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also in distress on account of the
famine. After that a widow had
an idea to go and search for food
for them. She said to the parents
of her husband: “I am going to
search for some mountain kalo
for food for us; do you prepare
the wood. You wait for me, and if
the day passes by without my
return, then you may conclude
that I am dead.” She then started
off to look for wild kalo. She
followed the course of a stream.
While going towards the
mountain not a kalo could she
find. It was already picked by
those who had gone [602]before.
She kept on until she came to
the tall woods when she found
some mountain kalo. Others who
had sought for food had not
gone as far as this. She
gathered enough for a large pile
which she bundled conveniently
for carrying. Then she kept going
mountainwards, following the
stream. She saw cane stretching
out on the ground and then rising
again, and bananas till they were
over-ripe. She hastened to break
some cane and to get some
bananas, thinking to take home
a bundle of sugar-cane. Kahuoi
o ka wi, a mahope mai, kupu ka
manao iloko o kekahi wahine
kane make e hele i ka imi ai na
lakou. Pane aku keia wahine i na
makuahonowai ona, oia hoi na
makua o ke kane: “E hele au i ka
imi aweu na kakou, e
hoomakaukau olua i mau wahi
wahie. E kali nae olua ia’u a i po
keia la ia’u, alaila manao ae
olua, ua make au.” O ko ia nei
hele aku la noia e huli aweu na
lakou nei. Pii keia ma kahawai, i
ko ia nei pii ana aole loaa iki ia ia
nei kau wahi ai, ua pau no i ka
poe pii mua. O ko ia nei pii wale
aku la no ia a hiki wale i [603]ka
laau loloa, loaa ia ia nei ke
aweu, aole i hiki loa aku ka poe
imi ai i uka loa, o ko ia nei uhuki
iho la no ia a ku ka paila, hana
ka haawe, pii hou aku la no keia,
o ko ianei pii aku la noia ma
kahawai, ike aku la oia i ke ko e
moe ana a ala mai, a me ka
maia ua hele a kapule. O ko ia
nei awiwi aku la no ia me ka
manao e uhaki la a ku ka pu-a,
alaila la hoi, lohe ana o Kahuoi i
ka uina o ke ko a me ka halulu o
ke kumu o ka maia i ke pahu
ilalo, hoomaka mai la o Kahuoi e
hele mai e hakilo, a ike oia i keia
heard the cane snapping and the
noise of the banana trees as
they were thrown down. So he
went along to see what it was,
and saw this beautiful woman.
When the woman saw the man,
she was afraid, and said to him:
“If this banana field and this cane
are yours, I beseech for pardon
before you for my wrong.”
Kahuoi answered and said: “Why
should it be wrong to take of the
eatables? One must indeed be
famished to search the source of
food.” And because he was
kindly disposed, the woman said:
“Perhaps you have a wife?” He
answered: “I have no wife; I
came alone from my country. My
parents were tired of me
because I would not do any
cultivating, therefore I was sent
away, and I found this place and
lived here, and now I have met
you.”
Then the woman said: “Will you
then be a husband to me, and let
me be your wife? Because I lost
my husband a few weeks ago.”
Then they lived as husband and
wife.
wahine maikai. I ka ike ana o ua
wahine nei i keia kanaka, ia
manawa kupu mai la ka manao
makau iloko o ua wahine nei, a
pane aku la i ua kanaka nei: “Ina
nau keia e-a maia, a me keia ko,
alaila, ke mihi aku nei au i kuu
hewa imua ou.” Pane mai la o
Kahuoi me ka olelo mai: “He
hewa auanei kahi oia i ka mea
ai, o ka make ai paha ia la ke imi
’la i kahi e loaa ai o ka ai.” A no
ke ano oluolu o ua kanaka nei,
pane aku ua wahine nei: “He
wahine no nae paha kau?” Pane
mai kela: “Aole a’u wahine, i hele
hookahi mai au mai ko’u aina
mai, no ka uluhua o ko’u mau
makua i kuu mahiai ole, nolaila,
kipaku ia mai au a loaa ko’u
wahi e noho ai oia keia, a launa
iho la me oe.” Olelo aku ua
wahine nei: “E aho hoi ha i kane
oe na’u i wahine au nau,
nokamea, o ka’u kane ua make
iho nei iloko o keia mau pule aku
nei i hala.” Noho iho la laua nei
he kane a he wahine.
 concerning the birth
of their children.
While they were living there, a
child was born to them, and it
was called Awahua, a son. After
him was born a daughter, and
she was named Ae-a. These
children were named after the
father, 81 not after the mother.
While they lived there, the
children grew big. The parents
went to their cultivating, while the
children went to the stream to
dig ditches. While so digging, the
sister’s ditch was broken
prematurely, and she was
carried along by the water
without the brother’s knowledge.
While the brother was digging
away at his ditch he happened to
glance around and the sister was
nowhere in sight, so he started
to hunt for her, thinking he could
find her quickly. He saw her at
Paliakoae, so he chased after
her. When he arrived there she
had got to Waiailio, 82 and thus
he followed after her until she
was finally carried out into the
ocean. At that time she threw her
ivory necklace upon the beach at
ka hanau ana o ka laua
mau keiki.
Ia laua nei e noho pu ana, hanau
mai la na laua nei he keiki, a
kapaia ka inoa o ua keiki nei o
Awahua, he keiki kane, a
mahope mai no ona, hanau mai
he kaikamahine kapaia ka inoa o
ua kaikamahine nei o ka Ae-a.
Ka inoa o keia mau keiki mamuli
wale no o ke kapaia ana o ka
inoa o ko laua makuakane, aole
ma ka inoa o ka makuahine. Ia
lakou nei e noho ana ilaila nunui
ae la ua mau keiki nei. Hoomaka
na makua e hele i ka mahiai, a
hoomaka no hoi na keiki e hele i
ka eli auwai; i ko laua nei eli ana
i auwai, noha e ka auwai a ke
kaikuahine, o ka lilo mai la noia
o ke kaikuahine, me ka ike ole
mai o ke kaikunane. I ke
kaikunane nae e nanea ana i ka
eli i kana auwai, i alawa ae ka
hana, aole ke kaikuahine, o ka
hoomaka mai la no ia o ke
kaikunane e huli me ka manao e
loaa koke mai la. Ike mai la ke
kaikunane i ke kaikuahine i
Paliakoae, o ka wa noia o ke
kaikunane i alualu mai ai
a place known as Waioaoaku,
and it is so named unto this day.
The brother was also carried
right along, and when he came
to this place he saw the necklace
of his sister there, so he threw
his loin-cloth, Puakai, 83 and it
landed by the ivory necklace of
his sister. They were taken by
the current until the sister was
landed at Honuaula, 84 Maui. The
brother landed at Puuloa, 85
[Oahu]. The brother married
Halawa, 86 while the sister
married Kahimanini, who
belonged here on Maui. [604]
the parents
wondered.
While the parents were at their
work cultivating, the father
thought of the children, and said
to the mother: “Go and see to
our children.” As the mother
went along and called out, there
mahope ona; hiki ke kaikunane i
Paliakoae hiki ke kaikuahine i
Waiailio, a pela laua i hele alualu
wale mai ai a hiki wale i ka lilo
loa ana o ke kaikuahine i ka
moana. Ia manawa, e kiloi ae
ana ke kaikuahine i ka lei palaoa
a kau ma kahakai, o ka inoa oia
wahi o Waioaoaku, oia mau no a
hiki wale i keia wa. Hoomaka hoi
ke kaikunane e lilo mai, ike e oia
i ka lei palaoa o ke kaikuahine e
kau ana, o ke kiloi aku la no ia i
ka malo Puakai, a waiho pu me
ka lei palaoa o ke kaikuahine; o
ko laua nei lilo mai la no ia a pae
ke kaikuahine ma Honuaula i
Maui nei; o ke kaikunane hoi,
pae ma Puuloa, a male ke
kaikunane ia Halawa, o ke
kaikuahine hoi, mare ia
Kahimanini ma Maui nei no. [605]
ka haohao ana o na
makua.
A ia i ka wa o na makua e nana
ana i ka laua hana, oia ka
mahiai, haupu ka makuakane o
olelo aku i ka wahine: “E hele
aku oe e nana i na keiki a kaua.”
I ka hele ana o ka wahine a
was no response from them. She
hunted here and there in the
banana field, but couldn’t find
them. Then she raised her voice
in wailing at the loss of their
children, and chanted this chant:
Beloved is the great noisy water
of the country,
Swirling along as it strikes
Kukuikee;
Divided is the water as it
descends the face of the cliff,
Pounding and foaming is the
water at Kauamanu, etc.
Kahuoi heard her lamenting for
the children, so when she
ceased he asked: “Why are you
wailing in that reciting 87
fashion?” “Why, indeed! Our
children have been taken by
water!” Her husband answered:
“Do not mind, they have been
taken by their grandparents.”
The ditches which the children
dug were named Waiohonu, that
was the name of the brother’s,
and Kahawaikukae was the
name of the sister’s ditch.
kahea aku, aole o laua nei pane
iki mai. Huli iho la kela mao a
maanei o ka e-a maia, aole nae
he loaa iki. O ka wa no ia o ka
makuahine i uwe kaukau aku ai i
ka nalowale honua ana o ka laua
mau keiki. A haku aku la oia i
kekahi mele, penei:
Aloha ka wai alelo nui o ka aina,
Hu-ai ka paena a ka wai i
Kuikuikee
Iho mahele lua ka wai i ke alo o
ka pali,
Ke ku-i kea ka wai i Kauamanu,
a pela aku.
A pau ko ia nei uwe ana no ka ia
nei mau keiki, lohe mai la o
Kahuoi a olelo mai: “He aha keia
au e uwe helu nei?” Pane aku ka
wahine: “He aha mai ka hoi kau,
o na keiki a kaua ua lilo i ka wai.”
Pane mai ke kane: “Mai manao
oe ia mea, ua lilo aku la no i na
kupuna;” kapaia nae ka inoa o
na auwai a laua nei i eli ai o
Waiohonu, oia ka inoa o ka
auwai o ke kaikunane, o
Kahawaikukae hoi oia ka inoa o
ka auwai a ke kaikuahine.
There are other matters, but that
is the story concerning the
banana field, and how the
famous places were designated.
In the eastern portion of this field
of bananas stands a large stone,
and it is called Pohakuhaele. 88
This stone was called by that
name because of the
wanderings of the person
referred to above. Piikea 89
brought it from Hawaii and left it
there, and it is there today. In the
northern portion of the banana
field are the canes of
Piimaiwaa. 90 They are there to
this day. The banana plants from
this field were planted in many
other places, some of them on
Hawaii, but I do not know their
story. Some of them on Oahu,
some on Kauai, and that is the
curly banana of Kaualehu; 91 but
the explanations concerning
these fields and persons I know
not. I have given the story of the
field of bananas as it has been
told me by older people. Another
thing: it is thought that this
banana was brought from Kahiki
by Ahuimaiaapakanaloa, 92 one
of the brothers of Pele. That is
perhaps where Kahuoi got his
He nui aku no nae; oia iho la nae
ke ano o keia e-a maia ame na
mea pana. Aia ma ka aoao
hikina o ua e-a maia nei, he
pohaku nui, ua kapaia ka inoa o
ua pohaku nei o Pohakuhaele. O
ke kuleana o ka mea i kapaia ai
o ka inoa o keia pohaku mamuli
no o ke kaihele mau ia ana o ka
mea a kakou i lohe mau iho nei,
oia na Piikea i lawe mai mai
Hawaii mai a waiho ia malaila, a
hiki i keia manawa ma ka akau
ponoi o ka e-a maia, na ko
Piimaiwaa a hiki no i keia
manawa, he nui aku no nae na
wahi i laha ai keia e-a maia; ua
laha kekahi ma Hawaii, aole nae
i loaa ia’u kona wehewehe ana.
Ma Oahu kekahi, ma Kauai no
hoi kekahi, oia ka e-a maia piipii
a Kaualehu, o na wehewehe ana
nae a keia poe, aole i loaa ia’u.
Ma ka’u e-a maia no i ike oia no
ka mea i haiia mai e ka poe
kahiko; aole hoi oia wale no, ua
manao ia ua loaa mai keia maia
mai Ahuimaiaapakanaloa mai,
mai Kahiki mai oia na kaikunane
o Pele, malaila mai paha i loaa
mai ai keia maia a Kahuoi, a i
ole ia nana iho no paha.
banana, and yet again it may
have been his own.
D. K. Kanakea.
THE STONE ADZE.
The adze 93 is a stone made into
such an instrument. This is the
adze of the olden time, before
the days of our grandparents. It
must be prepared skilfully, and
[606]great patience must be
exercised in its making. To
prepare it, it must be rubbed
against something else until it is
flat and smooth. The face of the
adze must be tied up as the
white man’s plane is fixed.
concerning the
handle to tie to.
The handle is an important part;
any kind of wood would not do.
Look for a piece of wood with a
crook at the end to which the
D. K. Kanakea.
NO KE KOI PAHOA.
O ke koi pahoa, he pohaku keia i
hana ia i koi; oia ke koi o ka
manawa kahiko o ke au i hala
aku nei o ka wa o na kupuna o
kakou, me ka noiau ame ka
hana malie [607]loa ka mea e
pono ai keia koi ke hana, ina he
hana ia, e anaanai me kekahi
mea e ae a palahalaha, a o mua
o ka maka o ua koi ’la; e hoa iho
o mua e like me ka hana ia ana
o ke koikahi a ka haole.
no ka laau e paa ai ua
koi la.
O ka laau kekahi mea nui aole
ma ke pono laau, e nana i laau
kekee ma kekahi welau e
kupono ana i ke koi pahoa, e
adze would fit. Peel off the bark,
leaving the wood. Then shape it
nicely and flat enough to fit the
stone, care being taken to try it
on the stone often to get a good
fit. When the wood fits the stone,
the work is done.
concerning the twine
with which to tie it.
There are two kinds of twine
which I will mention: the olona, 94
and the fiber of the coconut
twisted. Only olona which has
been twisted is used. The length
of the twines should be about
two fathoms; and with one of
these twines must the adze be
tied on to the handle. There is
much not obtained, but what I
have learned I am giving you.
G. H. D. Kalua.
HISTORY OF THE AWA.
maihi i ka ili apau o waho, a koe
iho ka iho o loko; alaila kalai a
maikai a palahalaha pono e
kupono ana i ka pohaku me ka
hoohalike aku o ka hana ana o
ua laau la me ke kii o ke koi. Ina
e like ana alaila ua kupono ka
laau me ka pohaku.
no ke kaula e paa ai.
O na kaula a’u e hai aku ai, elua
ano kaula i hilo ia, he olona me
ka aha, oia hoi ka puluniu. He
olona wale no i hilo. O ka loa o
keia mau kaula ma kahi o ka
elua anana ka loihi ame kekahi o
keia mau kaula e hauhoa ai a
paa. O ka nui aole i loaa, aka ma
kahi mea i loaa ia’u ka’u e hai
aku ai.
G. H. D. Kalua.
MOOLELO NO KA AWA.
This plant is plentiful in Hawaii
nei, and perhaps in other lands
also; it is large underneath, and
it has branches which are jointed
like the sugar-cane; it has large
leaves, though there are some
with small leaves.
where the awa 95 is
found.
It is said that this plant was
brought from Kahiki by
Oilikukaheana. He brought it for
fishing 96 plant. When he came
and landed at Kauai, he saw a
beautiful woman, Kamaile; she
became his wife, and the plants
were cared for by her.
Afterwards she threw them away
and they grew at Waialeale.
Some were pulled up by
Moikeha and brought by him
from Kauai; and without his
knowing the kinds of plants they
were, he planted them at
Halawa, on Oahu. When
Moikeha saw that the plants
grew he went and told the owner
of them, Oilikukaheana, who
said the name was Paholei.
Moikeha waited until the plants
He laau nui keia ma Hawaii nei
ame na aina e ae no paha, o
kona ano he nui olalo a he mau
lala maluna, he punapuna no hoi
e like me ke ko, a he lau nunui a
he lau lii no hoi kekahi.
kahi i loaa mai ai ka
awa.
Ua olelo ia no Kahiki mai keia
laau, na Oilikukaheana i lawe
mai he mau laau lawaia keia
nana. I kona holo ana mai a pae
ma Kauai, ike oia i ka wahine
maikai o Kamaile, o ka
hoowahine iho la no ia, a
malama ia ua mau laau nei e
Kamaile, a mahope kiola ia e
Kamaile a ku ma Waialeale, o
kekahi hoi haule a loaa ia
Moikeha, a lawe ia mai e
Moikeha mai Kauai mai, me
kona ike ole i ke ano oia laau,
lawe ia mai a kanu ia ma
Halawa, ma Oahu. A ike o
Moikeha i ka ulu ana o ua laau
nei, holo keia hai aku i ka mea
nana ka laau, oia hoi o
Oilikukaheana, hai mai ia he
paholei ka inoa. Noho o Moikeha
grew large, and because he had
forgotten the name, he went to
Ewa. This was the time when
Ewa and Halawa were living 97
separately; Halawa was not
available to every one, hence the
saying: “Halawa is not to be
seen; ’tis a land at the end of
Ewa,” etc.
He went to Ewa, and she told
him to go and get the plant. So
he went for some, and found that
the roots had grown large. So he
pulled up the plants, roots
[608]and leaves, and brought
them to Ewa. Ewa said: “Let me
first eat of this plant, and should I
die, do not plant it, for it would be
valueless; but should I not die,
then we will be rich.” When Ewa
ate it she became drunk and was
intoxicated all day. When she
awoke she called the plant
“awa”; from thence forward this
plant was called awa, the awa of
Kaumakaeha, the chief.
There are many other places
mentioned as to where awa
came from. It is said that birds
brought it and planted it in the
forests of Puna, Hawaii. Others
a ulu ua laau nei a nui, no ka
pohihihi iaia o ka inoa hele oia ia
Ewa, oiai e noho kaawale ana o
Ewa me Halawa, aole no hoi e
ike wale ia o Halawa, oia ka mea
i olelo ia ai: “Ike ole ia aku
Halawa la; Aina i ka mole o Ewa
la,” a pela aku.
O ko ia nei hele aku la no ia ia
Ewa, o ko Ewa olelo mai la no ia
e kii i ua laau nei. O ko ia nei kii
aku la no ia ua kolo ke a-a, ko
ianei huhuki mai la no ia o ke
kumu [609]o ka lau, ku ana imua
o Ewa, a olelo aku o Ewa: “E ai
mua au i keia laau a i make au,
alaila, mai kanu oe aohe waiwai,
aka ina aole au e make, alaila,
waiwai kaua.” I ka ai ana a ua o
Ewa, ona iho la ia a po ka la, ala
mai la ia a kapa mai la i ka inoa
he awa, mailaila mai ke kapaia
ana o keia lau he awa, o ka awa
a Kaumakaeha, ke ’lii. He nui
aku no na wahi i olelo ia no kahi
i loaa mai ai ka awa; ua olelo ia
he mau manu ka mea nana i
lawe mai a kanu ia ma ka
nahelehele o Puna, ma Hawaii.
O kekahi, he keiki ponoi no na
Hiilei, o na wahi wehewehe no ia
say that a son of Hiilei brought it.
But this is what I have been told
by friends as to the origin of the
awa.
how it is propagated.
It is said that the awa is
propagated from the joints, that
is, the branches; it is pressed
down and weighted with a stone
until the rootlets develop; then it
is taken to where it is desired to
be planted. Again, when the awa
roots are being dug up, that is,
when it is pulled, the branches
are chopped up and thrown back
into the holes from which the
roots have been taken, then
covered over with soil, and when
the sprouts appear, called
Nihopuaa, 98 they are taken and
planted. The method of planting
that I have seen is the same as
that followed in the planting of
cane.
names of various awa.
Papa, Makea, Mokihana: these
have white branches and large
leaves. Should the Papa be
i loaa ia’u no kahi i loaa ai ka
awa, mai na hoa mai.
o kona wahi e ulu ai.
Ua olelo ia o kona wahi e ulu ai
oia ka aka, oia hoi ka lala, aia a
kakiwi ia a kaomi ia me ka
pohaku, a kolo ke a-a, alaila
lawe e kanu i kau wahi e
makemake ai, a o kekahi i ka wa
e ka ia ai ka awa oia hoi ka
uhuki ana, poke ae no i ka lala a
hoolei iho iloko o ka lua o ka
puawa i huhuki ia ae ai, a kanu
apaa, a omaka ae, ua kapaia ua
omaka he nihopuaa, alaila lawe
e kanu. O ke kanu ana a’u i ike
he like me ke kanu ana o ke ko.
na inoa o na awa.
Papa, makea, mokihana; he
keokeo ko lakou mau lala, he
nunui ka lau. A ina e kanu ia ka
planted it would produce Papa
and the root Moi; these have
black skin on their branches.
There is also the awa root Hiwa.
These are the principal kinds
that I have learned of.
value of awa root, the
part from which the
branches sprout.
Awa was a valuable article in the
olden time; a great deal of it was
bought by the people for drinking
and for medicinal purposes. This
is what is done if for a sick
person: it is used as a medicine
together with a black pig for its
accompaniment. Awa is chewed
and placed in a container, and
when there is sufficient it is
mixed and strained and poured
into the cups; then the priest 99
prays to the guardian spirit,
sprinkling some awa for them.
Then drink of the awa, and eat of
the fat pig. This will cause one to
see things hazily 100 at night, and
to sleep heavily during the day.
So it is with those who are
possessed by the gods. When
the god comes on a visit and
papa, puka mai he papa ame ka
puawa moi, he eleele ka ili o
waho o kona mau lala. He
puawa hiwa, na puawa ano nui
iho la no ia i loaa ia’u.
Ka waiwai o ka puawa; oia hoi
kahi i ulu mai ai na lala. He nui
na waiwai o keia mea i ka wa
kahiko, he mea kuai nui ia e na
kanaka, i mea inu, i mea lapaau
mai. Penei e hana ai ina he mea
mai, o ka laau ihola no keia ame
ka puaa hiwa, i loaa ka pu-pu o
ka awa; e mama a loko o ke
kanoa, a nui a hoka, oia ke
kalana ana ae i na oka awa
oloko, apau ia hoo-hee aku iloko
o na apu, alaila, pule aku ke
kahuna i na aumakua a pi aku i
kekahi awa no lakou, o ka wala
aku la no ia, hoonuu mai na
poke puaa ae, hoonoenoe keia i
ka po, loaa ka mea e kunewa ai i
ke ao. Pela no hoi ka poe
hoonohonoho akua, ina e hoi
mai ke akua a noho iluna kena
sits 101 on one, awa is quickly
gotten ready for the deity; it is
hastily chewed, prepared and
drank up. And every time the
god visits the same process is
gone through until one gets
inflamed; and when you see
some one blear-eyed it reminds
you of the following saying:
“Inflamed! Inflamed! First go
down to Piheka. What food will
you have to eat? Awa.”
Again, if you have sinned against
your guardian spirit, with the root
of the [610]awa you could be
forgiven; 102 then the anger of the
guardian spirit would be
appeased. If you have a house
to move into do not forget the
awa root. The awa drinkers
desired their skin to be rough
just as if they had been daubed
over with poi and it had dried; it
then becomes: “Stained is the
white, the dark (black) has won.”
Again, if one has sworn not to
talk to another, and later they
wish to make up, they must use
some awa root. There are other
things where awa root is needed
and used. Another thing, it is not
koke i awa i ai na ke akua; o ka
mama iho la no ia o ka awa inu
aku la apau, pela aku ana no,
hele ia a ukolekole, nana aku oe
makole launa ole, ka mea hoi i
olelo ia:
“Makole! Makole! Akahi hele i kai
o Piheka, heaha ka ai e ai ai, he
awa.”
Pela no hoi, ina ua hewa oe i
kou akua me kahi huluhulu awa
e kala ai i ka hewa, [611]alaila na
ka huhu o ke akua, pela no hoi
ina he komo hale aole e haule
kahi huluhulu awa, hele ia a me
he kanaka ala i hamo ia owaho o
ka ili i ka poi ka hele a nakakaka,
ka ka poe inu awa mea
makemake loa ihola ia, i hele ia
a: “Hapala ke ke-a, na ka ele ka
ai.”
A o kekahi; ina ua hoohiki kekahi
me kekahi aole laua e ike, aia a
makemake laua e ike, me ka
puawa alaila ike, ame ke kahi
mau mea e ae no, me kahi
huluhulu awa no e pono ai. Eia
proper to eat food before
drinking the awa; drink the awa
first, then eat the food; then one
becomes intoxicated.
Awa root is one of the valuable
things sold in our kingdom. You
can see the quarters
disappearing frequently evening
after evening, to secure that
which would cause profound
sleep at night.
the value of the
leaves.
The leaves are large and flat,
somewhat like those of other
plants. Here is the value: when
one is sick, spread the leaves
underneath and lay the patient
on them, and the illness will
disappear, provided it is such as
can be cured by that medicine.
places famous on
account of this plant.
At Kamaile, Kauai; at Halawa,
Oahu; at Maui are the awa roots
of Eleio, but I do not know where
kekahi, aole e pono e ai e
mamua o ka wa e inu ai i ka
awa, o ona ole ka oia, a pau ka
awa i ka inu alaila ai ka ai, alaila
ona.
O ka puawa nohoi kekahi mea
waiwai e kuai ia nei ma ko kakou
aupuni nei. Nana aku oe o ka
oiliili mau no ia o na wahi
hapaha, i kela ahiahi keia ahiahi,
i loaa ka mea hoomoemoe o ka
po.
ka waiwai o ka lau.
O ka lau he palahalaha nunui,
ane like no me kekahi mau laau
e ae, eia ka waiwai o ua lau nei;
aia a hiki i ka wa mai, haliilii ia ka
lau malalo alaila moe iho
maluna, he ola no i na no o ka
mai kupono ia laau.
na wahi pana no keia
laau.
Aia ma Kamaile i Kauai, ma
Halawa i Oahu, ma Maui nei o
na puawa a Eleio, aole nae au i
they grow; at Puna, Hawaii, if I
mistake not; whereat on Molokai,
I do not know. Another famous
place is Hakipuu, Oahu, at a
place called Hena; there is
located a stone awa container
and a stone awa cup. A man
named Kapuna went there and
drank some awa; and when he
came home he was drunk and
went to sleep, and died from the
intoxication of the awa; and
where he died there appeared
two ridges; the ridges were
joined at some place; those were
the legs; there is also a small hill
at the place; that was the head
of the man. That place is known
as Kapuna; this place is mauka
of Hakipuu, Oahu. This place is
also called Hena, where the awa
is noted for its intoxicating
quality.
This is what I have gleaned from
friends through inquiry.
John Mana.
ike i kahi i ulu ai; ma Hawaii,
Puna, ke ole nae au e kuhihewa,
ko Molokai aole i maopopo ia’u.
Aia no ia wahi pana ma Hakipuu,
ma Oahu, o Hena ka inoa, aia
no malaila he kanoa pohaku, he
apu pohaku, a i ka hele ana o
kekahi kanaka, o Kapuna kona
inoa, a inu i ka awa, a i kona hoi
ana, ona ia a moe a make loa i
ka ona o ka awa, a i kona make
ana malaila, kualapa ihola
malaila elua kualapa ua hui ma
kekahi wahi; oia ka na uha, a he
puu uuku kahi malaila, a oia ka
ke poo o ua kanaka nei; kapa ia
ia wahi o Kapuna, aia ma uka o
Hakipuu i Oahu. Kapaia ai keia
wahi o Hena, kahi o ka awa ona.
O kahi mea iho la no ia i loaa
ia’u, ame ka ninaninau ana aku i
na hoa.
John Mana.
 BUILDING CANOES.
This is one of the industries of
Hawaiians of ancient time, and it
is still carried on to this day. This
is how it is done: when a man
desires to go up to build a canoe
he must first prepare a pig, red
fish, black fish and various other
things. 103 And when these things
are ready he comes home and
courts dreams in his sleep. If
they are good he will go up, but if
they are unfavorable he will not.
In going up the mountain a
woman should not go along; that
would be wrong. Should a
woman go along, the canoe
would be cracked. Arriving at the
place where [612]the koa selected
for hewing into a canoe stands, a
fire is kindled in the imu 104 for the
things already prepared. When
the fire is kindled a man gets a
chip of the koa and burns it in
the imu; when all the things are
cooked prayers are offered to
the canoe-building gods: to
Kupulupulu, 105 Kumokuhalii,
Kuolonowao, Kupepeiaoloa,
NO KA HANA ANA O KA
WAA.
O kekahi oihana keia a na
kanaka Hawaii i ka wa kahiko a
hiki i keia manawa. Penei ke ano
o ka hana ana: I ka
hoomakaukau ana o ke kanaka
e pii e hana waa, hele mua oia i
ka puaa, ka ia ula, ka ia ele a me
kekahi mau mea e ae, a lako
keia mau mea hoi mai
hoomoemoe i ka po, a ina he
maikai, alaila, pii, aka, ina he
keakea aole e pii.
I ka pii ana aole e pii pu me
kekahi wahine o hewa. Ina e pii
pu ka wahine e naha ana ka
waa. I ka pii ana a hiki i kahi e ku
ana ke koa kupono no ke kalai i
[613]waa, alaila, ho-a ka imu o na
mea i hoolako ia; i ka a ana o ka
imu, kii aku ke kanaka i kekahi o
ka mamala o ke koa a ho-a pu i
ka imu; a moa keia mau mea,
alaila, kaumaha aku i na
aumakua kalai waa, oia o
Kupulupulu, Kumokuhalii,
Kuolonowao, Kupepeiaoloa,
Kuhooholopali, Kupaaikee,
Kanealuka, a he lehulehu aku no
Kuhooholopali, Kupaaikee,
Kanealuka, and various others;
then would he eat of some of
these things and throw some
away for the gods. And when all
these things have been attended
to, the tree is ready to be cut.
The axe used for cutting in the
olden times was a stone adze
ground until sharp, tied to a
handle; when cutting, dig and put
away the dirt so that the roots
would show, then hew it down. It
would take one man almost a
week to fell a tree; if many hands
at work it could be felled in two
days. Nowadays we have iron
axes, and because of their
sharpness a tree can easily be
cut down. A strong man can cut
down a koa tree 106 in half an
hour. When the tree is felled
some more prayers are offered
to the gods before shaping it into
a canoe. After shaping it up 107
and making it light it is hauled
down and placed inside of a
place prepared for it. After three
months or more, the finishing
touches are put on and the other
parts attached.
na mea i koe; alaila, ai iho la ke
kanaka i kekahi mau mea a
hoolei na ke akua kekahi, a pau
na mea i ka hana ia, hoomaka
ke oki.
O ke koi e oki ai i ka wa kahiko
he pohaku i anai ia a oi; i
hoopaa ia me kekahi laau; i ke
oki ana eli a kaawale ka lepo a
waiho ke aa, alaila, oki. Ua
aneane e hala ka pule ina na ke
kanaka hookahi e oki a hina; ina
ha nui ka poe nana e oki, alaila,
e hina no i na la elua, aka, i keia
manawa, ua loaa mai ke koi hao
a ua hikiwawe loa ka hina no ka
oi loa; ua hiki i ke kanaka ikaika
ke oki i ka koa i ka hapalua hora
a hina; i ka hina ana kaumaha
hou i na aumakua, alaila,
hoomaka ka hana ana a lilo i
waa. A pau ka hana, a ane
mama, alaila, kauo i kai a loko o
kahi i hoomakaukau ia nona. A
hala na malama ekolu a oi aku,
alaila, hoomaikai loa, a kapili i na
laau.
This is the way to build them: the
wood for these parts is the
ahakea; 108 four rims and two
rails. These are the names of the
rims to be hewn from the wood:
kiapuapu 109 rim, hoonolunolu 110
rim, oio 111 rim and unu 112 rim.
These rims are hewn so as to
conform to the rim of the canoe.
These pieces are tied on to the
canoe with the aha 113 or sennit.
When the canoe is finished then
perform the ceremony known as
lolo 114 with a pig. Should it be
performed without any
interruption then it is a solid
canoe, but should the ceremony
be interrupted the canoe is not
solid, or else trouble would come
to the owner of the canoe. After
this shape and tie on the
outrigger—the ama and the
iako 115—the knees 116 and the
covering boards.
Those people who are
accustomed to doing this work
are called the canoe-building
priests. 117 This occupation is a
hazardous one, often resulting in
death. I worked at it from the
time I was twelve years of age. It
is, however, a profitable industry
Penei e kapili ai: O ka laau e
kapili ai he ahakea; eha kupe
elua moo, a eia ka inoa o na
maha o ka laau e kalai ai. 1,
maha kiapuapu; 2, maha
hoonolunolu; 3, maha oio; 4,
maha unu, e like me ka maha o
ka waa, pela no ka maha o ka
laau i hana ia ai. O ka mea e
paa ai keia mau laau he kaula
aha; a paa i ka hana ia alaila lolo
ka puaa, ina maikai ka lolo ana
alaila, he waa paa ia, aka, ina e
hewa ka lolo ana, he waa paa
ole, a i ole ia he pilikia no ka
mea nona ka waa, apau keia, kii
ke ama e kalai me na iako a me
ka wae, ke kuapoi.
Ua kapa ia keia poe i maa ma ia
hana, he kahuna kalai waa. O
keia oihana, he oihana eha a he
oihana make. Ua hana no au i
keia oihana mai ko’u wa he
umikumamalua makahiki, aka,
he oihana waiwai no ina e
hoomau kekahi i ka hana
if one should persevere in
following it; because a canoe log
four fathoms or more, even
though not completed as a
canoe, could sell for $40.00. If
completed it would bring $80.00
for some, and more for others.
Koakanu.
Supplementary.—When the
canoe-making priests prepare to
go up to the mountain they
sharpen their stone adzes until
they are keen-edged; they sleep
in the night until they obtain a
good dream, then go up. If they
do not have a favorable
[614]dream they should not go up.
Here is another important thing:
on going up and reaching the
forest, if they should hear the the
alala 118 (Hawaiian crow), the
idea of building the canoe [from
that particular log] should be
abandoned, because it is evident
to them that the tree is rotten
inside. If they do not hear any
noise from birds until they come
to the canoe tree, those priests
would feel very glad.
Here is one prayer upon cutting
malaila; no ka mea, ina eha
anana ka loa o kekahi waa a oi;
aole i paa i ke kapili, alaila, e lilo
no i $40.00. Ina paa i ke kapili ua
loaa ke $80.00 kekahi a oi aku
kekahi.
Koakanu.
I ka hoomakaukau ana o na
kahuna kalai waa e pii i ke
kuahiwi, hookala mua i na koi
pahoa a oi; noho a po; moe i ka
po a loaa ka moe maikai, alaila
pii; ina aole [615]e loaa ka moe
maikai aole e hiki ke pii. Eia
kekahi mea nui. I ka pii ana o ua
mau kanaka nei a ka nahelehele
a lohe laua i ke kani o ka alala,
pau ka manao e pii e kua i ka
waa, no ka mea, ua maopopo
akula ia laua ua puha ka waa.
Ina aole laua e lohe i ke kani a
ka manu a hiki i kahi o ka waa,
olioli loa ua mau kahuna nei.
Eia kekahi pule no ke oki ana i
the trunk and its branches: “Hew
mountainward, hew seaward;
hew thither, hew hither. Pick out,
O Sun, a competent canoe
builder. Witness, ye heavens!
witness, ye earth, the hewing of
our canoe!”
Then would these men begin
cutting the tree until it falls. If the
canoe is for fishing purposes, a
different petition is offered for the
hewing of that canoe tree. If it is
intended for sale, another prayer
is used at its felling. There are
also separate divisions in the
prayer for cutting off the
branches, the trunk, for shaping
it, for hauling it down to the
beach, for the construction and
for launching it into the sea. The
only trouble is I do not know
them.
Kauwenaole.
THE MAILE.
ke kumu ame ka welau: “E kua i
uka, e kua i kai, e kua i o, e kua
ia nei, e nana e ka la, i kamana
waa; e ike e ko luna, e ike e ko
lalo nei i ke oki ana o ka kakou
waa.”
Alaila hoomaka akula ua mau
kanaka nei e oki i ka laau a hina
ilalo. Ina he waa lawaia ka waa i
manaoia, he pule okoa ana no
ko ke oki ana o ia waa; ina he
waa kuai aku me hai, he pule
okoa no ko ke oki ana o ia waa.
Ua mahele pono ia ka pule no ke
oki ana i ka welau, ke kumu, ke
kalai ana, ke kauo ana, ke kapili
ana, a me ka hooholo ana iloko
o ke kai. O ka loaa ole hoi ka
hewa.
Kauwenaole.
NO KA MAILE.