found, he was not dead; he was
still alive.
concerning the cruel
kings.
pii ai aia ma [661]Hana, ma kahi i
kapa ia o Hana-ua-lani-haahaa,
oia ka mea i kapaia’i oia wahi, a
he mea e aku no kekahi.
no ke kanaka iloko o
ka opu o ka ia.
O Iona ke kanaka i noho iloko o
ka opu o ka ia, wahi a ka
Baibala; Iona 1:17, o Kuikuipahu
hoi ko Hawaii nei iloko o ka opu
o ka mano. He alii ia no Kohala; i
kekahi manawa, hele oia i ka
heenalu me na kanaka he
lehulehu, a ia lakou e hee nalu
ana, ua lilo aku la o Kuikuipahu i
ke mano; a o kona wahi i pae ai
ma Hana no, o ka puu o Kauiki,
malaila kahi i ike ia’i e na
kanaka. O Eleio ke alii ia
manawa e noho ana; o Kipola
hoi ame Kipalalaia, na kaula; i ka
ike ia ana o Kuikuipahu aole i
make, e ola ana no.
no na alii hana ino.
Pharaoh and Herod were some
of the cruel kings mentioned in
the Bible; Exodus 1:8–22, Matt.
2:16, and there were also some
others. Hakau 221 was Hawaii’s
cruel king. He was a chief of
Waipio. This was the chief who
proclaimed that the breasts of all
females were to be cut off; and if
he saw a man with well tattooed
hands, or with good hair, or a
woman with good hair, he
immediately gave orders to have
the hand or the head cut off.
There were other cruel practices
carried on by this chief. Owaia 222
was another cruel chief. It is said
that his time was a very bad
period, full of debasing
pleasures.
concerning the voice
which cried out from
heaven.
When Jesus was being baptized
by John, there was heard a voice
crying out from heaven, saying,
“Thou art my beloved son, in
Thee I am well pleased.” Luke
3:22. And there were other
O Parao ame Herode kekahi o
na alii hana ino i hoikeia ma ka
Baibala; Puk. 1:8–22; Mat. 2:16,
a me kekahi mau alii e aku
nohoi. O Hakau hoi ko Hawaii
nei alii hana ino. He alii ia no
Waipio. O keia alii kai hoolaha
ae e okiia ka waiu o na wahine
apau loa, a ina e ike aku oia i ke
kanaka lima kakau maikai, a me
ka lauoho maikai ame ka wahine
lauoho maikai, kauoha oia e
okiia ke poo, ame ka lima. He
mau mea ino e ae no kahi a keia
alii i hana ai, Owaia hoi kekahi
alii hana ino. Ua oleloia o ka
manawa iaia he manawa ino loa
piha i na lealea ino.
no ka leo i pae mai mai
ka lani mai.
I ko Iesu manawa i bapetisoia’i e
Ioane, ua lohe ia he leo i pae
mai la, mai ka lani mai, e olelo
ana: “O oe no ka’u keiki
punahele he oluolu loa ko’u ia
oe;” Luk. 3:22, a he mau leo e
voices like this in the Bible. So it
was here in Hawaii. There was a
voice from the heaven enquiring,
“Which of the chiefs down below
lives righteously?” “It is
Kahiko,” 223 was the answer.
concerning the
drought.
When Ahab was king of the
Israelites, because of the many
sins he committed, Elias, the
prophet, said to him, “As the
Lord God of the Israelites liveth,
before whom I stand, there shall
not be dew nor rain these years,
but according to my word.” 1
Kings 17:1. Thus again: When
Hua 224 was king here on Maui,
Luahoomoe was the [662]prophet
at that time. Because Hua
wanted to bake Luahoomoe in
the oven, therefore he
[Luahoomoe] told his sons where
to go and live, because he was
going to take away the rain
(deprive the land of the rain).
Thus there were many other little
things here in Hawaii which can
ae no kekahi e like me keia, ua
loaa keia ma ka Baibala. Pela no
hoi ma Hawaii nei, ua lohe ia no
he leo mai ka lani mai e ninau
ana: “Owai la ke alii o lalo i pono
ka noho ana?” “O Kahiko,” wahi
a ka haina.
no ka nele ana o ka ua.
I ka manawa o Ahaba ke alii o
ka Iseraela, no ka nui loa o kana
hana ino, ua olelo aku ke kaula o
Elia iaia: “Ma ke ola ana o
Iehova ke Akua o ka Iseraela,
imua ona e ku nei au, aole
auanei he ua, aole hau i na
makahiki ekolu, ma ka’u olelo
wale no;” 1 Nalii 17:1. Pela no
hoi. I ka wa o Hua ke alii o Maui
nei o Luahoomoe, ke [663]kaula
ia manawa, no ka manao ana o
Hua e kalua ia o Luahoomoe i ka
imu, nolaila, olelo kela i kana
mau keiki, i kahi e noho ai,
nokamea, e lawe ana ia i ka ua.
Pela hoi, he nui na mea liilii e ae
o Hawaii nei i like me kekahi
be compared with some things in
the Bible, but my illustrations
thereon are sufficient.
February 15, 1872.
G. Puuloa.
THE DAYS AND THE
MONTHS.
During the month of Ikuwa 225
occurs the rain called
Pohakoeleele; 226 on the day
called Hua 227 at noon, a person
goes to plant. These are the
names of the stalks to be
propagated: hualani, hokeo,
lopa, likolehua and kawelo. 228
This is the method of planting:
he takes three stalks, separating
them one from the other with his
fingers, and plants them. He
leaves them until two months
have passed; he goes to inspect
them, and if he finds that they
have grown well he says this:
mau mea o ka Baibala, aka, ua
lawa ka’u hoike no keia.
February 15, 1872.
G. Puuloa.
NA LA A ME NA
MALAMA.
Iloko o ka malama o Ikua, o
Poha-koeleele ka ua; i ka la o
Hua, a i ke awakea hele aku oia
e kanu. Eia ka inoa o na lau e
kanu ai: Hualani, hokeo, lopa,
likolehua, kawelo. Penei ke kanu
ana; lawe aku oia ekolu lau me
ka hookakahaka ana i ka lau me
kona lima; a kanu aku oia, waiho
aku a hala na mahina elua, hele
aku oia e nana: a ike ua ulu
pono, eia kana olelo: “Ua ola ka
hoi keia noho ana ae, ua maikai
ka ulu ana.” Aka, ina hele aku
oia ua make a ua ponalo,
kaumaha loa ia no ka puka pono
“The future [living] is provided
for, the growth is good.” But if
when he arrives, they are dead
or drying up, he would feel
grieved because they did not do
well. The farmers know there is a
time when plants do not grow
well; that is the winter season
when rains are plentiful and the
shoots will die. But if a planter
waits until the month of Ikiiki, 229
of misty rain, that is when the
rain is light and is easily
scattered by the wind, on the day
of Mohalu 230 in the month of
Ikiiki, [that] is the month for him
to plant in the manner described
above. These are the names of
the potatoes to be planted:
waipalupalu, kokoakeawe,
kuapai, heauau and haole. He
waits until the months of
Kaaona 231 and Hinaiaeleele 232
are past when he goes again to
look, and he finds that some are
dead and some are growing.
This is what he says: “My wife
and children are saved by the
baldheaded one.” He waits for
some time longer until the grass
grows, then he weeds it; this
[weeding] is sufficient until the
time that the potato is ripe. After
ole. Ua maopopo no i ka poe
mahiai he wa no ia e puka pono
ole ai ka lau, oiai ke kau hooilo
ia, nui ka ua a make ka lau. Aka,
noho mai oia iloko o ka malama
o Ikiiki o ka ihunahuna ka ua, oia
hoi, ka ua liilii pulelehua i ka
makani, i ka la o Mohalu i ka
malama o Ikiiki kanu oia e like
me ka mea i hai ia ae la maluna.
Eia ka inoa o na uala e kanu ai:
Waipalupalu, kokoakeawe a he
kuapai, heauau, he haole. Noho
oia a hala ka malama o Kaaona
a me Hinaiaeleele, hele hou aku
oia e nana, a ike ua make kekahi
a ua ola. Eia kana olelo: “Ua ola
ka’u wahine ame ka’u mau keiki i
kahi Ohulu;” noho ua kanaka nei
a loihi a ala ka mauu, kuehu aku
oia i ka mauu; a pau ia o ke oo
no ia o ka lau. Alaila, waiho aku
a loihi na la, alaila, kii aku ke
kanaka mahiai, hooili i ka lepo; a
loaa ka uala maka hooili ana i ka
lepo, o ia hoi ka hua i ka wa ame
ka hua i ka lala hahai mai oia i
ka uala mua. Hoi aku oia a hiki i
ka hale, hoa ka imu a kalua a
moa hoihoi mai a ka hale, noho
oia ma ka puka, penei oia e
kahea ai: “Kela ao nui eleele i ka
maka o ka opua la olalo iho, e
weeding, leave it for many days; malu malu kiai, kiai ae i ko kaua
when the planter comes again waena nei la o Keaonui, malu oe
and hills up the soil. If any potato i ko kaua waena nei la, e
is found while hilling up the dirt, Keaonui, e malu oe mai kela kihi
that is, the fruit in between the a i keia kihi, e malu oe mai kela
plants growing on the vine, he iwi a keia iwi; mai malu oe i ko
breaks off the first potato. He hai waena o huhu ia oe i ke pani
returns, lights a fire in the imu, i ka la, koekoe ka mea nona ia
cooks the potato until done, and waena. E Keaonui e! e malu oe i
brings it to the house. He sits ko kaua waena nei; malu oe i ka
beside the doorway and prays pue, malu oe i ka lau o ka kaua
thus: “Ye large black cloud ai, i ulu, i piha ka pue i ka
hanging below the eye of the [665]uala. E Keaonui e! e malu i
narrow pointed clouds, give ko kaua waena mai uka a kai,
shade, protecting shade; guard mai nae a lalo, elieli kapu, ua
this our garden, O Keaonui; 233 noa.”
do thou cast shade over this our
garden, O Keaonui; shade thou
from that corner to this corner;
shade thou from that side to this
side; shade not another’s garden
lest you be scolded for shutting
out the sun and chilling the
owner of that garden. O
Keaonui, shade thou this our
field; shade thou the hills, shade
thou the leaves of our food, so
that the plants would grow and
the [664]hills be filled with
potatoes. O ye Keaonui, shade
our garden from the head to the
bottom, from the upper to the
lower side; hallowed is the
prayer; it is free.”
This prayer is the request of the
gods to come and partake of the
first fruit of their garden. He then
waits until the first Mahoe 234 is
past, and during the second
Mahoe on the day of Lono, 235 he
goes to get some potatoes for
food, taking some of them to the
heiau (temple). Because on that
night the god returns to partake
of the food of his planting
devotee; thus the saying: “Lives
he who has a god; dead is he
who has none.” After these
months during which the children
and the parents have partaken of
the food, these also being the
last months of the rainy season,
the summer again approaches.
Let us drop the discussion about
the winter season, and take up
for consideration what is done
during the summer.
concerning the kau; 236
that is, the sunny
season.
This is the method of cultivating
O keia pule ana oia no ke kahea
ana i ke akua e hoi e ai i ka hua
mua o ka laua mea kanu. Noho
aku oia a hala ka Mahoe mua, a
komo aku iloko o ka Mahoe alua.
I ka po o Lono, kii aku oia e ai i
ka uala, me ka lawe ana i ka
uala i ka heiau; nokamea, oia ka
po e hoi mai ai o ke akua, e ai i
ka ai a kahi pulapula hooulu ai:
“ola nohoi ka mea akua, make
no hoi ka mea akua ole,” wahi a
ka olelo. A hala keia mau
malama o ka ai ana o na makua
ame na keiki i ka ai, a o na
malama hope no hoi keia o ka
hooilo, o ka puka no ia iwaho o
ke kau. Maanei kakou e waiho ai
i ke kamailio ana no ka hooilo, e
huli aku kakou e nana i na hana
o ke kau.
no ke kau: oia hoi ka
wa la.
Penei ka mahiai ana o ke kau.
during the summer: The farmer
goes to select the mahakea, 237
that is a place where weeds
grow in abundance; that is the
best place for planting. This is
how he knows: he cuts the
weeds and leaves them on the
ground, and rain falls, the leaves
and the dirt become wet; that is
why the stalks do not die when
planted in the summer season,
because the weeds cover the
ground and retain the moisture in
the soil. But when he cultivates,
he does it during the days of
Laaukukahi, Laaukulua,
Laaupau, Olekukahi, Olekulua,
Olepau, Kaloakukahi,
Kaloakulua and Kaloapau; 238
those are the best days during
which to plant, a practice handed
down by our ancestors.
After he has cut down the weeds
he waits for the rain to fall;
during the month of Welo, 239
Pookole (short head) is the rain,
that is the rain which we style a
cloud-burst; then the farmer
proceeds to crop off stalks. Here
are the names of the different
kinds of stalks which he gathers:
pae, apo, kapapa, mohihi, uli
Hele aku aku ke kanaka mahiai
e nana i kahi mahakea, oia hoi
kahi nahelehele e ulu nui ana,
oia kahi maikai i ka mahi ana.
Penei e maopopo ai; i kona mahi
ana i ka nahelehele a hina ilalo,
a haule mai ka ua, a ma-u iho la
ka lepo a me ka nahelehele, oia
ke kumu e make ole ai ka lau ke
puka iwaho o ke kau, nokamea,
ua uhi iho ka nahelehele i ka
ma-u o ka lepo. Aka, i ka mahiai
ana o ua kanaka nei, iloko o na
po o Laaukukahi, Laaukulua,
Laaupau, ame Olekukahi,
Olekulua, Olepau, ame
Kaloakukahi, Kaloakulua,
Kaloapau, oia na po maikai i ka
mahiai ana, a he mau po no hoi i
maa mai ko lakou kupuna mai.
I ka pau ana o ka mahiai ana,
waiho aku ka mea mahiai o ka
haule mai o ka ua; iloko o ka
malama o Welo o pookole ka ua,
oia ka ua, he ao ku ia kakou;
alaila, hele aku ke kanaka
mahiai e ako i ka lau. Eia na
inoa o na lau ana e ako ai: he
pae, he apo, he kapapa, he
mohihi, he uli, a he paa. Oope
and paa. 240 He wraps these
stalks in bundles and leaves
them until the days when the
Pleiades rise in the morning,
when he proceeds to plant them.
He plants them thus: he takes
six stalks and keeps them
separated as mentioned above;
after planting, he waits for a
number of days; then during the
month of Nana, 241 on the day of
Kane, 242 he goes to look at the
potato field, and finds it is
injured; that is, the stalks are all
eaten by cutworms, some have
come off and some are dead.
During the month of Kaulua, 243
on the day called Lono, in the
evening, he goes to crop off
some more stalks. These are the
names of the stalks he gathers:
hualani, poni, loepaa, awapuhi,
uahiapele, pikonui and kupa. 244
He bundles these and sets them
aside as described above. He
waits until the month of Kaelo, 245
on the day called Mauli 246 in the
evening when the moon sets;
that [666]is the time to plant the
stalks. He plants them in this
way: he first distributes the stalks
among the hills, eight to each
hill; then he plants them. When
oia i keia mau lau a waiho aku, a
hiki i na kakahiaka e puka mai ai
na huihui, oia ka wa e kanu ai i
na lau. Penei ke kanu ana: Lawe
oia eono lau e kanu ai me ka
hoohakahaka e like ma ka mea i
hoike ia’e maluna; a pau kona
kanu ana, noho oia a loihi kekahi
mau la, hele aku oia i ka malama
o Nana, i ka la o Kane, e nana i
ka mala uala, ua nui ka poino;
oia hoi ua pau i ka
peeluamoeone a me ke kahuli a
ua make wale iho no hoi kahi. I
ka malama o Kaulua, i ka la o
Lono, i ke ahiahi, hele aku oia e
ako i na lau hou. Eia ka inoa o
na lau e ako ai: hualani, poni
loepaa, awapuhi, uahiapele,
pikonui, kupa; oope oia a waiho
aku e like me ka mea i hoike ia’e
maluna, noho oia a hiki mai ka
malama o Kaelo, i ka la o Mauli i
ke ahiahi i ka wa e ili ai ka
mahina, oia ka wa e kanu ai i ka
lau. Penei ke kanu ana: Kiolaola
mua keia i ka lau ma ka pue,
ewalu nae lau o ka pue hookahi;
kanu mai oia. A pau, noho aku
oia a hala na malama ino, a loihi
ka noho ana, a i ka malama o
Kaaona hele oia e hooili i ka
lepo i ka pue o ka uala, a